PLAN OF REDEMPTION: REDEMPTION’S RALLY!

“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)

ABSTRACT

This article delves into the profound shared hope of resurrection between Jews and Christians, examining the tension between redemption as active human participation and resurrection as divine act, while revealing through Scripture that the Bible abundantly affirms literal resurrection from unconscious sleep in death, unifying these concepts within God’s eternal plan of redemption that demonstrates proactive love, calls for personal sanctification and service, and culminates in the triumphant first resurrection at Christ’s return, preparing a people for eternity.

SHARED HOPE HORIZONS

In a world splintered by doctrine and divided by dogma, it is a profound and beautiful thing to find a patch of common ground. Both Jews and Christians, despite our many disagreements, “share deeply” in one of the most powerful beliefs ever to comfort a grieving heart: that the day will come when God will resurrect, that is bring the dead back to life. In moments of tragedy, this is our anchor. In times of loss, it is our strength. It is the assurance that the grave is not a final, lightless void but merely a resting place, a pause before the great reunion. This hope is not a marginal doctrine but stands at the “center of Jewish prayer and faith,” just as it stands at the center of ours. Christ unites us in this promise, for as Scripture reveals, “So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep” (Job 14:12, KJV), yet “Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live” (John 11:25, KJV). A prophetic voice once wrote, “The Bible plainly teaches us that the dead sleep in their graves until the resurrection; that they know not anything; that their thoughts have perished; that in the new earth the righteous will be rewarded; and that the wicked will receive their punishment” (Testimonies for the Church, vol. 1, p. 344, 1885). Through inspired counsel we are told, “I saw that the saints must get a thorough understanding of present truth, which they will be obliged to maintain from the Scriptures. They must understand the state of the dead; for the spirits of devils will yet appear to them, professing to be beloved friends and relatives, who will declare to them that the Sabbath has been changed, also other unscriptural doctrines. They will do all in their power to excite sympathy and will work miracles before them to confirm what they declare. The people of God must be prepared to withstand these spirits with the Bible truth that the dead know not anything, and that they who appear to them are the spirits of devils” (Early Writings, p. 87, 1882). Unity in this belief draws us closer to God’s plan. But how does this shared foundation reveal deeper theological insights?

This shared foundation, however, soon reveals a profound theological puzzle. There is a fascinating, almost painful, tension between two core concepts: redemption and resurrection. It posits that the Hebrew Bible seems almost silent on resurrection, the very belief we hold so dear, offering only sparse and unclear passages. In contrast, it argues, the prophets “speak at great length” about redemption—the return, the renewal, the defeat of enemies. There is a powerful dichotomy: resurrection is passive, a future act that is “God’s work alone,” in which we have no part. Redemption, conversely, is active, a historical process that “depends on us,” a “summons to make it happen.” We are “participants in the redemptive process, not as spectators.” Scripture clarifies this balance, as “And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day” (John 6:39, KJV), and “And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust” (Acts 24:15, KJV). In The Story of Redemption we read, “The Bible is very explicit that the dead know not anything, their thoughts have perished. The Lord has instructed me that Spiritualism is Satan’s device to deceive the souls of men” (The Story of Redemption, p. 395, 1947). A passage from Spiritual Gifts reminds us, “I saw that the Bible did say that the dead know not anything, their thoughts have perished, and that the living saints will not go to heaven till Jesus comes in the clouds of heaven and shuts the gate of the city of God and descends upon the Mount of Olives and raises the righteous dead, then the saints will have an incorruptible body and put on immortality” (Spiritual Gifts, vol. 1, p. 172, 1858). This framework elevates our role in redemption. But is this the complete narrative that Scripture unfolds?

This is a brilliant, challenging framework. It elevates human action and imbues our daily lives with purpose. But we must ask: Is this the full story? Is the Bible really so quiet about our ultimate hope? And is the line between our “active work” and God’s “divine act” so clearly drawn? The Bible is not sparse on the resurrection; rather, it is the glorious, literal, and physical climax of the entire Plan of Redemption. We will discover that these two concepts are not separate beliefs at all, but a single, indivisible story, and that our active, daily work of sanctification is the very preparation God requires for the magnificent, divine gift He alone can bestow. Revealing His role clearly, Christ assures us of this unity, for “But now is Christ risen from the dead, and become the firstfruits of them that slept” (1 Corinthians 15:20, KJV), and “And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just” (Luke 14:14, KJV). The inspired pen emphasizes, “The resurrection was forever made certain. ‘For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him.’ 1 Thessalonians 4:14. Many sorrow for their loved ones as those who will never be raised from the grave; but God will bring them up and glorify them with His Son” (SDA Bible Commentary, vol. 1, p. 1092, 1953). Through inspired counsel we are told, “The Bible teaches that the dead are unconscious between death and the resurrection” (Testimonies for the Church, vol. 5, p. 466, 1889). These truths illuminate our path. But what foundational understanding unlocks the Bible’s teachings on death?

