“Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets.” (Amos 3:7, KJV)

God still speaks through Scripture and the testimony of Jesus, and a humble, tested, obedient faith turns His voice into worship of God and love for neighbor.

WHAT VOICE REACHES AN EXILED WITNESS?

Heaven has never been silent toward a world in rebellion, and the prophet Amos states the governing rule of divine disclosure in plain words: “Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets” (Amos 3:7, KJV). Ellen G. White, called Sr. White throughout this article, opens The Great Controversy with the same settled conviction when she writes, “God has communicated with men by His Spirit, and divine light has been imparted to the world by revelations to His chosen servants” (The Great Controversy, p. v, 1911). The letter to the Hebrews joins the ancient prophets to the Son in one unbroken line of speech, declaring “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds” (Hebrews 1:1-2, KJV), and the inspired pen names the Speaker behind every age: “It was Christ that spoke to His people through the prophets” (Patriarchs and Prophets, p. 366, 1890). Revelation is never a human discovery pried loose from a reluctant heaven, for Moses separates what God keeps from what God gives when he writes “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, KJV). The prophetic messenger affirms that this giving has been continuous through every age of sacred history, “Through patriarchs and prophets He revealed His truth to His people” (Testimonies to Ministers and Gospel Workers, p. 404, 1923), and Jeremiah records the patience behind it: “Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending them” (Jeremiah 7:25, KJV). God multiplies the means by which His mind reaches the human mind, as Hosea testifies, “I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets” (Hosea 12:10, KJV), and Daniel told a pagan king the same truth when he said “But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these” (Daniel 2:28, KJV). Divine speech always carries a moral claim upon every hearer who receives it, as we are told, “If God has spoken to His people, He designs that they shall hear and obey His voice” (Testimonies for the Church, vol. 2, p. 66, 1885), and the same pen locates that speech in a fixed place: “God reveals His will to us in His word, the Holy Scriptures” (Testimonies for the Church, vol. 5, p. 512, 1889). A passage from The Great Controversy gathers the whole chain into one sentence, “God gave to men the sure word of prophecy; angels and even Christ Himself came to make known to Daniel and John the things that must shortly come to pass” (The Great Controversy, p. 521, 1911), and this study now asks whether that same voice still reaches the church today.

The gift of prophecy was given to guide and comfort the church, and Paul defines its purpose with precision when he writes “But he that prophesieth speaketh unto men to edification, and exhortation, and comfort” (1 Corinthians 14:3, KJV). Edification, exhortation, and comfort form one ministry of love toward a people in a hostile world, and the promise attached to study is clear: “God has given these things to us, and His blessing will attend the reverent, prayerful study of the prophetic scriptures” (The Desire of Ages, p. 234, 1898). In The Acts of the Apostles we read that the visions given on Patmos served this very purpose for every generation of believers: “This revelation was given for the guidance and comfort of the church throughout the Christian dispensation” (The Acts of the Apostles, p. 583, 1911). Paul extends the same purpose to the whole written record of former revelation, “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, KJV), and the prophetic messenger looks back upon that record with gratitude: “Many were the messages of comfort given the church by the prophets of old” (Prophets and Kings, p. 722, 1917). Isaiah opens the great second half of his book with a divine command that sets the tone for every true message: “Comfort ye, comfort ye my people, saith your God” (Isaiah 40:1, KJV). Peter calls the prophetic word a lamp for the night, “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts” (2 Peter 1:19, KJV), and Sr. White applies that lamp to the darkest hour before Christ returns: “In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming” (Prophets and Kings, p. 716, 1917). The psalmist describes the same light in personal terms, “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105, KJV), while the inspired pen describes the messages of the last days as a stabilizing force: “These messages were represented to me as an anchor to the people of God” (Early Writings, p. 256, 1882). A wise king warned that a people without vision lose their restraint and wander, “Where there is no vision, the people perish: but he that keepeth the law, happy is he” (Proverbs 29:18, KJV), and the Lord has not left His people in that condition, for “The Lord has given us warning of the events about to take place” (Testimonies for the Church, vol. 5, p. 99, 1889).

The prophetic gift prepares a people to stand in the closing crisis, and Paul names that crisis without softening its danger, “This know also, that in the last days perilous times shall come” (2 Timothy 3:1, KJV), and the inspired pen adds “The signs foretold in prophecy are fast fulfilling around us” (Testimonies for the Church, vol. 4, p. 307, 1885). Through inspired counsel we are told that this danger is not a distant theory but a present condition of the church’s life: “I have been shown that we live amid the perils of the last days” (Testimonies for the Church, vol. 2, p. 346, 1885). Jesus warned that the final deceptions would press upon the elect themselves, “For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect” (Matthew 24:24, KJV), and He added a sentence that turns warning into mercy: “Behold, I have told you before” (Matthew 24:25, KJV). The warning creates a duty of watchfulness, as the Saviour taught, “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man” (Luke 21:36, KJV), and the prophetic messenger applies that duty directly to the work of the church: “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in” (Testimonies for the Church, vol. 6, p. 61, 1900). Daniel was told that knowledge of the sealed prophecy would grow at the end, “But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased” (Daniel 12:4, KJV), and the inspired pen counts that growth among the highest privileges of faith: “It is a wonderful privilege to be able to understand the will of God as revealed in the sure word of prophecy” (Testimonies for the Church, vol. 9, p. 19, 1909). History has already proven the trustworthiness of the prophetic word, for in Education we read “All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order” (Education, p. 178, 1903), and this record grounds confidence in what remains unfulfilled. Heaven’s messengers have always spoken with urgency about the shortness of time, as the prophetic voice once wrote, “The angels of God in their messages to men represent time as very short” (Selected Messages Book 1, p. 67, 1958), and urgency calls for readiness rather than fear. Paul assures the faithful that the day need not overtake them as a thief, “But ye, brethren, are not in darkness, that that day should overtake you as a thief” (1 Thessalonians 5:4, KJV), and the prophetic gift exists so that this assurance may become our experience.

The messenger who carries a prophetic word remains a servant under orders and never becomes the master of the message entrusted to him. John himself learned this lesson when overwhelmed by glory, “And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things” (Revelation 22:8, KJV), and the reply he received is preserved in The Desire of Ages: “And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’” (The Desire of Ages, p. 99, 1898). Paul and Barnabas refused divine honors at Lystra with the same humility, crying out “And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein” (Acts 14:15, KJV), and every true messenger has shared that refusal. Sr. White described her own calling in these modest terms, “But my work has covered so many lines that I cannot call myself other than a messenger, sent to bear a message from the Lord to His people, and to take up work in any line that He points out” (Selected Messages Book 1, p. 34, 1958), and she later summarized the long span of that service with simple directness: “From the year 1844 till the present time I have received messages from the Lord and have given them to His people” (Testimonies for the Church, vol. 8, p. 237, 1904). The Lord commanded Jeremiah to speak whatever he was given, “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” (Jeremiah 1:7, KJV), and He promised Moses the same supply of words for a hard mission: “Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say” (Exodus 4:12, KJV). Faithfulness in such a calling often brings cost rather than comfort, as we are told, “But the true prophets will ever prefer reproach, and even death, rather than unfaithfulness to God” (Testimonies for the Church, vol. 4, p. 167, 1885), and Paul explains why the vessel matters less than its treasure: “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, KJV). God confirmed young Samuel as a trustworthy messenger in Israel, “And Samuel grew, and the LORD was with him, and did let none of his words fall to the ground” (1 Samuel 3:19, KJV), and the inspired pen describes the effect of such messengers in every crisis: “By startling messages of warning, God’s prophet awakened men from worldly dreaming” (Testimonies for the Church, vol. 7, p. 139, 1902). The same pen records that personal warnings were also given with care and restraint, “From time to time the Lord has given me testimonies of warning for you” (Testimonies for the Church, vol. 3, p. 362, 1885), so the gift always served the hearer rather than the honor of the messenger.

Every message that claims to come from God must be measured by the written word, for we are told “The test of a genuine Christian is given in the word of God” (Fundamentals of Christian Education, p. 125, 1923). In The Great Controversy we read the governing principle for all spiritual experience: “The Spirit was not given—nor can it ever be bestowed—to supersede the Bible; for the Scriptures explicitly state that the word of God is the standard by which all teaching and experience must be tested” (The Great Controversy, p. vii, 1911). Sr. White applied that principle to her own writings without reservation or special pleading, declaring “If the Testimonies speak not according to the word of God, reject them” (Testimonies for the Church, vol. 5, p. 691, 1889). The noble believers of Berea modeled this test long before, “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, KJV), and the psalmist explains why the written word deserves such confidence: “The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times” (Psalm 12:6, KJV). Agur adds both a promise and a warning to the same principle, “Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar” (Proverbs 30:5-6, KJV), and Paul declares the source and use of all Scripture in one sentence: “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16, KJV). Because one Spirit inspired every page, contradiction becomes impossible, for “And since it was the Spirit of God that inspired the Bible, it is impossible that the teaching of the Spirit should ever be contrary to that of the word” (The Great Controversy, p. vii, 1911), and Jesus Himself prayed “Sanctify them through thy truth: thy word is truth” (John 17:17, KJV). Paul warned that even an angel preaching another gospel stands under a curse, “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Galatians 1:8, KJV), and the inspired pen therefore sends us back to the same foundation: “We must come to the sure word of prophecy for our authority” (Evangelism, p. 249, 1946). The prophetic messenger also told believers how to use the prophetic word in daily life, “They should make the Bible the rule and guide of life, giving heed to the sure word of prophecy as to ‘a light that shineth in a dark place.’” (Testimonies for the Church, vol. 5, p. 12, 1889), and that counsel keeps every gift in its proper place.

The Holy Spirit did not withdraw His prophetic ministry when the last book of Scripture was written, and the inspired pen explains its continuing purpose: “Light will dawn upon the understanding, and the Spirit will make an impression on minds, as Bible truth is clearly and simply presented in the messages that since 1846 God has been sending His people” (Selected Messages Book 1, p. 42, 1958). Through inspired counsel we are told the exact nature of that continuing work, which reaches past the closing of the canon: “In like manner, after the close of the canon of the Scripture, the Holy Spirit was still to continue its work, to enlighten, warn, and comfort the children of God” (The Great Controversy, p. viii, 1911). Jesus promised a Teacher who would guide His people beyond what they could bear in His earthly presence, “I have yet many things to say unto you, but ye cannot bear them now” (John 16:12, KJV), and He described that Teacher’s work in the next verse: “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come” (John 16:13, KJV). The same Comforter would recall and apply the words of Christ, “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26, KJV), and James White argued from Scripture that the gifts belong to the whole gospel age: “It is also a scriptural fact that the gifts were put in the church, to remain in the church till the perfect day shall come, when hope shall be lost in fruition, and faith in sight” (Perpetuity of Spiritual Gifts, James White, p. 1, 1870). God does not change in His purpose to guide, “For I am the LORD, I change not; therefore ye sons of Jacob are not consumed” (Malachi 3:6, KJV), and the Saviour who once spoke by the prophets remains the same in every generation: “Jesus Christ the same yesterday, and to day, and for ever” (Hebrews 13:8, KJV). The inspired pen records how the church of the advent movement experienced this guidance, “All could now see that God was guiding and guarding his work, and in the light of the spirit of prophecy messages nearly all took their stand on the side of truth” (Testimonies for the Church, vol. 8, p. 6, 1904), and believers were reminded “You know how the Lord has manifested Himself through the Spirit of prophecy” (Selected Messages Book 1, p. 27, 1958). Isaiah describes the guiding voice that keeps the traveler on the right road, “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, KJV), and the prophetic messenger saw that same mercy at work: “The Lord in his goodness sent messages to this people to give us a balanced conception of questions of this kind” (Testimonies for the Church, vol. 9, p. 7, 1909). This study treats the prophetic gift as a living sign of the Spirit’s care, the very care one vision portrayed in these words: “I saw a great light from heaven shining upon the people of God” (Early Writings, p. 238, 1882).

Messages of reproof are among the clearest signs that God still loves a people He refuses to abandon to their own ways. Solomon taught that correction is the language of a father’s heart, “My son, despise not the chastening of the LORD; neither be weary of his correction: For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth” (Proverbs 3:11-12, KJV), and the prophetic messenger reminded one church of what it had received: “Great light has come to you, in reproofs, warnings, and entreaties” (Testimonies for the Church, vol. 5, p. 57, 1889). Wisdom herself pleads with the careless to turn at her rebuke, “Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you” (Proverbs 1:23, KJV), and the inspired pen describes those who stood under such light: “There are those here upon whom great light in warnings and reproofs has shone” (Testimonies for the Church, vol. 9, p. 182, 1909). The chronicler describes God’s long patience with Judah in tender terms, “And the LORD God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the LORD arose against his people, till there was no remedy” (2 Chronicles 36:15-16, KJV), and the same tragedy repeats whenever counsel is refused, for “They do not heed the warnings and reproofs from the Spirit of God” (Testimonies for the Church, vol. 3, p. 361, 1885). Jeremiah gave a similar summary of his own generation, “And the LORD hath sent unto you all his servants the prophets, rising early and sending them; but ye have not hearkened, nor inclined your ear to hear” (Jeremiah 25:4, KJV), and in Prophets and Kings we read the solemn result of that refusal: “He cannot uphold and guard a people who reject His counsel and despise His reproofs” (Prophets and Kings, p. 425, 1917). A humble heart receives correction as kindness, “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” (Psalm 141:5, KJV), and Solomon promises that such a listener will dwell among the wise: “The ear that heareth the reproof of life abideth among the wise” (Proverbs 15:31, KJV). Every believer may test personal response to reproof with a searching question, “Have I heeded the warnings and reproofs that He has sent, or have I followed my own way?’” (Testimonies for the Church, vol. 8, p. 101, 1904), and an honest answer prepares the heart for further light. The messenger herself described the balance of her work in words worth remembering, “This I presented both in messages of warning and reproof and in words of hope and faith” (Testimonies for the Church, vol. 5, p. 693, 1889), because God never rebukes without also offering hope.

The question before us is therefore practical and urgent, for a remnant people must know whether heaven still speaks to guide them home. Habakkuk took his stand upon the watchtower to hear what God would say, “I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved” (Habakkuk 2:1, KJV), and the inspired pen describes the remnant’s calling in similar terms: “Mysteries into which angels desire to look, which prophets and kings and righteous men desired to understand, the remnant church will carry in messages from God to the world” (Testimonies for the Church, vol. 6, p. 19, 1900). Isaiah heard a watchman questioned through the night, “The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye: return, come” (Isaiah 21:11-12, KJV), and the prophetic messenger urges readiness with messages already given: “We must have in readiness the clear, straight messages that since 1846 have been coming to God’s people” (Selected Messages Book 1, p. 41, 1958). The psalmist resolved to listen before speaking, “I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly” (Psalm 85:8, KJV), and Samuel’s childhood answer remains the model posture for every hearer: “And the LORD came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth” (1 Samuel 3:10, KJV). Isaiah also describes the Servant whose ear is opened every morning, “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, KJV), and we are told “The Lord has given great light and privileges to His people” (Fundamentals of Christian Education, p. 478, 1923). Great privilege brings great responsibility, so the inspired pen guards the foundation with a strong command: “Never, never seek to remove one landmark that the Lord has given His people” (Testimonies for the Church, vol. 8, p. 162, 1904). The same writer reminds us where light is found in its purest form, “In the open pages of God’s Holy Word, light from heaven has been shed upon the world” (The Great Controversy, p. 572, 1911), and Christ calls every church to listen: “He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God” (Revelation 2:7, KJV). The chapters that follow trace how God speaks and how a humble people may obey, for His aim has always been the same: “It was His purpose to enlighten their understanding and to fasten their faith upon the ‘sure word of prophecy.’” (The Great Controversy, p. 349, 1911).

HOW DOES A HEART BECOME READY TO HEAR?

The final book of the Bible opens by tracing a clear chain of revelation from the Father to the Son and onward to the waiting church: “The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John” (Revelation 1:1, KJV). John then describes his own role as a faithful witness who wrote only what he received, “Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw” (Revelation 1:2, KJV), and the inspired pen names the angel who served that chain: “It was Gabriel, ‘His angel,’ whom Christ sent to open the future to the beloved John; and a blessing is pronounced on those who read and hear the words of the prophecy, and keep the things written therein” (The Desire of Ages, p. 234, 1898). In The Desire of Ages we read that Christ Himself identifies this same messenger in the opening of the book, “Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’” (The Desire of Ages, p. 99, 1898), so the heavenly order of revelation is plainly stated. Gabriel had served this ministry long before Patmos, as he told Daniel, “And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding” (Daniel 9:22, KJV), and the prophetic messenger notes his exalted standing before God: “It was Gabriel, the angel next in rank to the Son of God, who came with the divine message to Daniel” (The Desire of Ages, p. 234, 1898). The same angel announced himself to Zacharias with a reminder of where he stands, “And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings” (Luke 1:19, KJV), which shows that heavenly messengers speak only from the presence of God. Jesus described His own teaching in the same dependent terms, “Jesus answered them, and said, My doctrine is not mine, but his that sent me” (John 7:16, KJV), and He added that He spoke nothing on His own authority: “For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak” (John 12:49, KJV). Sr. White explains the content of what Christ revealed through this chain to the aged apostle, “He revealed to John scenes of deep and thrilling interest in the history of the church of God and brought before him the perilous conflicts which Christ’s followers were to endure” (Early Writings, p. 230, 1882), and she adds a tender detail about its setting: “He was sent as an exile to Patmos, but Christ visited him in his exile, and communicated to him the grand truths found in the Revelation” (Testimonies for the Church, vol. 7, p. 288, 1902). The purpose of the whole chain is stated in The Acts of the Apostles, “In figures and symbols, subjects of vast importance were presented to John, which he was to record, that the people of God living in his age and in future ages might have an intelligent understanding of the perils and conflicts before them” (The Acts of the Apostles, p. 582, 1911), and that purpose still governs how the church must read the book today.

God often speaks most clearly when human fields of service have narrowed, as the exile of John on Patmos plainly demonstrates. John identifies himself as a companion in suffering who was banished for his faithfulness, “I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ” (Revelation 1:9, KJV), and the inspired pen records the circumstances of that sentence: “By the emperor’s decree John was banished to the Isle of Patmos, condemned ‘for the word of God, and for the testimony of Jesus Christ.’” (The Acts of the Apostles, p. 570, 1911). In The Acts of the Apostles we read of the critical moment when this sentence fell, “It was at this critical time in the history of the church that John was sentenced to banishment” (The Acts of the Apostles, p. 581, 1911), and observers judged the old apostle finished: “When John was exiled to the Isle of Patmos, there were many who thought him to be past service, an old and broken reed, ready to fall at any time” (The Acts of the Apostles, p. 572, 1911). The psalmist knew that no distance can place a servant of God beyond divine reach, “If I take the wings of the morning, and dwell in the uttermost parts of the sea; Even there shall thy hand lead me, and thy right hand shall hold me” (Psalm 139:9-10, KJV), and the prophetic messenger affirms that truth for John: “When John was banished from those he loved to lonely Patmos, Christ knew where to find His faithful witness” (Testimonies for the Church, vol. 6, p. 128, 1900). Isaiah records a promise that holds in every flood and fire of persecution, “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, KJV), and a passage from Patriarchs and Prophets shows its fulfillment on Patmos: “He allowed the beloved John to be exiled to lonely Patmos, but the Son of God met him there, and his vision was filled with scenes of immortal glory” (Patriarchs and Prophets, p. 129, 1890). God told Jacob in his own lonely exile that He would never leave him, “And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of” (Genesis 28:15, KJV), and Hebrews repeats the same pledge for every believer: “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, KJV). Age and isolation did not disqualify the apostle from heaven’s highest trust, for “It was after John had grown old in the service of the Lord that he was exiled to Patmos” (Selected Messages Book 1, p. 33, 1958), and his long faithfulness prepared him to receive the vision. The psalmist names the refuge that sustained John and sustains every exiled witness, “God is our refuge and strength, a very present help in trouble” (Psalm 46:1, KJV), and the lesson is that heaven speaks where the world sees only defeat.

True prophecy never arises from human genius or private ambition, because the Holy Spirit moves chosen men and women to speak for God. Peter sets the first rule of interpretation when he writes “Knowing this first, that no prophecy of the scripture is of any private interpretation” (2 Peter 1:20, KJV), and he gives the reason in the very next sentence: “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21, KJV). David confessed the same experience at the close of his life, “The Spirit of the LORD spake by me, and his word was in my tongue” (2 Samuel 23:2, KJV), and the Lord described the call of Jeremiah in similar terms: “Then the LORD put forth his hand, and touched my mouth. And the LORD said unto me, Behold, I have put my words in thy mouth” (Jeremiah 1:9, KJV). Sr. White clarifies the precise manner of this inspiration, “It is not the words of the Bible that are inspired, but the men that were inspired” (Selected Messages Book 1, p. 21, 1958), and she draws a careful distinction about the written form of revelation: “The Bible is written by inspired men, but it is not God’s mode of thought and expression” (Selected Messages Book 1, p. 21, 1958). The prophetic messenger also states the purpose of that human expression, “The word and will of God are expressed in the Scriptures by inspired penmen” (Testimonies for the Church, vol. 4, p. 449, 1885), while noting the limits of the vessel that carries it: “The writers of the Bible had to express their ideas in human language” (Selected Messages Book 1, p. 19, 1958). The ancient prophets searched their own messages with deep interest, “Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow” (1 Peter 1:10-11, KJV), and in The Great Controversy we read how God accommodated His truth to them: “He has given dreams and visions, symbols and figures; and those to whom the truth was thus revealed have themselves embodied the thought in human language” (The Great Controversy, p. v, 1911). Paul insists that the Spirit supplies not only the ideas but the fitting manner of speech, “Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual” (1 Corinthians 2:13, KJV), and the inspired pen describes the result: “The testimony is conveyed through the imperfect expression of human language, yet it is the testimony of God; and the obedient, believing child of God beholds in it the glory of a divine power, full of grace and truth” (The Great Controversy, p. vi, 1911). The church must therefore receive prophecy as a gift that comes downward from God rather than upward from human insight or religious imagination.

The Bible unites divine authorship with human writers, and this union explains both its power and its honest record of human weakness. In The Great Controversy we read the foundational statement of this truth, which every student of prophecy should keep in view: “The Bible points to God as its author; yet it was written by human hands; and in the varied style of its different books it presents the characteristics of the several writers” (The Great Controversy, p. v, 1911). Paul thanked God that the Thessalonians received his preaching as divine rather than human speech, “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe” (1 Thessalonians 2:13, KJV), and the inspired pen explains the same union: “But the Bible, with its God-given truths expressed in the language of men, presents a union of the divine and the human” (Selected Messages Book 1, p. 25, 1958). The honesty of the record itself testifies to its source, for “Had the Bible been written by uninspired persons, it would no doubt have presented the character of its honored men in a more flattering light” (Patriarchs and Prophets, p. 238, 1890), and the same pen adds a related observation: “The inspired writers did not testify to falsehoods to prevent the pages of sacred history being clouded by the record of human frailties and faults” (Testimonies for the Church, vol. 4, p. 9, 1885). God has not asked faith to stand without evidence, as we read in Education, “But God has given in the Scriptures sufficient evidence of their divine authority” (Education, p. 169, 1903), and the psalmist confesses the unity of all that God has said: “Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever” (Psalm 119:160, KJV). The Lord promises that His word will accomplish its purpose, “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, KJV), and the psalmist anchors that word in heaven itself: “For ever, O LORD, thy word is settled in heaven” (Psalm 119:89, KJV). Jesus affirmed that the smallest stroke of the law would endure, “For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matthew 5:18, KJV), and the prophetic messenger describes the harmony of the whole record: “And the truths thus revealed unite to form a perfect whole, adapted to meet the wants of men in all the circumstances and experiences of life” (The Great Controversy, p. vi, 1911). On the road to Emmaus the risen Christ opened the entire record of the prophets, “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself” (Luke 24:27, KJV), and every honest reader may expect the same Teacher today.

A special blessing rests upon those who read, hear, and keep the prophetic word, and that blessing begins with willing attention. John pronounces the blessing at the threshold of the book, “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, KJV), and the prophetic messenger notes who forfeits it by neglect: “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them” (The Great Controversy, p. 341, 1911). The same blessing is repeated at the close of the book, “Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book” (Revelation 22:7, KJV), and the inspired pen observes how the book begins its own instruction: “The book of Revelation opens with an injunction to us to understand the instruction that it contains” (Testimonies to Ministers and Gospel Workers, p. 113, 1923). Some teachers have called the book a mystery beyond reach, yet we are told “The very name ‘Revelation’ contradicts the statement that it is a sealed book” (Testimonies to Ministers and Gospel Workers, p. 113, 1923), and the title itself invites every reader to study. Jesus placed hearing and keeping together in His reply to an admiring woman, “But he said, Yea rather, blessed are they that hear the word of God, and keep it” (Luke 11:28, KJV), and Moses gathered all Israel to hear the law for the same purpose: “Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law” (Deuteronomy 31:12, KJV). In Education we read that Daniel and Revelation belong together in such study, “The book of Revelation, in connection with the book of Daniel, especially demands study” (Education, p. 191, 1903), and Ezra’s helpers modeled careful reading when they explained the text: “So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading” (Nehemiah 8:8, KJV). Through inspired counsel we are told that this work demands thoroughness, “There is great need to search the book of Daniel and the book of Revelation, and learn the texts thoroughly, that we may know what is written” (Evangelism, p. 363, 1946), and the same pen ties the study to the perils of our time: “The perils of the last days are upon us, and we should watch and pray, and study and heed the lessons that are given us in the books of Daniel and the Revelation” (Testimonies for the Church, vol. 6, p. 128, 1900). Wisdom pronounces a blessing on the one who waits daily at her doors, “Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors” (Proverbs 8:34, KJV), and that patient waiting is the posture of a heart made ready to hear.

The Holy Spirit who inspired the Scriptures must also illuminate them, for the same Author alone can open the meaning of His word. In The Desire of Ages we read how this illumination works in the believer who opens the word with prayer: “Through the Scriptures the Holy Spirit speaks to the mind, and impresses truth upon the heart” (The Desire of Ages, p. 671, 1898). Paul explains that the Spirit searches the deep things of God, “But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God” (1 Corinthians 2:10, KJV), and he warns that the natural mind cannot receive them alone: “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14, KJV). The inspired pen counsels each believer to regard the written word in a personal way, “He is to regard the Bible as the voice of God speaking directly to him” (The Acts of the Apostles, p. 474, 1911), and another passage repeats that counsel: “The Bible is God’s voice speaking to us, just as surely as though we could hear it with our ears” (Testimonies for the Church, vol. 6, p. 393, 1900). Hebrews describes the living power of this word, “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, KJV), and Jesus declared 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, KJV). The psalmist prayed for opened eyes, “Open thou mine eyes, that I may behold wondrous things out of thy law” (Psalm 119:18, KJV), and Christ granted that prayer to His disciples after the resurrection: “Then opened he their understanding, that they might understand the scriptures” (Luke 24:45, KJV). Through inspired counsel we are told “The Holy Spirit has been given us as an aid in the study of the Bible” (Counsels to Parents, Teachers, and Students, p. 357, 1913), and in Christ’s Object Lessons the reader is urged to pray as the study proceeds: “As we study the Scriptures, we should pray for the light of God’s Holy Spirit to shine upon the word, that we may see and appreciate its treasures” (Christ’s Object Lessons, p. 113, 1900). The prophetic messenger gives a promise to every sincere student, “Whoever will prayerfully study the Bible, desiring to know the truth, that he may obey it, will receive divine enlightenment” (The Desire of Ages, p. 459, 1898), so illumination is offered to all who come with a willing heart.

The book that was sealed in Daniel’s day was opened for the last generation, and the Revelation stands as the key that unlocks it. Daniel was told that his words were closed until the time of the end, “And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end” (Daniel 12:9, KJV), and the vision of the evenings and mornings carried the same instruction: “And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days” (Daniel 8:26, KJV). Gabriel also explained that the vision reached to the time of the end, “So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision” (Daniel 8:17, KJV), and John received the opposite command concerning his book: “And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand” (Revelation 22:10, KJV). In The Acts of the Apostles we read which book was sealed, “The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days” (The Acts of the Apostles, p. 585, 1911), and the inspired pen describes how the two books work together: “The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history” (Testimonies to Ministers and Gospel Workers, p. 115, 1923). The same pen states that the revelations given to the two prophets complete one another, “The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos” (Testimonies to Ministers and Gospel Workers, p. 114, 1923), and that unity guards against reading either book in isolation. The Great Controversy marks the turning point when understanding began to increase, “But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near” (The Great Controversy, p. 356, 1911), and Daniel was promised that the wise would understand: “Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand” (Daniel 12:10, KJV). Even the prophet himself did not grasp everything at once, for “With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet” (Prophets and Kings, p. 553, 1917), and in Education we read that this longing belonged to all the prophets: “The prophets to whom these great scenes were revealed longed to understand their import” (Education, p. 183, 1903). The church after the unsealing carries greater privilege than the prophets enjoyed, and Jesus states the rule that follows: “But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more” (Luke 12:48, KJV).

