“And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” (Genesis 3:15 KJV)

God’s plan of redemption through Christ restores fallen humanity by grace, providing pardon, power for a new life, and hope for a restored earth.

What Is God’s Mighty Rescue Plan?

The plan of redemption is God’s eternal purpose to rescue lost people through Jesus Christ and to restore them to life with Him, as the Saviour declares: “For the Son of man is come to seek and to save that which was lost.” (Luke 19:10, KJV.) Ellen G. White gathers the full reach of that purpose into one sweeping statement about what grace intends to accomplish in every willing heart: “To restore in man the image of his Maker, to bring him back to the perfection in which he was created, to promote the development of body, mind, and soul, that the divine purpose in his creation might be realized—this was to be the work of redemption.” (Education, p. 15, 1903.) The promise reaches beyond a change in the legal sentence against us, for Paul writes, “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” (2 Corinthians 5:17, KJV), and the same hope reaches the world itself, as John records: “And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.” (Revelation 21:5, KJV.) The inspired pen traces this hope to its deepest source in the divine character when it declares, “Love, the basis of creation and of redemption, is the basis of true education.” (Education, p. 16, 1903), and it insists that the design is larger than any one life: “But the plan of redemption had a yet broader and deeper purpose than the salvation of man.” (Patriarchs and Prophets, p. 68, 1890.) Sin damaged far more than the human heart, and the prophetic messenger explains that the remedy reaches every part of the damage: “Not only man but the earth had by sin come under the power of the wicked one, and was to be restored by the plan of redemption.” (Patriarchs and Prophets, p. 67, 1890.) Scripture anchors that remedy in a love that moves first, for John writes, “In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.” (1 John 4:9, KJV), and Paul names its present fruit in plain terms: “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;” (Ephesians 1:7, KJV.) Through inspired counsel we learn that the whole Bible gathers around this single purpose of restoring what sin has defaced: “The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God.” (Education, p. 125, 1903.) This study follows that purpose from Eden to the sanctuary above, resting on the compassion described in Steps to Christ, “It is from the Father’s heart that the streams of divine compassion, manifest in Christ, flow out to the children of men.” (Steps to Christ, p. 12, 1892), and on the aim Paul states: “Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.” (Titus 2:14, KJV.)

Can Pardon and Power Ever Be Split?

Pardon without renewal can become an excuse for remaining in sin, while duty without pardon becomes a burden that no guilty person can carry, and Scripture joins them: “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, KJV.) The prophetic messenger warns against the counterfeit that treats grace as a license to continue in sin, saying, “That so-called faith in Christ which professes to release men from the obligation of obedience to God, is not faith, but presumption.” (Steps to Christ, p. 61, 1892.) She also guards against the opposite error, the anxious attempt to earn what God freely gives, when she writes, “We do not earn salvation by our obedience; for salvation is the free gift of God, to be received by faith.” (Steps to Christ, p. 61, 1892.) Paul holds both truths together in one inspired statement about grace in the believer, “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 Sr. White echoes him: “By His perfect obedience He has made it possible for every human being to obey God’s commandments.” (Christ’s Object Lessons, p. 312, 1900.) The same apostle shows that pardon and the power of a new life arrive together through union with the risen Christ: “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” (Romans 6:4, KJV.) In Steps to Christ we read that faith does not cancel duty but makes it possible, “Instead of releasing man from obedience, it is faith, and faith only, that makes us partakers of the grace of Christ, which enables us to render obedience.” (Steps to Christ, p. 60, 1892), and Jesus states the principle plainly: “If ye love me, keep my commandments.” (John 14:15, KJV.) The writer reminds us that the obedience grace produces is relational rather than mechanical, “Obedience—the service and allegiance of love—is the true sign of discipleship.” (Steps to Christ, p. 60, 1892), and she adds a promise of inward help: “Then with Christ working in you, you will manifest the same spirit and do the same good works—works of righteousness, obedience.” (Steps to Christ, p. 63, 1892.) The gospel holds together what our fears tend to pull apart, as Ezekiel promised, “And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them .” (Ezekiel 36:27, KJV), and as Paul confirms about the walk of the believer: “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” (Romans 8:4, KJV.)

Who Makes the First Move After the Fall?

The first movement in salvation comes from God, while our first instinct after wrongdoing is to hide, and the Genesis record shows the Lord seeking His fallen children: “And the LORD God called unto Adam, and said unto him, Where art thou?” (Genesis 3:9, KJV.) Through inspired counsel we learn what moved heaven at that moment of ruin, “The fall of man filled all heaven with sorrow.” (Patriarchs and Prophets, p. 63, 1890), and we learn the immediate response of the Son: “The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race.” (Patriarchs and Prophets, p. 63, 1890.) Adam had no rescue plan to present, for he had made a covering and found a hiding place, and his own words reveal his fear: “And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.” (Genesis 3:10, KJV.) Neither fig leaves nor shadows could heal his distrust, yet the Lord Himself supplied a covering that pointed forward to sacrifice: “Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.” (Genesis 3:21, KJV.) The prophetic messenger describes how far the Son was willing to go for that guilty pair, “Christ would reach to the depths of misery to rescue the ruined race.” (Patriarchs and Prophets, p. 63, 1890), and she shows that the call opened a door of hope: “A period of probation would be granted them, and through repentance and faith in Christ they might again become the children of God.” (Patriarchs and Prophets, p. 66, 1890.) The question in Eden exposes a broken relationship while proving that God has come to address it, as Isaiah testifies: “And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.” (Isaiah 65:24, KJV.) Even the sentence on the serpent carried mercy for the guilty, for the inspired pen observes, “In the sentence pronounced upon Satan was given an intimation of redemption.” (Education, p. 27, 1903), and Jeremiah records God’s steady affection: “The LORD hath appeared of old unto me, saying , Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.” (Jeremiah 31:3, KJV.) The call itself is therefore the beginning of restoration, since the Father runs toward the returning child, “And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.” (Luke 15:20, KJV), and His heart remains as Steps to Christ describes it: “The heart of God yearns over His earthly children with a love stronger than death.” (Steps to Christ, p. 21, 1892.)

Why Do We Hide Instead of Confess?

Redemption becomes personal when a sinner stops using his own story to defend his sin and allows God to address both the story and the sin, as Solomon warns: “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.” (Proverbs 28:13, KJV.) We often prepare an excuse before we prepare a confession, yet Steps to Christ removes every costly substitute for honesty: “We need not make long and wearisome pilgrimages, or perform painful penances, to commend our souls to the God of heaven or to expiate our transgression; but he that confesseth and forsaketh his sin shall have mercy.” (Steps to Christ, p. 37, 1892.) A church member may explain a cruel remark by pointing to pressure, and a parent may blame a child for anger that frightened the child, but David chose another path: “I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD ; and thou forgavest the iniquity of my sin. Selah.” (Psalm 32:5, KJV.) The inspired pen directs that confession upward and outward with equal care, “Confess your sins to God, who only can forgive them, and your faults to one another.” (Steps to Christ, p. 37, 1892), and James gives the same counsel: “Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.” (James 5:16, KJV.) Such explanations may contain facts, yet they cannot provide pardon, and the prophetic messenger describes the confession heaven actually receives: “Confession of sin, whether public or private, should be heartfelt and freely expressed.” (Steps to Christ, p. 38, 1892.) She adds that genuine confession refuses vague language, “True confession is always of a specific character, and acknowledges particular sins.” (Steps to Christ, p. 38, 1892), and the psalmist shows why God values that broken honesty: “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.” (Psalm 51:17, KJV.) The God who calls us into the light already knows every fact, so He gives us room to speak truthfully, “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” (1 John 1:7, KJV), and truth becomes part of His healing: “The confession that is the outpouring of the inmost soul finds its way to the God of infinite pity.” (Steps to Christ, p. 38, 1892.) The invitation stands open for every guilty conscience, for Isaiah writes, “Come now, and let us reason together, saith the LORD : though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” (Isaiah 1:18, KJV), and Sr. White shows that the drawing power of the cross leads honest hearts home: “The sinner may resist this love, may refuse to be drawn to Christ; but if he does not resist he will be drawn to Jesus; a knowledge of the plan of salvation will lead him to the foot of the cross in repentance for his sins, which have caused the sufferings of God’s dear Son.” (Steps to Christ, p. 27, 1892.)

Whom Does the Gospel Truly Reach?

The gospel concerns the whole human family, although each person must answer its call personally, and Paul announces its saving power without apology: “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, KJV.) The same passage reveals the righteousness of God and the life of faith in one breath, “For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.” (Romans 1:17, KJV), and the inspired pen explains the source of that righteousness: “Our only ground of hope is in the righteousness of Christ imputed to us, and in that wrought by His Spirit working in and through us.” (Steps to Christ, p. 63, 1892.) Paul’s next words hold saving power and moral seriousness in the same field of vision, because God never calls evil harmless: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;” (Romans 1:18, KJV.) The prophetic messenger shows that God’s concern for each person is never diluted by the size of the world He loves: “The relations between God and each soul are as distinct and full as though there were not another soul upon the earth to share His watchcare, not another soul for whom He gave His beloved Son.” (Steps to Christ, p. 100, 1892.) Through inspired counsel we learn that this care rests on the Father’s character rather than on human worthiness, “The Father loves us, not because of the great propitiation, but He provided the propitiation because He loves us.” (Steps to Christ, p. 13, 1892), and Peter states the same breadth: “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” (2 Peter 3:9, KJV.) The offer is wide enough for every reader, yet it is never forced upon any conscience, and Steps to Christ explains the reason with solemn clarity: “Christ is ready to set us free from sin, but He does not force the will; and if by persistent transgression the will itself is wholly bent on evil, and we do not desire to be set free, if we will not accept His grace, what more can He do?” (Steps to Christ, p. 34, 1892.) Respect for the reader requires clear claims and freedom to examine the evidence, as Paul urged, “Prove all things; hold fast that which is good.” (1 Thessalonians 5:21, KJV), because heaven itself refuses coercion: “The exercise of force is contrary to the principles of God’s government; He desires only the service of love; and love cannot be commanded; it cannot be won by force or authority.” (The Desire of Ages, p. 22, 1898.) The decisive question is what God has done in Christ and what response His gift asks of me, as Joshua said, “And if it seem evil unto you to serve the LORD , choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD .” (Joshua 24:15, KJV), and the answer of faith receives this assurance: “It is the privilege of all who comply with the conditions to know for themselves that pardon is freely extended for every sin.” (Steps to Christ, p. 52, 1892.)

What Standard Governs This Study?

This study treats the Bible as the governing authority, with Sr. White and the Adventist pioneers serving as supporting witnesses, as Isaiah directs: “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” (Isaiah 8:20, KJV.) The prophetic messenger placed Scripture above every human tradition when she declared, “But God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms.” (The Great Controversy, p. 595, 1911), and Paul explains why: “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:” (2 Timothy 3:16, KJV.) The Great Controversy warns that every spiritual counterfeit tries to shift our gaze from God to some human substitute: “Satan is constantly endeavoring to attract attention to man in the place of God.” (The Great Controversy, p. 595, 1911.) Jesus taught that the Scriptures testify of Him, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” (John 5:39, KJV), so a faithful study keeps the Saviour at the center, just as Paul reminded young Timothy: “And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.” (2 Timothy 3:15, KJV.) Through inspired counsel we learn that the Spirit opens the meaning of the word to an honest and teachable heart: “Those who study the word of God with hearts open to the enlightenment of the Holy Spirit, will not remain in darkness as to the meaning of the word.” (Christ’s Object Lessons, p. 36, 1900.) Careful study protects the teacher from passing on claims the sources will not support, for Paul writes, “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), and Christ’s Object Lessons adds: “By earnest attention and prayerful thought he must learn the meaning of the words of truth, and drink deep of the spirit of the holy oracles.” (Christ’s Object Lessons, p. 60, 1900.) The pioneers shared this commitment, and E. J. Waggoner stated the humility it requires, “All we can do is to accept the facts as they are presented in the Bible.” (E. J. Waggoner, Christ and His Righteousness, CHR 25.2, 1890), while Sr. White counsels trust where understanding ends: “God has given us sufficient evidence of His love, and we are not to doubt His goodness because we cannot understand the workings of His providence.” (The Great Controversy, p. 47, 1911.) A study has served its purpose when the hearer grasps both the gift and the response it invites, as the Bereans showed, “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.” (Acts 17:11, KJV), and when the hearer meets the Saviour: “In the Saviour’s life the principles of God’s law—love to God and man—were perfectly exemplified.” (Steps to Christ, p. 28, 1892.)

