“Then were the disciples glad, when they saw the Lord.” (John 20:20, KJV).

ABSTRACT

This article examines the pivotal moment of recognition in Christ’s post-resurrection encounters with His disciples, revealing how He transformed their profound spiritual paralysis—marked by fear, doubt, shame, confusion, failure, and trauma—into gladness, faith, peace, understanding, zeal, and mission fulfillment, offering a divine blueprint for restoration, commissioning, responsibility to God and neighbor, and practical application in advancing the plan of redemption through His undiminished love and the power of the Holy Spirit.

THE DAY THE WORLD WAS BORN ANEW

The entire Christian economy, the whole purpose of our work, the very hope of a perishing world, is distilled into a single, explosive moment of recognition. It is the pivot upon-which all history turns. We are told, “Then were the disciples glad, when they saw the Lord” (John 20:20). This gladness was not a shallow emotion. It was the complete reversal of trauma, the sudden dawn after a starless night. We must understand the priority of our risen Lord. In The Desire of Ages we read “Christ’s first work on earth after His resurrection was to convince His disciples of His undiminished love and tender regard for them.” (The Desire of Ages, p. 793, 1898). He did not come to rebuke, nor even, at first, to commission. He came to heal. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead (1 Peter 1:3, KJV). Through inspired counsel we are told “The resurrection of Christ was a type of the final resurrection of all who sleep in Him.” (The Desire of Ages, p. 787, 1898). 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, KJV). A passage from The Story of Redemption reminds us “The resurrection and ascension of our Lord is a sure evidence of the triumph of the saints of God over death and the grave, and a pledge that heaven is open to those who wash their robes of character and make them white in the blood of the Lamb.” (The Story of Redemption, p. 232, 1947). This article is a study of that divine healing, a blueprint for ministry in a world locked away by fear, doubt, and shame. What impact did the crucifixion have on the disciples, and how did Christ initiate His restorative process?

ROOM ROAD MISSION MADNESS!

The crucifixion was not just the death of a man; it was the death of a movement. It was the collapse of a worldview. The disciples, who had proclaimed a kingdom, were now fugitives. Their faith, their hope, and their courage had been nailed to the cross with their Master. They were not simply grieving; they were spiritually shattered, huddling in a locked room, hiding from the very people they were sent to save. This is where Christ begins His work of restoration. He meets them not in the temple, but in their self-imposed prison. He finds them not on a mountain of transfiguration, but on a dusty road of despair. The post-resurrection story is a masterclass in divine restoration. It shows us how Jesus takes His followers from a state of total spiritual paralysis—defined by fear, doubt, shame, and confusion—and restores them to their divine purpose, breathing on them His peace and His Spirit. Our work is to follow His infallible pattern. And if Christ be not risen, then is our preaching vain, and your faith is also vain (1 Corinthians 15:14, KJV). A prophetic voice once wrote “The resurrection of Jesus was a sample of the final resurrection of all who sleep in Him.” (The Story of Redemption, p. 232, 1947). But now is Christ risen from the dead, and become the firstfruits of them that slept (1 Corinthians 15:20, KJV). Through inspired counsel we are told “In this scene of the resurrection of the Son of God is given a lively image of the glory that will be revealed at the general resurrection of the just at the second coming of Christ.” (The Spirit of Prophecy, vol. 3, p. 260, 1878). This story inspires us to embrace restoration as the foundation for mission. How do we diagnose the spiritual failures to comprehend the full scope of restoration?

WHEN THE DOORS ARE SHUT

To understand the restoration, we must first diagnose the disease. The disciples were suffering from a cascade of spiritual failures. Each one fed the next, creating a fortress of unbelief that only Christ Himself could breach. These are not just historical ailments; they are the very issues we confront in every soul we serve, and, if we are honest, in our own hearts as well. Christ’s solution to each problem is the methodology He hands down to us, His church. For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind (2 Timothy 1:7, KJV). Scripture reveals that “The divine Spirit reveals its working on the human heart. When the Holy Spirit operates upon the mind, the human agent will understand the statement made by Christ, “He shall receive of Mine, and shall shew it unto you.” Subjection to the word of God means the restoration of one’s self.” (Manuscript Releases, vol. 2, p. 14, 1990). 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). A passage from Ye Shall Receive Power reminds us “It is the Holy Spirit that is to bring to our remembrance the words of Christ. The theme Christ chose to dwell upon in His last discourse to His disciples was that of the office of the Holy Spirit. He opened before them a rich field of truth.” (Ye Shall Receive Power, p. 3, 1995). This framework guides the community in addressing spiritual challenges effectively. What role does paralyzing fear play in the disciples’ condition, and how does Christ dismantle it?

FEAR: THE ANATOMY OF A LOCKED ROOM

The first and most immediate issue was paralyzing fear. This fear was a physical and spiritual prison, sealing the disciples off from the world, and, they assumed, from their enemies. The Scriptures record the scene with stark simplicity: “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.” (John 20:19). This fear was so profound that they trusted their physical locks more than the prophecies of their Master. They had, in effect, barricaded themselves against the very miracle that was coming to save them. As the servant of the Lord writes, “The disciples feared for their lives, and they shut and fastened the doors; but Christ came and stood in the midst of them. They did not see the door opened or closed. He appeared in their midst, and said, ‘Peace be unto you.’” (The Desire of Ages, p. 803, 1898).

Christ’s entrance is the solution to their fear. He does not knock. He does not ask for entry. He simply appears, rendering their locks and their fears completely irrelevant. His word “Peace” is not a greeting; it is a creative act, a transfer of His own divine calm into their terrified hearts. This is the peace He had promised them before His death, a peace the world could not provide. He had told them, “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let them be afraid.” (John 14:27). The Psalmist longed for this assurance, writing, “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).