A heart becomes ready to hear when humility replaces prejudice and the will is surrendered to obey whatever God reveals. Jesus made obedience the condition of understanding when He said “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself” (John 7:17, KJV), and the inspired pen repeats the condition for every student: “We must come with a humble and teachable spirit to obtain knowledge from the great I AM” (The Great Controversy, p. 599, 1911). God promises to regard the humble who tremble at His word, “For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word” (Isaiah 66:2, KJV), while Sr. White warns that prejudice closes the mind: “Those who allow prejudice to bar the mind against the reception of truth cannot receive the divine enlightenment” (Testimonies to Ministers and Gospel Workers, p. 105, 1923). The same counsel explains the danger of approaching Scripture with pride, “But if the Bible is opened with irreverence, with a feeling of self-sufficiency, if the heart is filled with prejudice, Satan is beside you, and he will set the plain statements of God’s word in a perverted light” (Testimonies to Ministers and Gospel Workers, p. 108, 1923), and James calls believers to receive the word with meekness: “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls” (James 1:21, KJV). The psalmist promises that God guides the meek in judgment, “The meek will he guide in judgment: and the meek will he teach his way” (Psalm 25:9, KJV), and the prophetic messenger names the right motive for receiving truth: “God desires us to receive the truth upon its own merits—because it is truth” (Testimonies to Ministers and Gospel Workers, p. 106, 1923). God promises to be found by those who seek Him with the whole heart and not with a divided mind, “And ye shall seek me, and find me, when ye shall search for me with all your heart” (Jeremiah 29:13, KJV), yet we are told “To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood” (Testimonies for the Church, vol. 6, p. 132, 1900). In Education we read how such searching deepens conviction, “The more we search the Bible, the deeper is our conviction that it is the word of the living God, and human reason bows before the majesty of divine revelation” (Education, p. 170, 1903), and Jesus praised the Father for revealing truth to babes: “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes” (Matthew 11:25, KJV). Wherever such humility appears, heaven is ready to teach, and the next question concerns the spiritual condition that welcomes that teaching.

WHAT HEART CAN RECEIVE HEAVEN’S TRUTH?

John received his great vision on holy time, and the phrase he uses marks a prophetic encounter rather than a passing religious mood: “I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet” (Revelation 1:10, KJV). In The Acts of the Apostles we read the plain identification of that day, “It was on the Sabbath that the Lord of glory appeared to the exiled apostle” (The Acts of the Apostles, p. 581, 1911), and Jesus Himself had claimed the day as His own: “Therefore the Son of man is Lord also of the sabbath” (Mark 2:28, KJV). The Great Controversy settles the question of which day bears that title, “But the Bible points to the seventh day, and not to the first, as the Lord’s day” (The Great Controversy, p. 446, 1911), and the creation record explains why God set it apart: “And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made” (Genesis 2:3, KJV). The Sabbath opens a door of fellowship between the creature and the Creator, for in The Desire of Ages we read “The Sabbath calls our thoughts to nature, and brings us into communion with the Creator” (The Desire of Ages, p. 281, 1898). The fourth commandment calls the whole household into that fellowship, “Remember the sabbath day, to keep it holy” (Exodus 20:8, KJV), and Christ’s Object Lessons describes what the day invites us to see: “The Sabbath bids us behold in His created works the glory of the Creator” (Christ’s Object Lessons, p. 25, 1900). God gave the Sabbath as a sign of His sanctifying work, “Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them” (Ezekiel 20:12, KJV), and the inspired pen applies that sign to the believer today: “Then the Sabbath is a sign of Christ’s power to make us holy” (The Desire of Ages, p. 288, 1898). The prophetic messenger joins the Creator and the Sanctifier in one statement, “The Sabbath given to the world as the sign of God as the Creator is also the sign of Him as the Sanctifier” (Testimonies for the Church, vol. 6, p. 350, 1900), and Isaiah promises delight to those who honor the 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” (Isaiah 58:13, KJV). John’s Sabbath on Patmos shows that a loyal heart, resting in God’s appointed time, stands in the best position to receive whatever heaven chooses to reveal.

Sabbath observance and religious routine prepare the heart, yet no outward form can compel God to speak or replace the surrender He requires. Isaiah heard the Lord reject a busy worship emptied of obedience, “Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting” (Isaiah 1:13, KJV), and Jesus applied the same rebuke to His own generation: “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me” (Matthew 15:8, KJV). Through inspired counsel we are told how easily this mistake is made, “They mistake the form of godliness for the spirit and power thereof” (Testimonies for the Church, vol. 1, p. 406, 1885), and The Desire of Ages names its danger: “There is no safety for one who has merely a legal religion, a form of godliness” (The Desire of Ages, p. 172, 1898). Paul foresaw a last-day religion with outward forms and no living power, “Having a form of godliness, but denying the power thereof: from such turn away” (2 Timothy 3:5, KJV), and Steps to Christ describes the inward condition behind it: “Many accept an intellectual religion, a form of godliness, when the heart is not cleansed” (Steps to Christ, p. 35, 1892). Hosea states the preference of heaven in a single verse, “For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings” (Hosea 6:6, KJV), and Samuel gave the same verdict to a disobedient king: “And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams” (1 Samuel 15:22, KJV). The prophetic messenger warned schools and churches against the same substitution, “There is danger that a ceremonial service will take the place of genuine heart work” (Counsels to Parents, Teachers, and Students, p. 540, 1913), and she described how it ruined the religion of Christ’s day: “He knew that the Jewish religion consisted in outward ceremonies rather than inward piety” (The Desire of Ages, p. 608, 1898). Micah reduced the whole requirement to justice, mercy, and humility, “He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:8, KJV), and in Thoughts From the Mount of Blessing we read what God truly desires: “God does not desire our ceremonial compliments, but the unspoken cry of the heart broken and subdued with a sense of its sin and utter weakness finds its way to the Father of all mercy” (Thoughts From the Mount of Blessing, p. 86, 1896). The posture that receives truth is therefore not mere attendance at holy appointments but a heart that bows before God within those appointments.

God dwells with the contrite, and the broken spirit becomes the dwelling place where His voice is heard most clearly. Isaiah joins the highest heaven to the lowliest heart in one of Scripture’s greatest promises: “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15, KJV). David learned this truth through bitter failure, “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Psalm 51:17, KJV), and the inspired pen tells us what God asks of every sinner: “All that He asks is a broken and contrite heart, a humble, obedient spirit” (The Great Controversy, p. 570, 1911). The psalmist adds that the Lord stays near the broken in heart, “The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit” (Psalm 34:18, KJV), and in Prophets and Kings we read that God accepts nothing less: “This God requires of him; He accepts nothing less than a broken heart and a contrite spirit” (Prophets and Kings, p. 435, 1917). The publican’s prayer shows this posture in its simplest form, “And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner” (Luke 18:13, KJV), and the prophetic messenger explains why such a prayer is accepted: “Repentance, true humility, a broken heart, and a contrite spirit alone will be accepted of God” (Testimonies for the Church, vol. 1, p. 536, 1885). James declares the divine rule for pride and humility, “But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble” (James 4:6, KJV), and the psalmist echoes the same contrast between the lowly and the proud: “Though the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off” (Psalm 138:6, KJV). The humble heart is also the only heart that can grasp the cross, for “The humble and broken heart can appreciate something of the love of God and the cross of Calvary” (Selected Messages Book 1, p. 326, 1958), and we are told “Every sin acknowledged before God with a contrite heart, He will remove” (Testimonies to Ministers and Gospel Workers, p. 92, 1923). A passage from the Testimonies gathers the promise into one assurance, “Those who have a humble, trusting, contrite heart, God accepts, and hears their prayer; and when God helps, all obstacles will be overcome” (Testimonies for the Church, vol. 4, p. 539, 1885), and such a heart stands ready to receive both correction and comfort.

Genuine repentance is proven by reformation, and a heart that refuses to change cannot hear the voice of God with understanding. The Great Controversy states this principle in words that leave no room for empty sorrow: “There is no evidence of genuine repentance unless it works reformation” (The Great Controversy, p. 462, 1911). Peter joined repentance to the times of refreshing, “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord” (Acts 3:19, KJV), and Steps to Christ defines the experience in plain terms: “Repentance includes sorrow for sin and a turning away from it” (Steps to Christ, p. 23, 1892). Paul distinguishes godly sorrow from the sorrow of the world, “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death” (2 Corinthians 7:10, KJV), and the inspired pen illustrates false sorrow in the case of Balaam: “Balaam, terrified by the angel standing in his pathway with drawn sword, acknowledged his guilt lest he should lose his life; but there was no genuine repentance for sin, no conversion of purpose, no abhorrence of evil” (Steps to Christ, p. 23, 1892). Joel calls for a rent heart rather than torn garments, “And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil” (Joel 2:13, KJV), and Ezekiel urges Israel to cast away its transgressions and seek a new heart: “Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?” (Ezekiel 18:31, KJV). Repentance itself is a gift that comes from Christ, for “It is the virtue that goes forth from Christ, that leads to genuine repentance” (Steps to Christ, p. 26, 1892), and the same book explains the order of grace: “It is true that repentance does precede the forgiveness of sins; for it is only the broken and contrite heart that will feel the need of a Saviour” (Steps to Christ, p. 26, 1892). John the Baptist demanded fruit worthy of repentance, “Bring forth therefore fruits meet for repentance” (Matthew 3:8, KJV), and Jesus warned that no one escapes without it: “I tell you, Nay: but, except ye repent, ye shall all likewise perish” (Luke 13:3, KJV). The prophetic messenger saw the same need in her own day, “There is great need today of just such sincere, heartfelt repentance and confession” (Testimonies for the Church, vol. 5, p. 636, 1889), and every generation that wishes to hear heaven must answer that call.

False prophets speak from their own hearts, and their messages flatter the hearer rather than call him to repentance and obedience. The Lord exposed such prophets plainly through Jeremiah, “Then the LORD said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart” (Jeremiah 14:14, KJV), and in the Testimonies we read of two men who did exactly this: “There were two other false prophets, Ahab and Zedekiah, who prophesied lies in the name of the Lord” (Testimonies for the Church, vol. 4, p. 173, 1885). Jeremiah warned the people not to listen to visions born of human desire, “Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD” (Jeremiah 23:16, KJV), and Ezekiel pronounced woe upon those who followed their own spirit: “Thus saith the Lord GOD; Woe unto the foolish prophets, that follow their own spirit, and have seen nothing!” (Ezekiel 13:3, KJV). God denied sending these men at all, “I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied” (Jeremiah 23:21, KJV), and the inspired pen notes their modern counterparts: “There are many false prophets in these days, to whom sin does not appear specially repulsive” (Testimonies for the Church, vol. 4, p. 185, 1885). Micah exposed prophets who cried peace for a price, “Thus saith the LORD concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him” (Micah 3:5, KJV), and Prophets and Kings records how such men treated the faithful messenger: “Priests, false prophets, and people turned in wrath upon him who would not speak to them smooth things or prophesy deceit” (Prophets and Kings, p. 417, 1917). Jeremiah lamented that false visions had hidden Judah’s sin until it was too late, “Thy prophets have seen vain and foolish things for thee: and they have not discovered thine iniquity, to turn away thy captivity; but have seen for thee false burdens and causes of banishment” (Lamentations 2:14, KJV), and we are told the same appetite remains: “But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable” (The Great Controversy, p. 606, 1911). The prophetic messenger describes hearers who prefer comfort to truth, “They would choose to have smooth things spoken unto them, and have peace cried in their ears” (Spiritual Gifts, vol. 2, p. 284, 1860), and she also names the evidence that unmasks false prophets: “But their failures show that they are false prophets, that they do not rightly interpret the language of inspiration” (Testimonies for the Church, vol. 4, p. 307, 1885). The true messenger may wound before healing, yet the counterfeit soothes while the soul moves toward ruin, and the difference must be weighed with care.

Feelings and impressions cannot replace the written word, because the human heart is easily deceived and Satan can counterfeit inward sensations. In The Great Controversy we read the inevitable result of trusting inner impressions above Scripture: “This following of impressions, to the neglect of the Scriptures, can lead only to confusion, to deception and ruin” (The Great Controversy, p. vii, 1911). Solomon warns of a way that seems right but ends in death, “There is a way which seemeth right unto a man, but the end thereof are the ways of death” (Proverbs 14:12, KJV), and the inspired pen applies that warning to impressions: “Impressions and feelings are no sure evidence that a person is led by the Lord” (Testimonies for the Church, vol. 1, p. 413, 1885). Jeremiah describes the deceitful heart in the strongest terms, “The heart is deceitful above all things, and desperately wicked: who can know it?” (Jeremiah 17:9, KJV), and the same counsel reveals who may supply false sensations: “Satan will, if he is unsuspected, give feelings and impressions” (Testimonies for the Church, vol. 1, p. 413, 1885). Solomon adds that the one who trusts his own heart is a fool, “He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered” (Proverbs 28:26, KJV), and the prophetic messenger gave a personal warning in the same spirit: “It is not safe for you to trust to impressions and feelings” (Testimonies for the Church, vol. 3, p. 418, 1885). Paul warns against philosophy built on human tradition, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ” (Colossians 2:8, KJV), and in Thoughts From the Mount of Blessing we read how to recognize the danger: “When persons will speak lightly of the word of God, and set their impressions, feelings, and exercises above the divine standard, we may know that they have no light in them” (Thoughts From the Mount of Blessing, p. 146, 1896). Those who refuse the love of truth become open to strong delusion, “And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved” (2 Thessalonians 2:10, KJV), and The Great Controversy traces this spirit through history: “Under various forms it exhibits the same spirit as in the days of Luther, diverting minds from the Scriptures and leading men to follow their own feelings and impressions rather than to yield obedience to the law of God” (The Great Controversy, p. 193, 1911). God’s thoughts stand far above human feeling, “For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD” (Isaiah 55:8, KJV), so the safe course is always to test every impression by the plain word of God.

Prayerful study of the written word prepared Daniel to receive further light, and the same pattern still opens the mind to heavenly instruction. Daniel first studied what Jeremiah had written about the captivity, “In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem” (Daniel 9:2, KJV), and Prophets and Kings describes the faith that grew from that study: “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises” (Prophets and Kings, p. 554, 1917). He then turned his study into fasting and confession, “And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes” (Daniel 9:3, KJV), and the inspired pen contrasts his habit with the prayerlessness of many professors: “Daniel prayed three times a day, but many who make the most exalted profession do not humble their souls before God in prayer even once a day” (Testimonies for the Church, vol. 4, p. 373, 1885). Daniel’s prayer was not a private luxury but a source of public strength, for “Daniel sought the Lord three times a day, in earnest prayer for wisdom and strength and courage to carry forward the enterprise of representing the only true God in wicked Babylon” (Testimonies to Ministers and Gospel Workers, p. 325, 1923), and in Fundamentals of Christian Education we read its root: “With Daniel, the fear of the Lord was the beginning of wisdom” (Fundamentals of Christian Education, p. 86, 1923). Gabriel was dispatched at the very beginning of that prayer, “At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision” (Daniel 9:23, KJV), and later the prophet was told that heaven heard him from the first day: “Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words” (Daniel 10:12, KJV). When light came, Daniel’s response was gratitude, as we are told, “Daniel’s first act was to thank God for the revelation given him” (Prophets and Kings, p. 494, 1917), and the inspired pen notes the persistence of his questions: “Twice Daniel inquired, How long shall it be to the end of time?” (Testimonies to Ministers and Gospel Workers, p. 114, 1923). 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, KJV), and the psalmist reveals that God shares His secret with those who fear Him: “The secret of the LORD is with them that fear him; and he will shew them his covenant” (Psalm 25:14, KJV). The order is clear and practical, for study leads to prayer, prayer leads to confession, and confession opens the way for further light from heaven.

Light increases for those who walk in the light already given, and this law of spiritual growth governs every true reception of prophetic truth. Solomon compares the path of the just to the growing dawn, “But the path of the just is as the shining light, that shineth more and more unto the perfect day” (Proverbs 4:18, KJV), and the inspired pen defines what walking in that light means: “To walk in the light is to keep moving onward in the direction of light” (Selected Messages Book 1, p. 131, 1958). Jesus urged His hearers to walk while they had light, “Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth” (John 12:35, KJV), and the prophetic messenger states the duty of every accountable soul: “Accountable beings must walk in the light that shines upon them” (Testimonies for the Church, vol. 2, p. 123, 1885). Hosea promises that those who follow on to know the Lord will find Him as sure as the morning, “Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth” (Hosea 6:3, KJV), while neglected light turns dark: “If those who have the light reject it, or neglect to follow it out, it will become darkness to them” (Testimonies for the Church, vol. 2, p. 40, 1885). Jesus warned His disciples to take heed how they hear, “Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have” (Luke 8:18, KJV), and He added that the measure we give returns to us: “And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given” (Mark 4:24, KJV). Through inspired counsel we are told the result of refusing light, “The rejection of light leaves men captives bound about by chains of darkness and unbelief” (Testimonies for the Church, vol. 2, p. 93, 1885), and the psalmist describes the opposite result for the upright: “Light is sown for the righteous, and gladness for the upright in heart” (Psalm 97:11, KJV). In Christ’s Object Lessons we read how the heart becomes ready soil, “The soil of the heart is prepared to receive the seeds of spiritual truth” (Christ’s Object Lessons, p. 86, 1900), and the same pen describes those whose hearts are in harmony with truth: “But those whose hearts are in harmony with truth and duty will search the Scriptures with a heart prepared to receive divine impressions” (Selected Messages Book 1, p. 20, 1958). With the heart prepared in this way, we may now consider how the visions of Revelation are arranged and how careful reading honors their order.

HOW DO REVELATION’S SCENES UNFOLD?

An opened door and a throne establish the heavenly setting for the visions that follow, and John records the invitation in vivid language: “After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter” (Revelation 4:1, KJV). The scene moves at once from earth to the center of all authority, “And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne” (Revelation 4:2, KJV), and the inspired pen shows that John was looking into the true temple: “As in vision the apostle John was granted a view of the temple of God in heaven, he beheld there ‘seven lamps of fire burning before the throne.’” (The Great Controversy, p. 414, 1911). John describes the glory of the One enthroned and the bow that circles His seat, “And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald” (Revelation 4:3, KJV), and in Patriarchs and Prophets we read what that bow signifies: “In heaven the semblance of a rainbow encircles the throne and overarches the head of Christ” (Patriarchs and Prophets, p. 107, 1890). Isaiah saw the same exalted throne at the beginning of his ministry, “In the year that king Uzziah died I saw also the LORD sitting upon a throne, high and lifted up, and his train filled the temple” (Isaiah 6:1, KJV), and Ezekiel describes a sapphire throne above the living creatures: “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it” (Ezekiel 1:26, KJV). The prophetic messenger explains the meaning of Ezekiel’s vision for every anxious believer, “Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love” (Testimonies for the Church, vol. 5, p. 751, 1889), and the psalmist affirms that this throne governs all events: “The LORD is in his holy temple, the LORD’s throne is in heaven: his eyes behold, his eyelids try, the children of men” (Psalm 11:4, KJV). J. N. Andrews identified the place disclosed by the opened door with careful precision: “When John was called in vision to ascend to the place of God’s throne, the heavenly temple, a door was opened in heaven, and the throne of God was revealed to his view” (The Judgment. Its Events and Their Order, John N. Andrews, p. 67, 1890). Such glory overwhelmed even the most faithful observer, for “When John in his mortal state beheld the glory of God, he fell as one dead; he was not able to endure the sight” (Testimonies for the Church, vol. 5, p. 467, 1889), and the inspired pen marks the humbling effect on the beloved disciple: “It was the beloved John, who leaned on Jesus’ breast and beheld His glory, that fell as one dead before the feet of the angel” (The Great Controversy, p. 471, 1911). The Great Controversy connects this throne to the ministry of Christ for His people, “The matchless splendor of the earthly tabernacle reflected to human vision the glories of that heavenly temple where Christ our forerunner ministers for us before the throne of God” (The Great Controversy, p. 414, 1911), so every later vision must be read in the light of that sanctuary setting.

The visions of Revelation are framed by the furniture of the heavenly sanctuary, and this framing tells the reader where Christ is working in each scene. John first sees the Son of man among golden candlesticks, “And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle” (Revelation 1:12-13, KJV), and the inspired pen explains how the earthly pattern points upward: “The holy places of the sanctuary in heaven are represented by the two apartments in the sanctuary on earth” (The Great Controversy, p. 414, 1911). Later he sees an angel at the golden altar with incense and prayers, “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, KJV), and still later the inner temple stands open: “And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail” (Revelation 11:19, KJV). In The Great Controversy we read the foundational principle behind these scenes, “The sanctuary in heaven, in which Jesus ministers in our behalf, is the great original, of which the sanctuary built by Moses was a copy” (The Great Controversy, p. 414, 1911), and Moses was commanded to build according to that pattern: “And look that thou make them after their pattern, which was shewed thee in the mount” (Exodus 25:40, KJV). Hebrews names Christ as the minister of the true tabernacle, “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, KJV), and the prophetic messenger describes the conclusion reached by earnest students: “Thus those who were studying the subject found indisputable proof of the existence of a sanctuary in heaven” (The Great Controversy, p. 415, 1911). Christ has entered not a copy but heaven itself, “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, KJV), and J. N. Andrews reasoned from the opened door to the same conclusion: “This must be the door of the heavenly tabernacle, for it disclosed to John’s view the throne of God, which was in that temple” (The Sanctuary and Twenty-three Hundred Days, John N. Andrews, p. 87, 1872). Within the most holy place the moral law stands enshrined, “Within the holy of holies, in the sanctuary in heaven, the divine law is sacredly enshrined—the law that was spoken by God Himself amid the thunders of Sinai and written with His own finger on the tables of stone” (The Great Controversy, p. 433, 1911), and the inspired pen describes the relation between that law and the tables of stone: “The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript” (The Great Controversy, p. 434, 1911). The reader who notes the sanctuary furniture in each scene will see Christ at work in every period of His church, for “The sanctuary in heaven is the very center of Christ’s work in behalf of men” (Evangelism, p. 222, 1946).

Prophecy often repeats and enlarges a single line of history, so the reader must compare parallel visions rather than force every scene into a strict sequence. Joseph explained to Pharaoh why God repeated his dream in two forms, “And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass” (Genesis 41:32, KJV), and the same principle governs the visions of Daniel. The image of Daniel 2 ends with a kingdom that will never be destroyed, “And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever” (Daniel 2:44, KJV), and in Fundamentals of Christian Education we read “A most interesting and important history is given in Daniel 2” (Fundamentals of Christian Education, p. 410, 1923). Daniel 7 retells that history through beasts, “These great beasts, which are four, are four kings, which shall arise out of the earth” (Daniel 7:17, KJV), and the inspired pen explains why God chose such symbols: “The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’” (The Great Controversy, p. 439, 1911). The angel then names the empires in Daniel 8 with plain words, “The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king” (Daniel 8:20-21, KJV), and through inspired counsel we are told how this light first reached Babylon: “God had light for Nebuchadnezzar, and through Daniel were presented to the king things foretold in the prophecies concerning Babylon and other kingdoms” (Testimonies for the Church, vol. 7, p. 161, 1902). Each repeated line ends with the same everlasting kingdom, “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him” (Daniel 7:27, KJV), and The Desire of Ages records how that hope sustained Israel: “The prophecy of Daniel pictured the glory of His reign over an empire which should succeed all earthly kingdoms; and, said the prophet, ‘It shall stand forever.’” (The Desire of Ages, p. 34, 1898). God declares the end from the beginning, “Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure” (Isaiah 46:10, KJV), and Prophets and Kings draws a practical lesson from this repeated panorama of nations: “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory” (Prophets and Kings, p. 548, 1917). The prophetic messenger therefore urged a closer study of these books than ever before, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work” (Testimonies to Ministers and Gospel Workers, p. 112, 1923), because repetition and enlargement reward patient comparison.

John writes to real congregations in Asia while the messages also reach across the whole history of the Christian church. The Lord commanded John to write the past, the present, and the future, “Write the things which thou hast seen, and the things which are, and the things which shall be hereafter” (Revelation 1:19, KJV), and He interpreted the opening symbols Himself: “The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches” (Revelation 1:20, KJV). In The Acts of the Apostles we read how these churches extend beyond their own century, “The names of the seven churches are symbolic of the church in different periods of the Christian Era” (The Acts of the Apostles, p. 585, 1911), and the inspired pen describes Christ’s place among them: “Christ is spoken of as walking in the midst of the golden candlesticks” (The Acts of the Apostles, p. 586, 1911). The message to Ephesus presents Christ holding the stars in His hand, “Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks” (Revelation 2:1, KJV), and it warns the church to remember from whence it has fallen: “Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent” (Revelation 2:5, KJV). Through inspired counsel we are told that this warning still applies, “Unless they repent, their candlestick will be removed out of its place” (Testimonies for the Church, vol. 4, p. 403, 1885), and the same pen repeats the appeal to every congregation: “Let us then be zealous and repent, lest the candlestick be moved out of its place” (Testimonies for the Church, vol. 6, p. 368, 1900). Smyrna received a promise for faithful sufferers, “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, KJV), while Philadelphia received an open door that no man can shut: “I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name” (Revelation 3:8, KJV). The prophetic messenger reminds us that Christ still inspects His churches, “‘I know thy works,’ says He that ‘walketh in the midst of the seven golden candlesticks.’” (Testimonies for the Church, vol. 5, p. 435, 1889), and she warns that His patience has a limit: “He will in His anger remove the candlestick out of its place” (Testimonies for the Church, vol. 4, p. 286, 1885). Every congregation must therefore read these letters as both history and present counsel, asking honestly which condition describes its own spiritual life.

Repeated language of being carried in the Spirit marks major scenes, and this pattern helps readers see where one vision ends and another begins. John was carried into the wilderness to see the harlot on the scarlet beast, “So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns” (Revelation 17:3, KJV), and later he was carried to a mountain to see the holy city: “And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God” (Revelation 21:10, KJV). Ezekiel used the same language for his own visions, “Then the spirit took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the LORD from his place” (Ezekiel 3:12, KJV), and he described being lifted between earth and heaven to view Jerusalem: “And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy” (Ezekiel 8:3, KJV). He was carried out again into the valley of dry bones, “The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones” (Ezekiel 37:1, KJV), and finally to a high mountain to see the city of God: “In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which was as the frame of a city on the south” (Ezekiel 40:2, KJV). The inspired pen describes the hand beneath the cherubim in Ezekiel’s vision, “In Ezekiel’s vision God had His hand beneath the wings of the cherubim” (Testimonies for the Church, vol. 5, p. 754, 1889), and she explains the circumstances in which it was given: “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings” (Testimonies for the Church, vol. 5, p. 752, 1889). At first the vision appeared to be confusion, for “There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion” (Testimonies for the Church, vol. 5, p. 751, 1889), and the same pen links another of Ezekiel’s visions to the last days: “This sealing of the servants of God is the same that was shown to Ezekiel in vision” (Testimonies to Ministers and Gospel Workers, p. 445, 1923). John and Ezekiel share many such scenes, as we are told, “In his visions of things to come the prophet John beheld this scene” (Testimonies for the Church, vol. 6, p. 15, 1900), and the prophetic messenger traces the river of Ezekiel to its heavenly source: “From this fountain flows the mighty river seen in Ezekiel’s vision” (Testimonies for the Church, vol. 6, p. 227, 1900). A new narrated scene is therefore not automatically a later historical moment, and the careful reader lets each vision mark its own beginning and setting.