What Wound Can No Human Hand Close?

Sin creates guilt before God and damage within us, yet those two problems are often treated as though only one were real, and Paul names the universal fact: “For all have sinned, and come short of the glory of God;” (Romans 3:23, KJV.) John defines the measure by which that failure is known, “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.” (1 John 3:4, KJV), and Steps to Christ identifies the law that was broken: “It is transgression of God’s law—the law of love—that has brought woe and death.” (Steps to Christ, p. 7, 1892.) The prophetic messenger then states the limit of our natural strength in words that leave no room for self-rescue: “It is impossible for us, of ourselves, to escape from the pit of sin in which we are sunken.” (Steps to Christ, p. 18, 1892.) She does not despise human effort in its proper place, but she shows where that effort must fail: “Education, culture, the exercise of the will, human effort, all have their proper sphere, but here they are powerless.” (Steps to Christ, p. 18, 1892.) Through inspired counsel we learn that sin damages even our desire for the cure, “Sin not only shuts us away from God, but destroys in the human soul both the desire and the capacity for knowing Him.” (Education, p. 28, 1903), and Jeremiah agrees: “The heart is deceitful above all things , and desperately wicked: who can know it?” (Jeremiah 17:9, KJV.) Scripture therefore closes every route of escape that runs through our own resources, as the prophet asks with piercing irony: “Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.” (Jeremiah 13:23, KJV.) The Great Controversy refuses to treat this condition as a misfortune that God must excuse, “Sin is an intruder, for whose presence no reason can be given.” (The Great Controversy, p. 493, 1911), and it adds a warning for every self-defending heart: “It is mysterious, unaccountable; to excuse it is to defend it.” (The Great Controversy, p. 493, 1911.) The plan of redemption answers both needs with a righteous ground for pardon and divine power for a changed life, as David prayed, “Wash me throughly from mine iniquity, and cleanse me from my sin.” (Psalm 51:2, KJV), and as he prayed again: “Create in me a clean heart, O God; and renew a right spirit within me.” (Psalm 51:10, KJV.)

Why Must Shared Guilt Make Us Humble?

The universal reach of sin establishes that no one approaches salvation as an untouched spectator, and Paul gathers every person into the same courtroom: “As it is written, There is none righteous, no, not one:” (Romans 3:10, KJV.) This truth does not erase the real differences between particular acts or their effects on victims, for the inspired pen observes: “God does not regard all sins as of equal magnitude; there are degrees of guilt in His estimation, as well as in that of man; but however trifling this or that wrong act may seem in the eyes of men, no sin is small in the sight of God.” (Steps to Christ, p. 30, 1892.) Our shared need should make our teaching humble and our moral judgment careful, as Paul counsels those who restore the fallen: “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” (Galatians 6:1, KJV.) Steps to Christ shows that even repentance depends on the same Lord who pardons, “We can no more repent without the Spirit of Christ to awaken the conscience than we can be pardoned without Christ.” (Steps to Christ, p. 26, 1892), and Jesus says the same: “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.” (John 15:5, KJV.) I must take responsibility for what I have done without pretending that I possess the power to recreate myself, for the Saviour taught: “Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.” (John 3:3, KJV.) The prophetic messenger shows that the surrender required is real and costly, “The yielding of self, surrendering all to the will of God, requires a struggle; but the soul must submit to God before it can be renewed in holiness.” (Steps to Christ, p. 43, 1892), and Paul states that struggle frankly: “O wretched man that I am! who shall deliver me from the body of this death?” (Romans 7:24, KJV.) The same writer turns that struggle toward hope rather than despair, “A view of our sinfulness drives us to Him who can pardon; and when the soul, realizing its helplessness, reaches out after Christ, He will reveal Himself in power.” (Steps to Christ, p. 65, 1892), and the apostle answers his own cry: “I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.” (Romans 7:25, KJV.) The member who grows closer to Christ becomes less inclined to despise anyone still struggling, for the inspired pen explains, “It is as we behold Him, as the light from our Saviour falls upon us, that we see the sinfulness of our own hearts.” (Steps to Christ, p. 28, 1892), and the same book then adds: “The closer you come to Jesus, the more faulty you will appear in your own eyes; for your vision will be clearer, and your imperfections will be seen in broad and distinct contrast to His perfect nature.” (Steps to Christ, p. 64, 1892.)

What Does Death Reveal About Sin?

Death reveals the seriousness of separation from the Life-giver, while grace opens a future that human effort cannot secure, and Paul sets the two side by side: “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” (Romans 6:23, KJV.) The original warning in Eden was plain, “But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.” (Genesis 2:17, KJV), and the inspired pen explains the purpose of the sacrifices that followed the Fall: “They were intended to impress upon the fallen race the solemn truth that it was sin that caused death.” (Patriarchs and Prophets, p. 68, 1890.) Paul traces how that sentence spread through the whole human family, “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:” (Romans 5:12, KJV), and the prophetic messenger shows that the remedy matches the ruin and then exceeds it: “As Adam’s transgression had brought wretchedness and death, so the sacrifice of Christ would bring life and immortality.” (Patriarchs and Prophets, p. 66, 1890.) Through inspired counsel we learn that even our present breath is a gift purchased at Calvary, “To the death of Christ we owe even this earthly life.” (The Desire of Ages, p. 660, 1898), and that the time of probation is itself mercy: “By infinite love and mercy the plan of salvation had been devised, and a life of probation was granted.” (Education, p. 15, 1903.) We must not treat this opportunity as an assurance that choice has no lasting result, for Ezekiel records God’s grief over needless loss: “For I have no pleasure in the death of him that dieth, saith the Lord GOD : wherefore turn yourselves , and live ye.” (Ezekiel 18:32, KJV.) Patriarchs and Prophets explains that a sufficient sacrifice does not force anyone to receive it, “He was shown that while the sacrifice of Christ would be of sufficient value to save the whole world, many would choose a life of sin rather than of repentance and obedience.” (Patriarchs and Prophets, p. 67, 1890), and Moses urged a decision: “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:” (Deuteronomy 30:19, KJV.) A gift can be refused, and a warning can be ignored until the moment to respond has passed, which is why the call stands now: “(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)” (2 Corinthians 6:2, KJV.) The same writer assures every penitent that a door remains open while probation lasts: “A period of probation would be granted them, and through repentance and faith in Christ they might again become the children of God.” (Patriarchs and Prophets, p. 66, 1890.)

Can Delay Harden a Seeking Heart?

The present call of God carries an urgency that our habits of postponement tend to blunt, and the Holy Spirit repeats the warning given to ancient Israel: “While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.” (Hebrews 3:15, KJV.) Consider a person who has postponed confession for years because the consequences seem too large, and hear the counsel of Steps to Christ: “If you see your sinfulness, do not wait to make yourself better.” (Steps to Christ, p. 31, 1892.) The next faithful step may involve a difficult conversation or the end of a secret practice, and Isaiah urges a seeking that does not wait: “Seek ye the LORD while he may be found, call ye upon him while he is near:” (Isaiah 55:6, KJV.) None of these acts can buy pardon, yet they can express the surrender through which a person receives it, for the inspired pen writes, “It is true that repentance does precede the forgiveness of sins; for it is only the broken and contrite heart that will feel the need of a Saviour.” (Steps to Christ, p. 26, 1892), and Ananias urged: “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” (Acts 22:16, KJV.) The prophetic messenger names the common point of failure, “Here is where thousands fail; they do not believe that Jesus pardons them personally, individually.” (Steps to Christ, p. 52, 1892), and she counsels a surrender that includes every plan: “Surrender all your plans to Him, to be carried out or given up as His providence shall indicate.” (Steps to Christ, p. 70, 1892.) Patriarchs and Prophets shows how earnestly the Saviour waits for a reply, “The Saviour watches for a response to His offers of love and forgiveness, with a more tender compassion than that which moves the heart of an earthly parent to forgive a wayward, suffering son.” (Patriarchs and Prophets, p. 165, 1890), and Peter urges the same diligence: “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:” (2 Peter 1:10, KJV.) Delay is dangerous because conviction resisted grows weaker, as Solomon warns, “He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.” (Proverbs 29:1, KJV), and The Great Controversy describes where such resistance ends: “The wicked have passed the boundary of their probation; the Spirit of God, persistently resisted, has been at last withdrawn.” (The Great Controversy, p. 614, 1911.) Jesus wept over a city that missed its hour, “Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.” (Luke 19:42, KJV), and His tears still plead with every hesitating heart that is tempted to wait for a better moment.

Is Every Sorrow a Sign of Hidden Sin?

Suffering can awaken the need for mercy, but Scripture forbids treating every illness as punishment, as the disciples learned when they asked, “And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?” (John 9:2, KJV), and Jesus answered: “Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.” (John 9:3, KJV.) Elihu speaks of rescue, confession, and a ransom, though his speech belongs to the debate within Job and must not become a rule that every patient will recover: “Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.” (Job 33:24, KJV.) The passage describes a restored person praying with joy, and its language of deliverance is fitting background for the Christian hope: “He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness.” (Job 33:26, KJV.) The inspired pen assures the sufferer that heaven is not indifferent to pain, “Our heavenly Father is never unmindful of those whom sorrow has touched.” (Thoughts From the Mount of Blessing, p. 11, 1896), and the psalmist agrees: “The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.” (Psalm 34:18, KJV.) Steps to Christ reminds us that the Saviour Himself carried grief, “Our Saviour was indeed a Man of Sorrows, and acquainted with grief, for He opened His heart to all the woes of men.” (Steps to Christ, p. 120, 1892), and it invites every burden into prayer: “Keep your wants, your joys, your sorrows, your cares, and your fears before God.” (Steps to Christ, p. 100, 1892.) The same book insists that no affliction is too heavy for the One who governs the universe: “Nothing is too great for Him to bear, for He holds up worlds, He rules over all the affairs of the universe.” (Steps to Christ, p. 100, 1892.) Prophets and Kings describes the unseen help that attends those who pray in dark places, “Constantly He is sending His angels to those who, while surrounded by circumstances the most discouraging, pray in faith for some power higher than themselves to take possession of them and bring deliverance and peace.” (Prophets and Kings, p. 378, 1917), and Paul learned that grace is enough: “And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.” (2 Corinthians 12:9, KJV.) When we cannot explain a trial, the prophetic messenger teaches us to trust what God has already made plain: “God has given us sufficient evidence of His love, and we are not to doubt His goodness because we cannot understand the workings of His providence.” (The Great Controversy, p. 47, 1911.)

What Hope Belongs at a Hospital Bed?

At a hospital bed we should not demand that a sick person discover the sin that supposedly caused the illness, but we can offer prayer and the promise of access to God: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” (Hebrews 4:16, KJV.) That access rests on one Mediator rather than on the strength of our feelings, as Paul writes, “For there is one God, and one mediator between God and men, the man Christ Jesus;” (1 Timothy 2:5, KJV), and The Desire of Ages explains His double reach: “By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God.” (The Desire of Ages, p. 24, 1898.) James directs the church to pray for the sick while leaving the result in the hands of a merciful Lord: “And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.” (James 5:15, KJV.) Steps to Christ shows that prayer changes the one who prays even when circumstances remain unchanged: “Prayer does not bring God down to us, but brings us up to Him.” (Steps to Christ, p. 93, 1892.) The same book describes prayer as an open door into divine resources, “Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence?” (Steps to Christ, p. 94, 1892), and David praised the Healer: “Who forgiveth all thine iniquities; who healeth all thy diseases;” (Psalm 103:3, KJV.) Mercy is still real when healing must await the resurrection, for Paul weighs present pain against future glory, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;” (2 Corinthians 4:17, KJV), and Sr. White adds: “When your heart shrinks from the trying ordeal, remember that your Redeemer liveth to make intercession for you.” (The Desire of Ages, p. 659, 1898.) Thoughts From the Mount of Blessing invites the sufferer into a private place where every unspoken longing is heard: “In the secret place of prayer, where no eye but God’s can see, no ear but His can hear, we may pour out our most hidden desires and longings to the Father of infinite pity, and in the hush and silence of the soul that voice which never fails to answer the cry of human need will speak to our hearts.” (Thoughts From the Mount of Blessing, p. 84, 1896.) Redemption brings hope into bodily distress without making recovery the proof of innocence, as Paul affirms, “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” (Romans 8:28, KJV), and the inspired pen confirms: “The assurance is broad and unlimited, and He is faithful who has promised.” (Steps to Christ, p. 96, 1892.)