This divine peace is the inheritance He left to His followers. It is, in fact, His “will.” “Before our Lord went to His agony on the cross, He made His will. He had no silver or gold or houses to leave to His disciples… But He left His disciples a richer gift than any earthly monarch could bestow on his subjects. ‘Peace I leave with you, my peace I give unto you,’ He said; ‘not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.’” (Reflecting Christ, p. 278, 1985). This is why fear dominates the un-surrendered heart; it is a sign of incomplete trust. “Many who profess to be Christ’s followers have an anxious, troubled heart because they are afraid to trust themselves with God. They do not make a complete surrender to Him, for they shrink from the consequences that such a surrender may involve. Unless they do make this surrender they cannot find peace.” (The Ministry of Healing, p. 480, 481, 1905). Let us turn from the dusty, heated thoroughfares of life to rest in the shadow of Christ’s love. Here we gain strength for conflict. Here we learn how to lessen toil and worry and how to speak and sing to the praise of God. Let the weary and the heavy-laden learn from Christ the lesson of quiet trust. They must sit under His shadow if they would be possessors of His peace and rest (Testimonies for the Church, 69, 70, 1902). When we can, notwithstanding disagreeable circumstances, rest confidingly in His love and shut ourselves in with Him, resting peacefully in His love, the sense of His presence will inspire a deep, tranquil joy. This experience gains for us a faith that enables us not to fret, not to worry, but to depend upon a power that is infinite (My Life Today, 184, 1923). And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus (Philippians 4:7, KJV). Now the God of peace be with you all. Amen (Romans 15:33, KJV). For the disciples, fear collapsed the moment they recognized that no barrier, physical or emotional, could keep Christ out. Our first duty is to bring this presence, this peace, into the locked rooms of the souls we serve. How does fear give birth to doubt, and what is Christ’s direct confrontation of it?

DOUBT: THE GHOST OF UNBELIEF

Fear, when it is allowed to fester, inevitably gives birth to doubt. Even after Christ appeared, their minds, conditioned by fear, could not accept the reality before them. They “supposed that they had seen a spirit.” (Luke 24:37). Jesus confronts this doubt directly, not with a miracle, but with a question that penetrates to the heart of their unbelief. The Bible says, “And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts?” (Luke 24:38). Their trouble was not His appearance, but the “thoughts” that arose in their own hearts—the internal arguments against the evidence. This doubt was most perfectly personified in Thomas, who was not present and refused to accept the unified testimony of his brethren. As Sr. White notes, Thomas made his unbelief a conscious, defiant choice. “Jesus had previously revealed Himself to the disciples, and had given them proofs of His resurrection; but Thomas had been absent… He was determined not to believe, and he expressed his unbelief in the words, ‘Except I shall see… I will not believe.’” (The Desire of Ages, p. 806, 1898).

Thomas’s demand is the ultimate expression of a faith based on senses, not on the Word. “The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.” (John 20:25). Christ, in His infinite mercy, condescends to these conditions. He meets Thomas precisely where he is, inviting him to touch the very wounds that unbelief demanded as proof. Yet, even as He provides the physical evidence, He delivers a gentle, powerful correction that must guide all our work. He says, “Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.” (John 20:29).

This interaction is a masterclass in restoring a doubting soul. Christ shows us that mercy and truth must work together. His love was so great that He met the unreasonable conditions. “Jesus did not overwhelm Thomas with reproach, nor did He enter into controversy with him. He revealed Himself to the doubting one. Thomas had been most unreasonable in dictating the conditions of his faith, but Jesus, by His generous love and consideration, broke down all the barriers.” (The Desire of Ages, p. 807, 808, 1898). This mercy, however, did not excuse the sin of unbelief. We are clearly told, “God was not pleased with the unbelief of Thomas. When Jesus again met with His disciples, Thomas was with them; and when he beheld Jesus, he believed. But he had declared that he would not be satisfied without the evidence of feeling added to sight, and Jesus gave him the evidence which he had desired… But Jesus reproved him for his unbelief, saying, ‘Thomas, because thou hast seen Me, thou hast believed: blessed are they that have not seen, and yet have believed.’” (The Story of Redemption, p. 236.3, 1947). Those who desire to doubt will have plenty of room. God does not propose to remove all occasion for unbelief. He gives evidence, which must be carefully investigated with a humble mind and a teachable spirit, and all should decide from the weight of evidence. God gives sufficient evidence for the candid mind to believe; but he who turns from the weight of evidence because there are a few things which he cannot make plain to his finite understanding will be left in the cold, chilling atmosphere of unbelief and questioning doubts, and will make shipwreck of faith (Testimonies for the Church, vol. 5, pp. 675, 676, 1889). We do not realize how much we lose through unbelief. Without faith we shall be engaged in a losing battle. We have a Saviour who understands every phase of our life. He knows of our discouragements, and He knows just what help we need. We want a faith in Him, a faith that works by love and purifies the soul (Manuscript 41, 1908). But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed (James 1:6, KJV). And Jesus answering saith unto them, Have faith in God (Mark 11:22, KJV). The cure for doubt is not, ultimately, physical evidence, but a willingness to take God at His Word. What lies beneath fear and doubt, and how does Christ provide absolution for it?

SHAME: THE WEIGHT OF ABANDONMENT

Beneath the disciples’ fear and doubt lay a toxic foundation of guilt and shame. They had failed. They had run. Peter had denied, and all had “forsaken him and fled.” (Matthew 26:56). This overwhelming sense of failure made them feel unworthy of His presence; it was the “sorrow” He had predicted would come upon them. Yet He had also given a promise: “And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.” (John 16:22). His appearance was the fulfillment of this promise, the divine remedy for their shame. He came to turn their sorrow into joy. As the Spirit of Prophecy confirms, their guilt was a heavy burden. “Their shame and grief were overwhelming. The disciples had failed in their trust in Him… But through His death and resurrection their hopes were to be brightened, and their faith strengthened.” (The Desire of Ages, p. 803, 1898).