DEATH DIVIDE DRAMA

To understand why resurrection is the central, load-bearing pillar of our faith, we must first clear away the rubble of tradition and answer a single, stark question: What happens when we die? The modern world, and much of Christendom, has settled on the idea of an “immortal soul” that departs the body for immediate judgment—a conscious existence in heaven, hell, or purgatory. This single, non-biblical assumption is what makes the resurrection seem “sparse” or redundant in Scripture. After all, if the soul is already in heaven, why would it need a body? The Bible, however, paints a radically different, and far more logical, picture. Our doctrine, drawn from the totality of Scripture, clarifies that death is not a transition but a cessation. “At death, whether he be good or evil, man enters into a ‘sleep,’ a state of unconsciousness, silence, and inactivity.” (Fundamental Beliefs, p. 35). This isn’t a theory; it’s a direct echo of the inspired Word. The wisest man who ever lived, King Solomon, was unambiguous on this point when he wrote under inspiration, “For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten.” (Ecclesiastes 9:5, KJV). He doesn’t stop there. He drives the point home, removing all doubt: “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.” (Ecclesiastes 9:10, KJV). The dead are not praising, not suffering, not thinking. They are, quite simply, asleep in the dust. Scripture further supports this, as “His breath goeth forth, he returneth to his earth; in that very day his thoughts perish” (Psalm 146:4, KJV), and “Wilt thou shew wonders to the dead? shall the dead arise and praise thee?” (Psalm 88:10, KJV). A prophetic voice once wrote, “The Bible plainly teaches us that the dead sleep in their graves until the resurrection; that they know not anything; that their thoughts have perished; that in the new earth the righteous will be rewarded; and that the wicked will receive their punishment” (Testimonies for the Church, vol. 1, p. 344, 1885). Through inspired counsel we are told, “The saints must get a thorough understanding of present truth, which they will be obliged to maintain from the Scriptures. They must understand the state of the dead; for the spirits of devils will yet appear to them, professing to be beloved friends and relatives, who will declare to them that the Sabbath has been changed, also other unscriptural doctrines. They will do all in their power to excite sympathy and will work miracles before them to confirm what they declare. The people of God must be prepared to withstand these spirits with the Bible truth that the dead know not anything, and that they who appear to them are the spirits of devils” (Early Writings, p. 87, 1882). This truth reshapes our view of death. But how does this “soul sleep” concept transform our understanding of Scripture?

This foundational truth—this “soul sleep”—is the key that unlocks the entire Bible. It explains why the psalmist declared, “The dead praise not the LORD, neither any that go down into silence.” (Psalms 115:17, KJV). It gives context to King Hezekiah’s desperate plea: “For in death there is no remembrance of thee: in the grave who shall give thee thanks?” (Psalms 6:5, KJV). If the dead “know not any thing,” then the resurrection is not a confusing appendix to the story of salvation; it is the story. It is the only mechanism for a return to life, the only hope for escaping the grave’s “silence.” This understanding makes the “blessed hope” of Christ’s return the single most important event in human history. We do not look for a whisper from a disembodied spirit; we listen for the trumpet call of the Life-giver. The Life-giver will call up His purchased possession in the first resurrection, and until that triumphant hour, when the last trump shall sound and the vast army shall come forth to eternal victory, every sleeping saint will be kept in safety and will be guarded as a precious jewel, who is known to God by name. (SDA Bible Commentary, vol. 4, p. 1143, 1955). The dead are not lost; they are “guarded,” waiting for that final, glorious alarm clock. Scripture reinforces this, as “And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be” (Job 7:21, KJV), and “These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep” (John 11:11, KJV). In The Story of Redemption we read, “The Bible is very explicit that the dead know not anything, their thoughts have perished. The Lord has instructed me that Spiritualism is Satan’s device to deceive the souls of men” (The Story of Redemption, p. 395, 1947). A passage from Spiritual Gifts reminds us, “I saw that the Bible did say that the dead know not anything, their thoughts have perished, and that the living saints will not go to heaven till Jesus comes in the clouds of heaven and shuts the gate of the city of God and descends upon the Mount of Olives and raises the righteous dead, then the saints will have an incorruptible body and put on immortality” (Spiritual Gifts, vol. 1, p. 172, 1858). This perspective reframes biblical miracles. But how do these miracles illustrate the nature of resurrection?

This understanding of death as an unconscious sleep reframes the very miracles the prompt article cites. The author rightly points to the individual resurrections performed by Elijah and Elisha as proof that revival is “possible.” But they are so much more than that; they are divine previews of how resurrection works. When Elijah prayed over the widow of Zarephath’s son, the text is clear: “his sickness was so sore, that there was no breath left in him.” (1 Kings 17:17, KJV). The prophet then “cried unto the LORD, and said, O LORD my God, I pray thee, let this child’s soul come into him again. And the LORD heard the voice of Elijah; and the soul of the child came into him again, and he revived.” (1 Kings 17:21-22, KJV). The “soul” here is the nephesh—the breath of life, the consciousness—not a separate, immortal entity returning from a journey. The boy was dead, and God restored his life. Likewise, when Elisha found the Shunammite’s son, “behold, the child was dead, and laid upon his bed.” (2 Kings 4:32, KJV). The prophet’s prayer and actions were not a summons for a soul in heaven, but a divine spark for a lifeless body, and “the child sneezed seven times, and the child opened his eyes.” (2 Kings 4:35, KJV). These miracles are not just proofs of concept; they are theological statements. They demonstrate that resurrection is the restoration of unconscious life, not the recalling of a conscious soul. Start with the action, raising the dead showcases God’s power, for “But when the people were put forth, he went in, and took her by the hand, and the maid arose” (Matthew 9:25, KJV), and “But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up” (Acts 9:40, KJV). The inspired pen highlights, “Every time a person is raised from the dead, it is a stupendous miracle, showing that the God who is Himself the Source of Life has the ability to restore life” (Spirit of Prophecy, vol. 3, p. 206, 1878). Through inspired counsel we are told, “The resurrection of the widow’s son was a most wonderful miracle. It was a direct testimony to the divine mission of Christ” (Spirit of Prophecy, vol. 2, p. 212, 1877). These events point to Christ’s power. But how does this connect to the ultimate resurrection?