All the books of the Bible meet in the Revelation, so the last book must be read with the whole of Scripture open beside it. In The Acts of the Apostles we read a sentence that describes the whole character of the book: “In the Revelation all the books of the Bible meet and end” (The Acts of the Apostles, p. 585, 1911). Christ introduces Himself as the first and the last, “I am Alpha and Omega, the beginning and the end, the first and the last” (Revelation 22:13, KJV), and the risen Lord taught that the whole Old Testament spoke of Him: “And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me” (Luke 24:44, KJV). The inspired pen explains how the two testaments illuminate each other, “The Old Testament sheds light upon the New, and the New upon the Old” (Counsels to Parents, Teachers, and Students, p. 462, 1913), and she adds that the Saviour appears in both: “The Saviour is revealed in the Old Testament as clearly as in the New” (The Desire of Ages, p. 799, 1898). Jesus declared that He came to fulfill rather than destroy, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil” (Matthew 5:17, KJV), and the prophetic messenger urged teachers to present the Old Testament as gospel: “We should show them that the Old Testament is as verily the gospel in types and shadows as the New Testament is in its unfolding power” (Testimonies for the Church, vol. 6, p. 392, 1900). The Root and Offspring of David closes the book with His own testimony, “I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star” (Revelation 22:16, KJV), and through inspired counsel we are told “The teaching of Christ in the gospel is in perfect harmony with the teaching of Christ through the prophets in the Old Testament” (Selected Messages Book 1, p. 345, 1958). The One on the throne declares that He makes all things new, “And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful” (Revelation 21:5, KJV), and He promises the water of life freely to the thirsty: “And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely” (Revelation 21:6, KJV). The inspired pen therefore counsels that Christ be presented as the center of the whole plan, “Let Christ be presented as the alpha and omega, the beginning and the end, of the great plan of redemption” (Evangelism, p. 485, 1946), and Revelation completes that presentation.

Prophetic symbols are explained by Scripture itself, and the student must let the Bible define its own figures before applying them to history. John is told that the waters he saw represent peoples and nations, “And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues” (Revelation 17:15, KJV), and Daniel was told that his fourth beast represents a kingdom: “Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces” (Daniel 7:23, KJV). The dragon is likewise named without ambiguity, “And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him” (Revelation 12:9, KJV), and in Fundamentals of Christian Education we read why God veils truth in figures: “For His own wise purpose the Lord veils spiritual truths in figures and symbols” (Fundamentals of Christian Education, p. 236, 1923). Isaiah describes the method of learning line upon line, “For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little” (Isaiah 28:10, KJV), and the inspired pen notes that the great truths of redemption were first given in types: “In types and symbols the great truths of redemption were veiled” (Christ’s Object Lessons, p. 104, 1900). Jesus also taught the multitudes through parables, “All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them” (Matthew 13:34, KJV), and through inspired counsel we are told how He chose His images: “He unfolded the mysteries of the kingdom of heaven through the use of figures and symbols with which His hearers were familiar; and the common people heard Him gladly, for they could comprehend His words” (Counsels to Parents, Teachers, and Students, p. 240, 1913). The purpose of redemption was shadowed forth long before it was fulfilled, “This great purpose had been shadowed forth in types and symbols” (The Desire of Ages, p. 23, 1898), and Solomon commends the understanding of dark sayings: “To understand a proverb, and the interpretation; the words of the wise, and their dark sayings” (Proverbs 1:6, KJV). In Education we read a word of encouragement for every student of the book, “None should become discouraged in the study of the Revelation because of its apparently mystical symbols” (Education, p. 191, 1903), and the same book praises the mental power gained by such study: “No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation” (Education, p. 124, 1903). Symbols therefore become windows rather than walls when the reader allows Scripture to interpret Scripture with patience and prayer.

Prophetic time and prophetic history converge in the judgment hour, and this convergence gives the last generation a clear place in God’s calendar. Daniel heard the decisive period announced in a single verse, “And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed” (Daniel 8:14, KJV), and the inspired pen records the conclusion drawn from that prophecy: “Consequently the 2300 days of Daniel 8:14 terminate in 1844” (The Great Controversy, p. 328, 1911). Daniel also saw the Ancient of days take His seat as the books were opened, “I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 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 7:9-10, KJV), and we are told “In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment” (Selected Messages Book 1, p. 125, 1958). John saw an angel with the everlasting gospel flying in the midst of heaven, “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people” (Revelation 14:6, KJV), and that angel announced the hour of judgment: “Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters” (Revelation 14:7, KJV). In The Great Controversy we read the double call of the first angel, “By the first angel, men are called upon to ‘fear God, and give glory to Him’ and to worship Him as the Creator of the heavens and the earth” (The Great Controversy, p. 436, 1911), and the same book describes the extent of its proclamation: “Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’” (The Great Controversy, p. 449, 1911). S. N. Haskell linked the opened door of Revelation directly to the judgment, “At the beginning of the work of the investigative judgment, when Christ entered the most holy place, the door in heaven was opened, and the law of God was seen as the foundation of His throne” (The Story of the Seer of Patmos, Stephen N. Haskell, p. 206, 1905), and Paul saw its pattern in the earthly rites: “It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these” (Hebrews 9:23, KJV). John was also told to measure the temple and its worshipers, “And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein” (Revelation 11:1, KJV), and the inspired pen explains what the flying angels represent: “The three angels of Revelation 14 are represented as flying in the midst of heaven, symbolizing the work of those who proclaim the first, second, and third angels’ messages” (Testimonies for the Church, vol. 6, p. 17, 1900). In Christ’s Object Lessons we read that the last days call for special attention, “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study” (Christ’s Object Lessons, p. 133, 1900), and the judgment setting gives that study its urgency.

Humility must govern all prophetic interpretation, because the student who claims too much certainty often misses the plain lessons God intends. Solomon reminds us that God conceals some matters for His glory, “It is the glory of God to conceal a thing: but the honour of kings is to search out a matter” (Proverbs 25:2, KJV), and Paul warns that knowledge can puff up the one who thinks he knows: “And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know” (1 Corinthians 8:2, KJV). Paul also stood in awe before the depths of divine wisdom, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” (Romans 11:33, KJV), and in The Ministry of Healing we read “Both in divine revelation and in nature, God has given mysteries to command our faith” (The Ministry of Healing, p. 431, 1905). John closed the book with a solemn warning against adding to it, “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book” (Revelation 22:18, KJV), and against taking away from it: “And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book” (Revelation 22:19, KJV). Moses gave Israel the same caution about the law, “Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you” (Deuteronomy 4:2, KJV), and the inspired pen affirms that God’s self-revelation is still given for study: “The revelation of Himself that God has given in His word is for our study” (The Ministry of Healing, p. 429, 1905). Some truths unfold slowly over a lifetime of faithful study, as we read of Jacob, “Although his mind at once grasped a part of the revelation, its great and mysterious truths were the study of his lifetime, and unfolded to his understanding more and more” (Patriarchs and Prophets, p. 184, 1890), and the prophetic messenger warns that events will move quickly: “Many of the prophecies are about to be fulfilled in quick succession” (Testimonies to Ministers and Gospel Workers, p. 116, 1923). The church need not wait for fulfillment before speaking, for “Are we to wait until the fulfillment of the prophecies of the end before we say anything concerning them?” (Testimonies for the Church, vol. 9, p. 20, 1909), and careful reading equips the believer to speak with both conviction and restraint. With the visions in view, we turn to the prophet himself, remembering an earnest student of whom we read, “The prophecies of the Revelation unfolded to his understanding as never before” (The Great Controversy, p. 363, 1911).

HOW DOES A PROPHET HEAR GOD’S VOICE?

God chooses the manner of His communication, and visions and dreams are the ordinary channels He names for the prophetic office in Scripture. The Lord stated this rule when Miriam and Aaron questioned Moses, “And he said, Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream” (Numbers 12:6, KJV), and He added that Moses enjoyed an even closer form of speech: “With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?” (Numbers 12:8, KJV). In Patriarchs and Prophets we read that God did not deny the gift to Miriam and Aaron, “Their claim to the prophetic gift was not denied; God might have spoken to them in visions and dreams” (Patriarchs and Prophets, p. 384, 1890), though their complaint revealed a jealous spirit. Daniel recorded his night vision and wrote its substance, “In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters” (Daniel 7:1, KJV), and God spoke to Jacob in the visions of the night when he set out for Egypt: “And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I” (Genesis 46:2, KJV). The inspired pen insists that dreams must be weighed with care, “There are many dreams arising from the common things of life with which the Spirit of God has nothing to do” (Testimonies for the Church, vol. 5, p. 658, 1889), yet she also affirms “But dreams from the Lord are classed in the word of God with visions and are as truly the fruits of the spirit of prophecy as visions” (Testimonies for the Church, vol. 5, p. 658, 1889). Elihu describes how God opens the ears of men in deep sleep, “In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; Then he openeth the ears of men, and sealeth their instruction” (Job 33:15-16, KJV), and Paul received direction for Europe through a night vision: “And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us” (Acts 16:9, KJV). Sr. White often described her own experience in similar terms, “In visions of the night, representations passed before me of a great reformatory movement among God’s people” (Testimonies for the Church, vol. 9, p. 126, 1909), and she recorded how light came in seasons of prayer: “Then as I tried to pray, the blessing of the Lord rested upon me, and I was taken off in vision” (Spiritual Gifts, vol. 2, p. 64, 1860). Answers to perplexing questions came by the same means, for “I would be taken off in vision, and explanations would be given me” (Gospel Workers, p. 302, 1915), so the prophet receives light from heaven rather than manufacturing it.

The physical phenomena that sometimes accompanied vision show that the prophet was wholly under divine control and not merely reporting private thoughts. Daniel described the loss of his natural strength, “Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength” (Daniel 10:8, KJV), and J. N. Loughborough summarized the features of that experience with care: “Here are five points in the description of his vision: loss of strength; sees an angel; the angel puts his hand upon him; he is supernaturally strengthened; and no breath in his body, though he is talking to the angel at the same time” (The Prophetic Gift in the Gospel Church, John N. Loughborough, p. 44, 1911). Balaam spoke of falling into a trance with open eyes, “He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open” (Numbers 24:4, KJV), and Uriah Smith described Daniel’s response to the vision of long oppression: “Having come now clearly to comprehend that the vision portended long ages of oppression and suffering for the church, he was so affected by the view that his strength departed from him, his breath ceased, and the power of speech was gone” (Daniel and The Revelation, Uriah Smith, p. 220, 1897). Daniel was sick for days after another vision, “And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it” (Daniel 8:27, KJV), and John fell as dead until Christ laid His hand upon him: “And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last” (Revelation 1:17, KJV). Sr. White recorded a similar experience in her own life, “I had no strength for two hours, but seemed to be wrapped in the glory of God” (Spiritual Gifts, vol. 2, p. 220, 1860), and she described the help that came to her in another trying hour: “There seemed to be an angel standing by my side to strengthen me” (Testimonies for the Church, vol. 1, p. 66, 1885). Ezekiel fell upon his face when he saw the glory, “As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake” (Ezekiel 1:28, KJV), and the inspired pen notes how Paul’s exaltation produced humility: “Paul, after he was caught up into the third heaven and heard things which it was not possible for a man to utter, speaks of himself as ‘less than the least of all saints.’ 2 Corinthians 12:2-4, margin; Ephesians 3:8” (The Great Controversy, p. 471, 1911). The same lesson appears in The Acts of the Apostles, “The apostle Paul had been caught up to the third heaven and had seen and heard things that could not be uttered, and yet his unassuming statement is: ‘Not as though I had already attained, either were already perfect: but I follow after.’” (The Acts of the Apostles, p. 562, 1911), and in Patriarchs and Prophets we read “These holy men of old held communion with the Saviour who was to come to our world in human flesh; and some of them talked with Christ and heavenly angels face to face” (Patriarchs and Prophets, p. 366, 1890), so heaven’s visitations produce reverence. Daniel confessed that no breath remained in him, “For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me” (Daniel 10:17, KJV), and one early view given to the young messenger shows where such light points: “I was taken off in vision to the most holy place, where I saw Jesus still interceding for Israel” (Early Writings, p. 36, 1882).

The prophet must deliver God’s message faithfully whether the hearers accept it or reject it, because success belongs to God and faithfulness belongs to His servant. Ezekiel was carried in vision and then spoke all that he had seen, “Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the LORD had shewed me” (Ezekiel 11:24-25, KJV), and the Lord had already set the rule for his mission: “And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious” (Ezekiel 2:7, KJV). He was told to receive the word into his heart before speaking it, “Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord GOD; whether they will hear, or whether they will forbear” (Ezekiel 3:10-11, KJV), and the inspired pen applies this command to every messenger: “The Lord says to His messengers: Go to them and declare unto them what I have said, whether they will hear, or whether they will forbear” (Testimonies for the Church, vol. 9, p. 227, 1909). God promised that the people would know a prophet had been among them, “And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them” (Ezekiel 2:5, KJV), and we are told of the present message that “It is to be given to all, and will be to them a witness, whether they will hear, or whether they will forbear” (Testimonies for the Church, vol. 7, p. 35, 1902). The Lord appointed Ezekiel a watchman for Israel, “Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me” (Ezekiel 3:17, KJV), and through inspired counsel we learn how such messages proceed: “If these efforts are unsuccessful, the messages, with all their strength of rebuke or reproof, are sent to them, whether they will hear, or whether they will deny the truthfulness of the message” (Selected Messages Book 1, p. 52, 1958). Ezekiel’s own life became a sign to the nation, “Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord GOD” (Ezekiel 24:24, KJV), and in Prophets and Kings we read how he met those who denied the prophetic word: “But through Ezekiel this denial of the sure word of prophecy was sternly rebuked” (Prophets and Kings, p. 450, 1917). The prophetic messenger urged every worker to study the call of Ezekiel with care, “Let God’s workmen study the sixth chapter of Isaiah, and the first and second chapters of Ezekiel” (Testimonies to Ministers and Gospel Workers, p. 213, 1923), because faithful delivery begins with a personal encounter with God. The message is not a matter of shame or hesitation, for “The message that we have to bear is not one that we need cringe to declare” (Gospel Workers, p. 288, 1915), and the faithful messenger leaves every result in the hands of God.

The word of God becomes a burden that the true prophet cannot hold back, even when speaking brings reproach and suffering. Jeremiah tried to keep silent but found the word burning within him, “Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay” (Jeremiah 20:9, KJV), and Amos asked a question that explains every prophetic utterance: “The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy?” (Amos 3:8, KJV). Paul felt the same compulsion in preaching the gospel, “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!” (1 Corinthians 9:16, KJV), and Peter and John told the council they could not stop speaking: “For we cannot but speak the things which we have seen and heard” (Acts 4:20, KJV). Sr. White described one occasion when this inward compulsion came upon her, “The Spirit of the Lord moved me to bear a very plain testimony” (Selected Messages Book 1, p. 146, 1958), and she later refused to withdraw what she had been given: “Let none entertain the thought that I regret or take back any plain testimony I have borne to individuals or to the people” (Testimonies for the Church, vol. 5, p. 19, 1889). Jonah first fled from this burden toward Tarshish, “But Jonah rose up to flee unto Tarshish from the presence of the LORD, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the LORD” (Jonah 1:3, KJV), and in Prophets and Kings we read who had been chosen for the task: “The instrument chosen for this work was the prophet Jonah, the son of Amittai” (Prophets and Kings, p. 266, 1917). God did not abandon His reluctant servant, for “Yet in the hour of Jonah’s despair the Lord did not desert him” (Prophets and Kings, p. 266, 1917), and the word came to Jonah a second time with the same commission: “And the word of the LORD came unto Jonah the second time, saying, Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee” (Jonah 3:1-2, KJV). The inspired pen records his obedience when he finally entered the city, “As Jonah entered the city, he began at once to ‘cry against’ it the message, ‘Yet forty days, and Nineveh shall be overthrown.’” (Prophets and Kings, p. 270, 1917), and the outcome revealed God’s purpose: “Jonah was sent of God to proclaim in the streets of Nineveh that within forty days the city would be overthrown; but God accepted the humiliation of the Ninevites and extended their period of probation” (Testimonies for the Church, vol. 1, p. 56, 1885). The burden of the prophet is therefore not a harsh duty imposed from outside but the pressure of divine compassion seeking the salvation of the lost.

The true prophet approaches his calling with deep humility, because a view of God’s holiness reveals the unworthiness of every human messenger. Isaiah saw the Lord high and lifted up and cried out in distress, “Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts” (Isaiah 6:5, KJV), and Prophets and Kings explains what that vision revealed: “In the vision that came to Isaiah in the temple court, he was given a clear view of the character of the God of Israel” (Prophets and Kings, p. 314, 1917). The prophetic messenger describes the troubled thoughts that filled Isaiah before the vision, “Such thoughts as these were crowding through Isaiah’s mind as he stood under the portico of the temple” (Prophets and Kings, p. 307, 1917), and then a seraph touched his lips: “Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged” (Isaiah 6:6-7, KJV). Only after cleansing did Isaiah hear the call of God and answer without delay, “Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me” (Isaiah 6:8, KJV), and in the Testimonies we are told “Isaiah with holy confidence responded, ‘Here am I; send me.’” (Testimonies for the Church, vol. 5, p. 750, 1889). Jeremiah pleaded his youth when he was called, “Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child” (Jeremiah 1:6, KJV), and the inspired pen describes the training that had prepared him: “A member of the Levitical priesthood, Jeremiah had been trained from childhood for holy service” (Prophets and Kings, p. 407, 1917). Moses also asked who he was to stand before Pharaoh, “And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?” (Exodus 3:11, KJV), and Peter fell at Christ’s knees with a confession of sinfulness: “When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord” (Luke 5:8, KJV). The same humbling view comes to ministers today, “As God’s ministers look by faith into the holy of holies, and see the work of our great High Priest in the heavenly sanctuary, they realize that they are men of unclean lips, men whose tongues have often spoken vanity” (Gospel Workers, p. 22, 1915), and the prophetic messenger names the lesson that every worker must learn: “Like Moses, they must learn meekness, lowliness of heart, and distrust of self” (Counsels to Parents, Teachers, and Students, p. 410, 1913). Humility does not disqualify the messenger but prepares him, because God fills the vessel that has first been emptied of self-confidence and pride.

God commands His prophets to write what they receive, so that the message may reach later generations with the same clarity it had at first. Habakkuk was told to write the vision and make it plain, “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, KJV), and he was assured that the vision would not lie: “For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry” (Habakkuk 2:3, KJV). In Prophets and Kings we read the anxious questions that preceded this answer, “These anxious questionings were voiced by the prophet Habakkuk” (Prophets and Kings, p. 385, 1917), and the same chapter adds “This was not Habakkuk’s only experience in the exercise of strong faith” (Prophets and Kings, p. 386, 1917). The Great Controversy records how the advent believers saw a fulfillment of this command, “The publication of this chart was regarded as a fulfillment of the command given by Habakkuk” (The Great Controversy, p. 392, 1911), and Jeremiah received a similar order: “Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day I spake unto thee, from the days of Josiah, even unto this day” (Jeremiah 36:2, KJV). Isaiah was told to inscribe his message for the time to come, “Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever” (Isaiah 30:8, KJV), and John was commanded to write what he saw and send it to the churches: “Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea” (Revelation 1:11, KJV). Sr. White described the beginning of her own writing ministry in plain words, “Up to the time of my first vision I could not write; my trembling hand was unable to hold my pen steadily. While in vision, I was commanded by an angel to write the vision” (Testimonies for the Church, vol. 1, p. 73, 1885), and she later summarized that work: “This is my work—to open the Scriptures to others as God has opened them to me” (Testimonies for the Church, vol. 8, p. 236, 1904). Moses was told to write the record of Amalek’s defeat as a memorial, “And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven” (Exodus 17:14, KJV), and the inspired pen notes the honesty of every inspired record: “Jonah’s disobedience and Israel’s idolatry are faithfully recorded” (Testimonies for the Church, vol. 4, p. 12, 1885). The written message therefore becomes a permanent witness that can be tested, studied, and obeyed long after the messenger has finished his course.

The prophetic gift often confronts rulers with their sins, and the true messenger speaks to kings with the same plainness he uses with common people. Nathan confronted David after the parable of the ewe lamb, “And Nathan said to David, Thou art the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul” (2 Samuel 12:7, KJV), and in Patriarchs and Prophets we read of his commission: “Nathan the prophet was bidden to bear a message of reproof to David” (Patriarchs and Prophets, p. 720, 1890). Elijah answered Ahab’s accusation with a fearless reply, “And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim” (1 Kings 18:17-18, KJV), and the inspired pen describes his mission to that king: “To Elijah was entrusted the mission of delivering to Ahab Heaven’s message of judgment” (Prophets and Kings, p. 120, 1917). Ahab later called Elijah his enemy, “And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee: because thou hast sold thyself to work evil in the sight of the LORD” (1 Kings 21:20, KJV), and The Desire of Ages explains the reason for that hostility: “Ahab regarded Elijah as his enemy because the prophet was faithful to rebuke the king’s secret iniquities” (The Desire of Ages, p. 587, 1898). Hanani rebuked King Asa for relying on Syria, “And at that time Hanani the seer came to Asa king of Judah, and said unto him, Because thou hast relied on the king of Syria, and not relied on the LORD thy God, therefore is the host of the king of Syria escaped out of thine hand” (2 Chronicles 16:7, KJV), and John the Baptist rebuked Herod for his unlawful marriage: “For John had said unto Herod, It is not lawful for thee to have thy brother’s wife” (Mark 6:18, KJV). In The Desire of Ages we read of John’s courage, “He had dared to face King Herod with the plain rebuke of sin” (The Desire of Ages, p. 215, 1898), and Micaiah vowed to speak only what the Lord said to him: “And Micaiah said, As the LORD liveth, what the LORD saith unto me, that will I speak” (1 Kings 22:14, KJV). The prophetic messenger sees the same pattern in later days, “As Ahab inquired of Elijah, ‘Art thou he that troubleth Israel?’ they are ready to look with suspicion and doubt upon those who bear the plain testimony, and like Ahab overlook the wrong which made it necessary for reproof and rebuke” (Spiritual Gifts, vol. 2, p. 283, 1860), and she issues a call for messengers of the same spirit: “God calls for men who, like Nathan, Elijah, and John, will bear His message with fearlessness, regardless of consequences; who will speak the truth, though to do this calls for the sacrifice of all they have” (Gospel Workers, p. 150, 1915). Such faithfulness reveals that the prophet answers to God alone, and that no earthly throne can silence the word that comes from the throne of heaven.

Faithful messengers have often suffered for their witness, and their suffering confirms rather than weakens the authority of their message. Jesus linked His persecuted followers with the prophets before them, “Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you” (Matthew 5:12, KJV), and James offers the prophets as an example of patience: “Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience” (James 5:10, KJV). Hebrews recounts their trials of mocking, bonds, stoning, and the sword, “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” (Hebrews 11:36-37, KJV), and the inspired pen affirms this pattern through all history: “In all ages of the church God’s appointed messengers have exposed themselves to reproach and persecution for the truth’s sake” (Testimonies for the Church, vol. 9, p. 227, 1909). Jeremiah was let down into a miry dungeon, “Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech, that was in the court of the prison: and they let down Jeremiah with cords. And in the dungeon there was no water, but mire: so Jeremiah sunk in the mire” (Jeremiah 38:6, KJV), and the prophetic messenger explains why he suffered: “Jeremiah would speak the words which God had put into his mouth, and his plain testimony so enraged the king and princes that he was cast into a loathsome pit” (Testimonies for the Church, vol. 4, p. 525, 1885). God did not forget His servant in that dungeon, for the inspired pen asks, “Did He forget Jeremiah in the dark and dismal pit of his prison house?” (The Great Controversy, p. 626, 1911), and the question answers itself in His faithful care. Elijah thought he alone remained faithful, “And he said, I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away” (1 Kings 19:10, KJV), and Jesus mourned over the city that killed the prophets: “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, KJV). In Thoughts From the Mount of Blessing we read the fruit of such affliction, “In every age God’s chosen messengers have been reviled and persecuted, yet through their affliction the knowledge of God has been spread abroad” (Thoughts From the Mount of Blessing, p. 33, 1896), and The Desire of Ages recalls the memory of slain prophets: “They remembered how prophets had been slain for rebuking the sins of the leaders in Israel” (The Desire of Ages, p. 167, 1898). Every bearer of truth must expect the same response, for “Those who bear a plain testimony against sin will as surely be hated as was the Master who gave them this work to do in His name” (Selected Messages Book 1, p. 73, 1958), and grace is promised for that cost.

God strengthens the messengers He calls, and their endurance comes from heaven rather than from natural courage or human resources. Daniel received a touch and a word of peace that restored his strength, “Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me” (Daniel 10:18-19, KJV), and the angel addressed him as a man greatly beloved: “And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling” (Daniel 10:11, KJV). The Lord promises the same help to every servant, “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, KJV), and Joshua received a charge to be strong and of good courage: “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, KJV). Through inspired counsel we are told that human strength alone is insufficient, “We also must learn that there is no strength in humanity alone” (Counsels to Parents, Teachers, and Students, p. 410, 1913), and Paul heard the Lord declare His grace sufficient: “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, KJV). Isaiah promises power to the faint and strength to those who have no might, “He giveth power to the faint; and to them that have no might he increaseth strength” (Isaiah 40:29, KJV), and the prophetic messenger affirms “The Lord has in readiness the most precious exhibitions of His grace to strengthen and encourage the sincere, humble worker” (Gospel Workers, p. 65, 1915). The gifts of grace are given for this very purpose, “The grace of Christ and the Holy Spirit are God’s gifts to you, that you may be strengthened with all might in the inner man” (Testimonies for the Church, vol. 8, p. 132, 1904), and the same pen assures each faithful worker “When you do all on your part which He requires, He will work for you, and bless and strengthen you by His rich grace” (Testimonies for the Church, vol. 2, p. 155, 1885). Elisha saw heavenly helpers during his last illness, “During the long hours of human weakness and suffering his faith laid fast hold on the promises of God, and he beheld ever about him heavenly messengers of comfort and peace” (Prophets and Kings, p. 263, 1917), and the inspired pen names the life that carries light: “The consistent life, the holy conversation, the unswerving integrity, the active, benevolent spirit, the godly example,—these are the mediums through which light is conveyed to the world” (The Desire of Ages, p. 307, 1898). The prophet hears, receives strength, and responds, and this same pattern opens the way to consider how widely God promised to pour out His Spirit.

WHO RECEIVES THE OUTPOURED SPIRIT?

Joel’s promise reaches sons and daughters, old and young, so that no age or rank places anyone beyond the reach of God’s Spirit: “And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions” (Joel 2:28, KJV). The prophet then extends the promise to the lowest social station in Israel, “And also upon the servants and upon the handmaids in those days will I pour out my spirit” (Joel 2:29, KJV), and the inspired pen ties this promise to the closing scenes: “In immediate connection with the scenes of the great day of God, the Lord by the prophet Joel has promised a special manifestation of His Spirit” (The Great Controversy, p. ix, 1911). Moses had longed for this very outcome long before Joel spoke, “And Moses said unto him, Enviest thou for my sake? would God that all the LORD’s people were prophets, and that the LORD would put his spirit upon them!” (Numbers 11:29, KJV), and Isaiah promised water for the thirsty and the Spirit upon Israel’s offspring: “For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring” (Isaiah 44:3, KJV). Ezekiel added that God would place His Spirit within His people to produce obedience, “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 36:27, KJV), so the outpouring has a moral aim and not merely an emotional one. In The Acts of the Apostles we read how Peter applied Joel’s words in Jerusalem, “In answer to the accusation of the priests Peter showed that this demonstration was in direct fulfillment of the prophecy of Joel, wherein he foretold that such power would come upon men to fit them for a special work” (The Acts of the Apostles, p. 41, 1911), and Zechariah foretold a spirit of grace and supplication: “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn” (Zechariah 12:10, KJV). The prophetic messenger asks a searching question of the present church, “Are we preparing for this great outpouring of the Spirit of God?” (Testimonies for the Church, vol. 5, p. 383, 1889), and she answers with a direct counsel: “For the outpouring of the Spirit every lover of the cause of truth should pray” (Testimonies for the Church, vol. 6, p. 42, 1900). Through inspired counsel we are told how Christ prepared His followers for this gift, “Just prior to His leaving His disciples for the heavenly courts, Jesus encouraged them with the promise of the Holy Spirit” (Testimonies to Ministers and Gospel Workers, p. 174, 1923), and the same pen ties the promise to the commission: “The last message that Christ gave to His disciples before He was parted from them and taken up into heaven was a message to carry the gospel to all the world, and was accompanied by the promise of the Holy Spirit” (Testimonies to Ministers and Gospel Workers, p. 198, 1923). The circle of witness therefore widens by divine design, and God chooses whom He will to carry His message in the final hour of earth’s history.