Was Salvation Heaven’s Plan All Along?

God’s saving purpose precedes human failure, although it becomes visible within the history of that failure, and the psalmist celebrates its permanence: “The counsel of the LORD standeth for ever, the thoughts of his heart to all generations.” (Psalm 33:11, KJV.) Isaiah adds that the Lord declares the end from the beginning, “Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:” (Isaiah 46:10, KJV), and The Desire of Ages applies that truth directly to our rescue: “The plan for our redemption was not an afterthought, a plan formulated after the fall of Adam.” (The Desire of Ages, p. 22, 1898.) The same chapter explains that heaven was not surprised by rebellion, for divine knowledge reached the whole tragedy before it unfolded: “From the beginning, God and Christ knew of the apostasy of Satan, and of the fall of man through the deceptive power of the apostate.” (The Desire of Ages, p. 22, 1898.) Peter describes the Lamb as foreordained before the foundation of the world, “Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,” (1 Peter 1:20, KJV), and Paul speaks of grace given before the world began: “Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,” (2 Timothy 1:9, KJV.) These statements give us confidence in divine wisdom without making God the author of rebellion, as the inspired pen carefully states: “God did not ordain that sin should exist, but He foresaw its existence, and made provision to meet the terrible emergency.” (The Desire of Ages, p. 22, 1898.) Through inspired counsel we learn that love was the foundation of heaven’s order long before sin disturbed it: “The law of love being the foundation of the government of God, the happiness of all intelligent beings depends upon their perfect accord with its great principles of righteousness.” (Patriarchs and Prophets, p. 34, 1890.) James reminds the early believers that God’s works are known to Him from eternity, “Known unto God are all his works from the beginning of the world.” (Acts 15:18, KJV), and the prophetic messenger shows that creation itself was His first revelation: “In the beginning, God was revealed in all the works of creation.” (The Desire of Ages, p. 20, 1898.) The rescue rests in His character before it rests in our confidence, as Paul affirms, “According to the eternal purpose which he purposed in Christ Jesus our Lord:” (Ephesians 3:11, KJV), and The Great Controversy explains why love must be freely given: “Since the service of love can alone be acceptable to God, the allegiance of His creatures must rest upon a conviction of His justice and benevolence.” (The Great Controversy, p. 498, 1911.)

Did God Ever Need Our Rebellion?

To know an act beforehand is not to approve it or to force the creature to perform it, and James closes the door on every attempt to blame God for temptation: “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:” (James 1:13, KJV.) Scripture presents evil as rebellion against His will rather than a tool He required, for Moses describes a God whose work is perfect and whose ways are judgment: “He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he.” (Deuteronomy 32:4, KJV.) Ezekiel traces the fall of the covering cherub to iniquity found within a created being who had been made perfect: “Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.” (Ezekiel 28:15, KJV.) Patriarchs and Prophets explains why God created beings who could choose, “God might have created man without the power to transgress His law; He might have withheld the hand of Adam from touching the forbidden fruit; but in that case man would have been, not a free moral agent, but a mere automaton.” (Patriarchs and Prophets, p. 49, 1890), and Education adds: “Therefore He gave them the power of choice—the power to yield or to withhold obedience.” (Education, p. 23, 1903.) The inspired pen also shows what God desires to receive from His free creatures, “God desires from all His creatures the service of love—service that springs from an appreciation of His character.” (Patriarchs and Prophets, p. 34, 1890), and Moses records the goodness of creation: “And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.” (Genesis 1:31, KJV.) If I imagine that God needed my wrongdoing to reveal His love, I have confused the remedy with the disease, for Habakkuk writes: “Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he?” (Habakkuk 1:13, KJV.) The prophetic messenger states the matter without softening, “Sin is an intruder, for whose presence no reason can be given.” (The Great Controversy, p. 493, 1911), and she warns that every explanation that justifies sin becomes its defense: “It is mysterious, unaccountable; to excuse it is to defend it.” (The Great Controversy, p. 493, 1911.) The God who foresaw the emergency also undertook to meet it at infinite cost, as the psalmist declares, “The LORD is righteous in all his ways, and holy in all his works.” (Psalm 145:17, KJV), and as Patriarchs and Prophets records: “Christ would reach to the depths of misery to rescue the ruined race.” (Patriarchs and Prophets, p. 63, 1890.)

What Is the Counsel of Peace?

The counsel of peace finds its Christian meaning in the union of royal and priestly work in the promised Branch, as Zechariah foretold: “Even he shall build the temple of the LORD ; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both.” (Zechariah 6:13, KJV.) Zechariah speaks in a setting of temple restoration, with Joshua the high priest serving as a sign within the prophetic scene: “And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD :” (Zechariah 6:12, KJV.) The verse joins throne, priesthood, and peace, and the Epistle to the Hebrews shows that Christ now sits as a Priest at the right hand of the Majesty: “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;” (Hebrews 8:1, KJV.) The Great Controversy describes the place of that ministry, “In that sanctuary the earthly priests performed their service; in this, Christ, our great High Priest, ministers at God’s right hand.” (The Great Controversy, p. 413, 1911), and it marks when He began it: “After His ascension our Saviour began His work as our high priest.” (The Great Controversy, p. 420, 1911.) The verse is not a transcript of a conversation in heaven, yet it reveals a shared saving purpose, as The Desire of Ages records concerning the Father’s pledge: “The Father ratified the covenant made with Christ, that He would receive repentant and obedient men, and would love them even as He loves His Son.” (The Desire of Ages, p. 790, 1898.) David foretold a priest who would serve forever after the order of Melchizedek, “The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.” (Psalm 110:4, KJV), and the inspired pen describes the place of His ministry: “The sanctuary in heaven is the very center of Christ’s work in behalf of men.” (The Great Controversy, p. 488, 1911.) Christ does not plead against a Father who wishes to destroy those the Son loves, for the purpose is shared, as Hebrews shows, “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.” (Hebrews 7:25, KJV), and Sr. White adds: “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross.” (The Great Controversy, p. 489, 1911.) When I come through the appointed Mediator, I enter the provision of the God to whom I come, as Paul writes, “For through him we both have access by one Spirit unto the Father.” (Ephesians 2:18, KJV), and this concerns every reader: “It concerns every soul living upon the earth.” (The Great Controversy, p. 488, 1911.)

Are Father and Son Ever Divided?

The Father and the Son share one saving purpose, and Jesus speaks of that unity in words that leave no room for a reluctant Father behind a merciful Son: “I and my Father are one.” (John 10:30, KJV.) The Son reveals the Father’s heart rather than shielding us from it, as Jesus told Philip, “Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then , Shew us the Father?” (John 14:9, KJV), and Steps to Christ explains why only the Son could do this: “Only He who knew the height and depth of the love of God could make it manifest.” (Steps to Christ, p. 14, 1892.) The inspired pen identifies the false portrait of God that the incarnation came to remove: “It was to remove this dark shadow, by revealing to the world the infinite love of God, that Jesus came to live among men.” (Steps to Christ, p. 11, 1892.) Paul shows that the Father was present in the reconciling work of the cross, “To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.” (2 Corinthians 5:19, KJV), and the prophetic messenger places the source of that work in the Father’s heart: “The Father loves us, not because of the great propitiation, but He provided the propitiation because He loves us.” (Steps to Christ, p. 13, 1892.) The Desire of Ages describes the cost to the Father when He withdrew His presence from the Son at Calvary, “Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” (The Desire of Ages, p. 693, 1898), and Paul draws the conclusion: “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Romans 8:32, KJV.) Jesus declared that He did nothing apart from the Father, which means every act of mercy in His ministry displayed the Father’s will: “Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.” (John 5:19, KJV.) Steps to Christ responds to that revelation with wonder, “The matchless love of God for a world that did not love Him!” (Steps to Christ, p. 15, 1892), and Christ prayed that the world would know this love: “I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.” (John 17:23, KJV.) The united purpose of Father and Son is therefore the solid ground on which every trembling sinner may stand, as the inspired pen affirms: “The heart of God yearns over His earthly children with a love stronger than death.” (Steps to Christ, p. 21, 1892.)

What Does Being Chosen in Christ Mean?

God chooses a people in Christ for holiness and adoption, yet that purpose must never be recast as permission for indifference or as a denial of meaningful response: “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.) Paul places the adoption entirely within the good pleasure of God’s will, “Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,” (Ephesians 1:5, KJV), and Patriarchs and Prophets shows how early that gracious covenant was announced: “The covenant of grace was first made with man in Eden, when after the Fall there was given a divine promise that the seed of the woman should bruise the serpent’s head.” (Patriarchs and Prophets, p. 370, 1890.) The passage does not invite me to search an unseen list to decide whether I am allowed to believe, for it directs me to the One in whom the blessing is given: “To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.” (Ephesians 1:6, KJV.) The Desire of Ages shows what union with that Beloved Son means for the human family, “In taking our nature, the Saviour has bound Himself to humanity by a tie that is never to be broken.” (The Desire of Ages, p. 25, 1898), and the same chapter adds: “God has adopted human nature in the person of His Son, and has carried the same into the highest heaven.” (The Desire of Ages, p. 25, 1898.) The same chapter declares that Satan’s scheme of separation was overturned by a closer union than Eden ever knew: “It was Satan’s purpose to bring about an eternal separation between God and man; but in Christ we become more closely united to God than if we had never fallen.” (The Desire of Ages, p. 25, 1898.) Paul links election with sanctification and belief of the truth, “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 Peter adds the obedience that follows: “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.” (1 Peter 1:2, KJV.) The redeemed will stand as living evidence of mercy, as the prophetic messenger writes, “The exaltation of the redeemed will be an eternal testimony to God’s mercy.” (The Desire of Ages, p. 26, 1898), and Patriarchs and Prophets confirms when that covenant was sealed: “Though this covenant was made with Adam and renewed to Abraham, it could not be ratified until the death of Christ.” (Patriarchs and Prophets, p. 370, 1890.) Election in Christ therefore calls every hearer to a holy life within a relationship that God Himself established, as Paul concludes: “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:” (Ephesians 1:11, KJV.)

Who May Become a Child of God?

Adoption is God’s gracious purpose rather than a privilege earned by family history, national origin, or religious rank, and John announces the open door: “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:” (John 1:12, KJV.) Paul extends that family beyond every boundary that human pride erects, “For ye are all the children of God by faith in Christ Jesus.” (Galatians 3:26, KJV), and he removes the distinctions that once seemed decisive: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” (Galatians 3:28, KJV.) Education reveals how Christ looked upon every person He met, “In every human being He discerned infinite possibilities.” (Education, p. 80, 1903), and it describes the dignity God placed in each human being: “Every human being, created in the image of God, is endowed with a power akin to that of the Creator—individuality, power to think and to do.” (Education, p. 17, 1903.) The Spirit of adoption replaces fear with confident trust, as Paul writes, “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.” (Romans 8:15, KJV), and Thoughts From the Mount of Blessing shows how Christ presents us to His Father: “He presents us to the Father clothed in the white raiment of His own character.” (Thoughts From the Mount of Blessing, p. 9, 1896.) John marvels at this privilege as a gift of the Father’s love rather than a reward for human merit: “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.” (1 John 3:1, KJV.) Patriarchs and Prophets traces this privilege to the first promise given after the Fall, “A period of probation would be granted them, and through repentance and faith in Christ they might again become the children of God.” (Patriarchs and Prophets, p. 66, 1890), and Steps to Christ assures each believer: “It is the privilege of all who comply with the conditions to know for themselves that pardon is freely extended for every sin.” (Steps to Christ, p. 52, 1892.) We can proclaim this invitation widely because the final word of Scripture is an open call, “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” (Revelation 22:17, KJV), and Steps to Christ adds the same warmth: “Jesus loves to have us come to Him just as we are, sinful, helpless, dependent.” (Steps to Christ, p. 52, 1892.)