These individual cases are miniature models of the great, final resurrection, pointing directly to the power of Christ. These prophets, acting as agents of God, were wielding the same power that Christ Himself would claim. connects this power directly to Christ’s identity: “To the believer, Christ is the resurrection and the life. In our Saviour the life that was lost through sin is restored; for He has life in Himself to quicken whom He will. He is invested with the right to give immortality.” (The Desire of Ages, p. 786, 1898). Christ’s own resurrection was the ultimate demonstration of this. “When the voice of the mighty angel was heard at Christ’s tomb, saying, Thy Father calls Thee, the Saviour came forth from the grave by the life that was in Himself.” (The Desire of Ages, p. 785, 1898). This is the source of our hope. As states, describing the final day, “He looks upon the graves of the righteous, then, raising His hands to heaven, He cries: ‘Awake, awake, awake, ye that sleep in the dust, and arise!’” (The Great Controversy, p. 644, 1911). By establishing that the dead are “asleep” and “know not any thing,” we provide the only logical framework for the Bible’s prophecies. The prompt’s confusion stems from a non-biblical premise. By correcting this premise with the clear Word of God, we can now solve the rest of the puzzle. Christ, as our Life-giver, promises this awakening, for “And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. And when the Lord saw her, he had compassion on her, and said unto her, Weep not. And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And he delivered him to his mother” (Luke 7:11-15, KJV), and “And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep” (Acts 7:60, KJV). A prophetic voice once wrote, “The resurrection of Lazarus was a miracle of miracles. It was permitted in order to give evidence that Jesus was the Son of God” (Spirit of Prophecy, vol. 3, p. 90, 1878). In The Acts of the Apostles we read, “The miracle which Christ was about to perform, in raising Lazarus from the dead, was to represent the resurrection of all the righteous dead” (The Acts of the Apostles, p. 547, 1911). This sets the stage for prophetic visions. But how do these visions extend beyond metaphor?

BONES VALLEY BREAKTHROUGH

With the bedrock of “soul sleep” firmly in place, we can now turn to the prophetic visions that the prompt article suggests are merely metaphorical. In Maimonides’s interpretation of Ezekiel’s valley of dry bones as a symbol for “national rebirth,” a metaphor for Israel’s revival. This interpretation is not wrong, but it is incomplete. The Spirit of Prophecy reveals a dual application that is breathtaking in its scope. The vision is a metaphor, but it applies first and foremost to the church—to us. is shockingly direct: “But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life.” (The SDA Bible Commentary, vol. 4, p. 1165, 1955). This is a chilling diagnosis for a lukewarm, self-satisfied church. But in this diagnosis, we find the very “active” role the prompt was searching for. Our work, our “redemption,” is to participate in this spiritual revival. “We are to preach the word of life to those whom we may judge to be as hopeless subjects as though they were in their graves.” (The SDA Bible Commentary, vol. 4, p. 1165, 1955). Scripture supports this revival, as “For by one offering he hath perfected for ever them that are sanctified” (Hebrews 10:14, KJV), and “Sanctify them through thy truth: thy word is truth” (John 17:17, KJV). The inspired pen affirms, “The Bible teaches that the dead are unconscious between death and the resurrection, but does not teach what Swedenborg taught, or what is founded on his mere visions and dreams” (Testimonies for the Church, vol. 5, p. 466, 1889). A passage from Spiritual Gifts reminds us, “I saw that the Bible did say that the dead know not anything, their thoughts have perished, and that the living saints will not go to heaven till Jesus comes in the clouds of heaven and shuts the gate of the city of God and descends upon the Mount of Olives and raises the righteous dead, then the saints will have an incorruptible body and put on immortality” (Spiritual Gifts, vol. 1, p. 172, 1858). This call demands action. But how does Ezekiel bridge active and passive elements?

This is where the prompt’s dichotomy between “active” and “passive” melts away. Ezekiel 37 is the perfect illustration of our central thesis, unifying the two. Our “active” role is to obey the command: “Prophesy upon these bones.” (Ezekiel 37:4, KJV). We must preach the truth, even to those who seem spiritually dead, those “skeletons of the valley”. But we are not the ones who give life. That part is “God’s work alone.” As confirms, “It is not the human agent that is to inspire with life. The Lord God of Israel will do that part, quickening the lifeless spiritual nature into activity.” (The SDA Bible Commentary, vol. 4, p. 1165, 1955). Our “active redemption” (preaching) is the divinely-ordained channel for God’s “passive” work (imparting the Holy Spirit). The prompt separates these; the prophet Ezekiel unifies them. This spiritual revival of the church, this rattling and coming together of the “dry bones” through the preaching of the Word, is the non-negotiable prerequisite for God’s people to be sealed and prepared for the final, literal resurrection. Scripture emphasizes this process, as “But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth” (2 Thessalonians 2:13, KJV), and “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be kept blameless unto the coming of our Lord Jesus Christ” (1 Thessalonians 5:23, KJV). Through inspired counsel we are told, “True sanctification is harmony with God, oneness with Him in character. It is received through obedience to those principles that are the transcript of His character” (Testimonies for the Church, vol. 6, p. 350, 1901). A prophetic voice once wrote, “Sanctification is not the work of a moment, an hour, a day, but of a lifetime. It is not gained by a happy flight of feeling, but is the result of constantly dying to sin, and constantly living for Christ” (The Acts of the Apostles, p. 560, 1911). This unity transforms our understanding. But what literal promise does Isaiah provide?