Christ’s first word, “Peace,” was not only a balm for their fear; it was His absolution for their shame. He did not come to them with a list of their failures. He did not ask Peter, “Why did you deny me?” He came to restore, not to condemn. This is the gospel we carry. It is the promise that no failure is final, that God’s forgiveness is greater than our sin. It is the promise of Isaiah: “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 are red like crimson, they shall be as wool.” (Isaiah 1:18). This forgiveness is available to all who, like the disciples, are willing to receive His peace. The apostle John, who was in that room, would later write, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (1 John 1:9).

This sense of shame had haunted them since the crucifixion. They had followed Him from a distance, paralyzed by their own cowardice. “Not with rejoicing, not with cheerful hopes, but with hearts stricken with fear and despair they now slowly, sadly followed Him who had been disgraced and humbled, and who was about to die.” (Early Writings, p. 176, 1882). This was a continuation of the same spirit of self-preservation that had been rebuked at the Last Supper, when Christ’s act of foot-washing exposed their hearts. “This action opened the eyes of the disciples. Bitter shame and humiliation filled their hearts. They understood the unspoken rebuke, and saw themselves in altogether a new light.” (Counsels for the Church, p. 299.3, 1991). Christ’s resurrection did not ignore their sin; it atoned for it. His presence did not overlook their shame; it replaced it with His glory. We must carry this same message of restoration, assuring the guilty that Christ comes to restore, not to condemn. As you see the enormity of sin, as you see yourself as you really are, do not give up to despair. It was sinners that Christ came to save. We have not to reconcile God to us, but—O wondrous love!—God in Christ is ‘reconciling the world unto Himself.’ He is wooing by His tender love the hearts of His erring children. No earthly parent could be as patient with the faults and mistakes of his children, as is God with those He seeks to save. No one could plead more tenderly with the transgressor. No human lips ever poured out more tender entreaties to the wanderer than does He. All His promises, His warnings, are but the breathing of unutterable love (Steps to Christ, p. 35, 1892). Christ, as our Redeemer, offers forgiveness freely, saying “I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins” (Isaiah 43:25, KJV). A prophetic voice once wrote “The Lord will create in every heart that is loyal to Him a hatred for sin and a love for righteousness” (Manuscript Releases, vol. 7, p. 355, 1990). 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). This restoration liberates us from the weight of abandonment. What is the root cause of these spiritual failures, and how does Christ illuminate the path out of confusion?

CONFUSION: THE UNREAD MAP

The root cause of their fear, doubt, and shame was a profound spiritual confusion. They had failed to understand the Scriptures. They had all the prophecies, all the types and shadows, but they were spiritually illiterate. They had a map they could not read. This is why their hopes died at the cross. Their blindness was not from a lack of information, but from a lack of divine understanding. The solution was not more facts; it was a divine opening of their minds. This is precisely what Christ did for them in the upper room: “Then opened he their understanding, that they might understand the scriptures,” (Luke 24:45). This act of divine illumination was the turning point. As Sr. White beautifully describes, “He opened their minds to understand the Scriptures. The truths they had failed to understand were now made plain… All the prophecies of Scripture would unite in a living chain of truth.” (The Desire of Ages, p. 804, 1898).

This experience teaches us that spiritual truth is not discovered by human intellect alone; it must be revealed by the Holy Spirit. This is the prayer of every one of us: “Open thou mine eyes, that I may behold wondrous things out of thy law.” (Psalm 119:18). Jesus had promised them this very help: “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). The Spirit’s work is to take the “living chain of truth” and fasten it to the heart. This is why the prophetic message is so central to our work.

Why were they so blind? The servant of the Lord diagnoses the problem precisely. It was not a lack of teaching, but the presence of false expectations. “Although Jesus had previously taught them in regard to the prophecies, yet they had been unable to entirely relinquish the idea of the temporal kingdom of Christ at his first coming. Their preconceived views led them to look upon his crucifixion as the final destruction of all their hopes.” (The Spirit of Prophecy, Vol. 3, p. 210, 1878). This is a solemn warning for us. Our own “preconceived views” can blind us to the plainest “Thus saith the LORD.” Our work is to let Christ, through His Word, open the understanding of those we teach, correcting their false traditions just as He corrected His own disciples, linking all of Scripture into one glorious, living chain. The divine Spirit reveals its working on the human heart. When the Holy Spirit operates upon the mind, the human agent will understand the statement made by Christ, “He shall receive of Mine, and shall shew it unto you.” Subjection to the word of God means the restoration of one’s self (Manuscript Releases, vol. 2, p. 14, 1990). It is the Holy Spirit that is to bring to our remembrance the words of Christ. The theme Christ chose to dwell upon in His last discourse to His disciples was that of the office of the Holy Spirit. He opened before them a rich field of truth (Ye Shall Receive Power, p. 3, 1995). The entrance of thy words giveth light; it giveth understanding unto the simple (Psalm 119:130, KJV). Thy word have I hid in mine heart, that I might not sin against thee (Psalm 119:11, KJV). This illumination dispels confusion and restores clarity. What catastrophic outcome results from these combined failures, and how does Christ recommission His followers?

FAILURE: THE BROKEN COMMISSION

The sum total of their fear, doubt, shame, and confusion was catastrophic mission failure. They were commissioned to “go and teach all nations,” yet they were hiding in a locked room. Their mission was stalled, their purpose forgotten. It is at this moment of total collapse that Christ re-commissions them. He restores their mission by linking it directly to His own: “Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.” (John 20:21). This is one of the most powerful verses in all of Scripture. Our mission is not our own; it is a continuation of His. And it cannot be performed in human strength. He immediately provides the power, as the next verse shows: “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:” (John 20:22).

This divine sequence is our pattern. First comes “Peace” (v. 21a), which heals our past failures. Then comes the Mission, “even so send I you” (v. 21b). Finally, comes the Power, “Receive ye the Holy Ghost” (v. 22). We cannot fulfill the mission until we have received the peace and the power. This is the promise He gave them just before His ascension, the verse that summarizes our entire purpose: “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 Judæa, and in Samaria, and unto the uttermost part of the earth.” (Acts 1:8). This is the same commission He gave in its most famous form: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:” (Matthew 28:19).