Did the Cross Change the Father’s Heart?

The Father’s love gives the Son, while a distorted gospel makes the Son appear to create love in a reluctant Father, and John settles the order plainly: “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.) Paul places that love at the very moment of our hostility, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Romans 5:8, KJV), and Steps to Christ shows that divine love shines even through the wreckage of sin: “Yet even amid the suffering that results from sin, God’s love is revealed.” (Steps to Christ, p. 7, 1892.) The same book finds that love written across the created world in small and ordinary places: “‘God is love’ is written upon every opening bud, upon every spire of springing grass.” (Steps to Christ, p. 10, 1892.) The Desire of Ages declares that the clearest view of that love appears at the cross, “The light shining from the cross reveals the love of God.” (The Desire of Ages, p. 176, 1898), and Jesus explains the purpose of His coming: “For God sent not his Son into the world to condemn the world; but that the world through him might be saved.” (John 3:17, KJV.) Christ’s death does not purchase a change from hatred to affection in the divine heart, but provides the righteous way for affection to save the guilty: “But God, who is rich in mercy, for his great love wherewith he loved us,” (Ephesians 2:4, KJV.) The inspired pen describes Calvary as the meeting place of two opposite principles, “At the cross of Calvary, love and selfishness stood face to face.” (The Desire of Ages, p. 57, 1898), and it names the purpose of Christ’s whole mission: “It was to manifest this glory that He came to our world.” (The Desire of Ages, p. 18, 1898.) Paul shows that the Father sent the Son at the appointed hour, “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,” (Galatians 4:4, KJV), and Patriarchs and Prophets records heaven’s response when the plan was opened: “Then joy, inexpressible joy, filled heaven.” (Patriarchs and Prophets, p. 65, 1890.) Our love can only answer the love that came first, as John concludes in words that give every believer a settled place to rest: “We love him, because he first loved us.” (1 John 4:19, KJV.)

Must We Persuade God to Care?

Many people have learned to trust Jesus while remaining afraid that the Father is secretly against them, and John shows that perfect love works to remove that fear: “There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.” (1 John 4:18, KJV.) Sometimes that fear borrows the face of a harsh parent or an unfair leader, yet the psalmist describes a pity that is deeper than any earthly father’s: “Like as a father pitieth his children, so the LORD pitieth them that fear him.” (Psalm 103:13, KJV.) Steps to Christ invites a different picture of prayer, “Prayer is the opening of the heart to God as to a friend.” (Steps to Christ, p. 93, 1892), and Christ’s Object Lessons corrects a common misreading of one of Christ’s parables: “But the selfish neighbor in the parable does not represent the character of God.” (Christ’s Object Lessons, p. 141, 1900.) Jesus argued from the smaller kindness of human parents to the greater kindness of the Father, “If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?” (Matthew 7:11, KJV), and Isaiah declared a love more faithful than a mother’s: “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.” (Isaiah 49:15, KJV.) The parable of the prodigal shows the Father’s welcome restoring the son’s dignity before he could prove himself: “But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:” (Luke 15:22, KJV.) Christ’s Object Lessons describes the inner change that welcome produces, “The son feels that the past is forgiven and forgotten, blotted out forever.” (Christ’s Object Lessons, p. 204, 1900), and Thoughts From the Mount of Blessing adds: “Our heavenly Father is never unmindful of those whom sorrow has touched.” (Thoughts From the Mount of Blessing, p. 11, 1896.) The Desire of Ages records the covenant that now governs the Father’s attitude toward repentant believers, “The Father ratified the covenant made with Christ, that He would receive repentant and obedient men, and would love them even as He loves His Son.” (The Desire of Ages, p. 790, 1898), and Zephaniah adds: “The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.” (Zephaniah 3:17, KJV.) When this order becomes clear, gratitude begins to replace the anxious effort to make ourselves lovable, for Steps to Christ assures us: “Nothing is too great for Him to bear, for He holds up worlds, He rules over all the affairs of the universe.” (Steps to Christ, p. 100, 1892.)

Who Takes the First Step Toward Peace?

Reconciliation begins in God’s action toward a world estranged from Him, although it calls the estranged person into a changed relationship, as Paul explains: “And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;” (2 Corinthians 5:18, KJV.) God acted before we asked, and that prior action gives our response its possibility, for Paul writes, “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.” (Romans 5:10, KJV), and Steps to Christ describes the bridge He built: “With His own merits, Christ has bridged the gulf which sin had made, so that the ministering angels can hold communion with man.” (Steps to Christ, p. 20, 1892.) Patriarchs and Prophets shows that the gulf did not silence heaven’s voice to the human family: “After the plan of salvation had been devised, God, as we have seen, could still, through the ministry of His Son and the holy angels, communicate with men across the gulf which sin had made.” (Patriarchs and Prophets, p. 21, 1890.) Yet reconciliation is more than a statement that every person already enjoys saving union with Christ regardless of consent, for Paul pleads: “Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.” (2 Corinthians 5:20, KJV.) The inspired pen explains how the sight of the cross melts resistance, “In dying for sinners, Christ manifested a love that is incomprehensible; and as the sinner beholds this love, it softens the heart, impresses the mind, and inspires contrition in the soul.” (Steps to Christ, p. 27, 1892), and Paul then adds: “And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say , whether they be things in earth, or things in heaven.” (Colossians 1:20, KJV.) Steps to Christ shows that even our first steps toward reform are evidence of divine drawing rather than our own initiative: “But whenever they make an effort to reform, from a sincere desire to do right, it is the power of Christ that is drawing them.” (Steps to Christ, p. 27, 1892.) I can stop trying to make God willing and begin responding to the willingness He has shown, “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled” (Colossians 1:21, KJV), and the inspired pen describes the result: “When, as erring, sinful beings, we come to Christ and become partakers of His pardoning grace, love springs up in the heart.” (Steps to Christ, p. 59, 1892.) The invitation rests on a finished act of generosity that seeks a living fellowship, as Paul writes, “And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:” (Ephesians 2:16, KJV), and as Steps to Christ assures: “Christ’s character stands in place of your character, and you are accepted before God just as if you had not sinned.” (Steps to Christ, p. 62, 1892.)

How Can Justice and Mercy Embrace?

God’s justice guards the truth of His love, while forgiveness shows that justice need not leave the repentant sinner without hope, and Paul joins the two: “To declare, I say , at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.” (Romans 3:26, KJV.) The psalmist describes the meeting of these qualities in poetic language that the gospel fulfills, “Mercy and truth are met together; righteousness and peace have kissed each other .” (Psalm 85:10, KJV), and The Desire of Ages names the enemy’s strategy: “It had been Satan’s purpose to divorce mercy from truth and justice.” (The Desire of Ages, p. 762, 1898.) The same passage answers that strategy by showing the unity of God’s attributes in the plan of redemption: “But Christ shows that in God’s plan they are indissolubly joined together; the one cannot exist without the other.” (The Desire of Ages, p. 762, 1898.) A pardon that called cruelty good would fail the person harmed by cruelty, for the Lord described Himself to Moses in these terms: “Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation .” (Exodus 34:7, KJV.) The inspired pen locates the root of God’s justice in His love, “Justice is the foundation of His throne, and the fruit of His love.” (The Desire of Ages, p. 762, 1898), and the psalmist agrees: “Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face.” (Psalm 89:14, KJV.) At Calvary sin is neither approved nor treated as an error without cost, as Patriarchs and Prophets observes: “God’s plan was unfolding, showing both His justice and His mercy, and fully vindicating His wisdom and righteousness in His dealings with evil.” (Patriarchs and Prophets, p. 78, 1890.) Paul calls Christ the propitiation set forth to declare God’s righteousness, “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;” (Romans 3:25, KJV), and the prophetic messenger traces that union through all of God’s dealings: “In all the dealings of God with His people there is, mingled with His love and mercy, the most striking evidence of His strict and impartial justice.” (Patriarchs and Prophets, p. 469, 1890.) Mercy and moral truth belong together because both arise from the same faithful heart, as Isaiah declares, “Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD ? and there is no God else beside me; a just God and a Saviour; there is none beside me.” (Isaiah 45:21, KJV), and as Abel understood when he worshiped: “Abel had a spirit of loyalty to God; he saw justice and mercy in the Creator’s dealings with the fallen race, and gratefully accepted the hope of redemption.” (Patriarchs and Prophets, p. 71, 1890.)

Does Grace Erase Honest Accountability?

Grace restores a sinner’s relationship with God, yet it never makes truthful accounting or restitution unnecessary, as Zacchaeus showed: “And Zacchæus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.” (Luke 19:8, KJV.) The law given to Israel joined confession with repair, “Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed.” (Numbers 5:7, KJV), and Steps to Christ calls for the same concreteness in our own confession: “But all confession should be definite and to the point, acknowledging the very sins of which you are guilty.” (Steps to Christ, p. 38, 1892.) Think of a treasurer who takes money and later seeks forgiveness, for Christ’s Object Lessons warns that grace never shelters a sin we intend to keep: “The righteousness of Christ will not cover one cherished sin.” (Christ’s Object Lessons, p. 316, 1900.) Paul calls believers to provide things honest in the sight of all people, “Recompense to no man evil for evil. Provide things honest in the sight of all men.” (Romans 12:17, KJV), and he guarded his own handling of funds with visible care: “Providing for honest things, not only in the sight of the Lord, but also in the sight of men.” (2 Corinthians 8:21, KJV.) The Great Controversy reminds us that every stewardship is reviewed by a heavenly standard, “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness.” (The Great Controversy, p. 482, 1911), and Jesus placed reconciliation before worship: “Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” (Matthew 5:24, KJV.) A church expresses God’s love when it offers spiritual restoration while taking the harm seriously, and Education describes the integrity such a church must cultivate: “The greatest want of the world is the want of men—men who will not be bought or sold, men who in their inmost souls are true and honest, men who do not fear to call sin by its right name, men whose conscience is as true to duty as the needle to the pole, men who will stand for the right though the heavens fall.” (Education, p. 57, 1903.) Patriarchs and Prophets explains why no soul may be treated lightly in that process, “Christ has paid an infinite price for our salvation, and no one who appreciates the value of this great sacrifice or the worth of the soul will despise God’s offered mercy because others choose to do so.” (Patriarchs and Prophets, p. 162, 1890), and Solomon adds a plain duty: “Withhold not good from them to whom it is due, when it is in the power of thine hand to do it .” (Proverbs 3:27, KJV.) The repentant person longs for cleansing rather than mere relief, as Steps to Christ describes: “He sees the love of God, the beauty of holiness, the joy of purity; he longs to be cleansed and to be restored to communion with Heaven.” (Steps to Christ, p. 24, 1892.)

How Did the Creator Become Our Brother?

Christ’s saving power rests in who He is, while His nearness rests in the humanity He truly assumed, and John opens his Gospel with that double truth: “In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1, KJV.) The One through whom creation came into being entered the life of the people He came to save, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” (John 1:14, KJV), and The Desire of Ages describes the veiling of His glory: “His divinity was veiled with humanity,—the invisible glory in the visible human form.” (The Desire of Ages, p. 23, 1898.) The same book grounds our confidence in the fact that His life was His own and not borrowed: “In Christ is life, original, unborrowed, underived.” (The Desire of Ages, p. 530, 1898.) John adds that all things were made by Him, “All things were made by him; and without him was not any thing made that was made.” (John 1:3, KJV), and the prophetic messenger draws out the comfort of that truth: “The divinity of Christ is the believer’s assurance of eternal life.” (The Desire of Ages, p. 530, 1898.) He did not cease to be divine, and His humanity was not a costume, for Paul writes of the fullness that dwelt in Him bodily: “For in him dwelleth all the fulness of the Godhead bodily.” (Colossians 2:9, KJV.) The Desire of Ages explains how His two natures served the work of rescue, “In taking upon Himself humanity, our Saviour unites His interests with those of the fallen sons and daughters of Adam, while through His divinity He grasps the throne of God.” (The Desire of Ages, p. 143, 1898), and Paul describes His descent: “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:” (Philippians 2:7, KJV.) Hunger, weariness, and grief became part of His earthly experience, yet observers still saw what the inspired pen describes: “Looking upon Christ, they behold divinity flash through the garb of humanity.” (The Desire of Ages, p. 158, 1898.) I can bring Him needs I cannot explain well, because the Creator entered conditions in which speech often fails, as Isaiah foretold, “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” (Isaiah 9:6, KJV), and as Sr. White affirms: “By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God.” (The Desire of Ages, p. 24, 1898.)