Pentecost fulfilled Joel’s promise in a decisive way, and the events of that day reveal what the outpouring of the Spirit accomplishes in a waiting church. Luke records that the disciples were together when the sound from heaven came, “And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting” (Acts 2:1-2, KJV), and they were filled with the Spirit and spoke as He gave utterance: “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4, KJV). Peter declared that this was what Joel had foretold, “But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy” (Acts 2:16-18, KJV), and The Desire of Ages describes the scale of the harvest that followed: “By the outpouring of the Holy Spirit at Pentecost, thousands were to be converted in a day” (The Desire of Ages, p. 192, 1898). The Spirit also opened the disciples’ minds to truths they had heard before, “When on the Day of Pentecost the Holy Spirit was poured out upon the disciples, they understood the truths that Christ had spoken in parables” (Testimonies for the Church, vol. 8, p. 267, 1904), and the inspired pen describes the new spirit of that gathering: “And under the influence of the Spirit, words of penitence and confession mingled with songs of praise for sins forgiven” (The Acts of the Apostles, p. 38, 1911). In The Acts of the Apostles we read a single sentence that sums up the change, “Pentecost brought them the heavenly illumination” (The Acts of the Apostles, p. 45, 1911), and Luke counts the souls added on that day: “Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls” (Acts 2:41, KJV). Peter extended the promise to all whom the Lord would call, “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the LORD our God shall call” (Acts 2:38-39, KJV), and the prophetic messenger describes how John shared in this blessing: “With the other disciples he enjoyed the outpouring of the Spirit on the Day of Pentecost, and with fresh zeal and power he continued to speak to the people the words of life, seeking to lead their thoughts to the Unseen” (The Acts of the Apostles, p. 546, 1911). The outpouring also produced generous love among the believers, for “This liberality on the part of the believers was the result of the outpouring of the Spirit” (The Acts of the Apostles, p. 70, 1911), and the Lord kept adding to the church daily: “Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved” (Acts 2:47, KJV). Pentecost thus stands as the pattern of what God desires to repeat with greater power when the gospel reaches its final proclamation.

The disciples received power only after they waited in prayer, and this waiting reveals the preparation God requires before He pours out His Spirit. Jesus commanded the disciples to remain in Jerusalem until they were endued with power, “And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke 24:49, KJV), and He repeated that instruction before His ascension: “And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me” (Acts 1:4, KJV). He also defined the purpose of that power, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8, KJV), and the inspired pen describes how the disciples used those days: “Here they spent ten days, days of deep heart searching” (Testimonies for the Church, vol. 8, p. 15, 1904). Luke records their steady prayer in the upper room, “These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren” (Acts 1:14, KJV), and through inspired counsel we are told “For ten days the disciples prayed before the Pentecostal blessing came” (Testimonies to Ministers and Gospel Workers, p. 170, 1923). The Acts of the Apostles explains the motive behind those prayers, “The disciples felt their spiritual need and cried to the Lord for the holy unction that was to fit them for the work of soul saving” (The Acts of the Apostles, p. 37, 1911), and it records the fellowship they reached before the blessing came: “Putting away all differences, all desire for the supremacy, they came close together in Christian fellowship” (The Acts of the Apostles, p. 37, 1911). In the Testimonies we read how God answered their waiting, “At the end of ten days the Lord fulfilled His promise by a wonderful outpouring of His Spirit” (Testimonies for the Church, vol. 8, p. 15, 1904), and the place shook again when the believers later prayed together: “And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness” (Acts 4:31, KJV). The prophetic messenger urges the same waiting upon the church today, “I counsel you to tarry at Jerusalem, as did the early disciples, until, like them, you receive the baptism of the Holy Spirit” (Testimonies for the Church, vol. 5, p. 159, 1889), and Zechariah explains why no human strength can replace it: “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, KJV). Waiting is therefore not idleness but the active preparation of hearts emptied of self and united in prayer for the power that only God can give.

Scripture describes the Spirit’s work under the figure of the early and latter rain, and both rains are necessary for a full harvest. Joel promised that God would give both rains in their season, “Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month” (Joel 2:23, KJV), and in Christ’s Object Lessons we read how this figure applies to the church: “The outpouring of the Holy Spirit on the day of Pentecost was the former rain, but the latter rain will be more abundant” (Christ’s Object Lessons, p. 121, 1900). Zechariah urged Israel to ask rain in the time of the latter rain, “Ask ye of the LORD rain in the time of the latter rain; so the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field” (Zechariah 10:1, KJV), and James describes the farmer who waits for both rains: “Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain” (James 5:7, KJV). The inspired pen explains how the two rains relate to each other, “Unless the early showers have done their work, the latter rain can bring no seed to perfection” (Testimonies to Ministers and Gospel Workers, p. 506, 1923), and she describes the work of the latter rain in ripening the grain: “The latter rain, falling near the close of the season, ripens the grain and prepares it for the sickle” (Testimonies to Ministers and Gospel Workers, p. 506, 1923). Moses tied both rains to faithful obedience, “That I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil” (Deuteronomy 11:14, KJV), and Jeremiah rebuked a people who did not fear the God who gives them: “Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest” (Jeremiah 5:24, KJV). Through inspired counsel we are told of a solemn danger, “We may be sure that when the Holy Spirit is poured out those who did not receive and appreciate the early rain will not see or understand the value of the latter rain” (Testimonies to Ministers and Gospel Workers, p. 399, 1923), and another passage expresses the hope of the faithful: “Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost” (Testimonies for the Church, vol. 5, p. 214, 1889). Hosea calls the people to break up fallow ground and seek the Lord, “Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the LORD, till he come and rain righteousness upon you” (Hosea 10:12, KJV), and the prophetic messenger declares “It is the time of the latter rain, when the Lord will give largely of His Spirit” (Testimonies to Ministers and Gospel Workers, p. 512, 1923). The figure teaches that daily growth under the early rain must continue now, or the final outpouring will find nothing ready to ripen.

God has bestowed the prophetic gift on women as well as men, and the record of Scripture shows that the Spirit chooses His instruments freely. Miriam led Israel’s women in praise after the Red Sea deliverance, “And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances” (Exodus 15:20, KJV), and Deborah judged Israel as a prophetess in a time of crisis: “And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time” (Judges 4:4, KJV). Huldah declared the word of the Lord to the king’s messengers, “So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her” (2 Kings 22:14, KJV), and Anna gave thanks and spoke of Christ to all who looked for redemption: “And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem” (Luke 2:38, KJV). In The Desire of Ages we read of Anna’s place in that scene, “Anna also, a prophetess, came in and confirmed Simeon’s testimony concerning Christ” (The Desire of Ages, p. 55, 1898), and the inspired pen recalls the same testimony later: “In the temple Simeon and Anna had testified to His divinity” (The Desire of Ages, p. 231, 1898). Philip the evangelist had four daughters who prophesied, “And the same man had four daughters, virgins, which did prophesy” (Acts 21:9, KJV), and Agabus came down from Judea with a symbolic message for Paul: “And as we tarried there many days, there came down from Judaea a certain prophet, named Agabus. And when he was come unto us, he took Paul’s girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles” (Acts 21:10-11, KJV). The prophetic messenger affirms that women have a place in God’s work today, “Women may take their places in the work at this crisis, and the Lord will work through them” (Testimonies for the Church, vol. 6, p. 117, 1900), and she adds “The Lord will use intelligent women in the work of teaching” (Evangelism, p. 491, 1946). Through inspired counsel we are told how such workers should be regarded, “Injustice has sometimes been done to women who labor just as devotedly as their husbands, and who are recognized by God as being necessary to the work of the ministry” (Gospel Workers, p. 452, 1915), and the same counsel speaks of the gospel’s reach into families: “You are to do your duty to the women who labor in the gospel, whose work testifies that they are essential to carrying the truth into families” (Evangelism, p. 493, 1946). The Spirit therefore honors His own freedom in choosing prophets, and the church must judge every claimant by the evidence rather than by social expectation.

God often chooses weak instruments for prophetic work, so that the power of the message may be seen to come from Him and not from human strength. Paul states this principle in plain words, “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 1:27, KJV), and he gives the reason that God follows such a method: “And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence” (1 Corinthians 1:28-29, KJV). In Patriarchs and Prophets we read of God’s care for the least of His people, “The care of God is over the weakest of His children” (Patriarchs and Prophets, p. 300, 1890), and Paul learned to glory in weakness: “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, KJV). The prophetic messenger affirms the strength of the humblest believer, “The weakest follower of Christ has entered into alliance with infinite power” (Testimonies for the Church, vol. 4, p. 541, 1885), and Zechariah warns against despising 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, KJV). God reduced Gideon’s army so that Israel could not boast, “And the LORD said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me” (Judges 7:2, KJV), and Prophets and Kings declares that no host of evil can overthrow the weakest saint: “Satan with all the hosts of evil cannot destroy the weakest of God’s saints” (Prophets and Kings, p. 513, 1917). The Desire of Ages describes Satan’s fear before the weakest soul who trusts in Christ, “Satan trembles and flees before the weakest soul who finds refuge in that mighty name” (The Desire of Ages, p. 130, 1898), and the psalmist praises strength ordained from babes: “Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger” (Psalm 8:2, KJV). In Education we read why Christ chose His first disciples, “They were men of native ability and of teachable spirit; men who could be instructed and molded for the Saviour’s work” (Education, p. 85, 1903), and the same principle governed the choice of the last-day messenger. The Acts of the Apostles offers hope to every humble servant, “The weakest saint, as well as the strongest, may wear the crown of immortal glory” (The Acts of the Apostles, p. 313, 1911), because God measures usefulness by surrender rather than by natural gifts.

The gifts of the Spirit were set in the church to remain until Christ returns, and in The Acts of the Apostles we read “The promise of the Holy Spirit is not limited to any age or to any race” (The Acts of the Apostles, p. 49, 1911). Paul thanked God that the Corinthians were enriched in all utterance, “That in every thing ye are enriched by him, in all utterance, and in all knowledge; Even as the testimony of Christ was confirmed in you” (1 Corinthians 1:5-6, KJV), and he described them as waiting for the Lord’s coming: “So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ” (1 Corinthians 1:7, KJV). God promised that His Spirit and words would not depart from His people, “As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever” (Isaiah 59:21, KJV), and R. F. Cottrell drew the natural conclusion from Paul’s words: “Are we not justified then in the conclusion that when the remnant are fully confirmed in the testimony of Jesus, they will come behind in no gift, waiting for the coming of our Lord Jesus Christ?” (Spiritual Gifts, Roswell F. Cottrell, p. 15, 1859). J. H. Waggoner warned against judging the doctrine by seasons of apparent absence, “The reader will bear in mind that the absence, or the apparent absence, of the gifts of the Spirit at any time or in any age of the church, is no argument against their perpetuity” (The Spirit of God, Joseph H. Waggoner, p. 37, 1877), and Christ promised to be with His people to the end: “Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen” (Matthew 28:20, KJV). Through inspired counsel we are told that the promise is ours as surely as it was theirs, “To us today, as verily as to the first disciples, the promise of the Spirit belongs” (Christian Service, p. 250, 1925), yet the same pen laments “The promise of the Spirit is not appreciated as it should be” (Christ’s Object Lessons, p. 328, 1900). The result of neglect is described plainly, “The promise of the Spirit is a matter little thought of; and the result is only what might be expected—spiritual drought, spiritual darkness, spiritual declension and death” (Testimonies for the Church, vol. 8, p. 21, 1904), and ministers are warned against treating the promise casually: “The promise of the Holy Spirit is casually brought into our discourses, is incidentally touched upon, and that is all” (Testimonies to Ministers and Gospel Workers, p. 174, 1923). Paul trusted God to finish His work in believers, “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ” (Philippians 1:6, KJV), and Peter urged each believer to minister his gift as a steward: “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, KJV). The inspired pen recalls when Christ first gave this promise, “When Christ gave His disciples the promise of the Spirit, He was nearing the close of His earthly ministry” (The Acts of the Apostles, p. 47, 1911), and that promise still stands for the church that waits for His appearing.

The latter rain will empower the loud cry of the final message, and the earth will be lightened with the glory of God before the end. John saw another angel come down with great power, “And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory” (Revelation 18:1, KJV), and he heard a voice calling God’s people out of Babylon: “And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues” (Revelation 18:4, KJV). The prophetic messenger describes the power that will attend that proclamation, “As the third angel’s message swells into a loud cry, great power and glory will attend its proclamation” (Testimonies for the Church, vol. 7, p. 17, 1902), and she states its scope: “It is to be proclaimed with a loud cry and is to go to the whole world” (Testimonies for the Church, vol. 6, p. 290, 1900). Jesus foretold that the gospel would be preached in all the world before the end, “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Matthew 24:14, KJV), and Isaiah calls the church to arise and shine: “Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee” (Isaiah 60:1, KJV). In Early Writings we read of the purpose of the latter rain, “At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out” (Early Writings, p. 85, 1882), and The Great Controversy describes those who receive it: “They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them” (The Great Controversy, p. 613, 1911). Habakkuk foresaw the earth filled with the knowledge of the glory of the Lord, “For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea” (Habakkuk 2:14, KJV), and Peter linked the refreshing to the sending of Christ: “And he shall send Jesus Christ, which before was preached unto you” (Acts 3:20, KJV). Through inspired counsel we are told that this is the time to expect such blessing, “It is now that we are to expect a refreshing from the presence of the Lord” (Testimonies for the Church, vol. 5, p. 728, 1889), yet an earlier warning remains true: “God’s people are not prepared for the loud cry of the third angel” (Testimonies for the Church, vol. 1, p. 486, 1885). The church that longs for the loud cry must therefore cherish the prophetic counsel that prepares it to receive the latter rain without delay.

Confession, unity, and earnest prayer prepare the way for the Spirit, and the church cannot expect the latter rain while it clings to sin and strife. The inspired pen explains how the early disciples were prepared, “It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost” (Testimonies to Ministers and Gospel Workers, p. 507, 1923), and the psalmist praises the blessing of brethren dwelling together in unity: “Behold, how good and how pleasant it is for brethren to dwell together in unity!” (Psalm 133:1, KJV). In Steps to Christ we read the character of true confession, “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, 1892), and God promised healing to a people who humble themselves and pray: “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land” (2 Chronicles 7:14, KJV). Joel called the priests to weep between the porch and the altar, “Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God?” (Joel 2:17, KJV), and through inspired counsel we learn of a dangerous assumption: “They expect that the lack will be supplied by the latter rain” (Testimonies to Ministers and Gospel Workers, p. 507, 1923). The prophetic messenger urges a daily experience of love, “You need a daily baptism of the love that in the days of the apostles made them all of one accord” (Testimonies for the Church, vol. 8, p. 191, 1904), and Paul warns believers not to grieve the Holy Spirit: “And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption” (Ephesians 4:30, KJV). Jesus promised that the Father would give the Holy Spirit to those who ask, “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?” (Luke 11:13, KJV), and The Acts of the Apostles applies that promise to every need: “For the pardon of sin, for the Holy Spirit, for a Christlike temper, for wisdom and strength to do His work, for any gift He has promised, we may ask; and the promise is, ‘Ye shall receive.’” (The Acts of the Apostles, p. 564, 1911). Malachi invites the people to prove God and receive His blessing, “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, KJV), and the inspired pen urges parents to teach children the same privilege: “Teach your children that it is their privilege to receive every day the baptism of the Holy Spirit” (Counsels to Parents, Teachers, and Students, p. 131, 1913). Preparation for the outpouring is therefore personal and corporate, beginning in each heart and reaching outward into the whole fellowship of believers.

The Spirit who speaks through the prophets also bears witness within every believer, so the prophetic gift and personal faith work together in harmony. Jesus promised that the Comforter would testify of Him, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me” (John 15:26, KJV), and the inspired pen explains how He fulfills that office: “He first dwells in the heart as the Spirit of truth, and thus He becomes the Comforter” (The Desire of Ages, p. 671, 1898). Paul declares that those led by the Spirit are sons of God, “For as many as are led by the Spirit of God, they are the sons of God” (Romans 8:14, KJV), and he adds that the Spirit bears witness with our spirit: “The Spirit itself beareth witness with our spirit, that we are the children of God” (Romans 8:16, KJV). Through inspired counsel we are told that the Spirit both comforts and reproves, “No, for believers rely upon the divine promise, and the Holy Spirit is a comforter as well as a reprover” (Testimonies to Ministers and Gospel Workers, p. 175, 1923), and Paul describes the cry of adoption in the heart: “And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father” (Galatians 4:6, KJV). In Early Writings we read of Christ’s promise to His disciples, “He promised also to send the Comforter, the Holy Spirit, to guide them into all truth” (Early Writings, p. 190, 1882), and John reminds believers of the anointing they have received: “But ye have an unction from the Holy One, and ye know all things” (1 John 2:20, KJV). The same apostle states that this anointing abides and teaches, “But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him” (1 John 2:27, KJV), and the prophetic messenger describes its practical effect: “Taking the Bible as their guide and the Holy Spirit as their helper and comforter, they find a new career opening before them” (Testimonies for the Church, vol. 6, p. 260, 1900). The Comforter is described in the fullest terms, “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour” (Evangelism, p. 615, 1946), and in The Desire of Ages we read the result of His indwelling: “It is by the Spirit that the heart is made pure” (The Desire of Ages, p. 671, 1898). The Spirit who widens the circle of witness also binds believers into one body, and the next question concerns how His many gifts serve that one body.

HOW DO THE GIFTS BUILD ONE BODY?

The same Spirit, Lord, and God distribute diverse gifts, so that every manifestation serves one purpose and profits the whole church: “Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all” (1 Corinthians 12:4-6, KJV). Paul adds the governing purpose of every gift in a single sentence, “But the manifestation of the Spirit is given to every man to profit withal” (1 Corinthians 12:7, KJV), and in Christ’s Object Lessons we read what the talents represent: “The talents that Christ entrusts to His church represent especially the gifts and blessings imparted by the Holy Spirit” (Christ’s Object Lessons, p. 327, 1900). He then lists wisdom, knowledge, faith, healing, miracles, prophecy, and discernment, “For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; To another faith by the same Spirit; to another the gifts of healing by the same Spirit; To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues” (1 Corinthians 12:8-10, KJV), and the inspired pen states “To each of His servants are committed special gifts, or talents” (Testimonies for the Church, vol. 2, p. 281, 1885). The Spirit alone decides how these gifts are distributed, “But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will” (1 Corinthians 12:11, KJV), and the same book reminds us that natural abilities are also entrusted: “The special gifts of the Spirit are not the only talents represented in the parable” (Christ’s Object Lessons, p. 328, 1900). Paul uses the same reasoning in his letter to Rome, “For as we have many members in one body, and all members have not the same office: So we, being many, are one body in Christ, and every one members one of another” (Romans 12:4-5, KJV), and through inspired counsel we are told “As shown by the parable of the talents, every man is responsible for the wise use of the gifts bestowed” (Testimonies for the Church, vol. 4, p. 468, 1885). Prophecy is named among these gifts as a trust to be used in proportion to faith, “Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith” (Romans 12:6, KJV), and every gift remains accountable to the Giver. The prophetic messenger describes the common life that unites gifted believers, “As members of the body of Christ all believers are animated by the same spirit and the same hope” (Testimonies for the Church, vol. 5, p. 239, 1889), and she adds that every member has a part: “Every member of the body of Christ must act his part in the cause of God, according to the ability that God has given him” (Christian Service, p. 75, 1925). Diversity of gifts is therefore not a threat to unity but the very means by which the Spirit equips one body for its many tasks.

The church is one body with many members, and every member depends upon the others for health, growth, and effective service. Paul compares the church to a human body in a clear analogy, “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ” (1 Corinthians 12:12, KJV), and he insists that God placed each member as He pleased: “But now hath God set the members every one of them in the body, as it hath pleased him” (1 Corinthians 12:18, KJV). No member may dismiss another as unnecessary, “And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you” (1 Corinthians 12:21, KJV), and the inspired pen describes the purpose of this union: “By the union of church members with Christ and with one another the transforming power of the gospel is to be diffused throughout the world” (Testimonies for the Church, vol. 6, p. 240, 1900). Paul adds that members should care for one another and share each other’s sorrow and joy, “That there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it” (1 Corinthians 12:25-26, KJV), and we are told “The principle on which Christ acted is to actuate the members of the church which is His body” (The Desire of Ages, p. 550, 1898). The apostle applies the figure directly to his readers, “Now ye are the body of Christ, and members in particular” (1 Corinthians 12:27, KJV), and the prophetic messenger urged believers to study these chapters: “We should all study carefully the instruction given in Corinthians and Ephesians regarding our relation to one another as members of the body of Christ” (Testimonies to Ministers and Gospel Workers, p. 499, 1923). Not every member holds a prominent place, yet “A man may render effective service for God although he is not the head or the heart of the body of Christ” (Testimonies for the Church, vol. 5, p. 279, 1889), and each member must remain joined to Christ the Head: “And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God” (Colossians 2:19, KJV). In Fundamentals of Christian Education we read the closeness of this union, “We are to be one with Him as He is one with the Father, and then we are beloved by the infinite God as members of the body of Christ, as branches of the living Vine” (Fundamentals of Christian Education, p. 178, 1923), and the inspired pen describes how members must labor: “The members of the church must work unitedly under the great Head of the church” (Selected Messages Book 1, p. 93, 1958). The prophetic gift functions within this body as one member among many, serving the whole without replacing the ministry of any other part.

Not all believers are prophets, and Scripture distinguishes the prophetic office from the general gifts that every Christian may receive. Paul lists the ministries God has set in the church in a definite order, “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues” (1 Corinthians 12:28, KJV), and he asks a series of questions that expect the answer no: “Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? do all speak with tongues? do all interpret?” (1 Corinthians 12:29-30, KJV). Each believer receives grace according to the measure of Christ’s gift, “But unto every one of us is given grace according to the measure of the gift of Christ” (Ephesians 4:7, KJV), and Christ gave gifts to men when He ascended: “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men” (Ephesians 4:8, KJV). James White saw in this passage the means by which God planned to keep His church together: “He then presents the gifts as the means by which God designed to secure the unity of the church” (Perpetuity of Spiritual Gifts, James White, p. 5, 1870). The inspired pen explains how Christ guides His church through chosen servants, “The great Head of the church superintends His work through the instrumentality of men ordained by God to act as His representatives” (The Acts of the Apostles, p. 360, 1911), and she names the offices given for its growth: “God has appointed apostles, pastors, evangelists, and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come to the unity of the faith” (Testimonies to Ministers and Gospel Workers, p. 406, 1923). God once placed His Spirit upon seventy elders who prophesied, “And the LORD came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease” (Numbers 11:25, KJV), and He promised to raise up a Prophet like Moses: “I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him” (Deuteronomy 18:18, KJV). Through inspired counsel we are told the aim of every faithful worker, “Every faithful worker will minister for the perfecting of the saints” (Testimonies for the Church, vol. 6, p. 48, 1900), and the same pen names the means God has ordained: “This is the means which God has ordained for the perfecting of the saints in knowledge and true holiness” (Testimonies for the Church, vol. 5, p. 237, 1889). Early Writings recalls a danger in the apostles’ day, “I saw that in the apostles’ day the church was in danger of being deceived and imposed upon by false teachers” (Early Writings, p. 100, 1882), and it applies that danger to our time: “I saw that we are no more secure from false teachers now than they were in the apostles’ days; and, if we do no more, we should take as special measures as they did to secure the peace, harmony, and union of the flock” (Early Writings, p. 101, 1882).

The gifts are to remain until the church reaches the unity of the faith, a goal still ahead of us, and the inspired pen counsels “How much better it is to seek for unity of action” (Testimonies for the Church, vol. 8, p. 72, 1904). Paul names the ministries Christ gave, “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers” (Ephesians 4:11, KJV), and he states their purpose for the perfecting of the saints: “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (Ephesians 4:12, KJV). The apostle then defines how long these gifts are to continue, “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Ephesians 4:13, KJV), and James White drew the plain inference: “In absence of proof that the gifts were to be restricted to any particular age of the Christian church, this commission alone is sufficient evidence of their perpetuity” (Perpetuity of Spiritual Gifts, James White, p. 2, 1870). R. F. Cottrell argued from the same passage that the gifts have not served out their time, “Hence the gifts that were set in the church have not yet served out their time” (Spiritual Gifts, Roswell F. Cottrell, p. 11, 1859), and the inspired pen declares “Unity is strength; disunion is weakness and defeat” (Testimonies for the Church, vol. 6, p. 292, 1900). The gifts also guard the church against every wind of doctrine, “That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Ephesians 4:14, KJV), and the whole body grows by what every joint supplies: “From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:16, KJV). J. H. Waggoner extended Paul’s counsel to the whole dispensation, “There is no reason to dispute that the instruction of the apostle to ‘covet earnestly the best gifts,’ and to ‘follow after charity, and desire spiritual gifts,’ was given to the church for the entire dispensation” (The Spirit of God, Joseph H. Waggoner, p. 44, 1877), and Paul promised that Christ would confirm believers to the end: “Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ” (1 Corinthians 1:8, KJV). Through inspired counsel we are told how believers must keep their bond of union, “Let them keep their bond of union unbroken, pressing together in love and unity, encouraging one another to advance, each gaining courage and strength from the assistance of the others” (Testimonies for the Church, vol. 7, p. 21, 1902), and the same pen asks a searching question: “As we read the Scriptures and see the power for good that there is in unity and the power for evil that there is in disunion, how can we fail to receive the word of God into our hearts?” (Testimonies for the Church, vol. 9, p. 194, 1909). The prophetic messenger describes united workers as laborers together with God, “United with one another, working together in harmony for the salvation of men, we shall indeed be ‘laborers together with God.’” (Testimonies for the Church, vol. 8, p. 240, 1904), and she adds “As laborers together with God they should seek to be in harmony with one another” (Testimonies for the Church, vol. 9, p. 109, 1909).

Love is the more excellent way, and without love even the gift of prophecy becomes empty noise before God and man. Paul introduces his great chapter by urging believers to covet the best gifts, “But covet earnestly the best gifts: and yet shew I unto you a more excellent way” (1 Corinthians 12:31, KJV), and he warns that tongues without love are noise: “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (1 Corinthians 13:1, KJV). He then declares that even prophecy and mountain-moving faith are 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, KJV), and J. N. Loughborough gave sound counsel: “Instead of simply coveting some particular gift for ourselves, it is better to seek entire consecration to the Lord-to have His love in our hearts-to ‘follow after charity, and desire spiritual gifts, but rather that ye may prophesy.’ 1 Corinthians 14:1” (The Prophetic Gift in the Gospel Church, John N. Loughborough, p. 18, 1911). Paul describes the patience and kindness of love, “Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up” (1 Corinthians 13:4, KJV), and in Christ’s Object Lessons we read a warning to all laborers: “This parable is a warning to all laborers, however long their service, however abundant their labors, that without love to their brethren, without humility before God, they are nothing” (Christ’s Object Lessons, p. 402, 1900). The prophetic messenger states the same truth in personal terms, “We may make a high profession, yet without this love it is nothing” (Testimonies for the Church, vol. 2, p. 115, 1885), and another passage adds “Whatever other fruits we may bear, if love be missing, they profit nothing” (Selected Messages Book 1, p. 337, 1958). Love outlasts every gift that will one day cease, “Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away” (1 Corinthians 13:8, KJV), and faith, hope, and love remain with love as the greatest: “And now abideth faith, hope, charity, these three; but the greatest of these is charity” (1 Corinthians 13:13, KJV). Through inspired counsel we are told how love bears witness, “Transformation of character is to be the testimony to the world of the indwelling love of Christ” (Testimonies for the Church, vol. 6, p. 43, 1900), and the same pen describes its pure effect: “Pure love has special efficacy to do good, and can do nothing but good” (Testimonies for the Church, vol. 4, p. 138, 1885). The faith that works by love remains essential, for “Without the faith that works by love, you can do nothing” (Testimonies to Ministers and Gospel Workers, p. 188, 1923), and every gift must be measured by the love it produces.

The gift of prophecy exists to edify the church, and Paul makes edification the test of every spiritual manifestation in public worship. Paul urges believers to follow love and desire spiritual gifts, especially prophecy, “Follow after charity, and desire spiritual gifts, but rather that ye may prophesy” (1 Corinthians 14:1, KJV), and he explains the reason for that preference: “He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church” (1 Corinthians 14:4, KJV). He calls those zealous for gifts to seek the edifying of the church, “Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church” (1 Corinthians 14:12, KJV), and the inspired pen applies this to every religious service: “In all our religious services we should seek to conduct ourselves in a way that will edify others, working as much as lies in our power for the perfection of the church” (Counsels to Parents, Teachers, and Students, p. 244, 1913). Prophecy can convict an unbeliever and reveal the secrets of his heart, “But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth” (1 Corinthians 14:24-25, KJV), and we are told “Then let us all speak words that will tend to edification” (Fundamentals of Christian Education, p. 458, 1923). Paul preferred five intelligible words to ten thousand in an unknown tongue, “Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue” (1 Corinthians 14:19, KJV), and the prophetic messenger counsels “In social meeting, prayer should be offered so that all may be edified; those who take part in this exercise should follow the example given in the Lord’s beautiful prayer for the world” (Counsels to Parents, Teachers, and Students, p. 243, 1913). The fruit of true worship is described in the Testimonies, “The peace of God rules in their hearts; their words are not vain, empty, and frivolous, but to the comfort and edification of one another” (Testimonies for the Church, vol. 1, p. 509, 1885), and the inspired pen notes that confusion displeases the Lord: “I have seen that confusion is displeasing to the Lord, and that there should be order in praying and also in singing” (Testimonies for the Church, vol. 1, p. 145, 1885). Paul closes the chapter with a rule for all public worship, “Let all things be done decently and in order” (1 Corinthians 14:40, KJV), and the same principle governs God’s people today: “God’s people are not to be in confusion, lacking order and harmony, consistency and beauty” (Testimonies for the Church, vol. 8, p. 174, 1904). Edification is therefore the purpose and the measure of prophecy, and any message that tears down the faith of the church must be weighed with great care.