If Ezekiel gives us the spiritual metaphor, Isaiah gives us the literal promise. Isaiah 26:19 seem[s] to promise literal revival. We can assure our Jewish and Christian friends: it does not “seem” to promise it; it guarantees it, with the full authority of a “Thus saith the LORD.” The prophet proclaims, “Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.” (Isaiah 26:19, KJV). This is no metaphor for national rebirth. This is a physical, bodily resurrection. The command to “Awake and sing, ye that dwell in dust” is the Old Testament echo of the New Testament promise. treats this as an ironclad, literal promise, calling the sleeping saints “precious jewels” whom the “Life-giver will call up”. This is not a “sparse” or “indirect” reference; it is a blazing headline. She further confirms this literal view, stating, “Their resurrection was an illustration of the fulfillment of the prophecy, ‘Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.’ Isaiah 26:19. To the believer, Christ is the resurrection and the life.” (The Desire of Ages, p. 786, 1898). Scripture affirms this, as “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Corinthians 1:30, KJV), and “Be kindly affectioned one to another with brotherly love; in honour preferring one another” (Romans 12:10, KJV). The inspired pen notes, “The resurrection of Lazarus was a miracle of miracles. It was permitted in order to give evidence that Jesus was the Son of God” (Spirit of Prophecy, vol. 3, p. 90, 1878). Through inspired counsel we are told, “The miracle which Christ was about to perform, in raising Lazarus from the dead, was to represent the resurrection of all the righteous dead” (The Acts of the Apostles, p. 547, 1911). This leads to Daniel’s prophecy. But how does Daniel clarify the resurrection’s scope?

The most explicit source, Daniel 12, has a meaning and scope that remain unclear. It is here that we must bring the full light of the message to bear. The text reads: “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” (Daniel 12:2, KJV). Far from being unclear, this verse, when read through the lens of soul sleep, is a crystal-clear refutation of the immortal soul doctrine. noted that this verse is proof that the “Conscious state of the dead not proved by Daniel 12:2”. (Daniel and The Revelation, p. 327). The verse presupposes the dead are “asleep in the dust”. Daniel himself is given this personal, comforting promise: “But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.” (Daniel 12:13, KJV). Daniel would “rest” (sleep in the grave) and then “stand in [his] lot” (be resurrected) at the “end of the days.” This prophecy is so clear that in commenting on its context, stated that “these movements… are the last political revolutions to be accomplished before this earth plunges into her final time of trouble, and Michael, the great Prince, stands up, and his people, all who are found written in the book, are crowned with full and final deliverance. Daniel 12:1, 2.” (Daniel and The Revelation, p. 11). Scripture clarifies, as “And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep” (Acts 7:60, KJV), and “And it came to pass, as they were burying a man, that, behold, they spied a band of men; and they cast the man into the sepulchre of Elisha: and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet” (2 Kings 13:21, KJV). A prophetic voice once wrote, “The resurrection of the widow’s son was a most wonderful miracle. It was a direct testimony to the divine mission of Christ” (Spirit of Prophecy, vol. 2, p. 212, 1877). In The Acts of the Apostles we read, “The miracle which Christ was about to perform, in raising Lazarus from the dead, was to represent the resurrection of all the righteous dead” (The Acts of the Apostles, p. 547, 1911). This prophecy demands interpretation. But how does Revelation unlock Daniel’s vision?

The “unclear scope” of Daniel 12:2 is made perfectly, dazzlingly clear when we use the great hermeneutical principle of letting Scripture interpret Scripture. The key that unlocks Daniel 12 is found in Revelation 20. This is the truth that we, as a movement, must carry to the world. Daniel 12 shows two outcomes (life and contempt). Revelation 20 reveals these are not one single event, but two separate resurrections divided by a thousand years. The Apostle John gives us the divine timeline. First, the resurrection of the righteous: “And I saw thrones, and they sat upon them… and I saw the souls of them that were beheaded for the witness of Jesus… and they lived and reigned with Christ a thousand years.” (Revelation 20:4, KJV). This is Daniel’s “everlasting life.” Then, John inserts the all-important parenthetical gap: “But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.” (Revelation 20:5, KJV). The “rest of the dead”—those who awake to “shame and everlasting contempt”—are raised after the millennium for the final, executive judgment. Jesus Himself confirmed this dual timeline: “For the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” (John 5:28-29, KJV). The Bible is not sparse; it is specific. The scope is not unclear; it is a two-part climax, separated by 1,000 years, beginning only after “Michael stand up” and that final, terrible “time of trouble”. As writes of this final period, “When He leaves the sanctuary, darkness covers the inhabitants of the earth… The restraint which has been upon the wicked is removed, and Satan has entire control of the finally impenitent.” (The Great Controversy, p. 613, 1911). This is the “active” drama of redemption for which we must be prepared. Scripture outlines this, as “And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just” (Luke 14:14, KJV), and “But now is Christ risen from the dead, and become the firstfruits of them that slept” (1 Corinthians 15:20, KJV). The inspired pen states, “The resurrection was forever made certain. ‘For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him.’ 1 Thessalonians 4:14. Many sorrow for their loved ones as those who will never be raised from the grave; but God will bring them up and glorify them with His Son” (SDA Bible Commentary, vol. 1, p. 1092, 1953). Through inspired counsel we are told, “The resurrection of Lazarus was a miracle of miracles. It was permitted in order to give evidence that Jesus was the Son of God” (Spirit of Prophecy, vol. 3, p. 90, 1878). This preparation calls for redefinition. But how must we redefine redemption itself?