How Low Did the Son Choose to Come?

The humility of the incarnation measures the love behind the plan of redemption, for Paul describes a descent that began in glory and ended at a cross: “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” (Philippians 2:8, KJV.) The Desire of Ages explains that the step would have been immense even in Eden, “It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden.” (The Desire of Ages, p. 49, 1898), and it adds a deeper wonder: “But Jesus accepted humanity when the race had been weakened by four thousand years of sin.” (The Desire of Ages, p. 49, 1898.) He did not come into ideal conditions, for Isaiah describes a tender plant growing out of dry ground: “For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.” (Isaiah 53:2, KJV.) The inspired pen explains the purpose of that costly entrance into a weakened race, “He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” (The Desire of Ages, p. 49, 1898), and Paul states the result: “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.” (2 Corinthians 8:9, KJV.) Through inspired counsel we learn that His humanity was not a protected exception from our condition: “But our Saviour took humanity, with all its liabilities.” (The Desire of Ages, p. 117, 1898.) He entered that condition in order to win where the first Adam had failed, as The Desire of Ages explains, “In our humanity, Christ was to redeem Adam’s failure.” (The Desire of Ages, p. 117, 1898), and Paul agrees: “And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.” (1 Corinthians 15:45, KJV.) The Son came under the law in order to redeem those under it, as Paul writes to the Galatians in plain words: “To redeem them that were under the law, that we might receive the adoption of sons.” (Galatians 4:5, KJV.) His victory therefore becomes the pattern and the power for ours, as Hebrews teaches, “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.” (Hebrews 2:10, KJV), and The Desire of Ages affirms: “Jesus revealed no qualities, and exercised no powers, that men may not have through faith in Him.” (The Desire of Ages, p. 664, 1898.)

Can Our High Priest Feel Our Weakness?

The Son’s solidarity with us makes His priestly mercy personal, although His sinlessness keeps that solidarity from becoming shared rebellion, as Hebrews explains: “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 2:17, KJV.) His help reaches us at the very point of trial, “For in that he himself hath suffered being tempted, he is able to succour them that are tempted.” (Hebrews 2:18, KJV), and The Desire of Ages explains the source of His strength in that conflict: “Christ’s humanity was united with divinity; He was fitted for the conflict by the indwelling of the Holy Spirit.” (The Desire of Ages, p. 123, 1898.) Hebrews preserves both sides of the mystery in one verse that every tempted believer should treasure: “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” (Hebrews 4:15, KJV.) The Great Controversy describes the completeness of His resistance, “Not even by a thought could our Saviour be brought to yield to the power of temptation.” (The Great Controversy, p. 623, 1911), and Thoughts From the Mount of Blessing names its root: “He subordinated all things to the will of His Father.” (Thoughts From the Mount of Blessing, p. 14, 1896.) We should not solve the mystery of the incarnation by weakening either side, for Hebrews adds that He learned obedience through what He suffered: “Though he were a Son, yet learned he obedience by the things which he suffered;” (Hebrews 5:8, KJV.) Steps to Christ shows that His sinlessness never made Him distant from our pain, “Our Saviour was indeed a Man of Sorrows, and acquainted with grief, for He opened His heart to all the woes of men.” (Steps to Christ, p. 120, 1892), and Isaiah wrote: “In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.” (Isaiah 63:9, KJV.) The Desire of Ages holds out the same victory to every follower who submits to God as He did, “His perfect humanity is that which all His followers may possess, if they will be in subjection to God as He was.” (The Desire of Ages, p. 664, 1898), and Hebrews urges: “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.” (Hebrews 4:14, KJV.) Such a Priest is the believer’s only real protection against evil, as the inspired pen declares: “The only defense against evil is the indwelling of Christ in the heart through faith in His righteousness.” (The Desire of Ages, p. 324, 1898.)

Is Temptation Already a Sin?

Temptation must be resisted, but its presence is not identical with consent, and James traces the path that turns a temptation into sin: “But every man is tempted, when he is drawn away of his own lust, and enticed.” (James 1:14, KJV.) The next verse shows that sin is conceived when desire is embraced rather than when a thought first knocks at the door: “Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.” (James 1:15, KJV.) The Great Controversy explains how the enemy gains his advantage, “Satan finds in human hearts some point where he can gain a foothold; some sinful desire is cherished, by means of which his temptations assert their power.” (The Great Controversy, p. 623, 1911), and Paul promises a way of escape: “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.” (1 Corinthians 10:13, KJV.) This matters when someone thinks an unwelcome temptation is already proof of final rejection, for even Christ faced the tempter’s doubt: “Christ was tempted to answer the ‘if;’ but He refrained from the slightest acceptance of the doubt.” (The Desire of Ages, p. 124, 1898.) He met each assault with the written word, as Matthew records, “But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” (Matthew 4:4, KJV), and Steps to Christ names the real battlefield: “The warfare against self is the greatest battle that was ever fought.” (Steps to Christ, p. 43, 1892.) The Desire of Ages describes the new power that takes over when the soul is yielded, “When the soul surrenders itself to Christ, a new power takes possession of the new heart.” (The Desire of Ages, p. 324, 1898), and it adds a promise of security: “A soul thus kept in possession by the heavenly agencies is impregnable to the assaults of Satan.” (The Desire of Ages, p. 324, 1898.) A member tempted to falsify a record or a parent close to an angry outburst has reason to turn toward Christ at once, as Jesus counseled: “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.” (Matthew 26:41, KJV.) Prophets and Kings describes heaven’s swift response to such a prayer, “We should see angels flying quickly to the aid of these tempted ones, forcing back the hosts of evil that encompass them, and placing their feet on the sure foundation.” (Prophets and Kings, p. 176, 1917), and Jude gives praise: “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,” (Jude 1:24, KJV.)

Is There Truly Only One Way Home?

Christ is the appointed way to the Father, while the offer made through Him is broad enough to be proclaimed to every person, as He told His disciples: “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (John 14:6, KJV.) Peter declared this truth before the council, though his sharp accusation belonged to those present and must never assign collective guilt to Jewish people: “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” (Acts 4:12, KJV.) The Great Controversy honors those who held this conviction through dark centuries, “In every age there were witnesses for God—men who cherished faith in Christ as the only mediator between God and man, who held the Bible as the only rule of life, and who hallowed the true Sabbath.” (The Great Controversy, p. 61, 1911), and Isaiah calls every nation: “Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.” (Isaiah 45:22, KJV.) The Reformers rediscovered the folly of every substitute mediator, as the inspired pen records: “They saw how vain is the mediation of men or angels in behalf of the sinner.” (The Great Controversy, p. 74, 1911.) Patriarchs and Prophets traces the oldest form of that error to Cain’s refusal of God’s appointed provision, “He felt, as many now feel, that it would be an acknowledgment of weakness to follow the exact plan marked out by God, of trusting his salvation wholly to the atonement of the promised Saviour.” (Patriarchs and Prophets, p. 72, 1890), and Paul states the breadth of the offer: “For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.” (Romans 10:12, KJV.) The narrowness of the saving source and the breadth of the invitation belong together, for Paul continues, “For whosoever shall call upon the name of the Lord shall be saved.” (Romans 10:13, KJV), and Steps to Christ adds: “It was sinners that Christ came to save.” (Steps to Christ, p. 35, 1892.) The Desire of Ages explains that every person serves some master, “Every soul that refuses to give himself to God is under the control of another power.” (The Desire of Ages, p. 466, 1898), and it shows how faith takes hold of the true Master: “It is the hand by which we lay hold upon Christ, and appropriate His merits, the remedy for sin.” (The Desire of Ages, p. 175, 1898.) Our task is to explain this conviction with reasons and patience, for John writes that eternal life is found in the Son: “He that hath the Son hath life; and he that hath not the Son of God hath not life.” (1 John 5:12, KJV.)

What Exchange Happened at Calvary?

The cross reveals an exchange that sinners could never arrange, while it exposes the weight of the evil we are tempted to excuse, as Isaiah foretold: “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.” (Isaiah 53:5, KJV.) The prophet traces the burden to its true cause in our wandering, “All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.” (Isaiah 53:6, KJV), and The Desire of Ages states the exchange in a single balanced sentence: “Christ was treated as we deserve, that we might be treated as He deserves.” (The Desire of Ages, p. 25, 1898.) Paul describes the same transaction in language that guards the innocence of the Substitute while declaring the gift to the guilty: “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.) The inspired pen explains what the law required and why no sinner could supply it, “The law requires righteousness,—a righteous life, a perfect character; and this man has not to give.” (The Desire of Ages, p. 762, 1898), and it names what Christ supplied: “But Christ, coming to the earth as man, lived a holy life, and developed a perfect character.” (The Desire of Ages, p. 762, 1898.) Peter shows that Christ carried our sins in His own body so that we might live unto righteousness: “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.” (1 Peter 2:24, KJV.) The Desire of Ages explains that this righteousness is offered rather than sold, “These He offers as a free gift to all who will receive them.” (The Desire of Ages, p. 762, 1898), and it describes its substitutionary character: “His life stands for the life of men.” (The Desire of Ages, p. 762, 1898.) E. J. Waggoner observed that death had no claim on Christ until our iniquity was laid on Him, “Death could have no power over a sinless man, as Adam was in Eden, and it could not have had any power over Christ, if the Lord had not laid on Him the iniquity of us all.” (E. J. Waggoner, Christ and His Righteousness, CHR 26.2, 1890), and Peter agrees: “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:” (1 Peter 3:18, KJV.) Patriarchs and Prophets shows that the earliest offerings taught this very lesson, “Without the shedding of blood there could be no remission of sin; and they were to show their faith in the blood of Christ as the promised atonement by offering the firstlings of the flock in sacrifice.” (Patriarchs and Prophets, p. 71, 1890), and Paul concludes: “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:” (Galatians 3:13, KJV.)

What Broke the Heart of God’s Son?

The suffering of Christ at Calvary reached far deeper than physical pain, for His cry from the cross reveals the anguish of separation from His Father: “And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?” (Matthew 27:46, KJV.) The Desire of Ages names the cause of that anguish with solemn precision, “It was the sense of sin, bringing the Father’s wrath upon Him as man’s substitute, that made the cup He drank so bitter, and broke the heart of the Son of God.” (The Desire of Ages, p. 753, 1898), and Mark records His sorrow: “And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch.” (Mark 14:34, KJV.) The inspired pen adds that even the hope of resurrection was hidden from His sight in that hour of darkness: “The Saviour could not see through the portals of the tomb.” (The Desire of Ages, p. 753, 1898.) Luke describes the intensity of His struggle in Gethsemane, where the prospect of bearing our sin pressed upon Him: “And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.” (Luke 22:44, KJV.) Yet He finished the work He came to do, as The Desire of Ages records, “Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’” (The Desire of Ages, p. 758, 1898), and Hebrews explains the joy set before Him: “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” (Hebrews 12:2, KJV.) Every sinner who looks honestly at that scene stands judged by it, for the inspired pen writes, “Before the vision of Calvary with its mysterious Victim, sinners will stand condemned.” (The Desire of Ages, p. 58, 1898), and Isaiah adds: “Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.” (Isaiah 53:10, KJV.) Steps to Christ shows that the same sight that condemns also awakens the conscience to a saving sorrow: “And as Christ draws them to look upon His cross, to behold Him whom their sins have pierced, the commandment comes home to the conscience.” (Steps to Christ, p. 27, 1892.) The ancient worshiper felt something of this when he brought his offering, as Patriarchs and Prophets describes, “As he slew the innocent victim, he trembled at the thought that his sin must shed the blood of the spotless Lamb of God.” (Patriarchs and Prophets, p. 68, 1890), and Paul writes: “Who was delivered for our offences, and was raised again for our justification.” (Romans 4:25, KJV.)