The disciples had failed, but Christ did not. He now calls us to carry on His un-failing work. “Christ did not fail, neither was He discouraged, and His followers are to manifest a faith of the same enduring nature. They are to live as He lived, and work as He worked, because they depend on Him as the great Master Worker.” (The Desire of Ages, p. 679, 680, 1898). His restoration was a call to action, turning a hiding remnant into a world-conquering army. Go to all nations, He bade them. Go to the farthest part of the habitable globe and be assured that My presence will be with you even there. Labor in faith and confidence; for the time will never come when I will forsake you. I will be with you always, helping you to perform your duty, guiding, comforting, sanctifying, sustaining you, giving you success in speaking words that shall draw the attention of others to heaven (The Acts of the Apostles, p. 29, 1911). Christ’s visible presence was about to be withdrawn from the disciples, but a new endowment of power was to be theirs. The Holy Spirit was to be given them in its fullness, sealing them for their work (The Acts of the Apostles, p. 30, 1911). And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth (Matthew 28:18, KJV). Go ye into all the world, and preach the gospel to every creature (Mark 16:15, KJV). This recommissioning empowers us to overcome failure. What profound reality do these issues collectively form, and why did Christ prioritize emotional healing?

TRAUMA: THE UNQUIET HEART

Finally, we must understand that these issues—fear, doubt, shame, confusion, and failure—add up to one thing: profound spiritual trauma. The disciples were emotionally broken. Their hearts were “troubled” (Luke 24:38). They were “sad” (Luke 24:17). This is why Christ’s first priority was not a doctrinal test or a call to duty. It was emotional healing. His first and repeated word was “Peace.” (John 20:19, 21, 26). He did not begin with correction; He began with comfort. This is a critical lesson for us. We must minister to the whole person—heart, mind, and soul. As Sr. White so tenderly puts it, “Every word was a message of peace.… Christ’s first care was to give His disciples calmness and joy.” (The Desire of Ages, p. 803–804, 1898).

This peace is the very atmosphere of heaven. It is the peace He maintained in the midst of the most violent persecution. He told them, “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” (John 16:33). This is not a peace that comes from perfect circumstances, but a peace that flows from a perfect Saviour. It is a peace we are commanded to actively receive from Him. As Paul prayed, “Now the Lord of peace himself give you peace always by all means. The Lord be with you all.” (2 Thessalonians 3:16).

This peace was Christ’s great legacy to His church, the “richer gift” He willed to us from the shadow of the cross. “Before our Lord went to His agony on the cross, He made His will. He had no silver or gold… He left His disciples a richer gift… ‘Peace I leave with you, my peace I give unto you,’ He said; ‘not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.’” (Reflecting Christ, p. 278, 1985). This is the peace we must find, and the peace we must share. It is not an “ecstasy of feeling,” but something far deeper. “A life in Christ is a life of restfulness. There may be no ecstasy of feeling, but there should be an abiding, peaceful trust. Your hope is not in yourself; it is in Christ. Your weakness is united to His strength, your ignorance to His wisdom, your frailty to His enduring might.” (Steps to Christ, p. 70, 1892). When the gospel is received in its purity and power, it is a cure for the maladies that originated in sin. The Sun of Righteousness arises, “with healing in His wings.” Malachi 4:2. Not all this world bestows can heal a broken heart, or impart peace of mind, or remove care, or banish disease. Fame, genius, talent—all are powerless to gladden the sorrowful heart or to restore the wasted life. The life of God in the soul is man’s only hope (The Ministry of Healing, p. 115, 1905). Our Saviour’s words, “Come unto Me, … and I will give you rest” (Matthew 11:28), are a prescription for the healing of physical, mental, and spiritual ills. Though men have brought suffering upon themselves by their own wrongdoing, He regards them with pity. In Him they may find help. He will do great things for those who trust in Him (The Ministry of Healing, p. 115, 1905). He healeth the broken in heart, and bindeth up their wounds (Psalm 147:3, KJV). For I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord (Jeremiah 30:17, KJV). Christ’s work in that upper room was to unite their frailty to His might, healing their trauma and making them fit for service. How does Christ demonstrate His restorative method in specific encounters?

THE JOURNEYS THAT MUST BE TAKEN

Having diagnosed the spiritual crisis in that locked room, Christ then demonstrates, in three powerful encounters, the method of His restoration. He meets Mary at the tomb, the disciples on the road to Emmaus, and the assembled group in Jerusalem. Each encounter solves a different piece of the puzzle, and together they form our divine instruction manual for bringing souls from grief to mission. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us (Romans 5:8, KJV). Ellen G. White wrote “The resurrection of Jesus was a sample of the final resurrection of all who sleep in Him.” (The Story of Redemption, p. 232, 1947). For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life (John 3:16, KJV). The inspired pen writes “Those who came forth from the grave at Christ’s resurrection were raised to everlasting life. They were the multitude of captives who ascended with Him as a trophy of His victory over death and the grave.” (Christ Triumphant, p. 318, 1999). This pattern equips us to guide others through similar transformations. Who was the first to witness the risen Lord, and how did her grief turn to testimony?

MARY: FROM WEEPING TO WITNESSING

The first person to see the risen Lord was not Peter, the leader, or John, the beloved. It was Mary Magdalene, a woman of deep devotion and a troubled past. She came to the tomb in love, but her love was blind with grief. The story is told in John 20. She stands “without at the sepulchre weeping” (John 20:11). Even when she looks inside, she is so focused on her loss that the divine presence is just a strange occurrence. “And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.” (John 20:12-13). Her grief is so all-consuming that she mistakes two glorious angels for, perhaps, tomb attendants.