REDEMPTION QUEST CALL

We must now redefine “redemption” itself. The prompt article limits “redemption” to our “active” human work, the building of a just society. This is a noble, but tragically incomplete, vision. In the, we understand the “Plan of Redemption” as the entire drama, God’s master plan, conceived before the foundation of the world. Our “active” role, while essential, is only one part of this magnificent, divine symphony. God’s plan did not begin at Sinai, or even in Eden’s sorrow. It began in eternity. The Bible affirms this plan was “according to his own purpose and grace, which was given us in Christ Jesus before the world began,” (2 Timothy 1:9, KJV). Christ is “the Lamb slain from the foundation of the world.” (Revelation 13:8, KJV). The Spirit of Prophecy confirms this stunning, proactive love. “The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8).” (Patriarchs and Prophets, p. 63, 1890). In one of her most beloved passages, elaborates: “The plan for our redemption was not an afterthought, a plan formulated after the fall of Adam. It was a revelation of ‘the mystery which hath been kept in silence through times eternal.’ Romans 16:25, R. V.” (The Desire of Ages, p. 22, 1898). The prompt’s “active redemption” is what we call “sanctification.” By conflating this part (our work) with the whole (God’s grand, eternal Plan), it misses the breathtaking scope of God’s love. Scripture further supports this scope, as “Who will have all men to be saved, and to come unto the knowledge of the truth” (1 Timothy 2:4, KJV), and “For the grace of God that bringeth salvation hath appeared to all men” (Titus 2:11, KJV). A prophetic voice once wrote, “The plan of redemption is broad enough to embrace the whole world. God longs to breathe into prostrate humanity the breath of life” (Prophets and Kings, p. 377, 1917). In The Story of Redemption we read, “The plan of redemption was not an afterthought, a plan formulated after the fall of Adam. It was a revelation of ‘the mystery which hath been hid from ages and from generations.’ It was an unfolding of the principles that from eternal ages have been the foundation of God’s throne” (The Story of Redemption, p. 13, 1947). This eternal plan empowers our role. But how does the “watchman” metaphor apply to us?

This is where the prompt’s “watchman” metaphor becomes so powerful for us. The author beautifully cites Isaiah 52:8, “The voice of your watchmen raised a voice…” as a call to action. For us, this is not a general call to “do good.” It is a specific, urgent, end-time commission. The Spirit of Prophecy applies this passage directly to the modern, sleeping church. “O that God would set this matter in all its importance before the sleeping churches! O that Zion would arise and put on her beautiful garments! O that she would shine!” (Testimonies for the Church, vol. 6, p. 434, 1901). That call to “put on thy beautiful garments” from Isaiah 52:1 is a call to shake off our “feeble Christianity” and “arise and shine” with the light of the present truth. The “watchman” is not just building a just society; he is on the wall, scanning the horizon, and proclaiming a specific, time-sensitive message: the King is coming, the judgment is set, and here are the truths (like the Sabbath) that you must have to prepare. This is our “active redemption”—to sound the alarm, to prophesy to the “dry bones” of a dying world. Scripture echoes this vigilance, as “Hearken to the sound of the trumpet” (Jeremiah 6:17, KJV), and “Blow ye the trumpet in Zion, and sound an alarm in my holy mountain” (Joel 2:1, KJV). The inspired pen warns, “The watchmen upon the walls of Zion should be the first to catch the tidings of the Saviour’s advent, the first to lift their voices to proclaim Him near, the first to warn the people to prepare for His coming” (The Great Controversy, p. 370, 1911). Through inspired counsel we are told, “We are now upon the very borders of the eternal world, and we must be wide awake. The Lord is coming. We must give the message” (Testimonies for the Church, vol. 9, p. 33, 1909). This active work defines Christian life. But how does it link grace and effort?