Did the Cross Cancel God’s Law?

Christ’s death upholds the claim of God’s law, while His grace delivers us from the condemnation we deserve, as The Desire of Ages states: “God did not change His law, but He sacrificed Himself, in Christ, for man’s redemption.” (The Desire of Ages, p. 762, 1898.) Paul denies that faith makes the law void, “Do we then make void the law through faith? God forbid: yea, we establish the law.” (Romans 3:31, KJV), and Patriarchs and Prophets explains why the law could not simply be set aside: “The law of God is as sacred as God Himself.” (Patriarchs and Prophets, p. 52, 1890.) The Saviour’s whole life demonstrated that the law is not an impossible burden imposed on helpless humanity, as The Desire of Ages explains: “The Saviour’s life of obedience maintained the claims of the law; it proved that the law could be kept in humanity, and showed the excellence of character that obedience would develop.” (The Desire of Ages, p. 308, 1898.) Jesus declared that He came to fulfill rather than to destroy, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.” (Matthew 5:17, KJV), and Paul calls the commandment holy, just, and good: “Wherefore the law is holy, and the commandment holy, and just, and good.” (Romans 7:12, KJV.) The law remains the truthful expression of God’s will, yet it cannot become our rescuer after we have broken it, as Paul shows: “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.” (Galatians 3:24, KJV.) The inspired pen describes what Christ now does in the believer, “He builds up the human character after the similitude of the divine character, a goodly fabric of spiritual strength and beauty.” (The Desire of Ages, p. 762, 1898), and it shows the result: “Thus the very righteousness of the law is fulfilled in the believer in Christ.” (The Desire of Ages, p. 762, 1898.) I need not weaken the command to make room for mercy, nor invent a record good enough to silence its accusation, for David delighted in it: “I delight to do thy will, O my God: yea, thy law is within my heart.” (Psalm 40:8, KJV.) When the forgiven person learns obedience, the law is honored through grace that ends every effort to earn favor, as Paul explains, “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:” (Romans 8:3, KJV), and the prophetic messenger adds: “More than this, Christ imbues men with the attributes of God.” (The Desire of Ages, p. 762, 1898.)

How Far Does Grace Overflow?

Paul’s repeated movement from the offense to the gift keeps us from treating Adam and Christ as equal forces whose effects merely cancel each other: “But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.” (Romans 5:15, KJV.) The judgment came from one offense, yet the free gift answers many offenses, “And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.” (Romans 5:16, KJV), and Patriarchs and Prophets describes the scope of what Christ recovered: “But Christ, by His sacrifice paying the penalty of sin, would not only redeem man, but recover the dominion which he had forfeited.” (Patriarchs and Prophets, p. 67, 1890.) Paul describes those who receive the abundance of grace as reigning in life through Jesus Christ: “For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)” (Romans 5:17, KJV.) We should not turn the universal provision into a claim that final salvation comes without faith, for Steps to Christ states the unchanging standard: “The condition of eternal life is now just what it always has been,— just what it was in Paradise before the fall of our first parents,—perfect obedience to the law of God, perfect righteousness.” (Steps to Christ, p. 62, 1892.) The same book explains that Adam once could meet that standard, “It was possible for Adam, before the fall, to form a righteous character by obedience to God’s law.” (Steps to Christ, p. 62, 1892), and Paul shows where grace now overflows: “Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:” (Romans 5:20, KJV.) Christ’s Object Lessons describes how the believer receives what Adam lost, “When we submit ourselves to Christ, the heart is united with His heart, the will is merged in His will, the mind becomes one with His mind, the thoughts are brought into captivity to Him; we live His life.” (Christ’s Object Lessons, p. 312, 1900), and it names this union: “This is what it means to be clothed with the garment of His righteousness.” (Christ’s Object Lessons, p. 312, 1900.) Paul anticipates the misuse of this truth and answers it with a decisive denial that leaves no room for careless living: “God forbid. How shall we, that are dead to sin, live any longer therein?” (Romans 6:2, KJV.) Grace reigns through righteousness rather than through indifference, as Paul concludes, “That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.” (Romans 5:21, KJV), and as Steps to Christ affirms: “But notice here that obedience is not a mere outward compliance, but the service of love.” (Steps to Christ, p. 60, 1892.)

What Did One Man’s Obedience Achieve?

The obedience of Christ opens the history of a new humanity, while the disobedience of Adam explains the history into which we were born, as Paul declares: “Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.” (Romans 5:18, KJV.) The apostle sets the two heads of the race side by side so that we can see which one now governs our future: “For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.” (Romans 5:19, KJV.) Patriarchs and Prophets shows how a believer stands within that new headship, “Instead of going about to establish our own righteousness we accept the righteousness of Christ.” (Patriarchs and Prophets, p. 372, 1890), and it names the basis of that acceptance: “His blood atones for our sins.” (Patriarchs and Prophets, p. 372, 1890.) His grace is not a small supplement added to an otherwise adequate character, for the inspired pen writes, “We are to accept of Christ as our personal Saviour, and He imputes unto us the righteousness of God in Christ.” (Selected Messages, Book 1, p. 155, 1958), and Paul then adds: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” (Romans 8:1, KJV.) Christ became the author of eternal salvation to all who obey Him, as Hebrews teaches: “And being made perfect, he became the author of eternal salvation unto all them that obey him;” (Hebrews 5:9, KJV.) The Desire of Ages explains the purpose of His life in our nature, “In our humanity, Christ was to redeem Adam’s failure.” (The Desire of Ages, p. 117, 1898), and Christ’s Object Lessons describes the result for every believer: “By His perfect obedience He has made it possible for every human being to obey God’s commandments.” (Christ’s Object Lessons, p. 312, 1900.) The obedient member has no cause to despise the person still struggling, because sin no longer holds dominion over those under grace: “For sin shall not have dominion over you: for ye are not under the law, but under grace.” (Romans 6:14, KJV.) New conduct grows within that received life, as Paul explains, “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.” (Romans 6:22, KJV), and Steps to Christ names its ground: “Our only ground of hope is in the righteousness of Christ imputed to us, and in that wrought by His Spirit working in and through us.” (Steps to Christ, p. 63, 1892.)

How Did the Cross Unmask Satan?

The cross did more than secure pardon for sinners, because it exposed the character of the enemy before the whole universe, as Jesus announced: “Now is the judgment of this world: now shall the prince of this world be cast out.” (John 12:31, KJV.) The Desire of Ages explains that this disclosure was new even to heaven, “Not until the death of Christ was the character of Satan clearly revealed to the angels or to the unfallen worlds.” (The Desire of Ages, p. 758, 1898), and Paul describes the result: “And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.” (Colossians 2:15, KJV.) Patriarchs and Prophets shows why that exposure was necessary before evil could be finally removed: “The whole universe must see the deceiver unmasked.” (Patriarchs and Prophets, p. 42, 1890.) The same writer explains that Christ came to vindicate the character of God before every created mind: “It was not for this alone that Christ came to the earth; it was not merely that the inhabitants of this little world might regard the law of God as it should be regarded; but it was to vindicate the character of God before the universe.” (Patriarchs and Prophets, p. 68, 1890.) Hebrews shows that Christ took part in flesh and blood so that through death He might destroy the one who had the power of death: “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;” (Hebrews 2:14, KJV.) Yet The Desire of Ages adds a sober qualification, “Yet Satan was not then destroyed.” (The Desire of Ages, p. 761, 1898), and John explains Christ’s purpose: “He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.” (1 John 3:8, KJV.) The Great Controversy describes the settled understanding that will finally guard the universe from rebellion, “The whole universe will have become witnesses to the nature and results of sin.” (The Great Controversy, p. 504, 1911), and John records the triumph: “And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.” (Revelation 12:10, KJV.) God’s patience with evil has never been weakness, as the inspired pen declares, “In the judgment of the universe, God will stand clear of blame for the existence or continuance of evil.” (The Desire of Ages, p. 58, 1898), and Jesus promised: “And I, if I be lifted up from the earth, will draw all men unto me.” (John 12:32, KJV.)

What Hope Breaks the Power of Death?

The resurrection makes redemption a promise for the whole person, while death exposes the limits of every hope confined to inward feeling, as Paul declares: “But now is Christ risen from the dead, and become the firstfruits of them that slept.” (1 Corinthians 15:20, KJV.) The apostle traces both death and resurrection through a single human channel, “For since by man came death, by man came also the resurrection of the dead.” (1 Corinthians 15:21, KJV), and The Desire of Ages explains what Christ represents death to be: “Christ represents death as a sleep to His believing children.” (The Desire of Ages, p. 527, 1898.) Paul then sets the two heads of humanity in contrast, though the Bible distinguishes the resurrection of life from the resurrection of judgment: “For as in Adam all die, even so in Christ shall all be made alive.” (1 Corinthians 15:22, KJV.) The inspired pen joins present spiritual life with future bodily resurrection, “He who opens his heart to the Spirit of Christ becomes a partaker of that mighty power which shall bring forth his body from the grave.” (The Desire of Ages, p. 210, 1898), and Jesus promised: “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.) The Desire of Ages shows that the same power that will open graves already gives life to the spiritually dead: “This same resurrection power is that which gives life to the soul ‘dead in trespasses and sins.’” (The Desire of Ages, p. 209, 1898.) Jesus described the hour when every grave will hear His voice, “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,” (John 5:28, KJV), and He explained the two outcomes that await those who come forth: “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 5:29, KJV.) The Great Controversy places the resurrection of the righteous within an ordered judgment, “The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’” (The Great Controversy, p. 482, 1911), and The Desire of Ages names the light that shines into the tomb: “The only light that can lighten the gloom of the grave was shining upon them.” (The Desire of Ages, p. 211, 1898.) Death does not control the future independently of Christ, which is why the inspired pen describes the believer’s death in such gentle terms: “To the Christian, death is but a sleep, a moment of silence and darkness.” (The Desire of Ages, p. 787, 1898.)

Can Hope and Sorrow Share a Grave?

At a graveside the resurrection hope has a weight that ordinary encouragement cannot supply, and Paul writes so that believers will not grieve like those without hope: “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.” (1 Thessalonians 4:13, KJV.) We do not need to call death a friend or treat grief as weak faith, for Jesus Himself wept at the tomb of a friend He was about to raise: “Jesus wept.” (John 11:35, KJV.) The Desire of Ages recalls how the ancient world longed for exactly this certainty, “They were thirsting for a knowledge of the living God, for some assurance of a life beyond the grave.” (The Desire of Ages, p. 32, 1898), and Paul supplies it: “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.) The redemption Christ promises includes a life in which the people we love are present again, whole and alive before God, as Paul describes: “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:” (1 Thessalonians 4:16, KJV.) The Great Controversy anticipates the reunion of the redeemed with a single bright line, “There the redeemed shall know, even as also they are known.” (The Great Controversy, p. 677, 1911), and Paul adds the promise of lasting fellowship: “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 4:17, KJV.) We can support a grieving family by remembering that hope and sorrow may live together for a season, as the inspired pen assures: “Our heavenly Father is never unmindful of those whom sorrow has touched.” (Thoughts From the Mount of Blessing, p. 11, 1896.) Steps to Christ reminds the mourner that the Saviour understands grief from within, “Our Saviour was indeed a Man of Sorrows, and acquainted with grief, for He opened His heart to all the woes of men.” (Steps to Christ, p. 120, 1892), and The Desire of Ages adds: “When your heart shrinks from the trying ordeal, remember that your Redeemer liveth to make intercession for you.” (The Desire of Ages, p. 659, 1898.) A meal, a visit, and an attentive silence can honor the promise more faithfully than hurried explanations, as Paul counsels, “Wherefore comfort one another with these words.” (1 Thessalonians 4:18, KJV), and the inspired pen adds: “The assurance is broad and unlimited, and He is faithful who has promised.” (Steps to Christ, p. 96, 1892.)