All classes of gifted workers must labor in harmony, because the Spirit who gives the gifts is never divided against Himself. In The Acts of the Apostles we read the principle that governed the early church, “But all these classes of workers were to labor in harmony” (The Acts of the Apostles, p. 91, 1911), and Paul urged believers to be of one mind: “Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind” (Philippians 2:2, KJV). He also pleaded with the Corinthians to avoid divisions, “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, KJV), and the inspired pen applies the same counsel to workers today: “They are to labor in harmony, fitting together in kindly, courteous, brotherly order, in love for one another” (Evangelism, p. 106, 1946). Paul prayed that the God of patience would grant believers likemindedness, “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, KJV), and we are told “Each one should understand the part he is to act, that there may be harmony of plan and of labor in the combined work of all” (Testimonies for the Church, vol. 6, p. 32, 1900). Christ prayed that His followers would be one as He and the Father are one, “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me” (John 17:21, KJV), and the prophetic messenger warns against allowing that order to be shaken: “Brethren, never allow anyone’s ideas to unsettle your faith in regard to the order and harmony which should exist in the church” (Testimonies for the Church, vol. 5, p. 274, 1889). Paul urged believers to keep the unity of the Spirit, “Endeavouring to keep the unity of the Spirit in the bond of peace” (Ephesians 4:3, KJV), and Amos asked whether two can walk together unless they agree: “Can two walk together, except they be agreed?” (Amos 3:3, KJV). The Acts of the Apostles explains how differences should be handled, “Such differences should be settled among themselves, or by the church, in harmony with Christ’s instruction” (The Acts of the Apostles, p. 305, 1911), and the same pen urges a common aim: “We should endeavor to bring all into the harmony that there is in Jesus, laboring for the one object, the salvation of our fellow men” (Testimonies for the Church, vol. 9, p. 181, 1909). Harmony among the gifts reveals the unity of their Source, and a divided church contradicts the very Spirit it claims to possess.

The gifts of the Spirit serve the mission of the church, and prophets in the New Testament worked alongside apostles and teachers in spreading the gospel. Jesus sent His disciples into all the world with the gospel, “And he said unto them, Go ye into all the world, and preach the gospel to every creature” (Mark 16:15, KJV), and the Lord confirmed their word with signs following: “And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen” (Mark 16:20, KJV). Prophets and teachers at Antioch heard the Spirit call Barnabas and Saul, “Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them” (Acts 13:1-2, KJV), and the church sent them forth after fasting and prayer: “And when they had fasted and prayed, and laid their hands on them, they sent them away” (Acts 13:3, KJV). Agabus foretold a great famine, and the believers responded with relief, “And in these days came prophets from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar” (Acts 11:27-28, KJV), so the prophetic word moved the church to practical action. Judas and Silas, being prophets, exhorted and confirmed the brethren, “And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them” (Acts 15:32, KJV), and the inspired pen describes Silas as “Silas, Paul’s companion in labor, was a tried worker, gifted with the spirit of prophecy; but the work to be done was so great that there was need of training more laborers for active service” (The Acts of the Apostles, p. 203, 1911). The Acts of the Apostles also describes the council that settled a great question, “The council which decided this case was composed of apostles and teachers who had been prominent in raising up the Jewish and Gentile Christian churches, with chosen delegates from various places” (The Acts of the Apostles, p. 196, 1911), and through inspired counsel we are told “To every man is given his work; not one is excused” (Testimonies for the Church, vol. 4, p. 397, 1885). The prophetic messenger repeats the same truth about personal duty in other words, “Remember that God has given to every man his work” (Fundamentals of Christian Education, p. 494, 1923), and she adds “To every man is given an individual responsibility” (Testimonies to Ministers and Gospel Workers, p. 236, 1923). The Desire of Ages describes the testimony every servant should bear, “He would have His servants bear testimony to the fact that through His grace men may possess Christlikeness of character, and may rejoice in the assurance of His great love” (The Desire of Ages, p. 826, 1898), so each gift finds its meaning in the mission entrusted to the whole church.

Every true gift points to Christ as the Head of the church, and the Spirit’s work is always to glorify the Saviour rather than the instrument. Christ is the head of the body and holds the preeminence in all things, “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence” (Colossians 1:18, KJV), and God gave Him to be head over all things to the church: “And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all” (Ephesians 1:22-23, KJV). Jesus said the Spirit would glorify Him by showing His things to the disciples, “He shall glorify me: for he shall receive of mine, and shall shew it unto you” (John 16:14, KJV), and the inspired pen explains this work: “The Saviour came to glorify the Father by the demonstration of His love; so the Spirit was to glorify Christ by revealing His grace to the world” (The Desire of Ages, p. 671, 1898). Paul declares that no one can call Jesus Lord except by the Holy Ghost, “Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost” (1 Corinthians 12:3, KJV), and the prophetic messenger urges “But whatever phase of the subject is presented, uplift Jesus as the center of all hope, ‘the Root and the Offspring of David, and the bright and morning Star.’” (Testimonies for the Church, vol. 6, p. 61, 1900). The church rests on the foundation of the apostles and prophets with Christ as chief cornerstone, “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone” (Ephesians 2:20, KJV), and it grows into a holy temple: “In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit” (Ephesians 2:21-22, KJV). In The Acts of the Apostles we read a simple figure for this relation, “Christ is the fountain; the church is the channel of communication” (The Acts of the Apostles, p. 122, 1911), and the same pen describes the result of the indwelling Spirit: “The indwelling of His Spirit will enable them to reveal Christ’s likeness, and in proportion to the purity of their piety will be the success of their work” (Testimonies to Ministers and Gospel Workers, p. 416, 1923). Through inspired counsel we are told “The Spirit of Christ dwelling in you will enable you to take of the things of God and reveal them to others” (Testimonies for the Church, vol. 3, p. 466, 1885), and The Desire of Ages names the final aim of all this ministry: “The very image of God is to be reproduced in humanity” (The Desire of Ages, p. 671, 1898). Because every gift points to Christ, the prophetic testimony must lead the church to worship God alone, and that truth is the theme we now consider.

WHY DOES THE TESTIMONY POINT TO GOD?

The angel who spoke with John refused worship and identified the testimony of Jesus as the spirit of prophecy, keeping every messenger in the place of a servant: “And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy” (Revelation 19:10, KJV). The same refusal is repeated near the close of the book, “Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God” (Revelation 22:9, KJV), and the inspired pen describes the faithful who keep this boundary: “Some refused to unite with them; such preserved their purity and worshiped God alone” (Early Writings, p. 211, 1882). Peter refused the homage of Cornelius with the same humility, “And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. But Peter took him up, saying, Stand up; I myself also am a man” (Acts 10:25-26, KJV), and Christ answered the tempter with the first principle of worship: “Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve” (Matthew 4:10, KJV). The first commandment guards that principle without exception, “Thou shalt have no other gods before me” (Exodus 20:3, KJV), and through inspired counsel we are told “Jehovah is the only true God, and He is to be reverenced and worshiped” (Testimonies for the Church, vol. 6, p. 166, 1900). God refuses to share His glory with another, “I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images” (Isaiah 42:8, KJV), and in Patriarchs and Prophets we read that even the first worshipers knew this claim: “Both were sinners, and both acknowledged the claims of God to reverence and worship” (Patriarchs and Prophets, p. 72, 1890). The prophetic messenger notes how God draws worship from the heart, “He does not come to man directly and demand homage by outward worship” (Testimonies for the Church, vol. 3, p. 480, 1885), and she adds that He needs no help from His enemies: “The Creator of all things needs not the help of His enemies to establish His worship” (Testimonies for the Church, vol. 1, p. 282, 1885). Every gathering of God’s people must remember who is truly present, “We must carry to every religious gathering a quickened spiritual consciousness that God and His angels are there, co-operating with all true worshipers” (Testimonies for the Church, vol. 6, p. 362, 1900), so that the messenger is honored only as the Lord’s servant. The prophetic gift fulfills its purpose only when it turns every eye away from the human instrument and toward the God who alone deserves worship.

The remnant church is identified by two marks, and the prophetic gift stands beside the commandments as a sign of God’s last-day people. John describes the dragon’s war against the remnant in a verse of great importance, “And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ” (Revelation 12:17, KJV), and Uriah Smith summarized its meaning: “This remnant is characterized by their keeping of the commandments of God, and having the testimony of Jesus Christ” (Daniel and The Revelation, Uriah Smith, p. 519, 1897). The third angel’s message describes the same people, “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus” (Revelation 14:12, KJV), and the inspired pen places both marks together: “We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy” (Testimonies to Ministers and Gospel Workers, p. 114, 1923). J. N. Loughborough explained why this people would face opposition, “This remnant will have war made on them for keeping all of God’s commandments, and for having manifested among them the testimony of Jesus” (The Prophetic Gift in the Gospel Church, John N. Loughborough, p. 27, 1911), and through inspired counsel we are told “Satan is at war with the remnant who are endeavoring to keep the commandments of God and the testimony of Jesus” (Testimonies for the Church, vol. 2, p. 105, 1885). John defines love for God as keeping His commandments, “For this is the love of God, that we keep his commandments: and his commandments are not grievous” (1 John 5:3, KJV), and the prophetic messenger repeats the warning of conflict: “Satan is at work with those who keep the commandments of God and have the faith of Jesus” (Testimonies for the Church, vol. 3, p. 456, 1885). Those who do His commandments have right to the tree of life, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Revelation 22:14, KJV), and Prophets and Kings describes the cost of that loyalty: “Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts” (Prophets and Kings, p. 587, 1917). Solomon names the whole duty of man in one sentence, “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, KJV), and Moses called obedience Israel’s wisdom before the nations: “Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people” (Deuteronomy 4:6, KJV). God’s faithful people have always served as guardians of His oracles in every age, “They were the guardians of the true worship, the keepers of the holy oracles” (Prophets and Kings, p. 677, 1917), and the inspired pen adds “God designs that there shall ever be a living testimony in the church” (Testimonies for the Church, vol. 3, p. 360, 1885).

The testimony of Jesus is Christ’s own witness through His prophets, so the gift is never separate from the Saviour who speaks through it. J. N. Loughborough drew attention to the precision of the angel’s words, “We now have an inspired definition that the testimony of Jesus is the spirit of prophecy” (The Prophetic Gift in the Gospel Church, John N. Loughborough, p. 28, 1911), and S. N. Haskell identified the same mark in the remnant: “The second distinguishing mark of the Remnant is that they have the testimony of Jesus Christ, which is the Spirit of Prophecy” (The Story of the Seer of Patmos, Stephen N. Haskell, p. 222, 1905). The martyrs under the altar were slain for this testimony, “And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held” (Revelation 6:9, KJV), and John later saw those beheaded for it reigning with Christ: “And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years” (Revelation 20:4, KJV). John declares that the believer has the witness in himself, “He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son” (1 John 5:10, KJV), and Paul urged Timothy not to be ashamed of the testimony of our Lord: “Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God” (2 Timothy 1:8, KJV). Jesus said the Scriptures testify of Him, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me” (John 5:39, KJV), and Peter declared that all the prophets bear witness to Christ: “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins” (Acts 10:43, KJV). Through inspired counsel we are told that God has outlined His plan in two places, “He has outlined His plan in His word and in the testimonies that He has sent to His people” (Testimonies for the Church, vol. 8, p. 235, 1904), and the same pen explains why reproofs were published: “The object of publishing the testimonies is that those who are not singled out personally, yet who are as much in fault as those who are reproved, may be warned through the reproofs given to others” (Testimonies for the Church, vol. 2, p. 687, 1885). The messenger warned that suppressing the testimony serves the enemy, “Satan’s object is gained when the faithful testimony is suppressed” (Testimonies for the Church, vol. 1, p. 212, 1885), and she added “If you lose confidence in the testimonies you will drift away from Bible truth” (Testimonies for the Church, vol. 5, p. 98, 1889). The testimonies God has given are consistent with Scripture, for “The testimonies God has given His people are in harmony with His word” (Testimonies to Ministers and Gospel Workers, p. 401, 1923), and the inspired pen explains whose voice the prophets carried: “The prophets spoke through the messengers of Christ in the Old Testament as much as the apostles voiced His messages in the New Testament, and there is no contradiction between their teachings” (Selected Messages Book 1, p. 345, 1958).

The Spirit of prophecy does not supersede the Bible but leads the church back to the written word, which remains the supreme standard of faith. The Evangelism volume states the principle in seven plain words, “The Testimonies are not to take the place of the Word” (Evangelism, p. 256, 1946), and Isaiah commands that the testimony be bound among the disciples: “Bind up the testimony, seal the law among my disciples” (Isaiah 8:16, KJV). Through inspired counsel we are told the purpose of the testimonies, “The testimonies of the Spirit of God are given to direct men to His Word, which has been neglected” (Selected Messages Book 1, p. 46, 1958), and the psalmist praises the law that converts the soul: “The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple” (Psalm 19:7, KJV). God sends plain testimonies for a particular reason, “Then, to leave men and women without excuse, God gives plain and pointed testimonies, bringing them back to the word that they have neglected to follow” (Testimonies for the Church, vol. 2, p. 454, 1885), and the entrance of His words gives light to the simple: “The entrance of thy words giveth light; it giveth understanding unto the simple” (Psalm 119:130, KJV). The prophetic messenger once told a believer what diligent study would have made unnecessary, “If you had made God’s word your study, with a desire to reach the Bible standard and attain to Christian perfection, you would not have needed the Testimonies” (Testimonies for the Church, vol. 2, p. 605, 1885), and she defined the role of the written testimonies: “The written testimonies are not to give new light, but to impress vividly upon the heart the truths of inspiration already revealed” (Testimonies for the Church, vol. 2, p. 605, 1885). Abraham told the rich man that his brothers had Moses and the prophets, “Abraham saith unto him, They have Moses and the prophets; let them hear them” (Luke 16:29, KJV), and he added that rejecting them would make even a miracle useless: “And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead” (Luke 16:31, KJV). Joshua was commanded to meditate on the book of the law 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, KJV), and the inspired pen gives similar counsel: “We should carefully study the Bible, asking God for the aid of the Holy Spirit, that we may understand His word” (The Desire of Ages, p. 390, 1898). The lesser light therefore exalts the greater, and those who honor the prophetic gift will be found the most diligent students of the Bible.

The first angel calls the world to worship the Creator, and the prophetic gift reinforces this call by pointing to the Sabbath as His memorial. The elders around the throne declare the Creator worthy of glory, “Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created” (Revelation 4:11, KJV), and the psalmist invites us to kneel before the Lord our Maker: “O come, let us worship and bow down: let us kneel before the LORD our maker” (Psalm 95:6, KJV). The fourth commandment roots the Sabbath in creation, “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 20:11, KJV), and the Great Controversy explains what universal Sabbath keeping would have prevented: “Had the Sabbath been universally kept, man’s thoughts and affections would have been led to the Creator as the object of reverence and worship, and there would never have been an idolater, an atheist, or an infidel” (The Great Controversy, p. 437, 1911). Through inspired counsel we are told “The Sabbath is God’s memorial, pointing men to their Creator, who made the world and all things that are therein” (Testimonies to Ministers and Gospel Workers, p. 137, 1923), and The Great Controversy describes the duty of Christ’s disciples regarding that memorial: “The disciples of Jesus are called upon to restore it by exalting the Sabbath of the fourth commandment to its rightful position as the Creator’s memorial and the sign of His authority” (The Great Controversy, p. 452, 1911). The Levites confessed God as the maker of heaven and all its host, “Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee” (Nehemiah 9:6, KJV), and the psalmist calls all the earth to worship in the beauty of holiness: “O worship the LORD in the beauty of holiness: fear before him, all the earth” (Psalm 96:9, KJV). In Prophets and Kings we read what would follow if the Sabbath were set aside, “While they should keep the Sabbath in the proper spirit, idolatry could not exist; but should the claims of this precept of the Decalogue be set aside as no longer binding, the Creator would be forgotten and men would worship other gods” (Prophets and Kings, p. 181, 1917), and Patriarchs and Prophets adds “It is to be remembered and observed as the memorial of the Creator’s work” (Patriarchs and Prophets, p. 307, 1890). The redeemed sing that all nations will worship before God, “Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest” (Revelation 15:4, KJV), and the young messenger saw the Sabbath kept in eternity: “I saw that the Sabbath never will be done away; but that the redeemed saints, and all the angelic host, will observe it in honor of the great Creator to all eternity” (Early Writings, p. 217, 1882). The testimony that points to the Creator’s day therefore leads the church toward the worship that will fill the universe forever.

The testimony of Jesus always lifts up Christ crucified, and every true prophetic message leads the sinner to the cross for pardon and power. Jeremiah names the coming King as the Lord our righteousness, “In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS” (Jeremiah 23:6, KJV), and Isaiah calls all the ends of the earth to look to God 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, KJV). John the Baptist pointed his hearers to the Lamb of God, “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world” (John 1:29, KJV), and the inspired pen describes the goal of all preaching: “Thus sinners will be led to the cross to behold the Lamb of God” (The Acts of the Apostles, p. 334, 1911). Peter declared that there is salvation in no other name, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12, KJV), and through inspired counsel we are told “The cross of Calvary stands vividly before every soul” (Selected Messages Book 1, p. 96, 1958). Paul determined to know nothing among the Corinthians except Christ crucified, “For I determined not to know any thing among you, save Jesus Christ, and him crucified” (1 Corinthians 2:2, KJV), and the prophetic messenger echoes that resolve: “The cross of Calvary means everything to perishing souls” (Testimonies to Ministers and Gospel Workers, p. 377, 1923). Paul refused to glory in anything but the cross, “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, KJV), and The Desire of Ages directs our gaze to the same place: “To the cross of Calvary, bearing a dying Saviour, we must look” (The Desire of Ages, p. 660, 1898). The cross is the pledge of eternal life, “The cross of Calvary is a pledge to us of everlasting life” (Evangelism, p. 186, 1946), and the inspired pen describes the conflict revealed there: “At the cross of Calvary, love and selfishness stood face to face” (The Desire of Ages, p. 57, 1898). A prophetic gift that did not exalt Christ would deny its own name, and the testimony given to the remnant has always pointed to the cross.

Beholding Christ in the prophetic word transforms the believer into His image, and this restoration is the deepest purpose of all revelation. Paul describes believers changed from glory to glory as they behold 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, KJV), and Patriarchs and Prophets states the law behind this change: “It is a law of the human mind that by beholding we become changed” (Patriarchs and Prophets, p. 91, 1890). God predestined His people to be conformed to the image of His Son, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren” (Romans 8:29, KJV), and in The Ministry of Healing we read “By beholding Him, they will be changed into His likeness” (The Ministry of Healing, p. 144, 1905). Man was first created in the image of God, “So God created man in his own image, in the image of God created he him; male and female created he them” (Genesis 1:27, KJV), but the inspired pen describes what sin has done: “Sin has marred and well-nigh obliterated the image of God in man” (Patriarchs and Prophets, p. 595, 1890). The new man is renewed in knowledge after the image of Him that created him, “And have put on the new man, which is renewed in knowledge after the image of him that created him” (Colossians 3:10, KJV), and The Desire of Ages describes the disciples’ experience: “By beholding Christ, they became transformed in character” (The Desire of Ages, p. 296, 1898). Paul calls believers to put on the new man created in righteousness, “And that ye put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4:24, KJV), and in Education we read the triumph of grace: “Souls that have borne the likeness of Satan have been transformed into the image of God” (Education, p. 171, 1903). John promises that we shall be like Christ when He appears, “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” (1 John 3:2, KJV), and Steps to Christ explains how the renewal begins: “Through this faith the heart is renewed in the image of God” (Steps to Christ, p. 63, 1892). The word that God sends through His prophets accomplishes this restoration, and a restored life becomes the truest form of worship that the believer can offer.

The testimony of Jesus directs the church to its High Priest in the heavenly sanctuary, where true worship finds its center and its access to God. Hebrews urges believers to hold fast their profession because of their great High Priest, “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, KJV), and to come boldly to the throne of grace: “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, KJV). The inspired pen echoes that invitation, “We are to come boldly to the throne of grace, and seek the footstool of mercy” (Testimonies to Ministers and Gospel Workers, p. 218, 1923), and Hebrews declares that Christ ever lives to make intercession: “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, KJV). In The Desire of Ages we read of His present ministry for us, “As a consecrated high priest He intercedes for His people” (The Desire of Ages, p. 680, 1898), and the prophetic messenger describes Him further: “Jesus is a compassionate intercessor, a merciful and faithful high priest” (Fundamentals of Christian Education, p. 275, 1923). Hebrews invites believers to enter the holiest by the blood of Jesus, “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God; 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 10:19-22, KJV), and the Great Controversy describes those who followed Him by faith: “Those who by faith followed their great High Priest as He entered upon His ministry in the most holy place, beheld the ark of His testament” (The Great Controversy, p. 433, 1911). The same book explains when Christ began His final ministry, “At that time, as foretold by Daniel the prophet, our High Priest entered the most holy, to perform the last division of His solemn work—to cleanse the sanctuary” (The Great Controversy, p. 421, 1911), and the psalmist confessed that God’s way is in the sanctuary: “Thy way, O God, is in the sanctuary: who is so great a God as our God?” (Psalm 77:13, KJV). Asaph found his perplexity resolved when he entered the sanctuary of God, “Until I went into the sanctuary of God; then understood I their end” (Psalm 73:17, KJV), and through inspired counsel we are told “The throne of grace is to be our continual dependence” (Testimonies for the Church, vol. 6, p. 418, 1900). The prophetic gift thus keeps the remnant’s worship anchored in the ministry of Christ, where every prayer and every hope finds its acceptance.

Worship in spirit and in truth is the goal of the prophetic gift, and the next step is learning how to distinguish true messages from false ones. Jesus told the woman of Samaria that the Father seeks true worshipers, “But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:23-24, KJV), and the inspired pen explains why Christ came: “He came to reveal the character of the Father, that men might be led to worship Him in spirit and in truth” (Counsels to Parents, Teachers, and Students, p. 259, 1913). He also said that salvation is of the Jews and that true worship rests on knowledge, “Ye worship ye know not what: we know what we worship: for salvation is of the Jews” (John 4:22, KJV), and the psalmist calls us to give the Lord the glory due His name: “Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness” (Psalm 29:2, KJV). Paul describes the believer’s whole life as a living sacrifice, “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, KJV), and the prophetic messenger defines true worship in practical terms: “True worship consists in working together with Christ” (Christian Service, p. 96, 1925). Peter describes believers as living stones offering spiritual sacrifices, “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5, KJV), and Paul defines the true circumcision as those who worship God in the spirit: “For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh” (Philippians 3:3, KJV). Through inspired counsel we are told that obedience must be whole, “Whosoever will willfully break one command cannot in spirit and in truth keep any of them” (Testimonies for the Church, vol. 5, p. 434, 1889), and the same pen promises a reward to such worshipers: “God has in store love, joy, peace, and glorious triumph for all who serve Him in spirit and in truth” (Testimonies for the Church, vol. 8, p. 247, 1904). The prophetic messenger mourned a loss of reverence in worship, “It is too true that reverence for the house of God has become almost extinct” (Testimonies for the Church, vol. 5, p. 495, 1889), and she warned of its effect on the young: “Respect for the house of God and reverence for His worship are lessened in the minds of the youth” (Christ’s Object Lessons, p. 54, 1900). Because worship must rest on truth, the church must test every message that claims divine authority, and Scripture provides clear tests for that work.

HOW DO WE TEST A PROPHET’S CLAIM?

Paul places the warning against despising prophecy beside the command to prove all things, so that the church may avoid both unbelief and gullibility: “Quench not the Spirit. Despise not prophesyings. Prove all things; hold fast that which is good” (1 Thessalonians 5:19-21, KJV). Jehoshaphat joined faith in God with faith in His prophets on the morning of battle, “And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper” (2 Chronicles 20:20, KJV), so the Bible treats the rejection of true prophets as a serious matter. The Lord asked Moses how long Israel would refuse to believe Him, “And the LORD said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?” (Numbers 14:11, KJV), and Luke records that the Pharisees rejected God’s counsel through John: “But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him” (Luke 7:30, KJV). The inspired pen states the real question that many face, “The question to be settled with them is: Shall I deny myself and receive as of God the Testimonies which reprove my sins, or shall I reject the Testimonies because they reprove my sins?” (Testimonies for the Church, vol. 4, p. 31, 1885), and she describes those who doubt in secret: “In their hearts they question and doubt the Testimonies of the Spirit of God” (Testimonies for the Church, vol. 5, p. 379, 1889). Jeremiah urged the people 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, KJV), and Solomon warned that whoever despises the word will be destroyed: “Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded” (Proverbs 13:13, KJV). Through inspired counsel we are told “Many now despise the faithful reproof given of God in testimony” (Testimonies for the Church, vol. 4, p. 180, 1885), and the same pen explains the motive behind such contempt: “You despise and reject the testimonies because they reprove your darling sins and disturb your self-complacency” (Testimonies for the Church, vol. 5, p. 49, 1889). Christ never praised doubt in any of His followers, for “Jesus never praised unbelief; He never commended doubts” (Testimonies for the Church, vol. 4, p. 232, 1885), and the prophetic messenger names its true source: “Satan is on your track, suggesting doubts and causing unbelief” (Testimonies for the Church, vol. 2, p. 223, 1885). Testing is therefore not the enemy of faith but its servant, because a careful examination protects the church from both credulity and rebellion.

The first test of any prophet is agreement with the law and the testimony, because God cannot contradict what He has already revealed. Isaiah gives the rule that every claimant must meet, “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isaiah 8:20, KJV), and the inspired pen applies it to every age: “Turn from the opinions of men to the law and to the testimony” (Testimonies for the Church, vol. 2, p. 495, 1885). Moses warned that even a fulfilled sign does not validate a prophet who leads to other gods, “If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul” (Deuteronomy 13:1-3, KJV), and he named the right response: “Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him” (Deuteronomy 13:4, KJV). J. N. Loughborough stated this principle as a settled conclusion, “We have already learned that all true prophets will speak in harmony with the law of God and the testimony of his word” (The Great Second Advent Movement: Its Rise and Progress, John N. Loughborough, p. 302, 1905), and Paul pronounced a curse on any other gospel: “As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed” (Galatians 1:9, KJV). Jesus warned against anyone who breaks the least commandment and teaches men so, “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven” (Matthew 5:19, KJV), and through inspired counsel we are told “All points of doctrine, even though they have been accepted as truth, should be brought to the law and to the testimony; if they cannot stand this test, ‘there is no light in them.’” (Testimonies for the Church, vol. 5, p. 574, 1889). John warned that whoever does not abide in the doctrine of Christ has not God, “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son” (2 John 1:9, KJV), and Uriah Smith stated the position of the pioneers: “We do not, as the following reason will show: We have ever held,as set forth in this work, that the word of God, the Bible, is the great standard by which to test all these manifestations” (The Visions of Mrs. E.G. White, Uriah Smith, p. 127, 1868). In The Great Controversy we read how one reformer used this test, “Without passion or excitement he tested all theories and doctrines by the word of God, and his sound reasoning and thorough knowledge of the Scriptures enabled him to refute error and expose falsehood” (The Great Controversy, p. 335, 1911), and the same book warns against inherited error: “If we turn from the testimony of God’s word, and accept false doctrines because our fathers taught them, we fall under the condemnation pronounced upon Babylon; we are drinking of the wine of her abomination” (The Great Controversy, p. 536, 1911). The prophetic messenger cautions believers not to be moved by vain words, “Be not deceived by false teachers, nor led by vain words” (Testimonies for the Church, vol. 4, p. 73, 1885), and she reminds us how false teachers troubled Galatia: “False teachers had brought to the Galatians doctrines that were opposed to the gospel of Christ” (Testimonies for the Church, vol. 5, p. 243, 1889).