Her restoration begins when she turns and, in the ultimate irony, mistakes the Giver of Life for a simple gardener. “Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.” (John 20:15). As Sr. White poignantly describes, “Through her tear-dimmed eyes, Mary saw the form of a man, and thinking that it was the gardener, she said, ‘Sir, if thou have borne Him hence, tell me where thou hast laid Him, and I will take him away.’” (The Desire of Ages, p. 790, 1898). Her eyes, like the disciples’ on the Emmaus road, were “holden”—not by unbelief, but by tears. The solution for her was not a Bible study. It was a single word, spoken in a voice she could never forget. “Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.” (John 20:16). At that moment, as the Spirit of Prophecy states, “Now she knew that it was not a stranger who was addressing her, and turning she saw before her the living Christ.” (The Desire of Ages, p. 790, 1898).

This encounter is profoundly significant. Christ appeared “first to Mary Magdalene, out of whom he had cast seven devils.” (Mark 16:9). He did not choose a prophet or an apostle, but the one who, perhaps, loved Him most for the forgiveness she had received. While the other women also met Him, “as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.” (Matthew 28:9), it was Mary’s encounter that was so deeply personal. Her transformation is a testament to what Christ can do. “The one who had fallen, and whose mind had been a habitation of demons, was brought very near to the Saviour in fellowship and ministry. It was Mary who sat at His feet and learned of Him… Mary was first at the tomb after His resurrection. It was Mary who first proclaimed a risen Saviour.” (The Desire of Ages, p. 568, 1898). This is the power of grace. “When to human eyes her case appeared hopeless, Christ saw in Mary capabilities for good… Through His grace she became a partaker of the divine nature.” (The Desire of Ages, p. 568, 1898). Jesus knows the circumstances of every soul. The greater the sinner’s guilt, the more he needs the Saviour. His heart of divine love yearns for the one who is most sorely beset (The Desire of Ages, p. 568, 1898). To the heart in which peace had reigned came only a strange restlessness, an undefined longing (The Desire of Ages, p. 568, 1898). But Mary said unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him (John 20:2, KJV). And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus (John 20:14, KJV). Mary teaches us that the heart devoted to Christ, even in its confusion, will be the first to receive His comfort and the first to be entrusted with His message. What does the Emmaus story reveal about revelation through Scripture?

EMMAUS: THE FIRES OF REVELATION

If Mary’s story teaches us the power of relationship, the Emmaus story teaches us the power of revelation through Scripture. This is the divine model for all restoration. The two disciples, Cleopas and another, were leaving Jerusalem, the center of their hopes, and walking toward Emmaus, the symbol of their old lives. They were, in short, giving up. The Bible says, “And, behold, two of them went that same day to a village called Emmaus… And they talked together of all these things which had happened.” (Luke 24:13-14). As they walked, “Jesus himself drew near, and went with them. But their eyes were holden that they should not know him.” (Luke 24:15-16). They were, as Sr. White describes, in a state of utter despair: “Sadly they pursued their evening walk, talking over the scenes of the trial and the crucifixion. Never before had they been so utterly disheartened. Hopeless and faithless, they were walking in the shadow of the cross.” (The Desire of Ages, p. 795, 1898).

Christ’s method is patient. First, He walks with them and listens. He asks, “What manner of communications are these that ye have one to another, as ye walk, and are sad?” (Luke 24:17). They pour out their confusion, ending with the most heartbreaking summary of their shattered faith: “But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.” (Luke 24:21). Their “trust” was in the past tense. Christ, hearing their grief, “longed to wipe away their tears, and fill them with joy and gladness. But He must first give them lessons they would never forget.” (The Desire of Ages, p. 795-796, 1898).

His “lesson” is a gentle but firm rebuke, aimed not at their hearts, but at their method of belief. “Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory?” (Luke 24:25-26). Their error was not in what they believed, but in what they failed to believe—”all that the prophets have spoken.” Then, He applies the cure: “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” (Luke 24:27). This is the key. As Sr. White emphasizes, “Upon these their faith must be established. Christ performed no miracle to convince them, but it was His first work to explain the Scriptures.” (The Desire of Ages, p. 796-799, 1898). He was re-founding their faith, moving it from the sinking sand of feeling and expectation to the solid rock of “It is written.” He was showing them that God’s Word is, and always must be, the “lamp unto my feet, and a light unto my path.” (Psalm 119:105).

The restoration, however, is not complete until the Word is received into the heart. As they neared the village, “he made as though he would have gone further.” (Luke 24:28). Christ never forces Himself on anyone. They had to extend an invitation. “But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.” (Luke 24:29). This invitation, Sr. White notes, was the turning point: “Had the disciples failed to press their invitation, they would not have known that their traveling companion was the risen Lord. Christ never forces His company upon anyone.” (The Desire of Ages, p. 800, 1898). It was in the simple act of fellowship, the “breaking of bread,” that the final veil was lifted. “And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight.” (Luke 24:30-31). The Spirit of Prophecy captures the moment: “Their companion spreads forth His hands in exactly the same way as their Master used to do. They look again, and lo, they see in His hands the print of nails. Both exclaim at once, It is the Lord Jesus!” (The Desire of Ages, p. 800-801, 1898).

Their famous response is the diagnostic for all true conversion: “And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?” (Luke 24:32). This “burning heart” is the Spirit’s witness to the Word. This is what we must seek in our own lives and in our ministry. “How few realize that Jesus, unseen, is walking by their side!… And how many hearts would burn with holy joy if they only knew that the Saviour was by their side… and they were feeding on the bread of life!” (Homeward Bound, p. 25, 2015). This joy is not a human invention; it is the divine result of a mind opened to the Word. “If we would search the Scriptures, our hearts would burn within us as the truths revealed therein are opened to our understanding. Our hopes would brighten as we claim the precious promises strewn like pearls through the Sacred Writings.” (From the Heart, p. 29, 2010). Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself (The Desire of Ages, p. 796, 1898). Thus Christ discoursed to His disciples, opening their minds that they might understand the Scriptures (The Desire of Ages, p. 800, 1898). 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). The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes (Psalm 19:8, KJV). This revelation ignites passion for sharing truth. What immediate fruit does a burning heart produce, and how does it manifest in Jerusalem?