Why Does the Victor Still Bear Scars?

The victory over Satan belongs to the God of peace, while believers share that victory through union with their Lord, as Paul promises the church in Rome: “And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.” (Romans 16:20, KJV.) That promise never authorizes the church to treat human opponents as enemies to be crushed, for our conflict is with evil rather than with people: “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places .” (Ephesians 6:12, KJV.) The Great Controversy describes the one reminder of sin that eternity will keep, “One reminder alone remains: Our Redeemer will ever bear the marks of His crucifixion.” (The Great Controversy, p. 674, 1911), and John saw the Lamb as it had been slain: “And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.” (Revelation 5:6, KJV.) The wounds that remain in the risen Saviour prevent us from defining power as the ability to make others suffer, for Thomas was invited to touch them: “Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.” (John 20:27, KJV.) Patriarchs and Prophets explains why the enemy resists every act of surrender, “Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled.” (Patriarchs and Prophets, p. 77, 1890), and John shows how the saints overcome: “And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.” (Revelation 12:11, KJV.) The inspired pen declares that the cross will remain the central study of the redeemed, “The cross of Christ will be the science and the song of the redeemed through all eternity.” (The Great Controversy, p. 651, 1911), and the same page adds: “In Christ glorified they will behold Christ crucified.” (The Great Controversy, p. 651, 1911.) When I seek victory over a bitter habit, I must ask what kind of person the victory is making me, for Christ’s Object Lessons warns: “By no selfish practices can the cause of Christ be served.” (Christ’s Object Lessons, p. 383, 1900.) We share Christ’s triumph when His grace breaks our loyalty to evil, as Isaiah foretold, “Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.” (Isaiah 53:12, KJV), and as The Great Controversy affirms: “The mystery of the cross explains all other mysteries.” (The Great Controversy, p. 652, 1911.)

Will the Earth Itself Be Healed?

Redemption reaches the earth itself, while the present world still bears the marks of misuse, grief, and decay, as Paul promises the waiting creation: “Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.” (Romans 8:21, KJV.) Paul hears the whole creation groaning in pain until that day, “For we know that the whole creation groaneth and travaileth in pain together until now.” (Romans 8:22, KJV), and Patriarchs and Prophets shows that the earth was included from the beginning: “Not only man but the earth had by sin come under the power of the wicked one, and was to be restored by the plan of redemption.” (Patriarchs and Prophets, p. 67, 1890.) Isaiah foresaw new heavens and a new earth in which the former sorrows would not be remembered: “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.” (Isaiah 65:17, KJV.) The Great Controversy warns against reducing this hope to vague symbolism, “A fear of making the future inheritance seem too material has led many to spiritualize away the very truths which lead us to look upon it as our home.” (The Great Controversy, p. 674, 1911), and John saw it plainly: “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.” (Revelation 21:1, KJV.) Patriarchs and Prophets records that Abraham himself looked beyond his tents to this restored inheritance: “Abraham saw also the earth restored to its Eden beauty, to be given him for an everlasting possession, as the final and complete fulfillment of the promise.” (Patriarchs and Prophets, p. 137, 1890.) The new earth is not a minor addition to a plan concerned only with invisible souls, for Peter writes, “Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” (2 Peter 3:13, KJV), and The Great Controversy describes its capital: “There is the New Jerusalem, the metropolis of the glorified new earth, ‘a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God.’” (The Great Controversy, p. 676, 1911.) The inspired pen describes the endless study that will fill that restored world, “There, immortal minds will contemplate with never-failing delight the wonders of creative power, the mysteries of redeeming love.” (The Great Controversy, p. 677, 1911), and John records its comfort: “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” (Revelation 21:4, KJV.) The future fulfills God’s purpose for a restored human life within a restored creation, as the prophetic messenger declares: “From Him who created all, flow life and light and gladness, throughout the realms of illimitable space.” (The Great Controversy, p. 678, 1911.)

How Should That Hope Shape Our Care?

The promise of a renewed earth should shape our present care for the world entrusted to us, for God placed the first human pair in the garden as keepers: “And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.” (Genesis 2:15, KJV.) We cannot create the promised world through policy or effort, yet we can refuse waste and cruelty, because the psalmist reminds us whose world it is: “The earth is the LORD’s , and the fulness thereof; the world, and they that dwell therein.” (Psalm 24:1, KJV.) Christ’s Object Lessons defines holiness in terms of ordinary faithfulness, “This is true sanctification; for sanctification consists in the cheerful performance of daily duties in perfect obedience to the will of God.” (Christ’s Object Lessons, p. 360, 1900), and Jesus taught the same principle: “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.” (Luke 16:10, KJV.) Education shows that love for God expresses itself in service to everything He has made: “The law of love calls for the devotion of body, mind, and soul to the service of God and our fellow men.” (Education, p. 16, 1903.) Solomon even connects righteousness with kindness to animals, “A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel.” (Proverbs 12:10, KJV), and The Desire of Ages describes heaven’s readiness to help those who relieve suffering: “The angels of heaven look upon the distress of God’s family upon the earth, and they are prepared to co-operate with men in relieving oppression and suffering.” (The Desire of Ages, p. 500, 1898.) A church can protect water, keep its grounds safe, care for the elderly, and use resources honestly, for Christ’s Object Lessons writes, “And those who would be workers together with God must strive for perfection of every organ of the body and quality of the mind.” (Christ’s Object Lessons, p. 330, 1900), and Paul agrees: “Moreover it is required in stewards, that a man be found faithful.” (1 Corinthians 4:2, KJV.) Patriarchs and Prophets explains that loyalty to God’s law once enlarged every human capacity for joy: “So long as they remained loyal to the divine law, their capacity to know, to enjoy, and to love would continually increase.” (Patriarchs and Prophets, p. 51, 1890.) We serve the coming kingdom when our present conduct reflects the care of its King, for the inspired pen writes, “Love to man is the earthward manifestation of the love of God.” (The Desire of Ages, p. 641, 1898), and John warns: “And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.” (Revelation 11:18, KJV.)

How Does Grace Reach the Heart?

The Holy Spirit makes Christ’s saving work personal within us, and distance from the gospel story is no barrier to Him, as Jesus taught Nicodemus: “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” (John 3:8, KJV.) The Desire of Ages draws out the meaning of that comparison, “While the wind is itself invisible, it produces effects that are seen and felt.” (The Desire of Ages, p. 173, 1898), and Jesus named the necessary birth: “Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” (John 3:5, KJV.) The inspired pen explains why the cross alone, without the Spirit’s application, would leave sinners unchanged: “The Spirit was to be given as a regenerating agent, and without this the sacrifice of Christ would have been of no avail.” (The Desire of Ages, p. 671, 1898.) Jesus promised another Comforter who would abide with His people forever, “And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;” (John 14:16, KJV), and The Desire of Ages names His work: “It is the Spirit that makes effectual what has been wrought out by the world’s Redeemer.” (The Desire of Ages, p. 671, 1898.) The same book describes how the Spirit first approaches a burdened soul, “The Holy Spirit comes to the soul as a Comforter.” (The Desire of Ages, p. 391, 1898), and Jesus explained why the world cannot receive Him: “Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.” (John 14:17, KJV.) Peter declared that the promise reaches beyond his own generation to all whom the Lord calls, “For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.” (Acts 2:39, KJV), and The Acts of the Apostles confirms: “The promise of the Holy Spirit is not limited to any age or to any race.” (The Acts of the Apostles, p. 49, 1911.) Steps to Christ shows how simply this new life begins in the one who trusts God’s word, “Through this simple act of believing God, the Holy Spirit has begotten a new life in your heart.” (Steps to Christ, p. 52, 1892), and Paul adds a searching test: “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.” (Romans 8:9, KJV.)

Must Every Conversion Look the Same?

Ezekiel’s promise joins a new heart with a new course of life, for the Spirit works within the person who needs both new desire and new power: “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.” (Ezekiel 36:26, KJV.) The Lord repeated the same promise through the prophet in another setting, “And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh:” (Ezekiel 11:19, KJV), and Steps to Christ gives an example of that renewal: “The regenerating influence of the Holy Spirit renewed his heart.” (Steps to Christ, p. 73, 1892.) We should avoid demanding a single pattern of emotion as proof of conversion, because Christ’s Object Lessons compares the new life to a growing plant: “The germination of the seed represents the beginning of spiritual life, and the development of the plant is a beautiful figure of Christian growth.” (Christ’s Object Lessons, p. 65, 1900.) Some people remember a sharp turning point, while others recognize a steady drawing toward truth, as Jesus described: “For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.” (Mark 4:28, KJV.) Christ’s Object Lessons explains how that growth is sustained, “The plant grows by receiving that which God has provided to sustain its life.” (Christ’s Object Lessons, p. 66, 1900), and Paul describes the gradual change: “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” (2 Corinthians 3:18, KJV.) In either case the question is whether the life is answering God’s word, for Paul names the fruit that grows where the Spirit dwells: “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,” (Galatians 5:22, KJV.) The Desire of Ages explains that the Spirit’s arrival also begins an inward conflict, “While those who yield to the influence of the Holy Spirit begin war with themselves, those who cling to sin war against the truth and its representatives.” (The Desire of Ages, p. 306, 1898), and Paul continues: “Meekness, temperance: against such there is no law.” (Galatians 5:23, KJV.) The Acts of the Apostles shows that true conversion soon becomes visible witness, “The Spirit of the Almighty is moving upon men’s hearts, and those who respond to its influence become witnesses for God and His truth.” (The Acts of the Apostles, p. 54, 1911), and Christ’s Object Lessons adds: “At every stage of development our life may be perfect; yet if God’s purpose for us is fulfilled, there will be continual advancement.” (Christ’s Object Lessons, p. 65, 1900.)

How Do We Test a Strong Impression?

The Spirit guides people into truth, while conviction can be resisted even by those who have heard the message for years, as Jesus promised His disciples: “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.” (John 16:13, KJV.) The Desire of Ages defines the Spirit’s central work in a short sentence, “His work is to define and maintain the truth.” (The Desire of Ages, p. 671, 1898), and it explains His title: “The Comforter is called ‘the Spirit of truth.’” (The Desire of Ages, p. 671, 1898.) Nehemiah’s prayer remembers God’s patient witness through the prophets and the people’s refusal to listen, which shows that conviction can be resisted: “Yet many years didst thou forbear them, and testifiedst against them by thy spirit in thy prophets: yet would they not give ear: therefore gavest thou them into the hand of the people of the lands.” (Nehemiah 9:30, KJV.) The same book shows that comfort comes through truth rather than around it, “He first dwells in the heart as the Spirit of truth, and thus He becomes the Comforter.” (The Desire of Ages, p. 671, 1898), and John counsels: “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” (1 John 4:1, KJV.) A strong inner feeling does not establish that every impression comes from God, for the inspired pen describes His normal channel: “Through the Scriptures the Holy Spirit speaks to the mind, and impresses truth upon the heart.” (The Desire of Ages, p. 671, 1898.) The Great Controversy explains that the written word does not make the Spirit unnecessary, “Yet the fact that God has revealed His will to men through His word, has not rendered needless the continued presence and guiding of the Holy Spirit.” (The Great Controversy, p. 17, 1911), and Paul warns: “Quench not the Spirit.” (1 Thessalonians 5:19, KJV.) A member who feels urged to spread an unverified accusation should not call the impulse spiritual merely because it seems urgent, as Christ’s Object Lessons warns: “It is one thing to assent in a general way to the agency of the Holy Spirit, and another thing to accept His work as a reprover calling to repentance.” (Christ’s Object Lessons, p. 48, 1900.) The Spirit convicts of sin and righteousness rather than flattering our impulses, “And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:” (John 16:8, KJV), and His guidance always agrees with the lamp of Scripture: “Thy word is a lamp unto my feet, and a light unto my path.” (Psalm 119:105, KJV.)

Is the Spirit a Person or a Power?