This active partnership is the core of the Christian life, the link between God’s grace and our effort. This is not a work to earn salvation, but the fruit of a soul that has accepted salvation. The apostle Paul framed it perfectly: “For we are labourers together with God: ye are God’s husbandry, ye are God’s building.” (1 Corinthians 3:9, KJV). We are not the architects, but we are the “labourers.” We do not provide the power, but we are the “building.” We work out what He works in: “For it is God which worketh in you both to will and to do of his good pleasure.” (Philippians 2:13, KJV). This balance is the antidote to two deadly errors: the legalism that says “I must earn it all” and the cheap grace that says “I must do nothing at all.” cuts through this fog with piercing clarity. Against legalism, she warns: “The proud heart strives to earn salvation; but both our title to heaven and our fitness for it are found in the righteousness of Christ… From the soul that feels his need, nothing is withheld.” (The Desire of Ages, p. 300, 1898). And against passivity, she gives us one of our most bracing metaphors: “Man cannot be towed to heaven; he cannot go as a passive passenger. He must himself use the oars, and work as a laborer together with God.” (Our High Calling, p. 310, 1961). This is our “active redemption.” It is the work of sanctification, a daily, moment-by-moment partnership with the divine, demanding all our effort while depending entirely on His grace. It is this grace that enables the entire process: “It is through the impartation of the grace of Christ that sin is discerned in its hateful nature, and finally driven from the soul temple. It is through grace that we are brought into fellowship with Christ, to be associated with Him in the work of salvation.” (Selected Messages, vol. 1, pp. 366-367, 1958). This work “demand[s] people like Caleb, who will do and dare.” (Testimonies to Ministers and Gospel Workers, p. 407, 1923). Scripture reinforces this partnership, as “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21, KJV), and “Not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith” (Philippians 3:9, KJV). A prophetic voice once wrote, “Sanctification is not the work of a moment, an hour, a day, but of a lifetime. It is not gained by a happy flight of feeling, but is the result of constantly dying to sin, and constantly living for Christ” (The Acts of the Apostles, p. 560, 1911). Through inspired counsel we are told, “True sanctification is harmony with God, oneness with Him in character. It is received through obedience to those principles that are the transcript of His character” (Testimonies for the Church, vol. 6, p. 350, 1901). This reflects God’s love. But how do redemption and resurrection mirror that love?

DIVINE LOVE DISPLAYED

How, then, do these concepts of a vast, pre-ordained Plan of Redemption and a future, two-part resurrection reflect God’s love? God’s love is most profoundly expressed not as a reaction to our sin, but as a proactive, eternal, and all-encompassing plan that anticipated our every need, even the ones we would create for ourselves. The Plan of Redemption itself, formulated in the secret counsels of the Godhead before the world even began, is the ultimate evidence of a love that does not wait to be solicited, but which actively seeks to awaken a response in us. The Bible speaks of this as “the revelation of the mystery, which was kept secret since the world began,” (Romans 16:25, KJV). This is not a love that was surprised by Adam’s fall, but a love that had already prepared the remedy, “According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:” (Ephesians 1:4, KJV). This is the very definition of love: “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). As states so beautifully, “The plan for our redemption was not an afterthought, a plan formulated after the fall of Adam. It was a revelation of ‘the mystery which hath been kept in silence through times eternal.’ Romans 16:25, R. V. It was an unfolding of the principles that from eternal ages have been the foundation of God’s throne.” (The Desire of Ages, p. 22, 1898). This proactive love re-frames our entire relationship with God. He is not a distant Creator who was “pleased” to offer resurrection at some later time. He is a Father who, knowing the risk of sin, had already “conceived a plan whereby man might be redeemed.” (Patriarchs and Prophets, p. 63, 1890). The resurrection is not a late addition; it is the capstone of a plan laid “from the foundation of the world”. Therefore, God’s love is the very engine of history, the proactive force that conceived of our redemption and resurrection as a single, unified act of grace before we ever fell. As summarizes, “Only by love is love awakened. To know God is to love Him; His character must be manifested in contrast to the character of Satan. This work only one Being in all the universe could do. Only He who knew the height and depth of the love of God could make it known.” (The Desire of Ages, p. 22, 1898). Scripture highlights this love, as “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 “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). The inspired pen declares, “God so loved the world, that He gave His only-begotten Son, to save us by uniting us with Him, to be partakers of the divine nature, that we might escape the corruption that is in the world through lust” (The Signs of the Times, January 2, 1896). Through inspired counsel we are told, “The love of God for His children is past the comprehension of human minds. It is infinite, eternal, unchangeable” (The Review and Herald, June 9, 1896). This love demands response. But what is our responsibility to God in light of this love?

In light of this staggering, proactive love and the glorious, literal hope of the resurrection, my responsibility is to move from being a passive spectator to becoming an active, intentional “labourer together with God.”. This “active” role, as defined by Scripture, is not to earn my salvation—a task my “proud heart” might attempt but which Christ has already completed. Rather, my responsibility is to accept the work He has assigned to me: the deeply personal work of personal sanctification and the urgent, public work of building His kingdom by sharing His truth. Christ Himself used this analogy: “For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.” (Mark 13:34, KJV). I am that servant, and I have been given “my work.” I am compelled to “work the works of him that sent me, while it is day: the night cometh, when no man can work.” (John 9:4, KJV). My responsibility is to be “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). The Spirit of Prophecy makes this corporate responsibility an individual one. “We are individually responsible. We ourselves should be our concern. Are we in all our words and actions building up the kingdom of Christ, or are we tearing down? Christ says to each one of us, ‘Follow me.’ Then let us be found followers of Jesus Christ.” (Our High Calling, p. 301, 1961). This is not a suggestion; it is a sacred, non-transferable duty. “We are just as accountable for evils that we might have checked in others, by reproof, by warning, by exercise of parental or pastoral authority, as if we were guilty of the acts ourselves.” (Testimonies for the Church, vol. 4, p. 516, 1881). My responsibility, therefore, is to respond to God’s all-sufficient grace with all-consuming effort, becoming His active agent in the work of redemption. As summarizes: “God has left to every one of us our work—not the temporal labor as planting, sowing, reaping, and gathering in the harvest, but to build up His kingdom, to bring souls to the knowledge of the truth, and to regard this as our first and highest duty. God has claims upon us. He has endowed us with capabilities and given us opportunities… These obligations to God none but ourselves, individually, can meet.” (Our High Calling, p. 301, 1961). Scripture underscores this, as “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 “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5, KJV). The inspired pen explains, “Sanctification is the work of a lifetime. As our opportunities multiply, our experience will enlarge, and our knowledge increase” (Christ’s Object Lessons, p. 65, 1900). A passage from The Acts of the Apostles reminds us, “The sanctification of the soul by the working of the Holy Spirit is the implanting of Christ’s nature in humanity” (The Acts of the Apostles, p. 475, 1911). This responsibility extends outward. But how does it express in our duty to neighbors?