JERUSALEM: THE ZEAL OF A LIVING SAVIOUR

The immediate fruit of a “burning heart” is a zealous mission. The Emmaus disciples did not sit and savor their experience. They did not schedule a planning meeting. Their restoration was explosive and immediate. The Bible says, “And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,” (Luke 24:33). This was a seven-mile journey, uphill, in the dark, on a dangerous road. But their priorities had been radically re-aligned. Sr. White describes this holy urgency: “With this great news to communicate they cannot sit and talk. Their weariness and hunger are gone. They leave their meal untasted, and full of joy immediately set out again on the same path by which they came… They carry the greatest message ever given to the world… Christ is risen—over and over again they repeat it.” (The Desire of Ages, p. 801, 1898).

They burst into the upper room, only to find the disciples still in their state of fearful confusion. But as the Emmaus disciples “told what things were done in the way,” (Luke 24:35), Jesus Himself appeared, validating their testimony. “And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.” (Luke 24:36). This scene, described in both Luke 24 and John 20, is the final restoration of the collective group. The door was still “securely barred,” but as the Emmaus disciples entered, “Another, unseen, enters with them.” (The Desire of Ages, p. 802, 1898). Then, “Behold, another Person stands before them… Clear and distinct the words fall from His lips, ‘Peace be unto you.’” (The Desire of Ages, p. 803, 1898). It is at this moment that the Memory Verse finds its home: “Then were the disciples glad, when they saw the Lord.” (John 20:20).

This zeal is the model for our own. It is the command given to Timothy: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.” (2 Timothy 4:2). It is the confidence of Paul: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” (Romans 1:16). This is the spirit of those who, “moved by the spirit of God,” are “in principle firm as a rock.” (Testimonies to Ministers and Gospel Workers, p. 97, 1923). The disciples’ failure, recorded in detail, is for our encouragement. “Inspiration faithfully records the faults of good men… If they had been represented as without fault, we, with our sinful nature, might despair at our own mistakes and failures. But seeing where they failed and how they took heart again and conquered through the grace of God, we are encouraged in our strivings after righteousness.” (Testimonies for the Church, Vol. 4, p. 11, 12, 1875). Their restoration from failure to zeal is our own hope. In the name of the Lord, with the untiring perseverance and unflagging zeal that Christ brought into His labors, we are to carry forward the work of the Lord (Testimonies for the Church, 9:25, 1909). We need to break up the monotony of our religious labor. We are doing a work in the world, but we are not showing sufficient activity and zeal. If we were more in earnest, men would be convinced of the truth of our message. The tameness and monotony of our service for God repels many souls of a higher class, who need to see a deep, earnest, sanctified zeal (Testimonies for the Church, 6:417, 1900). But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light (1 Peter 2:9, KJV). Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light (Ephesians 5:14, KJV). This zeal propels us into active service. How does Christ’s restoration prepare the disciples for sacred responsibilities?

SACRED RESPONSIBILITIES: OUR WORK FROM HIS

Christ’s work of restoration was not merely to make His disciples feel better. It was to make them fit for service. He healed their trauma so He could restore their mission. The final encounters are not just about comfort; they are about commissioning. He transfers His authority to His church, a sacred trust that we are called to execute. 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). Scripture reveals that “We must not absorb in a few places all the money in the treasury, but must labor to build up the work in many places. New territory is to be added to the Lord’s kingdom. Other parts of His vineyard are to be furnished with facilities that will give character to the work.” (Testimonies for the Church, vol. 7, 91.2, 1902). And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ (Ephesians 4:11-12, KJV). A prophetic voice once wrote “We are to love our neighbor as ourselves.” (Testimonies for the Church, vol. 7, 91.2, 1902). This transfer empowers the community to fulfill divine duties. What solemn transfer of authority marks the climax in the upper room?

GREAT COMMISSION, RATIFIED

The climax of Christ’s work in the upper room is the most solemn transfer of authority in history. It began with His peace and His Spirit. “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:” (John 20:22). This impartation of the Spirit was the prerequisite for the awesome responsibility He gave them next: “Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.” (John 20:23). This verse has been tragically misunderstood. It is not a grant of arbitrary power to individuals, but a sacred duty given to His organized church, to be executed in perfect alignment with His Word. Sr. White provides the only correct and divinely inspired interpretation of this passage. “Before the disciples could fulfill their official duties in connection with the church, Christ breathed His Spirit upon them. He was committing to them a most sacred trust… On the church in its organized capacity He places a responsibility for the individual members.” (The Desire of Ages, p. 805, 1898).

This responsibility has two parts. The first is to “retain” sin. This is the solemn duty to “Deal faithfully with wrongdoing. Warn every soul that is in danger. Leave none to deceive themselves. Call sin by its right name… If they persist in sin, the judgment you have declared from God’s word is pronounced upon them in heaven. In choosing to sin, they disown Christ; the church must show that she does not sanction their deeds, or she herself dishonors her Lord.” (The Desire of Ages, p. 805, 1898). But this is not the main work. “But there is a brighter side to the picture. ‘Whosesoever sins ye remit, they are remitted.’ Let this thought be kept uppermost. In labor for the erring, let every eye be directed to Christ. Let the shepherds have a tender care for the flock… Let them speak to the erring of the forgiving mercy of the Saviour. Let them encourage the sinner to repent, and believe in Him who can pardon.” (The Desire of Ages, p. 805-806, 1898).