A prophet’s character and influence must be weighed, because Jesus taught that false prophets are known by their fruits. Jesus warned against wolves in sheep’s clothing, “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” (Matthew 7:15, KJV), and He gave the means of detection: “Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?” (Matthew 7:16, KJV). R. F. Cottrell applied this test to moral character, “False prophets are to be known by their fruits; in other words, by their moral character” (Spiritual Gifts, Roswell F. Cottrell, p. 8, 1859), and he added a further requirement: “True prophets will not only speak according to this word, but they must live according to it” (Spiritual Gifts, Roswell F. Cottrell, p. 8, 1859). A good tree cannot bring forth evil fruit, “Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit” (Matthew 7:17-18, KJV), and in Thoughts From the Mount of Blessing we read “Jesus gives a test by which false teachers may be distinguished from the true” (Thoughts From the Mount of Blessing, p. 145, 1896). Jesus repeated the conclusion for emphasis, “Wherefore by their fruits ye shall know them” (Matthew 7:20, KJV), and the inspired pen names the fruit that marks the genuine work: “The fruits of the Spirit will be seen in the life” (Testimonies for the Church, vol. 9, p. 141, 1909). Paul lists the fruit that the Spirit produces in a surrendered life, “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, KJV), and the prophetic messenger affirms that “Such fruits testify that they are genuine Christians” (Spiritual Gifts, vol. 2, p. 234, 1860). Jeremiah saw false prophets strengthening the hands of evildoers in Jerusalem, “I have seen also in the prophets of Jerusalem an horrible thing: they commit adultery, and walk in lies: they strengthen also the hands of evildoers, that none doth return from his wickedness: they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah” (Jeremiah 23:14, KJV), and we are told “Their fruits will show the genuineness of their faith” (Testimonies for the Church, vol. 2, p. 694, 1885). The Desire of Ages warns of religion that bears no righteous fruit, “It does not bring forth the fruits of righteousness” (The Desire of Ages, p. 309, 1898), and Patriarchs and Prophets shows the danger in Eli: “Yet Eli did not manifest the fruits of true repentance” (Patriarchs and Prophets, p. 582, 1890).

The fulfillment of predictions confirms a true prophet, though conditional prophecies must be understood in the light of God’s mercy and human response. Moses gave Israel a practical test for predictive claims, “And if thou say in thine heart, How shall we know the word which the LORD hath not spoken? When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him” (Deuteronomy 18:21-22, KJV), and Jeremiah applied the same test to prophets of peace: “The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him” (Jeremiah 28:9, KJV). All Israel knew Samuel as a prophet because his words did not fail, “And all Israel from Dan even to Beersheba knew that Samuel was established to be a prophet of the LORD” (1 Samuel 3:20, KJV), and the inspired pen records a similar outcome in Judah: “Not long afterward, this prediction was literally fulfilled” (Prophets and Kings, p. 442, 1917). Ezekiel was told that when his words came to pass, the people would know a prophet had been among them, “And when this cometh to pass, (lo, it will come,) then shall they know that a prophet hath been among them” (Ezekiel 33:33, KJV), and we read of Elijah “The prediction of Elijah was meeting with terrible fulfillment” (Prophets and Kings, p. 137, 1917). Jesus foretold events so that the disciples would believe when they happened, “Now I tell you before it come, that, when it is come to pass, ye may believe that I am he” (John 13:19, KJV), and The Desire of Ages records that they later remembered: “But now they remembered that Christ’s predictions had so far been fulfilled” (The Desire of Ages, p. 777, 1898). God confirms the word of His servant, “That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof” (Isaiah 44:26, KJV), and Prophets and Kings notes the fulfillment of a prediction about the divided kingdom: “Thus was fulfilled the prediction of the prophet concerning the rending of the kingdom” (Prophets and Kings, p. 91, 1917). Through inspired counsel we are told how history vindicated the true prophets, “But in every past instance the judgment of God had been visited upon Israel as the true prophets had indicated” (Testimonies for the Church, vol. 4, p. 170, 1885), and The Desire of Ages applies this to the gospel’s spread: “So with the prediction in regard to the preaching of the gospel” (The Desire of Ages, p. 633, 1898). Fulfilled prediction is one test among several, and the church must weigh it together with doctrine, character, and the confession of Christ.

A true prophet confesses that Jesus Christ has come in the flesh, and this confession guards the church against spirits that deny His incarnation. John commands believers to try the spirits because many false prophets have gone out, “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, KJV), and he states the test: “Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God” (1 John 4:2, KJV). The spirit that denies this truth is the spirit of antichrist, “And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world” (1 John 4:3, KJV), and the inspired pen describes the mystery the true spirit confesses: “In Christ, divinity and humanity were combined” (Selected Messages Book 1, p. 408, 1958). John adds that hearing the apostolic word distinguishes truth from error, “We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error” (1 John 4:6, KJV), and The Desire of Ages explains why the incarnation matters: “By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God” (The Desire of Ages, p. 24, 1898). Many deceivers deny that Christ came in the flesh, “For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist” (2 John 1:7, KJV), and John names the liar who denies that Jesus is the Christ: “Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son” (1 John 2:22, KJV). Through inspired counsel we are told the purpose of His humanity, “Christ clothed His divinity with humanity, that He might reach down and uplift fallen human beings” (Testimonies for the Church, vol. 9, p. 208, 1909), and Fundamentals of Christian Education calls it “It is the mystery of God in the flesh, God in Christ, and divinity in humanity” (Fundamentals of Christian Education, p. 179, 1923). The Desire of Ages describes the link between Christ’s humanity and ours, “The humanity of Christ has touched our humanity, and our humanity has touched divinity” (The Desire of Ages, p. 675, 1898), and it shows how His divinity shone through His humanity: “Looking upon Christ, they behold divinity flash through the garb of humanity” (The Desire of Ages, p. 158, 1898). The testimony given to the remnant has always exalted both the deity and the humanity of Christ, and this confession meets the test that John requires.

Signs and wonders do not prove a prophet’s claim, because Satan can work miracles to deceive those who neglect the word of God. Paul foretold the working of Satan with all power and lying wonders, “Even him, whose coming is after the working of Satan with all power and signs and lying wonders” (2 Thessalonians 2:9, KJV), and John saw fire brought down from heaven in the sight of men: “And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men” (Revelation 13:13, KJV). These wonders deceive the dwellers on the earth, “And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live” (Revelation 13:14, KJV), and in The Great Controversy we read how this will be accomplished: “Through the agency of spiritualism, miracles will be wrought, the sick will be healed, and many undeniable wonders will be performed” (The Great Controversy, p. 588, 1911). Pharaoh’s magicians imitated the first sign of Moses, “Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. For they cast down every man his rod, and they became serpents: but Aaron’s rod swallowed up their rods” (Exodus 7:11-12, KJV), and the inspired pen explains the source of their power: “It was by satanic aid that Pharaoh’s magicians were enabled to counterfeit the work of God” (The Great Controversy, p. 553, 1911). Patriarchs and Prophets describes their method in the same terms, “The magicians also showed signs and wonders; for they wrought not by their own skill alone, but by the power of their god, Satan, who assisted them in counterfeiting the work of Jehovah” (Patriarchs and Prophets, p. 264, 1890), and John saw spirits of devils working miracles before the kings of the earth: “For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty” (Revelation 16:14, KJV). Jesus warned that some who prophesied in His name would hear Him say He never knew them, “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, KJV), and Early Writings describes the same danger: “After putting Jesus in the background, they attract the attention of the world to themselves and to their miracles and lying wonders, which, they declare, far exceed the works of Christ” (Early Writings, p. 91, 1882). Through inspired counsel we are told that God does not rely on miracles to sustain His work, “He does not propose to sustain His work by miracles” (Testimonies for the Church, vol. 4, p. 483, 1885), and the same pen warns “Satan has originated fables with which to deceive” (Testimonies for the Church, vol. 1, p. 342, 1885). The church must therefore place the word of God above every wonder, since only the written word can unmask the counterfeit that imitates the true.

The spirits of the prophets are subject to the prophets, and God’s order in the church guards against confusion, fanaticism, and private claims. Paul directs that prophets speak in turn while others judge, “Let the prophets speak two or three, and let the other judge” (1 Corinthians 14:29, KJV), and he adds that God is not the author of confusion: “And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints” (1 Corinthians 14:32-33, KJV). He also insists that a true spiritual person will acknowledge apostolic counsel, “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord” (1 Corinthians 14:37, KJV), and in The Acts of the Apostles we read “The order that was maintained in the early Christian church made it possible for them to move forward solidly as a well-disciplined army clad with the armor of God” (The Acts of the Apostles, p. 95, 1911). The Jerusalem council reached a decision that seemed good to the Holy Ghost and to them, “For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things” (Acts 15:28, KJV), and Solomon praised safety in a multitude of counselors: “Where no counsel is, the people fall: but in the multitude of counsellors there is safety” (Proverbs 11:14, KJV). Through inspired counsel we are told how Christ would have His followers gathered, “Christ would have His followers brought together in church capacity, observing order, having rules and discipline, and all subject one to another, esteeming others better than themselves” (Testimonies for the Church, vol. 3, p. 445, 1885), and Peter urged believers to be subject one to another: “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” (1 Peter 5:5, KJV). The prophetic messenger describes what a disciplined church could become, “Could the churches be brought into working order, thoroughly disciplined, a light would shine forth from them that would tell all through the state” (Testimonies for the Church, vol. 2, p. 624, 1885), and she warns of a common mistake: “They mistook zeal and fanaticism for conscientiousness” (Testimonies for the Church, vol. 1, p. 356, 1885). A humble spirit removes many difficulties, for “If all manifest a humble, teachable spirit, there need be no difficulty” (Gospel Workers, p. 481, 1915), and the same pen counsels that no room be given to destructive criticism: “No place should be given to criticisms, doubts, and unbelief” (Testimonies for the Church, vol. 5, p. 266, 1889). God’s order does not quench the Spirit but protects His work, so that genuine light may shine clearly while counterfeit claims are exposed.

Satan’s final deception aims to discredit the prophetic gift, and through inspired counsel we are told the exact goal of the enemy: “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God” (Selected Messages Book 1, p. 48, 1958). Wisdom warned those who refused her call and set at nought her counsel, “Because I have called, and ye refused; I have stretched out my hand, and no man regarded; But ye have set at nought all my counsel, and would none of my reproof” (Proverbs 1:24-25, KJV), and the inspired pen describes how such work begins: “The result of such work will be unbelief in the Testimonies, and, as far as possible, they will make of none effect the work that I have for years been doing” (Testimonies to Ministers and Gospel Workers, p. 51, 1923). God set watchmen over His people, but they refused to hearken, “Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken” (Jeremiah 6:17, KJV), and Zechariah describes hearts made hard as adamant: “But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear. Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the LORD of hosts” (Zechariah 7:11-12, KJV). Hosea declared that God’s people perish for lack of knowledge, “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children” (Hosea 4:6, KJV), and the prophetic messenger notes how many handled her messages: “Many explained the testimonies to suit themselves” (Testimonies for the Church, vol. 5, p. 62, 1889). Paul foresaw hearers who would heap up teachers to suit their own desires, “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables” (2 Timothy 4:3-4, KJV), and we are told “Still others have rebelled against the testimonies” (Testimonies for the Church, vol. 1, p. 631, 1885). Isaiah described a people who told the seers to see not, “That this is a rebellious people, lying children, children that will not hear the law of the LORD: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits” (Isaiah 30:9-10, KJV), and the inspired pen describes a heart at war with reproof: “In heart you are at war with the testimonies of reproof” (Testimonies for the Church, vol. 4, p. 333, 1885). J. N. Loughborough answered those who claimed the written word made prophets unnecessary, “After the Lord had spoken from Sinai, and given the law to His people, with statutes and judgments, they might have said, We have the Lord’s word now, and do not need prophets” (The Prophetic Gift in the Gospel Church, John N. Loughborough, p. 31, 1911), and the messenger lamented “The testimonies given have had effect but a short time” (Testimonies for the Church, vol. 1, p. 449, 1885). Recognizing this strategy is the first defense against it, and the church that knows the enemy’s aim will cherish the light he seeks to destroy.

Minds fortified with Bible truth form the strongest safeguard against deception, and The Great Controversy states the principle in one solemn sentence: “None but those who have fortified the mind with the truths of the Bible will stand through the last great conflict” (The Great Controversy, p. 593, 1911). Paul names the word of God as the sword of the Spirit, “And take the helmet of salvation, and the sword of the Spirit, which is the word of God” (Ephesians 6:17, KJV), and the inspired pen describes its power: “The sword of the Spirit, which is the word of God, pierces the heart of the sinner and cuts it in pieces” (Testimonies for the Church, vol. 4, p. 441, 1885). The psalmist hid the word in his heart against sin, “Thy word have I hid in mine heart, that I might not sin against thee” (Psalm 119:11, KJV), and Christ defeated the tempter with that word: “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, KJV). Through inspired counsel we are told “Bible religion is the only safeguard for human beings” (Fundamentals of Christian Education, p. 111, 1923), and the same pen urges the young to learn all they can of truth: “The youth need to learn all they can of the truth if they would not be deceived by the tissue of falsehood that Satan will invent” (Evangelism, p. 364, 1946). Paul urged that the word of Christ dwell richly in believers, “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, KJV), and he charged Timothy to rightly divide the word of truth: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15, KJV). The blessed man meditates on God’s law day and night, “But his delight is in the law of the LORD; and in his law doth he meditate day and night” (Psalm 1:2, KJV), and in The Great Controversy we read how the Reformers prevailed: “The weapons of their carnal reasoning were powerless against the sword of the Spirit” (The Great Controversy, p. 194, 1911). The Bible remains the perfect standard, for “The Bible presents a perfect standard of character” (Fundamentals of Christian Education, p. 100, 1923), and those who test every message by it will find that God’s love still opens a path of restoration.

CAN HEAVEN’S REBUKE BE AN ACT OF LOVE?

Revelation flows from the love of God, so heaven still speaks because God seeks to restore people whose sin has broken their communion with Him. John names the clearest proof of that love in a single verse, “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, KJV), and in Patriarchs and Prophets we read “The infinite love of God has been manifested in the gift of His only-begotten Son to redeem a lost race” (Patriarchs and Prophets, p. 469, 1890). John then declares that love began with God rather than with us, “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10, KJV), and Steps to Christ explains what alone could express 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, 1892). Paul adds that Christ died for us while we were still sinners, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV), and The Desire of Ages points to the place where that love shines most clearly: “The light shining from the cross reveals the love of God” (The Desire of Ages, p. 175, 1898). God told Israel that He had loved them with an everlasting love, “The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jeremiah 31:3, KJV), and the inspired pen contrasts that truth with the fear taught by heathenism: “Heathenism teaches men to look upon the Supreme Being as an object of fear rather than of love—a malign deity to be appeased by sacrifices, rather than a Father pouring upon His children the gift of His love” (Thoughts From the Mount of Blessing, p. 74, 1896). Paul describes God as rich in mercy for those dead in sins, “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, KJV), and he credits salvation to His kindness rather than to our works: “But after that the kindness and love of God our Saviour toward man appeared, 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 3:4-5, KJV). The Acts of the Apostles describes what happens when a sinner beholds that love, “He knew by personal experience that when a sinner once beholds the love of the Father, as seen in the sacrifice of His Son, and yields to the divine influence, a change of heart takes place, and henceforth Christ is all and in all” (The Acts of the Apostles, p. 245, 1911), and we are told “Your Heavenly Father has claims upon you; for without solicitation or merit on your part He gives you the bounties of His providence; and more than this, He has given you all heaven in one gift, that of His beloved Son” (Fundamentals of Christian Education, p. 85, 1923). Every prophetic message, whether it warns or comforts, therefore springs from the same heart that gave the Son for the salvation of a lost world.

The plan of redemption reopened the communication that sin had closed, and Christ Himself became the ladder that connects earth with heaven. In The Great Controversy we read a single sentence that explains why heaven still speaks to us: “By the plan of redemption, however, a way has been opened whereby the inhabitants of the earth may still have connection with heaven” (The Great Controversy, p. v, 1911). Isaiah describes the separation that sin produced, “But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear” (Isaiah 59:2, KJV), and Jacob saw a ladder reaching from earth to heaven with angels upon it: “And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it” (Genesis 28:12, KJV). Jesus applied that ladder to Himself, “And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man” (John 1:51, KJV), and The Desire of Ages explains the meaning of the vision: “Christ is the ladder that Jacob saw, the base resting on the earth, and the topmost round reaching to the gate of heaven, to the very threshold of glory” (The Desire of Ages, p. 311, 1898). Through inspired counsel we are told what the ladder represented, “This ladder represented Christ, who had opened the communication between earth and heaven” (Selected Messages Book 1, p. 280, 1958), and The Acts of the Apostles describes Paul beholding it by faith: “This man of faith beholds the ladder of Jacob’s vision, representing Christ, who has connected earth with heaven, and finite man with the infinite God” (The Acts of the Apostles, p. 512, 1911). Paul declares that those far off are made nigh by the blood of Christ, “But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ” (Ephesians 2:13, KJV), and he names the 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, KJV). The prophetic messenger restates the figure in simple words, “Christ, who connects earth with heaven, is the ladder” (Testimonies for the Church, vol. 6, p. 147, 1900), and Paul affirms that reconciled sinners shall be saved by His life: “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Romans 5:10, KJV). The whole plan rests on a gift, for “The plan of redemption was laid by a sacrifice, a gift” (Testimonies for the Church, vol. 5, p. 730, 1889), and every message sent by heaven travels along the ladder that Christ established by His sacrifice.

Love includes truthful correction, and the rebukes of the prophetic gift reveal a Father who refuses to abandon His children to their sins. Christ speaks to Laodicea in the language of a loving parent, “As many as I love, I rebuke and chasten: be zealous therefore, and repent” (Revelation 3:19, KJV), and Hebrews applies the same principle to every child of God: “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth” (Hebrews 12:6, KJV). Christ’s Object Lessons guards this truth against misunderstanding, “But the love of God does not lead Him to excuse sin” (Christ’s Object Lessons, p. 316, 1900), and Hebrews describes the peaceable fruit that chastening yields: “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, KJV). Eliphaz called the man happy whom God corrects, “Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty” (Job 5:17, KJV), and the psalmist blessed the man whom the Lord chastens and teaches: “Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law” (Psalm 94:12, KJV). In Patriarchs and Prophets we read how rarely reproof is received with gratitude, “There are many who, when they are reproved, think it praiseworthy if they receive the rebuke without becoming impatient; but how few take reproof with gratitude of heart and bless those who seek to save them from pursuing an evil course” (Patriarchs and Prophets, p. 667, 1890), and The Desire of Ages shows the faithful response of John: “Jesus reproved His disciples, He warned and cautioned them; but John and his brethren did not leave Him; they chose Jesus, notwithstanding the reproofs” (The Desire of Ages, p. 296, 1898). Solomon declares that faithful are the wounds of a friend, “Faithful are the wounds of a friend; but the kisses of an enemy are deceitful” (Proverbs 27:6, KJV), and through inspired counsel we are told “There are ever those who will despise the one who dares to reprove sin; but there are times when reproof must be given” (Testimonies for the Church, vol. 3, p. 358, 1885). The prophetic messenger warns those who soothe the rebellious, “Those who by unwise sympathy encourage men in rebellion when their self-love is smarting beneath merited reproof are not the friends of God, the great Reprover” (Testimonies for the Church, vol. 4, p. 180, 1885), and she adds a similar warning: “Those who step in to destroy the edge of sharp reproof that God sends, saying that the reprover was partly wrong and the reproved was not just right, please the enemy” (Testimonies for the Church, vol. 3, p. 329, 1885). A rebuke that springs from love leaves the door of mercy open, and every reproof in the testimonies is meant to lead the hearer home.

The counsel of the True Witness to Laodicea shows how God’s love meets a self-satisfied church with both diagnosis and remedy. Christ declares that He knows the lukewarm condition of the church, “I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot” (Revelation 3:15, KJV), and He warns of the result if it remains unchanged: “So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth” (Revelation 3:16, KJV). Through inspired counsel we are told “The Laodicean message is applicable to the church at this time” (Selected Messages Book 1, p. 92, 1958), and Christ exposes the self-deception of the church: “Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked” (Revelation 3:17, KJV). He then offers gold, white raiment, and eyesalve, “I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see” (Revelation 3:18, KJV), and the inspired pen explains what each remedy represents: “They will feel the necessity of buying gold, which is pure faith and love; white raiment, which is a spotless character made pure in the blood of their dear Redeemer; and eyesalve, which is the grace of God and which will give clear discernment of spiritual things and detect sin” (Testimonies for the Church, vol. 3, p. 254, 1885). The prophetic messenger states the purpose of this searching message, “At this time the Laodicean message is to be given, to arouse a slumbering church” (Selected Messages Book 1, p. 196, 1958), yet she also lamented “The plain message of rebuke to the Laodiceans is not received” (Testimonies for the Church, vol. 3, p. 253, 1885). Christ stands at the door and knocks, “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, KJV), and He promises the overcomer a seat with Him on His throne: “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Revelation 3:21, KJV). The inspired pen pleads with the church to leave its lukewarm state, “No longer remain in the condition of the Laodicean church” (Testimonies for the Church, vol. 7, p. 66, 1902), and she warns against those who would hinder this work: “They would tear down that which God would restore by the Laodicean message” (Testimonies to Ministers and Gospel Workers, p. 22, 1923). The Laodicean message thus reveals the tenderness behind divine rebuke, because the One who exposes our poverty also offers His own riches.

God promises healing to the backslider, and the prophetic gift repeatedly opens the way back to fellowship for those who have wandered. Isaiah records God’s promise to heal and lead the one He has seen in his ways, “I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners” (Isaiah 57:18, KJV), and Hosea promises free love to returning Israel: “I will heal their backsliding, I will love them freely: for mine anger is turned away from him” (Hosea 14:4, KJV). Jeremiah heard God promise to heal 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, KJV), and Prophets and Kings explains how that assurance strengthened the prophet: “By these words Jeremiah was assured of the Lord’s purpose to restore and to heal” (Prophets and Kings, p. 409, 1917). God promised to restore health and heal wounds, “For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after” (Jeremiah 30:17, KJV), and through inspired counsel we are told “It is the work of the Christian to mend, to restore, to heal” (Testimonies to Ministers and Gospel Workers, p. 265, 1923). Isaiah offers cleansing for sins as scarlet, “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, KJV), and The Desire of Ages describes how the disciples knew Christ: “The disciples had known Him only as the Restorer, the Healer” (The Desire of Ages, p. 582, 1898). Micah marvels at a God who pardons and casts sins into the sea, “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. 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 7:18-19, KJV), and Prophets and Kings describes the blessing that follows restoration: “The weary are refreshed, the sick restored to health, and the sin-burdened relieved” (Prophets and Kings, p. 234, 1917). The prophetic messenger urges teachers to present God as He truly is, “Let the teacher of truth make known to the sinner what God really is,—a Father waiting with yearning love to receive the returning prodigal, not hurling at him accusations of wrath, but preparing a feast to welcome his return” (Gospel Workers, p. 157, 1915), and she describes how God brings souls to repentance: “By a mixture of judgment and mercy you have been brought to repentance” (Testimonies for the Church, vol. 2, p. 423, 1885). Healing is God’s purpose even when His messages wound, because the Physician who probes the wound intends to close it with His grace.

God’s love reaches beyond every human boundary, and Peter’s vision shows that the prophetic word can correct even the prejudices of sincere believers. Peter explained to Cornelius what God had shown him, “And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean” (Acts 10:28, KJV), and in The Acts of the Apostles we read what the Lord was teaching him: “Now the Lord was seeking to teach Peter the world-wide extent of the divine plan” (The Acts of the Apostles, p. 135, 1911). The voice in the vision had told Peter not to call common what God had cleansed, “And the voice spake unto him again the second time, What God hath cleansed, that call not thou common” (Acts 10:15, KJV), and the inspired pen notes how carefully God worked: “How carefully the Lord worked to overcome the prejudice against the Gentiles that had been so firmly fixed in Peter’s mind by his Jewish training!” (The Acts of the Apostles, p. 136, 1911). Peter then confessed that God is no respecter of persons, “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, KJV), and The Acts of the Apostles describes the result: “Thus, without controversy, prejudice was broken down, the exclusiveness established by the custom of ages was abandoned, and the way was opened for the gospel to be proclaimed to the Gentiles” (The Acts of the Apostles, p. 142, 1911). The church in Jerusalem glorified God when they heard the report, “When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life” (Acts 11:18, KJV), and the inspired pen explains why heaven arranged the meeting: “A messenger from the courts of heaven was sent to the Roman officer and to Peter in order that Cornelius might be brought into touch with one who could lead him into greater light” (The Acts of the Apostles, p. 140, 1911). Isaiah foretold a house of prayer for all people, “Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people” (Isaiah 56:7, KJV), and Paul declared that in Christ there is neither Jew nor Greek: “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, KJV). The Acts of the Apostles records how Cornelius received the apostle, “As Peter entered the house of the Gentile, Cornelius did not salute him as an ordinary visitor, but as one honored of Heaven and sent to him by God” (The Acts of the Apostles, p. 137, 1911), and through inspired counsel we are told “The God of heaven sends His messengers to this earth to set in operation a train of circumstances which will bring Peter into connection with Cornelius, that Cornelius may learn the truth” (Evangelism, p. 558, 1946). A prophetic message that enlarges our sympathies is a sign of divine love, because God desires that no barrier of pride should hinder the gospel.

The mercy shown to Nineveh reveals that prophetic warnings are invitations to repentance, and God delights to turn aside judgment when people repent. The people of Nineveh believed God and proclaimed a fast, “So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them” (Jonah 3:5, KJV), and God saw their works and turned from the evil He had threatened: “And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not” (Jonah 3:10, KJV). The prophetic messenger longed for the same response in her own day, “Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them” (Testimonies for the Church, vol. 5, p. 77, 1889), and Patriarchs and Prophets applies the lesson to the antediluvians: “Had the antediluvians believed the warning, and repented of their evil deeds, the Lord would have turned aside His wrath, as he afterward did from Nineveh” (Patriarchs and Prophets, p. 97, 1890). Jonah knew that God is gracious, merciful, and slow to anger, “And he prayed unto the LORD, and said, I pray thee, O LORD, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil” (Jonah 4:2, KJV), and God answered with concern for the city’s children and cattle: “And should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle?” (Jonah 4:11, KJV). In Prophets and Kings we read that Nineveh was not wholly given over to evil, “Yet Nineveh, wicked though it had become, was not wholly given over to evil” (Prophets and Kings, p. 265, 1917), and the same book records “Once more the servant of God was commissioned to warn Nineveh” (Prophets and Kings, p. 269, 1917). Jeremiah explains that God’s threatened judgments are conditional upon repentance, “At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them” (Jeremiah 18:7-8, KJV), and Ezekiel declares that God has no pleasure in the death of the wicked: “Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” (Ezekiel 33:11, KJV). The Great Controversy states that judgments before probation’s close are mingled with mercy, “All the judgments upon men, prior to the close of probation, have been mingled with mercy” (The Great Controversy, p. 628, 1911), and the inspired pen adds “Thus has the Spirit of God pronounced warnings and judgments, withholding not, however, the sweet promise of mercy” (Testimonies for the Church, vol. 4, p. 14, 1885). Every warning therefore carries an invitation, and the people who heed the warning discover that God’s purpose was mercy from the beginning.

The prophets repeatedly called backsliding Israel to return, and the same invitation echoes through the testimonies given to the remnant church. Jeremiah carried a message toward the north that pleaded with Israel to return, “Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever” (Jeremiah 3:12, KJV), and Joel urged the people to turn with all their heart: “Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning” (Joel 2:12, KJV). Christ’s Object Lessons shows how Christ joined warning and mercy, “Christ in His teaching linked with the warning of judgment the invitation of mercy” (Christ’s Object Lessons, p. 212, 1900), and Zechariah promised that God would turn to those who turn to Him: “Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts” (Zechariah 1:3, KJV). Malachi heard the same promise in his generation, “Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return?” (Malachi 3:7, KJV), and the inspired pen records how one proud king refused it: “But the king and his lords, in their arrogance and pride, refused the invitation of God to return; they would not heed this warning and repent” (Testimonies for the Church, vol. 4, p. 178, 1885). Hosea called Israel to return because iniquity had caused its fall, “O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity” (Hosea 14:1, KJV), and Patriarchs and Prophets describes what a true response would have been: “He would no longer have presumed upon the mercy of God, but would have returned to Him with deep repentance” (Patriarchs and Prophets, p. 448, 1890). Isaiah invites the wicked to forsake his way and return for abundant pardon, “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Isaiah 55:7, KJV), and the inspired pen describes how God tempers judgment: “His judgments were tempered with mercy; and when His purpose was accomplished, He turned the tide in favor of those who had learned to inquire after Him” (Prophets and Kings, p. 254, 1917). The way back requires self-denial, for “There can be no returning to the Lord except by self-denial” (Testimonies for the Church, vol. 2, p. 132, 1885), and Christ’s Object Lessons notes how the prodigal’s return filled the Father’s heart: “The prodigal’s return, which filled the Father’s heart with joy, only stirred them to jealousy” (Christ’s Object Lessons, p. 209, 1900). The invitation to return is the heart of the prophetic message, because God never rebukes His people except to draw them back to Himself.