The “active” work of redemption given to me by God, my primary responsibility, finds its practical, earthly expression in my responsibility toward my neighbor. This responsibility transcends all social, religious, or personal boundaries, compelling me to see the entire human family as my neighbor and to act as God’s agent of compassion and truth on their behalf. Christ made this principle the centerpiece of His teaching in the parable of the Good Samaritan. The priest and the Levite, men who knew the doctrine of redemption, failed the “active” test. It was the Samaritan, “as he journeyed, came where he was: and when he saw him, he had compassion on him, And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.” (Luke 10:33-34, KJV). This is the “active redemption” the prompt article calls for, in its purest form. We are called to “Bear ye one another’s burdens, and so fulfil the law of Christ.” (Galatians 6:2, KJV). The apostle James defines it as the very essence of faith: “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” (James 1:27, KJV). This concept directly links our “responsibility to God” with our “responsibility to neighbor.” We “build up His kingdom” not in abstract prayer, but in concrete action. Prophesying to the “dry bones” of Ezekiel’s valley involves both proclaiming the truth of the resurrection and demonstrating the compassion of the Samaritan. This is the practical work of “unselfish service.” As notes, “Unselfishness underlies all true development. Through unselfish service we receive the highest culture of every faculty.” (Education, p. 16, 1903). Therefore, my love for God is authenticated only by my active, compassionate service to all of humanity, fulfilling my role in the great Plan of Redemption. As summarizes: “To leave a suffering neighbor unrelieved is a breach of the law of God… We are to care for every case of suffering, and to look upon ourselves as God’s agents to relieve the needy to the very uttermost of our ability… With earnest heart, let us inquire, Who is my neighbor? Our neighbors are not merely our neighbors and special friends, are not simply those who belong to our church or who think as we do. Our neighbors are the whole human family.” (Sons and Daughters of God, p. 58, 1955). Scripture commands this, as “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), and “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets” (Matthew 7:12, KJV). The inspired pen urges, “Our neighbor is every one who is the property of God” (Christ’s Object Lessons, p. 376, 1900). Through inspired counsel we are told, “Every one who is in suffering need is our neighbor. Every straying son and daughter of Adam, who has been ensnared by the enemy of souls and bound in the slavery of wrong habits that blight the God-given manhood or womanhood, is my neighbor” (The Review and Herald, November 12, 1895). This service bridges waiting and working. But how do we synthesize these elements?

WAITING WORKING UNITY

We can now synthesize these threads. The prompt article is correct that there is an “active” work and a “passive” divine gift. Where we must lovingly add our voice is in connecting them. Our “active” work of faith, sanctification, and proclamation is the preparation for the “passive” climax. And that climax, the First Resurrection, is described in Scripture with a thunderous, cinematic clarity that is anything but “sparse.” Paul, speaking to the Thessalonians, paints the picture: “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). This is the great “Awake!” that Isaiah prophesied. This is the moment “Death is swallowed up in victory.” (1 Corinthians 15:54, KJV). Scripture details this event, as “Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed” (1 Corinthians 15:51, KJV), and “And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust” (Acts 24:15, KJV). The inspired pen describes, “The living righteous are changed ‘in a moment, in the twinkling of an eye.’ At the voice of God they were glorified; now they are made immortal and with the risen saints are caught up to meet their Lord in the air” (The Great Controversy, p. 645, 1911). A passage from The Acts of the Apostles reminds us, “The miracle which Christ was about to perform, in raising Lazarus from the dead, was to represent the resurrection of all the righteous dead” (The Acts of the Apostles, p. 547, 1911). This transformation is supernatural. But what makes it literal and personal?

This is not a vague, spiritual event. It is a literal, physical, noisy transformation. Paul, in his letter to the Corinthians, calls it a “mystery,” not because it’s unclear, but because it’s supernatural: “Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:51-52, KJV). This is the moment the “active” work of the watchman gives way to the “passive” gift of the King. The “living righteous are changed ‘in a moment, in the twinkling of an eye.’ At the voice of God they were glorified; now they are made immortal and with the risen saints are caught up to meet their Lord in the air.” (The Great Controversy, p. 645, 1911). And in that glorious reunion, there will be no confusion, no soul-less bodies. gives us this beautiful, personal assurance: “We shall know our friends even as the disciples knew Jesus… their individual identity will be perfectly preserved, and we shall recognize, in the face of Jesus, the lineaments of those we love.” (The S.D.A. Bible Commentary, vol. 6, p. 1092, 1957). Scripture assures recognition, as “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), and “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). Through inspired counsel we are told, “The resurrection of Lazarus was a miracle of miracles. It was permitted in order to give evidence that Jesus was the Son of God” (Spirit of Prophecy, vol. 3, p. 90, 1878). A prophetic voice once wrote, “The resurrection of the widow’s son was a most wonderful miracle. It was a direct testimony to the divine mission of Christ” (Spirit of Prophecy, vol. 2, p. 212, 1877). This resurrection requires preparation. But how does the Investigative Judgment link our lives to it?