This is our work. We “remit” sins by declaring the forgiving mercy of Christ to the repentant. We “retain” sins by declaring from God’s Word that the unrepentant are not in fellowship with Him. This is the authority He delegated. “Christ, after His resurrection, delegated power unto His church, saying: ‘Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.’” (Testimonies for the Church, Vol. 4, p. 17, 1875). We are to “restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” (Galatians 6:1). We are to “rebuke with all authority” (Titus 2:15), but that authority comes only from His Word and is tempered by His mercy. This charge is given to “the church, enfeebled and defective though it be,” which “is the only object on earth on which Christ bestows His supreme regard.” (Sons and Daughters of God, p. 13, 1955). We must wield this sacred trust with His peace and His Spirit. Go to all nations, He bade them. Go to the farthest part of the habitable globe and be assured that My presence will be with you even there. Labor in faith and confidence; for the time will never come when I will forsake you. I will be with you always, helping you to perform your duty, guiding, comforting, sanctifying, sustaining you, giving you success in speaking words that shall draw the attention of others to heaven (The Acts of the Apostles, p. 29, 1911). Christ’s visible presence was about to be withdrawn from the disciples, but a new endowment of power was to be theirs. The Holy Spirit was to be given them in its fullness, sealing them for their work (The Acts of the Apostles, p. 30, 1911). And he said unto them, Go ye into all the world, and preach the gospel to every creature (Mark 16:15, KJV). Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19, KJV). This authority strengthens the church’s role in redemption. How do these concepts reflect God’s love?

GOD’S LOVE

How, then, do all these concepts reflect the love of God? We see His love not only in the sacrifice on the cross, but in the resurrection and the eternal reality it secured. The love of God is not an abstract force; it is an incarnate, eternal commitment. Christ did not simply die for us; He became one of us, forever. His post-resurrection appearances were proof that His humanity was not a temporary costume, but an eternal pledge. The Scripture explains, “For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.” (Hebrews 2:16-17). This eternal bond is the ultimate expression of His love. “To assure us of His immutable counsel of peace, God gave His only-begotten Son to become one of the human family, forever to retain His human nature. This is the pledge that God will fulfill His word… Heaven is enshrined in humanity, and humanity is enfolded in the bosom of Infinite Love.” (Our Father Cares, p. 74, 1991). God’s love is shown in the fact that, through Christ, He has bound Himself to us by a tie that will never be broken. Those who came forth from the grave at Christ’s resurrection were raised to everlasting life. They were the multitude of captives who ascended with Him as a trophy of His victory over death and the grave (Christ Triumphant, p. 318, 1999). In this scene of the resurrection of the Son of God is given a lively image of the glory that will be revealed at the general resurrection of the just at the second coming of Christ (The Spirit of Prophecy, vol. 3, p. 260, 1878). But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us (Romans 5:8, KJV). Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins (1 John 4:10, KJV). This love calls us to respond with devotion. What is our responsibility back to God in light of this love?

RESPONSIBILITY TO GOD

In light of this almost incomprehensible love, what is our responsibility back to God? The resurrection and the commission make it clear: our lives are no longer our own. We have been bought with a price and given a sacred “work.” This “work” is not our secular job or our daily chores; it is our divine mission. Jesus illustrated this clearly: “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). We are the servants who have been given “to every man his work.” The Spirit of Prophecy defines this work for us, leaving no room for doubt. “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… These obligations to God none but ourselves, individually, can meet.” (Our High Calling, p. 303, 1961). My responsibility, and our responsibility, is to make the building of His kingdom our “first and highest duty.” It is an individual accountability that cannot be delegated. We must not absorb in a few places all the money in the treasury, but must labor to build up the work in many places. New territory is to be added to the Lord’s kingdom. Other parts of His vineyard are to be furnished with facilities that will give character to the work (Testimonies for the Church, vol. 7, 91.2, 1902). We are to love our neighbor as ourselves (Testimonies for the Church, vol. 7, 91.2, 1902). For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s (1 Corinthians 6:20, KJV). 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). This duty aligns our lives with God’s eternal purpose. What defines our responsibility to our neighbor in Christ’s mission?

RESPONSIBILITY TO MY NEIGHBOR

Finally, what is our responsibility to our neighbor? Christ’s mission, which He gave to us, defines the scope of our work. Our neighbor is not just the person who looks like us, thinks like us, or worships with us. Our neighbor is every soul for whom Christ died. The second great commandment is proven only by our tangible actions. The Bible asks, “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? My little children, let us not love in word, neither in tongue; but in deed and in truth.” (1 John 3:17-18). Sr. White defines our “neighbor” in the broadest possible terms, leaving no room for prejudice. “To leave a suffering neighbor unrelieved is a breach of the law of God…. 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. We are to do good to all men, and especially to those who are of the household of faith.” (Sons and Daughters of God, p. 52, 1955). Our responsibility is to be God’s agents of mercy, to love “in deed and in truth,” to the “whole human family.” Thou shalt love thy neighbour as thyself. Matthew 22:39 (Sons and Daughters of God, p. 52, 1955). The law of God condemns all selfishness, all dishonesty, all deception, all false dealing, every unkind word or act, everything which would injure our fellow beings (The Signs of the Times, July 22, 1889). A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another (John 13:34, KJV). Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves (Philippians 2:3, KJV). This love extends God’s kingdom through service. How do we apply these lessons beyond the historical context?

BEYOND THE UPPER ROOM

As we conclude this study, we must bring these lessons into our own lives. What can I learn from the hour at which Mary sought Jesus? We learn that devotion is rewarded. Mary came “early, when it was yet dark” (John 20:1). She came to perform a humble act of service—to anoint a dead body. She did not come seeking a theological debate or a position of authority. She came to serve, and because her heart was pure in its devotion, she was met by the living Saviour. We learn that Christ honors the love that seeks Him, even when that love is clouded by tears and confusion. He rewarded her devotion by making her the first apostle of the resurrection, the first to proclaim, “I have seen the Lord.” (John 20:18). Seek the Lord, and ye shall live (Amos 5:6, KJV). Love to Jesus will be manifested in a desire to work as He worked for the blessing and uplifting of humanity. It will lead to love, tenderness, and sympathy toward all the creatures of our heavenly Father’s care (Steps to Christ, p. 77, 1892). Seek ye the Lord while he may be found, call ye upon him while he is near (Isaiah 55:6, KJV). Seek God with all the heart. People put soul and earnestness into everything they undertake in temporal things, until their efforts are crowned with success (Our High Calling, p. 131, 1961). This devotion inspires persistent seeking.