The love revealed through the prophetic gift constrains a response of love, and that response becomes the believer’s duty toward God and neighbor. Paul confesses that the love of Christ constrains him, “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, KJV), and the inspired pen describes how she presented that love: “I exalted before them the infinite sacrifice made by the Father in giving His beloved Son for fallen men, that they might through obedience be transformed and become the acknowledged sons of God” (Testimonies for the Church, vol. 4, p. 293, 1885). John explains that we love Him because He first loved us, “We love him, because he first loved us” (1 John 4:19, KJV), and Jesus defined the greatest love as laying down one’s life for friends: “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13, KJV). Patriarchs and Prophets explains what Christ’s death answered before the universe, “His death had answered the question whether the Father and the Son had sufficient love for man to exercise self-denial and a spirit of sacrifice” (Patriarchs and Prophets, p. 69, 1890), and Paul declares that God’s goodness leads 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, KJV). Peter explains that God’s longsuffering desires that none should perish, “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Peter 3:9, KJV), and The Acts of the Apostles describes the appeal of the early missionaries: “Their hearts aglow with the love of God and of His Son, they appealed to the heathen to behold the infinite sacrifice made in man’s behalf” (The Acts of the Apostles, p. 248, 1911). The father ran to meet the returning prodigal, “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, KJV), and through inspired counsel we are told what every worker must see: “He must see the infinite sacrifice made by the Son of God to save fallen men, and his own soul must be imbued with the spirit of undying love” (Testimonies for the Church, vol. 4, p. 442, 1885). The Desire of Ages names the tragedy of despising such goodness, “It was the goodness of God despised, the righteousness spurned, the mercy slighted” (The Desire of Ages, p. 600, 1898), and the prophetic messenger describes the protection that comes from dwelling on it: “Thoughts and meditations upon the goodness of God to us would close the avenues of the soul to Satan’s suggestions” (Testimonies for the Church, vol. 4, p. 222, 1885). Love received becomes love returned, and the next question concerns the responsibility that this love places upon every believer toward God.

WHAT DOES THIS VOICE ASK OF US?

Hearing God’s voice carries a moral purpose, and love for the Speaker shows itself in obedience to what He makes clear. Jesus joined love and obedience in one sentence, “If ye love me, keep my commandments” (John 14:15, KJV), and Steps to Christ explains the nature of that obedience: “But notice here that obedience is not a mere outward compliance, but the service of love” (Steps to Christ, p. 60, 1892). He promised to manifest Himself to the one who keeps His commandments, “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him” (John 14:21, KJV), and the inspired pen names obedience as the true sign of discipleship: “Obedience—the service and allegiance of love—is the true sign of discipleship” (Steps to Christ, p. 60, 1892). Christ added that the Father and Son would make their abode with the obedient, “Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (John 14:23, KJV), and John warns that knowledge without obedience is a lie: “And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him” (1 John 2:3-4, KJV). Moses summarized Israel’s duty in terms of fear, love, and service, “And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul” (Deuteronomy 10:12, KJV), and he called for love with all the heart, soul, and might: “And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might” (Deuteronomy 6:5, KJV). In The Acts of the Apostles we read what obedience to the word produces, “Obedience to the word produces fruit of the required quality—‘unfeigned love of the brethren.’” (The Acts of the Apostles, p. 519, 1911), and through inspired counsel we are told “We can, only by willing obedience and grateful service, testify our loyalty, and crown with honor our Redeemer” (Testimonies for the Church, vol. 5, p. 87, 1889). The prophetic messenger reminds us of the price Christ paid for our service, “By His own suffering and death He has paid the wages to secure your willing service and ready obedience” (Testimonies for the Church, vol. 2, p. 244, 1885), and she urges a mind trained to delight in His will: “Train your mind to value heavenly things, to be elevated, to love God, and to manifest a willing obedience to His will” (Testimonies for the Church, vol. 2, p. 242, 1885). Love that never obeys is only sentiment, so the prophetic voice always calls the hearer to turn affection into faithful action.

The word of God must be practiced as well as heard, because hearing without doing produces self-deception rather than salvation. James commands believers to be doers of the word, “But be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22, KJV), and he compares the forgetful hearer to a man who glances in a mirror: “For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was” (James 1:23-24, KJV). The blessing rests on the one who continues in the perfect law, “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, KJV), and the inspired pen gives a personal warning to one such hearer: “Hitherto you have been hearers but not persevering doers of the word” (Testimonies for the Church, vol. 4, p. 337, 1885). Jesus compared the doer to a wise man who built on 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, KJV), and the mere hearer to a foolish man who built 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, KJV). Through inspired counsel we are told “The people must understand that it is not the hearers of the Word but the doers of the Word that will have eternal life” (Evangelism, p. 344, 1946), and the same pen describes the risk of forgetful hearing: “If they choose to venture to be forgetful hearers, and not doers of the work, they run their own risk and will be accountable to God for the course they pursue” (Testimonies for the Church, vol. 1, p. 523, 1885). Jesus asked why men call Him Lord and do not His sayings, “And why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46, KJV), and the prophetic messenger notes how faithful doers resist the accuser: “He has shown his accusing power; but his cruel thrusts will do little harm if the professed believers will stand true to the words of Christ, and be doers of His word and not hearers only” (Testimonies to Ministers and Gospel Workers, p. 266, 1923). In The Ministry of Healing we read of the reward of hearing and doing, “If they are, like Daniel, hearers and doers of the word of God, they may advance as he did in all branches of learning” (The Ministry of Healing, p. 466, 1905), and the inspired pen adds “God’s warnings and counsels are plain and decided” (Testimonies for the Church, vol. 9, p. 194, 1909). The prophetic gift therefore measures its success not by the number who admire its messages but by the number who live them.

Obedience is the fruit of faith rather than the price of salvation, and the prophetic gift guards both truths with equal care. Paul declares that salvation is by grace through faith and not of works, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast” (Ephesians 2:8-9, KJV), and Steps to Christ affirms “We do not earn salvation by our obedience; for salvation is the free gift of God, to be received by faith” (Steps to Christ, p. 61, 1892). He adds that believers are created in Christ for good works, “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ephesians 2:10, KJV), and The Acts of the Apostles explains John’s teaching on the same point: “John did not teach that salvation was to be earned by obedience; but that obedience was the fruit of faith and love” (The Acts of the Apostles, p. 563, 1911). Faith does not make void the law but establishes it, “Do we then make void the law through faith? God forbid: yea, we establish the law” (Romans 3:31, KJV), and through inspired counsel we are told how justification is retained: “God requires the entire surrender of the heart, before justification can take place; and in order for man to retain justification, there must be continual obedience, through active, living faith that works by love and purifies the soul” (Selected Messages Book 1, p. 366, 1958). Paul describes the faith that works by love, “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love” (Galatians 5:6, KJV), and James declares that faith without works is dead: “Even so faith, if it hath not works, is dead, being alone” (James 2:17, KJV). The inspired pen states the same principle about living faith in plain words, “The faith that does not produce good works does not justify the soul” (Selected Messages Book 1, p. 397, 1958), and she adds “Faith must be sustained by works; the doers of the work are justified before God” (Testimonies for the Church, vol. 2, p. 166, 1885). Paul’s apostleship aimed at the obedience of faith among all nations, “By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name” (Romans 1:5, KJV), and The Acts of the Apostles records how he presented this truth: “With great clearness and power the apostle presented the doctrine of justification by faith in Christ” (The Acts of the Apostles, p. 373, 1911). Faith and obedience belong together as root and fruit, and a church that separates them will lose both the power of grace and the evidence of grace.

Abiding in Christ is the secret of fruitful obedience, because no believer can bear fruit apart from living union with the Vine. Jesus described Himself as the Vine and His followers as branches, “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, KJV), and He commanded them to abide in Him: “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, KJV). The Acts of the Apostles explains the effect of such abiding, “If we abide in Christ, if the love of God dwells in the heart, our feelings, our thoughts, our actions, will be in harmony with the will of God” (The Acts of the Apostles, p. 563, 1911), and the inspired pen describes those who lack it: “They do not abide in Christ, they have no vital connection with Him” (Testimonies to Ministers and Gospel Workers, p. 215, 1923). Jesus promised answered prayer to those who abide, “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, KJV), and He said that the Father is glorified by much fruit: “Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples” (John 15:8, KJV). Paul testified that Christ lived in him by faith, “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, KJV), and through inspired counsel we are told “Christ will abide in humanity, and humanity will abide in Christ” (Testimonies for the Church, vol. 7, p. 148, 1902). Paul could do all things through Christ who strengthened him, “I can do all things through Christ which strengtheneth me” (Philippians 4:13, KJV), and Steps to Christ explains the source of holiness: “It is the grace of Christ alone, through faith, that can make us holy” (Steps to Christ, p. 59, 1892). The prophetic messenger describes the fruit of abiding in the heart, “And as they learn to abide in Christ, there will remain in the heart no room for selfishness” (Counsels to Parents, Teachers, and Students, p. 522, 1913), and she joins abiding to service: “We must abide in Christ, and Christ must abide in us; ‘for we are laborers together with God.’” (Testimonies for the Church, vol. 8, p. 170, 1904). Every counsel of the prophetic gift is therefore an invitation to deeper union with Christ, since only the abiding branch can obey.

The believer who receives the prophetic word must walk in the Spirit, and that walk begins with a new heart given by God. Paul urges those who live in the Spirit to walk in the Spirit, “If we live in the Spirit, let us also walk in the Spirit” (Galatians 5:25, KJV), and he promises victory over the lusts of the flesh: “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh” (Galatians 5:16, KJV). The inspired pen notes how Paul applied this counsel to Galatia, “There was but one way to prevent these terrible evils and that was, as the apostle enjoined upon them, to ‘walk in the Spirit.’” (Testimonies for the Church, vol. 5, p. 243, 1889), and Paul declares that there is no condemnation for those in Christ: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:1, KJV). The righteousness of the law is fulfilled in those who walk after the Spirit, “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Romans 8:4, KJV), and The Desire of Ages describes the change: “When the soul surrenders itself to Christ, a new power takes possession of the new heart” (The Desire of Ages, p. 324, 1898). Paul calls the believer a new creature, “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, KJV), and Christ’s Object Lessons names the only source of a new heart: “He alone, for the selfish heart of sin, gives the new heart of love” (Christ’s Object Lessons, p. 254, 1900). God promised Ezekiel a new spirit and a heart of flesh for His people, “And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh” (Ezekiel 11:19, KJV), and through inspired counsel we are told “You must have a new heart, or you cannot discern the kingdom of heaven” (Testimonies to Ministers and Gospel Workers, p. 368, 1923). Steps to Christ gives simple counsel to the seeker, “Now go to Him, and ask that He will wash away your sins and give you a new heart” (Steps to Christ, p. 49, 1892), while the inspired pen warns of those who feel no need: “But the self-righteous of that day and of this day feel no need of having a new heart” (Selected Messages Book 1, p. 386, 1958). The walk in the Spirit is the daily outworking of the new birth, and the prophetic voice guides each step of that walk.

God holds His people accountable for the warnings He sends through His prophets, and neglected light becomes a witness against the hearer. Hosea recalls that God brought Israel out of Egypt by a prophet, “And by a prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved” (Hosea 12:13, KJV), and the inspired pen warns of light left unheeded: “This light and these warnings, if not heeded, will rise up in the judgment against you” (Testimonies for the Church, vol. 3, p. 363, 1885). God testified against Israel by all the prophets and seers, “Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets” (2 Kings 17:13, KJV), and Zechariah the priest asked why the people transgressed: “And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, he hath also forsaken you” (2 Chronicles 24:20, KJV). Through inspired counsel we are told the effect of repeated neglect, “When a person once neglects to heed the invitations, reproofs, and warnings of the Spirit of God, his conscience becomes seared, and the next time he is admonished, it will be more difficult to yield obedience than before” (Testimonies for the Church, vol. 5, p. 120, 1889), and Jeremiah records God’s persistent sending: “I have sent also unto you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers: but ye have not inclined your ear, nor hearkened unto me” (Jeremiah 35:15, KJV). Nehemiah confessed that God testified by His Spirit in the prophets, “Yet many years didst thou forbear them, and testifiedst against them by thy spirit in thy prophets: yet would they not give ear: therefore gavest thou them into the hand of the people of the lands” (Nehemiah 9:30, KJV), and the prophetic messenger describes how the voice of God is heard: “This voice is heard in warnings, in counsels, in reproof” (Selected Messages Book 1, p. 28, 1958). Hebrews urges believers to give earnest heed lest they slip away, “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip” (Hebrews 2:1, KJV), and the inspired pen describes one who failed to heed: “He has had great light in warnings and reproofs; but he has not given heed to them; he has not even seen the necessity of changing his course of action” (Testimonies for the Church, vol. 5, p. 411, 1889). Those in positions of responsibility need counsel more, not less, for “Such a man has greater need of light from the word of God, of its counsels and warnings, than if he were not placed in such a dangerous position” (Testimonies for the Church, vol. 5, p. 280, 1889), and the same pen speaks plainly to the young: “The young who heed not the warnings of the word of God and slight the Testimonies of His Spirit can only be a living curse to the office and should be separated from it” (Testimonies for the Church, vol. 4, p. 209, 1885). The light we receive increases our accountability, so every believer must ask how faithfully he has answered the counsel already given.

God asks for the whole heart, and only wholehearted seeking produces a walk shaped by His law and testimonies. The psalmist blesses those who seek God with the whole heart and walk in His ways, “Blessed are the undefiled in the way, who walk in the law of the LORD. Blessed are they that keep his testimonies, and that seek him with the whole heart. They also do no iniquity: they walk in his ways” (Psalm 119:1-3, KJV), and he prays not to wander from God’s commandments: “With my whole heart have I sought thee: O let me not wander from thy commandments” (Psalm 119:10, KJV). Through inspired counsel we are told what God claims from every seeker, “He requires the whole heart, the entire affections” (Testimonies for the Church, vol. 5, p. 307, 1889), and Fundamentals of Christian Education adds “God will accept of nothing short of the whole heart” (Fundamentals of Christian Education, p. 118, 1923). The psalmist asks for understanding so that he may keep God’s law with his whole heart, “Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart” (Psalm 119:34, KJV), and Moses promised that such seekers would find God: “But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul” (Deuteronomy 4:29, KJV). David charged Solomon to serve God with a perfect heart and a willing mind, “And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever” (1 Chronicles 28:9, KJV), and the prophetic messenger declares “The Lord encourages all who seek Him with the whole heart” (Testimonies for the Church, vol. 9, p. 230, 1909). The psalmist answered God’s invitation to seek His face, “When thou saidst, Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek” (Psalm 27:8, KJV), and the inspired pen states God’s claim plainly: “He claims the whole heart, the whole soul, the whole affections” (Testimonies for the Church, vol. 3, p. 364, 1885). A divided heart cannot satisfy God, for “He wants the whole heart and interest, or He will have none” (Testimonies for the Church, vol. 1, p. 139, 1885), and Steps to Christ extends a gracious invitation: “Come with your whole heart to Jesus, and you may claim His blessing” (Steps to Christ, p. 54, 1892). Wholehearted seeking is the response that the prophetic gift seeks to awaken, because God gives His fullest light to those who seek Him fully.

The prophetic counsel on health and temperance belongs to the believer’s duty toward God, because the body is the temple of the Holy Spirit. Paul urges believers to do all things to the glory of God, including eating and drinking, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31, KJV), and the inspired pen calls for advance in this work: “As we near the close of time we must rise higher and still higher upon the question of health reform and Christian temperance, presenting it in a more positive and decided manner” (Testimonies for the Church, vol. 6, p. 112, 1900). Paul reminds believers that their bodies belong to God, “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, KJV), and through inspired counsel we are told “The light has been shining upon your pathway in regard to health reform and the duty resting upon God’s people in these last days to exercise temperance in all things” (Testimonies for the Church, vol. 2, p. 60, 1885). John wished for the prosperity and health of his friend, “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3 John 1:2, KJV), and in The Ministry of Healing we read the principle that guides health reform: “The more nearly we come into harmony with God’s original plan, the more favorable will be our position to secure health of body, and mind, and soul” (The Ministry of Healing, p. 365, 1905). Daniel purposed in his heart not to defile himself with the king’s food, “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, KJV), and the prophetic messenger notes the link between mind and body: “They should give far more attention to the preservation of physical health, for vigor of mind depends largely upon vigor of body” (Testimonies for the Church, vol. 7, p. 247, 1902). Paul urges believers not to be conformed to this world, “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2, KJV), and he compares the Christian to an athlete who is temperate in all things: “And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible” (1 Corinthians 9:25, KJV). In Fundamentals of Christian Education we read “A strict compliance with the requirements of God is beneficial to the health of body and mind” (Fundamentals of Christian Education, p. 80, 1923), and the inspired pen recalls man’s original state: “Man came from the hand of God perfect in every faculty of mind and body; in perfect soundness, therefore in perfect health” (Testimonies for the Church, vol. 4, p. 29, 1885). Health reform is therefore not a separate interest but part of the believer’s surrender, since a clear mind is needed to discern the voice of God.

Faithfulness in small duties prepares the believer for greater trust, and the prophetic gift often addresses the ordinary details of daily life. Jesus taught that faithfulness in the least reveals 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, KJV), and the inspired pen explains how this strength is gained: “By being faithful in that which is least, they acquire strength, and it becomes easy for them to be faithful in greater matters” (Testimonies for the Church, vol. 3, p. 22, 1885). The faithful servant hears the Master’s commendation, “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, KJV), and through inspired counsel we are told “He that is faithful in that which is least will also be faithful in greater things” (Testimonies for the Church, vol. 3, p. 223, 1885). Paul requires stewards to be found faithful, “Moreover it is required in stewards, that a man be found faithful” (1 Corinthians 4:2, KJV), and the prophetic messenger repeats the principle for young workers: “If they are faithful in that which is least they will be faithful in much” (Testimonies for the Church, vol. 4, p. 309, 1885). God claims the tithe as holy unto Him, “And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’s: it is holy unto the LORD” (Leviticus 27:30, KJV), and that claim tests whether we acknowledge Him as the owner of all we possess. Solomon urged Israel to honor the Lord with its substance, “Honour the LORD with thy substance, and with the firstfruits of all thine increase” (Proverbs 3:9, KJV), and the inspired pen urges those with means to use them now: “Those who have money should understand that now is the time to use it for God” (Testimonies for the Church, vol. 6, p. 450, 1900). Paul tells believers to do everything heartily as to the Lord, “And whatsoever ye do, do it heartily, as to the Lord, and not unto men” (Colossians 3:23, KJV), and the prophetic messenger reminds us “He is doing work and making decisions for eternity” (Testimonies for the Church, vol. 1, p. 427, 1885). The time calls for steady loyalty, for “Now is the time for God’s people to show themselves true to principle” (Testimonies for the Church, vol. 5, p. 136, 1889), and small acts of faithfulness are the training ground for the final test.

The voice of God calls for decision now, and delay in obeying known light is one of the enemy’s most effective snares. The psalmist thought on his ways and made haste to keep God’s commandments, “I thought on my ways, and turned my feet unto thy testimonies. I made haste, and delayed not to keep thy commandments” (Psalm 119:59-60, KJV), and the inspired pen declares “Now is the time to obtain a moral fitness for heaven” (Testimonies for the Church, vol. 4, p. 367, 1885). Joshua called Israel to choose whom they would serve, “And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD” (Joshua 24:15, KJV), and Elijah asked how long the people would halt between two opinions: “And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word” (1 Kings 18:21, KJV). Through inspired counsel we are told that this is the hour to awaken, “Now is the time for the careless to arouse from their slumber” (Testimonies to Ministers and Gospel Workers, p. 233, 1923), and Hebrews warns against hardening the heart today: “While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation” (Hebrews 3:15, KJV). Paul declares that now is the accepted time, “(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)” (2 Corinthians 6:2, KJV), and the prophetic messenger urges believers to stand firm: “Now is the time to take your stand and disappoint the enemy” (Testimonies for the Church, vol. 4, p. 380, 1885). The same pen calls believers to lay hold of divine strength, “Now is the time to lay hold of the arm of our strength” (Testimonies for the Church, vol. 5, p. 452, 1889), and she warns that many have already made their final choice: “They have in many cases made their final decision” (Testimonies for the Church, vol. 1, p. 646, 1885). The church has also received a commission to warn others, for “Now is the time for us to give the warning message” (Testimonies for the Church, vol. 8, p. 37, 1904), and decision for God naturally overflows into duty toward one’s neighbor. Moses set life and death before Israel, “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, KJV), and the response we owe to God prepares us to consider what we owe to those around us.

WHAT DUTY DO WE OWE OUR NEIGHBOR?

Love must move into concrete action, so that the truth we receive becomes useful to the good of another person. John refuses to accept love that remains only in words, “My little children, let us not love in word, neither in tongue; but in deed and in truth” (1 John 3:18, KJV), and he asks how God’s love can dwell in one who shuts up compassion: “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, KJV). The inspired pen states that our deeds reveal the sincerity of our love, “Your acts, your deeds, are evidences of the sincerity of your love, or of your indifference to God, His cause, and your fellow men” (Testimonies for the Church, vol. 1, p. 690, 1885), and the law commanded Israel to love the neighbor as oneself: “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD” (Leviticus 19:18, KJV). Paul declares that love works no ill to his neighbor and fulfills the law, “Love worketh no ill to his neighbour: therefore love is the fulfilling of the law” (Romans 13:10, KJV), and through inspired counsel we are told why God gave us duties to others: “The Lord designed to bring man into close relationship with Himself and into sympathy and love with his fellow men by placing upon him responsibilities in deeds that would counteract selfishness and strengthen his love for God and man” (Testimonies for the Church, vol. 3, p. 393, 1885). Paul repeats the same summary to the Galatians, “For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself” (Galatians 5:14, KJV), and James exposes the emptiness of kind words without help: “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, KJV). The prophetic messenger describes how this love flows among true believers, “Love to God and their fellow men flows out naturally in words of affection, sympathy, and esteem for their brethren” (Testimonies for the Church, vol. 1, p. 509, 1885), and she describes the words and actions of a sanctified worker: “His words will be right words, pure and true, fraught with sympathy and love; his actions will be right actions, a help and a blessing to the weak” (Gospel Workers, p. 23, 1915). Generosity toward God’s work also expresses love to others, for “By giving of our substance to sustain God’s work, we show in a practical manner that we love Him supremely and our neighbor as ourselves” (Testimonies for the Church, vol. 7, p. 56, 1902), and the same pen urges “All missionary workers should possess that deep interest for the souls of their fellow men that will unite heart to heart in sympathy and in the love of Jesus” (Testimonies for the Church, vol. 5, p. 386, 1889). The voice that speaks through the prophets always reaches past the hearer toward his neighbor, because God’s love cannot be received without being shared.

Bearing one another’s burdens fulfills the law of Christ, and the prophetic gift has consistently called the church to care for the poor and afflicted. Paul commands believers to bear one another’s burdens, “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2, KJV), and he urges the spiritual to restore the fallen in meekness: “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, KJV). The strong ought to bear the infirmities of the weak, “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves” (Romans 15:1, KJV), and the inspired pen describes where Christ was found in His work: “In His work He was found among the afflicted, the poor, distressed, and needy ones” (Testimonies for the Church, vol. 2, p. 467, 1885). Isaiah describes the fast that God has chosen, “Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?” (Isaiah 58:6, KJV), and he adds bread for the hungry and shelter for the poor: “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, KJV). Through inspired counsel we are told “God requires that His people should not allow the poor and afflicted to be oppressed” (Testimonies for the Church, vol. 3, p. 519, 1885), and the same pen promises what a renewed heart will do: “Then you will be led to defend the poor, the fatherless, the motherless, and the afflicted” (Testimonies for the Church, vol. 3, p. 538, 1885). Jesus counts service to the least of His brethren as service to Himself, “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, KJV), and The Great Controversy asks a searching question: “What have we done for Christ, in the person of the poor, the afflicted, the orphan, or the widow?” (The Great Controversy, p. 487, 1911). In The Ministry of Healing we read an honest admission, “As we see the necessities of the poor, the ignorant, the afflicted, how often our hearts sink” (The Ministry of Healing, p. 49, 1905), and the inspired pen reminds us that the afflicted need more than relief: “These poor afflicted ones need to have a clearer knowledge of Him whom to know aright is life eternal” (Testimonies for the Church, vol. 4, p. 579, 1885). Practical compassion is therefore not an optional addition to prophetic faith but its natural expression in a world full of suffering.

The prophetic word corrects prejudice, and the church that hears God’s voice must welcome every soul without regard to race or station. Peter defended his visit to Cornelius by pointing to God’s gift, “Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?” (Acts 11:17, KJV), and in Prophets and Kings we read the divine principle: “No distinction on account of nationality, race, or caste, is recognized by God” (Prophets and Kings, p. 369, 1917). James warns believers not to hold the faith with respect of persons, “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons” (James 2:1, KJV), and he calls partiality a transgression of the law: “But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors” (James 2:9, KJV). The inspired pen states the same truth with directness, “The religion of the Bible recognizes no caste or color” (Testimonies for the Church, vol. 9, p. 223, 1909), and Paul declares that in Christ all distinctions give way: “Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all” (Colossians 3:11, KJV). Paul also declares that the same Lord is rich unto all who call upon Him, “For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him” (Romans 10:12, KJV), and through inspired counsel we are told “The Saviour ignores both rank and caste, worldly honor and riches” (Testimonies for the Church, vol. 6, p. 268, 1900). God made of one blood all nations of men, “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” (Acts 17:26, KJV), and the prophetic messenger asks how Christ regards the divisions men create: “Then as the children of God are one in Christ, how does Jesus look upon caste, upon society distinctions, upon the division of man from his fellow man, because of color, race, position, wealth, birth, or attainments?” (Selected Messages Book 1, p. 259, 1958). The Acts of the Apostles records the lingering prejudices of some leaders, “In the earlier years of the gospel work among the Gentiles some of the leading brethren at Jerusalem, clinging to former prejudices and habits of thought, had not co-operated heartily with Paul and his associates” (The Acts of the Apostles, p. 400, 1911), and it describes minds held captive by such feelings: “Their views and feelings were bound about by prejudice” (The Acts of the Apostles, p. 279, 1911). A church that welcomes all whom God welcomes shows that it has heard the same voice that broke down Peter’s prejudice on the housetop at Joppa.

Truth must be spoken in love, because the manner of our witness can either open hearts to the message or close them against it. Paul calls believers to speak the truth in love and grow up into Christ, “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ” (Ephesians 4:15, KJV), and in The Acts of the Apostles we read how he did so: “He spoke plainly, yet in love for their souls” (The Acts of the Apostles, p. 321, 1911). Paul forbids corrupt communication and urges words that 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, KJV), and he asks that speech be seasoned with salt: “Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man” (Colossians 4:6, KJV). The inspired pen describes the spirit in which John wrote, “It seems as if he wrote with a pen dipped in love” (The Acts of the Apostles, p. 554, 1911), and Solomon teaches that a soft answer turns away wrath: “A soft answer turneth away wrath: but grievous words stir up anger” (Proverbs 15:1, KJV). Through inspired counsel we are told how to show real interest in others, “By kindness and courtesy show that you have a real interest in them and a care for their souls” (Testimonies for the Church, vol. 6, p. 68, 1900), yet the same pen laments a growing coldness: “Love and kindness and true courtesy have been fast disappearing from ministers and churches” (Testimonies to Ministers and Gospel Workers, p. 152, 1923). Paul instructs the servant of the Lord to be gentle and patient in teaching, “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, KJV), and Peter calls for meekness when giving a reason for our hope: “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, KJV). The prophetic messenger describes the kind of men needed in God’s work, “They should be men of patience, kindness, and courtesy who have the fear of God before them” (Testimonies for the Church, vol. 3, p. 236, 1885), and Patriarchs and Prophets urges kindness in daily life: “Let them here practice self-denial and manifest kindness, courtesy, and Christian sympathy” (Patriarchs and Prophets, p. 176, 1890). The voice that speaks to us with patience calls us to speak to others in the same spirit, so that the truth may wound only to heal.