But how does God know who to raise in this “first resurrection” of the just? This is the final, critical piece of the puzzle, the great truth committed to our movement. The link between our “active” life and God’s “passive” resurrection is the Investigative Judgment. , in his foundational work, explained that our “active” lives are being reviewed before the resurrection. “The justification of the righteous in the judgment must precede the resurrection which is called ‘the resurrection of the just.’” (The Judgment. Its Events and Their Order, p. 23). This pre-advent judgment is what separates the two resurrections. “The saints will be raised and be caught up at once to meet the Lord in the air… There can be no general judgment or trial after the resurrection. The resurrection is the separating process…” (The Judgment. Its Events and Their Order, p. 95). This is why our “active” work matters. Our lives, our characters, are the evidence being presented in the heavenly court today. Our work is not vague. It is specific. It is the work of personal sanctification and the public proclamation of the Three Angels’ Messages, which includes the restoration of truths “changed” by man. As declared, “I understand that the seventh day Sabbath is not the least one, among the all things that are to be restored before the second advent of Jesus Christ, seeing that the Imperial and Papal power of Rome, since the days of the Apostles, have changed the seventh day Sabbath to the first day of the week!” (The Seventh Day Sabbath, a Perpetual Sign, p. 1). This is our “active” work. We are the “watchmen” called to “arise and shine” , preparing a people for that final, glorious, and literal resurrection. Scripture calls for this preparation, as “But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth” (2 Thessalonians 2:13, KJV), and “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be kept blameless unto the coming of our Lord Jesus Christ” (1 Thessalonians 5:23, KJV). The inspired pen warns, “True sanctification is harmony with God, oneness with Him in character. It is received through obedience to those principles that are the transcript of His character” (Testimonies for the Church, vol. 6, p. 350, 1901). A passage from The Acts of the Apostles reminds us, “Sanctification is not the work of a moment, an hour, a day, but of a lifetime. It is not gained by a happy flight of feeling, but is the result of constantly dying to sin, and constantly living for Christ” (The Acts of the Apostles, p. 560, 1911). This journey reaches its climax. But how does Daniel’s promise anchor our hope?

FINAL PROMISE FULFILLED

We began this journey on the common ground of hope—a deeply shared, comforting belief in a future resurrection. Through the lens of Scripture and the Spirit of Prophecy, we have discovered that this hope is not a sparse, passive, or secondary doctrine. It is the very heartbeat of God’s eternal Plan of Redemption. The prompt article was right to sense an urgent, “active” call to “make it happen.” But we have seen that this “active” work (our sanctification) and the “passive” miracle (our resurrection) are not two separate beliefs. They are the process and the promise, inextricably linked by the grace of Christ and the reality of the Investigative Judgment. Our “active” partnership as watchmen is the evidence of our faith, marking us as “precious jewels” to be “found written in the book” when Michael stands up. Scripture seals this, as “In hope of eternal life, which God, that cannot lie, promised before the world began” (Titus 1:2, KJV), and “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2, KJV). The inspired pen affirms, “The plan of redemption is broad enough to embrace the whole world. God longs to breathe into prostrate humanity the breath of life” (Prophets and Kings, p. 377, 1917). A passage from The Story of Redemption reminds us, “The plan of redemption was not an afterthought, a plan formulated after the fall of Adam. It was a revelation of ‘the mystery which hath been hid from ages and from generations.’ It was an unfolding of the principles that from eternal ages have been the foundation of God’s throne” (The Story of Redemption, p. 13, 1947). This message demands proclamation.

The prophet Daniel, after being shown these final, earth-shaking events, was told, “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). We are, without question, living in that “time of the end.” We are the generation that has seen “knowledge… increased.” Our sacred task is to unseal this book for the world. We are to show them the beautiful, logical, and unified story of redemption and resurrection. We are to be the “watchmen” on the wall, crying “Awake, awake; put on thy strength, O Zion;” (Isaiah 52:1, KJV). This is our work. This is our message. For we, too, have been given the same, personal promise given to that faithful prophet of old—a promise that bridges the gap between our active life and our final rest, between our labor and our reward: “But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.” (Daniel 12:13, KJV). Amen. Scripture culminates this hope, as “And we have seen and do testify that the Father sent the Son to be the Saviour of the world” (1 John 4:14, KJV), and “Everyone who calls on the name of the Lord shall be saved” (Romans 10:13, KJV). Through inspired counsel we are told, “The gifts and calling of God are irrevocable” (The Review and Herald, February 14, 1893). A prophetic voice once wrote, “Eternal life was promised from the beginning” (The Signs of the Times, July 29, 1897).

In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. (Ephesians 1:7, KJV)

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SELF-REFLECTION

How can I, in my personal devotional life, delve deeper into these prophetic truths of resurrection and redemption, 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 death, resurrection, and redemption 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?