Explain how Jesus taught the two going to Emmaus. He taught them by modeling perfect restoration. He found them in their despair, walked with them, and listened to their confusion. He diagnosed their problem: “slow of heart to believe all that the prophets have spoken.” And He applied the only remedy: He “expounded unto them in all the scriptures the things concerning himself.” He did not use miracles or feelings. He used the Word of God, and He waited for an invitation to “abide.” This is our infallible blueprint: walk, listen, open the Scriptures, and wait for the heart to invite Christ in. Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me (John 5:39, KJV). Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself (The Desire of Ages, p. 796, 1898). 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). Thus Christ discourse to His disciples, opening their minds that they might understand the Scriptures (The Desire of Ages, p. 800, 1898). This method fosters deep comprehension.

What can I learn from the zeal of these two disciples? We learn that a true encounter with the risen Word is not a passive event; it is an energetic one. They “rose up the same hour.” (Luke 24:33). Their weariness, hunger, and fear of the dark, dangerous road all vanished. They were consumed by a holy, urgent need to share the “greatest message ever given to the world.” (The Desire of Ages, p. 801, 1898). This is the zeal we must seek. If our knowledge of the truth does not make us “instant in season, out of season,” we must ask if our hearts have ever truly burned. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ (1 Peter 1:13, KJV). In the name of the Lord, with the untiring perseverance and unflagging zeal that Christ brought into His labors, we are to carry forward the work of the Lord (Testimonies for the Church, 9:25, 1909). Let your loins be girded about, and your lights burning (Luke 12:35, KJV). We need to break up the monotony of our religious labor. We are doing a work in the world, but we are not showing sufficient activity and zeal. If we were more in earnest, men would be convinced of the truth of our message. The tameness and monotony of our service for God repels many souls of a higher class, who need to see a deep, earnest, sanctified zeal (Testimonies for the Church, 6:417, 1900). This zeal motivates immediate action.

In setting priorities, how closely am I following their example? This is the searching question. The Emmaus disciples left their meal “untasted.” They abandoned their original plans, their personal comfort, and their physical safety to carry the message. This is the standard. We must ask ourselves: Is our “work” for God our “first and highest duty,” or is it what we do after our own needs are met? Their example calls us to a radical re-prioritization of our entire lives around the mission. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you (Matthew 6:33, KJV). We must not absorb in a few places all the money in the treasury, but must labor to build up the work in many places. New territory is to be added to the Lord’s kingdom. Other parts of His vineyard are to be furnished with facilities that will give character to the work (Testimonies for the Church, vol. 7, 91.2, 1902). Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you (John 6:27, KJV). We are to love our neighbor as ourselves (Testimonies for the Church, vol. 7, 91.2, 1902). This prioritization aligns us with divine purpose.

How can I better serve in my duties as part of the organized church? We serve better by remembering the solemnity of our commission. We are not free agents. We are part of the “organized church” to which Christ has given His authority. We serve by faithfully, yet mercifully, fulfilling the trust of John 20:23. We “Call sin by its right name” based on the Word, and we joyfully “speak to the erring of the forgiving mercy of the Saviour.” (The Desire of Ages, p. 805, 806, 1898). We serve by bringing His peace into every situation, strengthening our brethren, and healing, as He did, the “anxious, troubled heart” so that it, too, can be made fit for service. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God (1 Corinthians 4:1, KJV). Go to all nations, He bade them. Go to the farthest part of the habitable globe and be assured that My presence will be with you even there. Labor in faith and confidence; for the time will never come when I will forsake you. I will be with you always, helping you to perform your duty, guiding, comforting, sanctifying, sustaining you, giving you success in speaking words that shall draw the attention of others to heaven (The Acts of the Apostles, p. 29, 1911). Moreover it is required in stewards, that a man be found faithful (1 Corinthians 4:2, KJV). Christ’s visible presence was about to be withdrawn from the disciples, but a new endowment of power was to be theirs. The Holy Spirit was to be given them in its fullness, sealing them for their work (The Acts of the Apostles, p. 30, 1911). This service honors the sacred trust given to us.

THE GLADNESS OF SEEING THE LORD

We end where we began. The disciples’ problems were legion. They were fearful, doubtful, ashamed, confused, and had failed in their mission. No human argument, no pep talk, no five-step plan could have solved their crisis. The solution was total, immediate, and divine. “Then were the disciples glad, when they saw the Lord” (John 20:20). His presence obliterated their fear. His wounds silenced their doubt. His peace erased their shame. His Word cleared their confusion. His commission restored their purpose. Gladness was the simple, inevitable, involuntary result of seeing Him. This is our entire mission. We are not called to win arguments. We are not called to build earthly kingdoms. We are called to follow His method, to walk with the sad, to open the Scriptures, and to pray for the Spirit, until they, too, see the Lord. In that moment of recognition, their gladness will be our reward, and His work will be complete. In The Desire of Ages we read “The resurrection and ascension of our Lord is a sure evidence of the triumph of the saints of God over death and the grave, and a pledge that heaven is open to those who wash their robes of character and make them white in the blood of the Lamb.” (The Desire of Ages, p. 794, 1898). A passage from The Spirit of Prophecy reminds us “The resurrection of Jesus was a sample of the final resurrection of all who sleep in Him.” (The Spirit of Prophecy, vol. 3, p. 210, 1878). 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). But thanks be to God, which giveth us the victory through our Lord Jesus Christ (1 Corinthians 15:57, KJV). This vision inspires eternal hope.

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

If you have a prayer request, please leave it in the comments below. Prayer meetings are held on Tuesday, Wednesday, Friday, and Saturday. To join, enter your email address in the comments section.

How can I, in my personal devotional life, delve deeper into these truths of restoration through Christ’s resurrection, allowing them to shape my character and priorities?

How can we adapt these complex themes of spiritual restoration and commissioning 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 the post-resurrection restoration and the great commission 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 restorative work and God’s ultimate plan of redemption?