The duty of warning our neighbor rests on every believer, because God appoints His people as watchmen for a world in peril. God made Ezekiel a watchman for the house of Israel, “So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me” (Ezekiel 33:7, KJV), and He warned that the unwarned sinner’s blood would be required: “When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand” (Ezekiel 33:8, KJV). The faithful watchman delivers his own soul, “Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul” (Ezekiel 33:9, KJV), and the inspired pen asks the purpose of such a calling: “What is a watchman for, unless it be to watch for evil and give the warning?” (Testimonies for the Church, vol. 1, p. 314, 1885). Isaiah was told to lift up his voice like a trumpet, “Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins” (Isaiah 58:1, KJV), and God set watchmen on Jerusalem’s walls who would never hold their peace: “I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence” (Isaiah 62:6, KJV). Through inspired counsel we are told “As a watchman upon the walls of Zion, you are answerable for the souls of the people” (Testimonies for the Church, vol. 3, p. 240, 1885), and the same pen adds that every watchman must be at his post: “Time is passing, and God calls for every watchman to be in his place” (Fundamentals of Christian Education, p. 472, 1923). Solomon warns against excusing ourselves when others are drawn toward death, “If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works?” (Proverbs 24:11-12, KJV), and the prophetic messenger urges “As a watchman upon the walls of Zion, constant watchfulness is necessary” (Testimonies for the Church, vol. 2, p. 706, 1885). God will not hide His truth from the faithful watchman, “The Lord will not hide His truth from the faithful watchman” (Testimonies for the Church, vol. 4, p. 527, 1885), but the inspired pen describes the danger of the unfaithful one: “He may be an unfaithful watchman, preaching to please the people” (Gospel Workers, p. 421, 1915). Love for our neighbor therefore includes the courage to warn him, since silence before danger is not kindness but neglect.

Christ’s method of ministry joins healing and teaching, and the prophetic gift directs the church to follow that method in reaching the world. Jesus went about teaching, preaching, and healing every sickness, “And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people” (Matthew 9:35, KJV), and He was moved with compassion for the scattered multitudes: “But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd” (Matthew 9:36, KJV). Through inspired counsel we are told the secret of His success among the people He came to save: “Christ’s method alone will give true success in reaching the people. The Saviour mingled with men as one who desired their good” (Christian Service, p. 119, 1925). Jesus announced His mission in the synagogue at Nazareth, “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, KJV), and Peter described Him as going 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, KJV). The Desire of Ages describes the effect of His presence, “His presence has healing virtue for the sinner” (The Desire of Ages, p. 266, 1898), and Jesus commanded His disciples to heal and freely give: “Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give” (Matthew 10:8, KJV). Jesus saw the multitude as sheep without a shepherd and began to teach them, “And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things” (Mark 6:34, KJV), and the inspired pen urges “Let the work of teaching and healing be combined” (Evangelism, p. 397, 1946). The prophetic messenger names the great weakness of the church, “The curse of every church today is that men do not adopt Christ’s methods” (Testimonies to Ministers and Gospel Workers, p. 192, 1923), and she points to the remedy: “We shall gain much instruction for our work from a study of Christ’s methods of labor and His manner of meeting the people” (Evangelism, p. 53, 1946). A believer shaped by the prophetic word will follow this pattern, for “Such a believer will be a follower of Christ’s methods of work” (Fundamentals of Christian Education, p. 520, 1923), and the world will see Christ in such service.

Christian fellowship binds believers together in love, and the prophetic gift has called the church again and again to renew that bond. The early believers continued in the apostles’ doctrine and fellowship, “And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42, KJV), and the multitude of believers were of one heart and soul: “And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common” (Acts 4:32, KJV). In The Acts of the Apostles we read a sorrowful assessment, “In the church of God today brotherly love is sadly lacking” (The Acts of the Apostles, p. 550, 1911), and Hebrews urges believers 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, KJV). The inspired pen calls for more abundant benevolence and brotherly love, “Christian benevolence and brotherly love must be far more abundantly shown” (Testimonies for the Church, vol. 6, p. 42, 1900), and Peter urges believers to love one another with a pure heart fervently: “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently” (1 Peter 1:22, KJV). Jesus gave a new commandment by which all would know His disciples, “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:34-35, KJV), and through inspired counsel we are told “Such ones need to cultivate brotherly love and tenderness of heart” (Testimonies for the Church, vol. 8, p. 240, 1904). Paul urges believers to be kindly affectioned and to prefer one another, “Be kindly affectioned one to another with brotherly love; in honour preferring one another” (Romans 12:10, KJV), and the prophetic messenger notes what some forgot: “They forgot the lesson of brotherly love that Christ had taught” (Testimonies for the Church, vol. 8, p. 241, 1904). The same pen counsels that all be done without selfishness, “Let all be done in brotherly love and without selfishness” (Testimonies for the Church, vol. 6, p. 328, 1900), and she recalls a better pattern of mutual encouragement: “We have provoked one another to zeal and good works” (Testimonies to Ministers and Gospel Workers, p. 242, 1923). Fellowship is the soil in which the prophetic word bears fruit, because believers who love one another can receive counsel without bitterness.

The church must deal with the erring in the spirit of Christ, forgiving freely and seeking restoration rather than condemnation. Jesus gave clear steps for addressing a brother who trespasses, “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, KJV), and He told Peter to forgive without limit: “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven” (Matthew 18:21-22, KJV). Christ’s Object Lessons describes what forgiveness does for the erring, “In God’s forgiveness the heart of the erring one is drawn close to the great heart of Infinite Love” (Christ’s Object Lessons, p. 251, 1900), and Paul urges believers to be tenderhearted and forgiving: “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Ephesians 4:32, KJV). The Desire of Ages reminds us of our own need, “We ourselves are erring, and need Christ’s pity and forgiveness, and just as we wish Him to deal with us, He bids us deal with one another” (The Desire of Ages, p. 441, 1898), and Paul repeats the command to forgive as Christ forgave: “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, KJV). Jesus also taught that rebuke and forgiveness belong together, “Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him” (Luke 17:3, KJV), and the inspired pen describes the joy of a restored soul: “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” (Gospel Workers, p. 499, 1915). James declares that turning a sinner from error saves a soul from death, “Brethren, if any of you do err from the truth, and one convert him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins” (James 5:19-20, KJV), and Christ’s Object Lessons warns against discouraging the erring: “Give the erring one no occasion for discouragement” (Christ’s Object Lessons, p. 250, 1900). The same book explains the danger of an unforgiving spirit, “Then He showed the true ground upon which forgiveness is to be granted and the danger of cherishing an unforgiving spirit” (Christ’s Object Lessons, p. 243, 1900), and the prophetic messenger warns of love buried under selfishness: “Love for the erring is covered up with selfishness” (Testimonies for the Church, vol. 2, p. 81, 1885). The inspired pen gives a simple message for every wanderer, and that message of divine love expresses the heart of every true prophetic testimony.

Believers must share the light they have received, because truth hidden in one heart is truth denied to the neighbor who needs it. Jesus called His disciples 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, KJV), and He urged them to let their light shine before men: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16, KJV). The inspired pen urges every believer to reflect the light God gives, “Then reflect to others the light which God has caused to shine upon you” (Gospel Workers, p. 65, 1915), and The Desire of Ages describes how this reflection appears: “The light that shines upon them they reflect upon others in works that are luminous with the love of Christ” (The Desire of Ages, p. 153, 1898). Isaiah praised the beautiful feet of those who bring good tidings, “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!” (Isaiah 52:7, KJV), and Paul asks how men can believe without a preacher: “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?” (Romans 10:14, KJV). He adds that preachers must be sent, “And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” (Romans 10:15, KJV), and through inspired counsel we are told the danger of hoarding light: “Unless the light which has been given you is communicated to others, unless you let your light shine, it will go out in darkness, and your soul will be left in awful peril” (Selected Messages Book 1, p. 266, 1958). Solomon declares that he who wins souls is wise, “The fruit of the righteous is a tree of life; and he that winneth souls is wise” (Proverbs 11:30, KJV), and the prophetic messenger asks whether we are preparing to share truth: “Are you diligently seeking a clearer understanding of Scriptural truth, that you may let your light shine forth to others?” (Testimonies for the Church, vol. 4, p. 521, 1885). The printed page also carries this light, for “Publications teaching the truth are to be circulated everywhere” (Testimonies for the Church, vol. 8, p. 161, 1904), and the same pen states the message such literature must bear: “Our publications are to show that the end of all things is at hand” (Testimonies for the Church, vol. 9, p. 61, 1909). Sharing the light is the natural outflow of having received it, and every believer can take part in this ministry to his neighbor.

Our duty to God and our duty to neighbor cannot be separated, because the love that receives His voice must also serve those He loves. Jesus describes the judgment as a review of practical mercy, “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, KJV), and John declares that one who hates his brother cannot love God: “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also” (1 John 4:20-21, KJV). The inspired pen urges that good works be woven into all of life, “He must weave good works into all his life” (Testimonies for the Church, vol. 2, p. 238, 1885), and Hebrews reminds us that God is pleased with sacrifices of doing good: “But to do good and to communicate forget not: for with such sacrifices God is well pleased” (Hebrews 13:16, KJV). Paul urges 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. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Galatians 6:9-10, KJV), and through inspired counsel we are told “These are His peculiar people, zealous of good works” (Testimonies for the Church, vol. 6, p. 372, 1900). Paul prayed that the Lord would make believers abound in love toward all men, “And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you” (1 Thessalonians 3:12, KJV), and the prophetic messenger urges “The people need to be urged to diligence in good works” (Selected Messages Book 1, p. 379, 1958). Paul asks every believer to look also on the things of others, “Look not every man on his own things, but every man also on the things of others” (Philippians 2:4, KJV), and the inspired pen describes how works become a light: “Thus they can let their light shine in good works” (Testimonies for the Church, vol. 8, p. 245, 1904). Loving effort strengthens the worker who gives it, for “It is earnest effort, prompted by love for souls, which strengthens the heart and develops the graces” (Testimonies for the Church, vol. 3, p. 108, 1885), and the same pen assures every humble member “Every believer, educated or uneducated, can bear the message” (Testimonies for the Church, vol. 9, p. 26, 1909). The witness that flows from such love is the final evidence that the voice of God has been heard, and that witness is the theme of our closing study.

WHAT WITNESS WILL THIS VOICE CREATE?

Every use of a spiritual gift must be measured by whether it builds up the church, so that neither popularity nor force of argument becomes the final test. Paul states the rule for every gathering of believers, “How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying” (1 Corinthians 14:26, KJV), and the inspired pen describes the work we are called to do: “We have our work to do, which is not to tear down but to build up” (Evangelism, p. 574, 1946). Paul urges believers to follow things that make for peace and edification, “Let us therefore follow after the things which make for peace, and things wherewith one may edify another” (Romans 14:19, KJV), and through inspired counsel we are told “We are to work as did Christ—to draw, to build up, not to tear down” (Testimonies to Ministers and Gospel Workers, p. 223, 1923). He calls believers to comfort and edify one another, “Wherefore comfort yourselves together, and edify one another, even as also ye do” (1 Thessalonians 5:11, KJV), and Jude urges them to build themselves up on their most holy faith: “But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost” (Jude 1:20, KJV). The prophetic messenger warns that the builder must first be built, “You cannot build up the church until you are a transformed man” (Testimonies for the Church, vol. 2, p. 626, 1885), and she describes the effect of those who only scatter: “They scatter and confuse, but do not gather in and build up” (Testimonies for the Church, vol. 1, p. 442, 1885). Paul says his authority was given for edification and not for destruction, “For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed” (2 Corinthians 10:8, KJV), and he reminds us that not all lawful things edify: “All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not” (1 Corinthians 10:23, KJV). In Christ’s Object Lessons we read what Christ longs to see in His church, “Christ is waiting with longing desire for the manifestation of Himself in His church” (Christ’s Object Lessons, p. 69, 1900), and the inspired pen adds “We must now build up the work in every place possible” (Evangelism, p. 39, 1946). The witness created by the prophetic voice is therefore a church that builds, heals, and gathers, reflecting the character of the Christ who speaks through it.

Present knowledge remains partial, and the humility that recognizes this limit keeps the believer teachable until the day of perfect sight. Paul acknowledges that we know in part and prophesy in part, “For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away” (1 Corinthians 13:9-10, KJV), and he describes our present vision as seeing through a dark glass: “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known” (1 Corinthians 13:12, KJV). Through inspired counsel we are told that some facts exceed our present understanding, “They penned the literal truth, and stern, forbidding facts are revealed for reasons that our finite minds cannot fully comprehend” (Testimonies for the Church, vol. 4, p. 9, 1885), and Isaiah explains why God’s thoughts surpass ours: “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isaiah 55:9, KJV). Peter urges believers to grow in grace and knowledge, “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, KJV), and the inspired pen notes that much of Scripture remains unexplored: “Men of ability have devoted a lifetime of study and prayer to the searching of the Scriptures, and yet there are many portions of the Bible that have not been fully explored” (Gospel Workers, p. 312, 1915). Paul confessed that he had not yet attained but pressed forward, “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, KJV), and through inspired counsel we are told “They do not consider that the excellencies of the Scriptures will be continually unfolding their hidden treasures as precious jewels are discovered by digging for them” (Selected Messages Book 1, p. 15, 1958). Solomon promised understanding to those who search for wisdom as for silver, “If thou seekest her as silver, and searchest for her as for hid treasures; Then shalt thou understand the fear of the LORD, and find the knowledge of God” (Proverbs 2:4-5, KJV), and the prophetic messenger warns against limited views: “They have limited views of God, heaven, and eternity” (Testimonies for the Church, vol. 2, p. 258, 1885). Some wisdom will be understood only in eternity, for “Eternity alone will disclose the wisdom of this book” (Fundamentals of Christian Education, p. 444, 1923), and the same pen describes the redeemed reviewing earthly judgments: “When the redeemed stand in the presence of God, they will see how shortsighted were their conclusions as to what heaven records as success” (Testimonies for the Church, vol. 7, p. 28, 1902). A partial vision is not an empty vision, and those who walk faithfully in present light will one day see the whole pattern of God’s leading.

The written word transforms character, and the believer who hears God’s voice becomes a living witness to the power of that word. In Christ’s Object Lessons we read a sentence that summarizes the purpose of Scripture: “The Scriptures are the great agency in the transformation of character” (Christ’s Object Lessons, p. 100, 1900). The psalmist asks how a young man shall cleanse his way, “Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word” (Psalm 119:9, KJV), and Jesus told His disciples they were clean through His word: “Now ye are clean through the word which I have spoken unto you” (John 15:3, KJV). Through inspired counsel we are told how the word works within, “If studied and obeyed, the word of God works in the heart, subduing every unholy attribute” (Christ’s Object Lessons, p. 100, 1900), and Peter describes believers born again by the incorruptible word: “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever” (1 Peter 1:23, KJV). Paul describes Christ cleansing His church by the washing of water by the word, “That he might sanctify and cleanse it with the washing of water by the word” (Ephesians 5:26, KJV), and the same book declares “They are to permeate all the great things and all the little things of life” (Christ’s Object Lessons, p. 100, 1900). The psalmist found the statutes of the Lord right and rejoicing to the heart, “The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes” (Psalm 19:8, KJV), and The Desire of Ages describes how the word molds thought: “The word of God, received into the soul, molds the thoughts, and enters into the development of character” (The Desire of Ages, p. 390, 1898). Jeremiah found God’s words and ate them as the joy of his heart, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts” (Jeremiah 15:16, KJV), and the inspired pen states why the word was sent: “It is for this very purpose that the word of God was sent to the world, that it might control the life, and transform the character” (Fundamentals of Christian Education, p. 201, 1923). History offers living proof of this power, for “The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures” (The Great Controversy, p. 94, 1911), and every transformed life adds its own testimony to that record.

The remnant people become God’s witnesses in the last days, and their character reveals the truth of the message they proclaim. John saw the Lamb standing on mount Sion with the redeemed company, “And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads” (Revelation 14:1, KJV), and he described them as without guile and without fault: “These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God” (Revelation 14:4-5, KJV). The young messenger saw this company recognize the voice of God, “The living saints, 144,000 in number, knew and understood the voice, while the wicked thought it was thunder and an earthquake” (Early Writings, p. 14, 1882), and Zephaniah foretold a remnant that would speak no lies: “The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid” (Zephaniah 3:13, KJV). God declares that His people are His witnesses, “Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me” (Isaiah 43:10, KJV), and through inspired counsel we are told “But God never leaves the world without witnesses for Him” (Testimonies for the Church, vol. 8, p. 213, 1904). Malachi describes those who feared the Lord and spoke often to one another, “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, KJV), and God promised to claim them as His jewels: “And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him” (Malachi 3:17, KJV). The inspired pen repeats Christ’s words to every believer, “Jesus says to all believers, ‘Ye are My witnesses.’” (Fundamentals of Christian Education, p. 214, 1923), and she reminds us that our course is watched by many: “A cloud of witnesses are observing our Christian course” (Testimonies for the Church, vol. 4, p. 35, 1885). The prophetic messenger describes the honor given to faithful witnesses, “In the heavenly courts, when the redeemed are gathered home, they will stand nearest the Son of God” (Testimonies for the Church, vol. 7, p. 26, 1902), and she expressed the confidence of the advent people: “We believe without a doubt that Christ is soon coming” (Testimonies for the Church, vol. 2, p. 355, 1885). A remnant that keeps the commandments and holds the testimony of Jesus becomes the clearest evidence that heaven still speaks.

Christ promises His continual presence to those who hear and obey His voice, and that promise sustains the witness through every trial. Jesus promised that He would not leave His disciples comfortless, “I will not leave you comfortless: I will come to you” (John 14:18, KJV), and He promised to return and receive them to Himself: “And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:3, KJV). Through inspired counsel we are told how to claim these promises, “Forget the things that are behind, and believe the promise, ‘I will come to you,’ and ‘abide with you.’” (Testimonies to Ministers and Gospel Workers, p. 516, 1923), and Jesus promised His presence where two or three gather in His name: “For where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:20, KJV). Hebrews encourages believers to say boldly that the Lord is their 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, KJV), and Moses promised that God would not fail or forsake His people: “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, KJV). The inspired pen describes the comfort of following His footsteps, “His followers see His footsteps, and are comforted and cheered” (Testimonies for the Church, vol. 1, p. 127, 1885), and she describes Christ as one always ready to speak hope: “He is always cheerful, always ready to speak words of hope and comfort to the suffering” (Testimonies for the Church, vol. 7, p. 70, 1902). God promises to hold the right hand of His servant, “For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee” (Isaiah 41:13, KJV), and the prophetic messenger recalls how Christ ministered on earth: “He healed the sick, comforted the mourning, and brought cheerfulness and hope to the despairing” (Testimonies for the Church, vol. 2, p. 202, 1885). Believers can carry the same comfort to others, “They can cheer them when desponding, comfort them when cast down, and encourage them to look up and trust fully in God when their faith fails” (Evangelism, p. 677, 1946), and The Acts of the Apostles names the source of every such blessing: “His continued care and sustaining grace are the source of life and light” (The Acts of the Apostles, p. 586, 1911). The presence of Christ is the deepest gift of the prophetic voice, because it assures the believer that the Speaker is near as well as heard.

The invitation of the gospel remains open, and the prophetic voice closes the Bible with a call that reaches every thirsty soul. The Spirit and the bride join in a final invitation, “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely” (Revelation 22:17, KJV), and Isaiah calls everyone that thirsts to come to the waters: “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price” (Isaiah 55:1, KJV). Through inspired counsel we are told how urgently this call must sound today, “Now as never before is to be sounded the invitation: ‘If any man thirst, let him come unto Me, and drink.’” (Testimonies for the Church, vol. 6, p. 20, 1900), and Jesus invites the weary to come for rest: “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28, KJV). He adds that His yoke is easy and His burden light, “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. For my yoke is easy, and my burden is light” (Matthew 11:29-30, KJV), and The Desire of Ages hears that invitation echoed in nature itself: “And every object in nature repeats His invitation, ‘Come unto Me, all ye that labor and are heavy-laden, and I will give you rest.’” (The Desire of Ages, p. 289, 1898). Jesus cried out at the feast for the thirsty to come and drink, “In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink” (John 7:37, KJV), and in Education we read the work of those who share this call: “They are to point their fellow men to Him who gives the invitation, ‘If any man thirst, let him come unto Me, and drink.’” (Education, p. 116, 1903). Jesus promised never to cast out one who comes to Him, “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, KJV), and the inspired pen repeats His invitation to the restless: “To all such Christ’s invitation is: ‘Come unto Me, … and I will give you rest.’” (Testimonies for the Church, vol. 7, p. 69, 1902). The seeker may respond with simple faith, “The Lord’s desire is that I should be saved, and I will come to Jesus just as I am without delay” (Selected Messages Book 1, p. 396, 1958), and the prophetic messenger assures us that “The words of inspiration comfort and cheer the erring soul” (Testimonies for the Church, vol. 4, p. 15, 1885). The last word of the prophetic voice is therefore not a threat but an invitation, and every hearer is free to answer it today.

The hope of the believer is to see God face to face, and the prophetic word sustains this hope until faith gives way to sight. John promises that the redeemed shall see God’s face, “And they shall see his face; and his name shall be in their foreheads” (Revelation 22:4, KJV), and Paul calls believers to look for the blessed hope and glorious appearing: “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ” (Titus 2:13, KJV). The inspired pen describes the outlook of the converted soul, “Heaven, which once possessed no charms, is now viewed in its riches and glory; and he contemplates it as his future home, where he shall see, love, and praise the One who hath redeemed him by His precious blood” (Testimonies for the Church, vol. 2, p. 294, 1885), and Paul describes the resurrection and the gathering of the saints: “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, KJV). John heard a voice announce that God’s tabernacle would be with men, “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God” (Revelation 21:3, KJV), and he promised the end of tears and death: “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Revelation 21:4, KJV). The Great Controversy describes the crowning of the overcomers, “Upon the heads of the overcomers, Jesus with His own right hand places the crown of glory” (The Great Controversy, p. 645, 1911), and The Acts of the Apostles describes what John was permitted to see: “He was permitted to see the throne of God and, looking beyond the conflicts of earth, to behold the white-robed throng of the redeemed” (The Acts of the Apostles, p. 582, 1911). Job affirmed that he would see God in his flesh, “For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God” (Job 19:25-26, KJV), and that hope has sustained every generation of the faithful who waited for Him. Through inspired counsel we are told the testimony of one who reached that hope, “I demolished my idols and worshiped God, and now I see Him face to face” (Testimonies for the Church, vol. 6, p. 311, 1900), and the same pen describes the satisfaction of Christ: “When all the redeemed shall be gathered into the kingdom of God, He will see of the travail of His soul and be satisfied” (Testimonies for the Church, vol. 2, p. 686, 1885). Those who led others to Christ will share a special joy, “They will enter into the joy of the Lord as they see in His kingdom those who have been redeemed through their instrumentality” (Gospel Workers, p. 482, 1915), and that joy crowns the witness that began when the voice of God was first heard.

The sure fulfillment of prophecy calls the church to watchfulness, and the promise of Christ’s soon return gives urgency to every duty. Christ declares that He comes 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, KJV), and John answers with the prayer that closes the book: “He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus” (Revelation 22:20, KJV). The Desire of Ages explains what true waiting means, “Those who watch for the Lord’s coming are not waiting in idle expectancy” (The Desire of Ages, p. 634, 1898), and Jesus applied His call to watch to all His followers: “And what I say unto you I say unto all, Watch” (Mark 13:37, KJV). He promised a blessing on servants found watching, “Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them” (Luke 12:37, KJV), and the inspired pen describes those who wait, watch, and work: “There are those who are waiting and watching and working for our Lord’s appearing” (The Desire of Ages, p. 636, 1898). Peter asks what manner of persons we ought to be in holy living, “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, KJV), and through inspired counsel we are told “We are in a most trying position, waiting, watching for our Lord’s appearing” (Testimonies for the Church, vol. 5, p. 215, 1889). Hebrews assures us that He who shall come will not tarry, “For yet a little while, and he that shall come will come, and will not tarry” (Hebrews 10:37, KJV), yet the prophetic messenger warns of a sleeping church: “Nearly all have ceased their watching and waiting; we are not ready to open to Him immediately” (Testimonies for the Church, vol. 2, p. 195, 1885). Christ’s Object Lessons explains the purpose of the advent message, “So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things” (Christ’s Object Lessons, p. 228, 1900), and the inspired pen states that its hour has come: “The time has come when the message of Christ’s soon coming is to sound throughout the world” (Testimonies for the Church, vol. 9, p. 24, 1909). Watchfulness is the posture of a people who believe the prophetic word, and it keeps the witness bright until the Lord appears.

Endurance to the end is required of every witness, and the prophetic voice promises a crown to those who overcome by the grace of Christ. Hebrews urges believers not to cast away their confidence, “Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise” (Hebrews 10:35-36, KJV), and Jesus promised salvation to those who endure to the end: “But he that shall endure unto the end, the same shall be saved” (Matthew 24:13, KJV). The inspired pen states the condition plainly, “The crown of life is placed only upon the brow of the overcomer” (Testimonies for the Church, vol. 5, p. 70, 1889), and James blesses 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, KJV). Christ urges the church to hold fast what it has, “Behold, I come quickly: hold that fast which thou hast, that no man take thy crown” (Revelation 3:11, KJV), and through inspired counsel we are told how overcomers are formed: “It is the daily dying to self in the little transactions of life that makes us overcomers” (Testimonies for the Church, vol. 2, p. 132, 1885). Paul testified that he had kept the faith and awaited his crown, “I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Timothy 4:7-8, KJV), and the prophetic messenger explains why Christ came: “All this He did that He might bring men power by which they might be overcomers” (Testimonies for the Church, vol. 9, p. 190, 1909). The inspired pen notes that overcoming means more than many suppose, “To be an overcomer means more than many suppose it means” (Selected Messages Book 1, p. 380, 1958), yet she also assures “You may be overcomers if you will, in the name of Christ, take hold of the work decidedly” (Testimonies for the Church, vol. 4, p. 349, 1885). Paul urges believers to be steadfast, knowing their labor is not vain, “Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (1 Corinthians 15:58, KJV), and the same pen promises “But you may be an overcomer, and may win eternal life” (Testimonies for the Church, vol. 1, p. 437, 1885). The voice that calls us to endure is the same voice that promises victory, and every faithful witness will hear it say, Well done.

God’s word will never fail, and the church that hears His voice today may rest on promises that are as certain as His throne. Isaiah contrasts the fading grass with the enduring word, “The grass withereth, the flower fadeth: but the word of our God shall stand for ever” (Isaiah 40:8, KJV), and The Great Controversy describes that word as a sure rule: “This word is the only truth; it is the sure rule of all doctrine and of all life, and can never fail or deceive us” (The Great Controversy, p. 203, 1911). God is not a man that He should lie, nor does He fail to perform what He has spoken, “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?” (Numbers 23:19, KJV), and we are told “The Lord has pledged His word, and it cannot fail” (Selected Messages Book 1, p. 332, 1958). Jesus declared that heaven and earth would pass away but not His words, “Heaven and earth shall pass away, but my words shall not pass away” (Matthew 24:35, KJV), and The Desire of Ages sees a pledge in His incarnation: “This is the pledge that God will fulfill His word” (The Desire of Ages, p. 25, 1898). Sr. White urged the church to keep its eyes on the great hope, “Dwell on present truth, on Christ’s second coming” (Evangelism, p. 624, 1946), and she recalled the commission given to this people: “God has called this people to give to the world the message of Christ’s soon coming” (Gospel Workers, p. 64, 1915). The psalmist calls us to hear His voice today, “For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice” (Psalm 95:7, KJV), and the prophetic messenger reminds us that the signs are fast fulfilling: “The signs that foretell the second coming of Christ are fast fulfilling” (Testimonies for the Church, vol. 9, p. 60, 1909). Jude commits believers to Him who is able to keep them 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, To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen” (Jude 1:24-25, KJV), and the Bible ends with a benediction of grace: “The grace of our Lord Jesus Christ be with you all. Amen” (Revelation 22:21, KJV). Heaven still speaks through the written word and the testimony of Jesus, and we answer best by yielding known wrongs and serving the person beside us.

“And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.” (Revelation 19:10, KJV)

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SELF-REFLECTION

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

How can we adapt these complex 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 these topics 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 Christ’s soon return and God’s ultimate victory over evil?

TES