The Holy Spirit is a personal divine agent in redemption, while His mission directs us toward Christ and the work Christ appoints, as Acts records at Antioch: “As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.” (Acts 13:2, KJV.) The same chapter shows the Spirit sending workers into service, “So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.” (Acts 13:4, KJV), and The Desire of Ages explains how the Spirit relates to the ascended Christ: “The Holy Spirit is Christ’s representative, but divested of the personality of humanity, and independent thereof.” (The Desire of Ages, p. 669, 1898.) Paul warns that the Spirit can be grieved, which is language that belongs to a person rather than to an impersonal force: “And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.” (Ephesians 4:30, KJV.) The inspired pen describes the fullness of power that only a divine Person could supply in the conflict with sin, “Sin could be resisted and overcome only through the mighty agency of the Third Person of the Godhead, who would come with no modified energy, but in the fullness of divine power.” (The Desire of Ages, p. 671, 1898), and Jesus named Him in the baptismal formula: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:” (Matthew 28:19, KJV.) Paul shows that the Spirit distributes gifts according to His own will, which again reveals personal agency within the work of salvation: “But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.” (1 Corinthians 12:11, KJV.) The Desire of Ages describes the purpose of that gift, “Christ has given His Spirit as a divine power to overcome all hereditary and cultivated tendencies to evil, and to impress His own character upon His church.” (The Desire of Ages, p. 671, 1898), and The Acts of the Apostles applies it: “The Holy Spirit was to be given them in its fullness, sealing them for their work.” (The Acts of the Apostles, p. 30, 1911.) Paul himself drew his strength from that presence, as the inspired pen observes, “Paul realized that his sufficiency was not in himself, but in the presence of the Holy Spirit, whose gracious influence filled his heart, bringing every thought into subjection to Christ.” (The Acts of the Apostles, p. 251, 1911), and Peter warned Ananias: “Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.” (Acts 5:4, KJV.) The same Spirit still works in the modern church, as The Acts of the Apostles affirms, and we can grieve Him through conduct that contradicts our profession: “The acts of the Holy Spirit through Peter and Paul, John and James, and others, can be repeated in the modern disciple.” (The Acts of the Apostles, p. 9, 1911.)

Who Prays for Us When Words Fail?

Christ’s intercession and the Spirit’s help belong to one saving purpose, although Scripture describes their work in distinct terms, as Paul shows: “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.” (Romans 8:34, KJV.) The apostle also names the Spirit’s help in the place where we cannot frame our need, “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.” (Romans 8:26, KJV), and Steps to Christ describes the spirit of such prayer: “Prayer is the opening of the heart to God as to a friend.” (Steps to Christ, p. 93, 1892.) Christ represents us before God on the ground of His saving work, as Hebrews declares, and that ministry never pauses: “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.” (Hebrews 7:25, KJV.) The Desire of Ages applies this truth to the darkest hour of a believer’s life, “When your heart shrinks from the trying ordeal, remember that your Redeemer liveth to make intercession for you.” (The Desire of Ages, p. 659, 1898), and Paul then adds: “And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.” (Romans 8:27, KJV.) Prayer does not require a special sound or visible experience before it is heard, as The Desire of Ages shows in the case of a tormented man: “The demoniac, in place of prayer, could utter only the words of Satan; yet the heart’s unspoken appeal was heard.” (The Desire of Ages, p. 258, 1898.) A grieving person may have only a few broken words, yet the inspired pen assures us, “In the secret place of prayer, where no eye but God’s can see, no ear but His can hear, we may pour out our most hidden desires and longings to the Father of infinite pity, and in the hush and silence of the soul that voice which never fails to answer the cry of human need will speak to our hearts.” (Thoughts From the Mount of Blessing, p. 84, 1896), and David prayed: “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD , my strength, and my redeemer.” (Psalm 19:14, KJV.) The Desire of Ages explains how such communion strengthens the whole person, “Communion with God through prayer develops the mental and moral faculties, and the spiritual powers strengthen as we cultivate thoughts upon spiritual things.” (The Desire of Ages, p. 70, 1898), and Paul urges: “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.” (Philippians 4:6, KJV.) I can pray honestly because the value of prayer rests in the God who receives it rather than in a polished appeal, as Steps to Christ affirms: “Prayer does not bring God down to us, but brings us up to Him.” (Steps to Christ, p. 93, 1892.)

Must Prayer Overcome God’s Reluctance?

Persistence in prayer grows from trust in God’s goodness, while fear turns it into an effort to overcome divine reluctance, as one parable shows: “I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.” (Luke 11:8, KJV.) Christ’s Object Lessons describes the neighbor’s persistence vividly, “Though his neighbor is unwilling to be troubled, he will not desist his pleading; his friend must be relieved; and at last his importunity is rewarded, his wants are supplied.” (Christ’s Object Lessons, p. 140, 1900), and it corrects our reading: “But the selfish neighbor in the parable does not represent the character of God.” (Christ’s Object Lessons, p. 141, 1900.) The force of the story becomes clear when Jesus moves from flawed human parents to the Father’s willingness to give the Holy Spirit: “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?” (Luke 11:13, KJV.) Christ’s Object Lessons summarizes what the Saviour intended to teach through that contrast, “He shows what is the true spirit of prayer, He teaches the necessity of perseverance in presenting our requests to God, and assures us of His willingness to hear and answer prayer.” (Christ’s Object Lessons, p. 142, 1900), and Jesus urged: “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:” (Matthew 7:7, KJV.) The same book explains why delay is not refusal, “So our prayers do not always seem to receive an immediate answer; but Christ teaches that we should not cease to pray.” (Christ’s Object Lessons, p. 143, 1900), and Jesus told another parable to the same end: “And he spake a parable unto them to this end , that men ought always to pray, and not to faint;” (Luke 18:1, KJV.) Steps to Christ adds the condition that keeps persistence humble, “There is a condition to this promise—that we pray according to the will of God.” (Steps to Christ, p. 51, 1892), and John confirms it: “And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:” (1 John 5:14, KJV.) Persistent prayer trains us to remain open and dependent when an answer is delayed or arrives in an unexpected form, as Paul writes: “Continue in prayer, and watch in the same with thanksgiving;” (Colossians 4:2, KJV.) We ask again because His care remains trustworthy, and Steps to Christ calls such prayer the key to heaven’s storehouse: “Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence?” (Steps to Christ, p. 94, 1892.)

Does God Always Speak in Thunder?

God’s guidance may come with quiet clarity, while our desire for drama can make ordinary faithfulness seem too small, as Elijah learned at Horeb: “And he said, Go forth, and stand upon the mount before the LORD . And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD ; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake:” (1 Kings 19:11, KJV.) The wind, the earthquake, and the fire passed by, yet the Lord was not in them, and then came something the prophet did not expect: “And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice.” (1 Kings 19:12, KJV.) Prophets and Kings explains the lesson of that moment at the mouth of the cave, “Not in mighty manifestations of divine power, but by ‘a still small voice,’ did God choose to reveal Himself to His servant.” (Prophets and Kings, p. 168, 1917), and it then adds a broader principle for every worker: “He desired to teach Elijah that it is not always the work that makes the greatest demonstration that is most successful in accomplishing His purpose.” (Prophets and Kings, p. 168, 1917.) Elijah’s encounter must be read in its own setting rather than turned into a rule that God never works through powerful events: “And it was so , when Elijah heard it , that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah?” (1 Kings 19:13, KJV.) The same book shows what the prophet gained from the experience, “He now knew that a quiet trust, a firm reliance on God, would ever find for him a present help in time of need.” (Prophets and Kings, p. 169, 1917), and Isaiah describes a similar guidance: “And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” (Isaiah 30:21, KJV.) The passage challenges the assumption that force and noise prove divine presence, for the inspired pen observes: “Not by eloquence or logic are men’s hearts reached, but by the sweet influences of the Holy Spirit, which operate quietly yet surely in transforming and developing character.” (Prophets and Kings, p. 169, 1917.) Prophets and Kings states the principle in one memorable line, “It is the still, small voice of the Spirit of God that has power to change the heart.” (Prophets and Kings, p. 169, 1917), and Zechariah agrees: “Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.” (Zechariah 4:6, KJV.) Isaiah’s word of direction belongs to a restored people, and the psalmist describes the stillness where God is known, “Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.” (Psalm 46:10, KJV), while Prophets and Kings adds: “But He who reads the hearts of all revealed to the prophet that there were many others who, through the long years of apostasy, had remained true to Him.” (Prophets and Kings, p. 170, 1917.)

Where Is Guidance Usually Found?

In practice the next step of obedience is often plain, for the word God has already given lights the path immediately before us, as the psalmist writes: “Thy word is a lamp unto my feet, and a light unto my path.” (Psalm 119:105, KJV.) Steps to Christ counsels a daily consecration that makes room for such guidance, “Consecrate yourself to God in the morning; make this your very first work.” (Steps to Christ, p. 70, 1892), and Solomon promises direction to those who trust: “In all thy ways acknowledge him, and he shall direct thy paths.” (Proverbs 3:6, KJV.) The next faithful step may be to correct a report, return a call, speak gently, or keep a promise already made, as Steps to Christ advises: “Surrender all your plans to Him, to be carried out or given up as His providence shall indicate.” (Steps to Christ, p. 70, 1892.) Christ’s Object Lessons describes how prayer becomes natural in such a life, “Our prayers will take the form of a conversation with God as we would talk with a friend.” (Christ’s Object Lessons, p. 129, 1900), and James promises wisdom to those who ask: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” (James 1:5, KJV.) Quiet obedience becomes a place where guidance is received and tested, for the inspired pen writes of the quiet trust that steadies the soul: “And Isaiah gives the assurance, ‘In quietness and in confidence shall be your strength.’” (Steps to Christ, p. 71, 1892.) Prophets and Kings shows that difficulty itself can become an invitation rather than an obstacle, “But they are to see in every difficulty a call to prayer.” (Prophets and Kings, p. 31, 1917), and Isaiah writes: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee.” (Isaiah 26:3, KJV.) We should test every impression by Scripture and seek wise counsel when a decision affects others, as Solomon advises: “Where no counsel is , the people fall: but in the multitude of counsellors there is safety.” (Proverbs 11:14, KJV.) The Desire of Ages shows that the Spirit uses the word to make guidance personal, “Through the Scriptures the Holy Spirit speaks to the mind, and impresses truth upon the heart.” (The Desire of Ages, p. 671, 1898), and the psalmist prays: “Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day.” (Psalm 25:5, KJV.)

What Part Do the Angels Play?

Angels serve the plan of redemption, while the power to redeem belongs only to the divine Saviour, as Hebrews describes their ministry: “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” (Hebrews 1:14, KJV.) Patriarchs and Prophets confirms their role in the unfolding plan, “Yet the angels were to have a part to act in the plan of redemption.” (Patriarchs and Prophets, p. 65, 1890), and it describes their nature: “Angels are God’s ministers, radiant with the light ever flowing from His presence and speeding on rapid wing to execute His will.” (Patriarchs and Prophets, p. 34, 1890.) Luke identifies Gabriel as a messenger sent from God to Nazareth, showing that heaven took personal interest in the coming of the Redeemer: “And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,” (Luke 1:26, KJV.) The Great Controversy records an early ministry of angels immediately after the Fall, “After the fall of man, angels were sent to guard the tree of life, and this before a human being had died.” (The Great Controversy, p. 511, 1911), and Moses records it: “So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.” (Genesis 3:24, KJV.) The Desire of Ages describes the unbroken traffic between heaven and earth that Jacob once saw in vision: “The angels of God are ever passing from earth to heaven, and from heaven to earth.” (The Desire of Ages, p. 143, 1898.) The same book explains the spirit in which they serve, “The angels of heaven do not come to the earth to rule, and to exact homage, but as messengers of mercy, to co-operate with men in uplifting humanity.” (The Desire of Ages, p. 550, 1898), and Jacob’s vision pictured it: “And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.” (Genesis 28:12, KJV.) The psalmist describes the protective side of their ministry around those who fear the Lord, and the promise remains a comfort today: “The angel of the LORD encampeth round about them that fear him, and delivereth them.” (Psalm 34:7, KJV.) The Great Controversy calls this ministry a precious truth for every believer, “The ministration of holy angels, as presented in the Scriptures, is a truth most comforting and precious to every follower of Christ.” (The Great Controversy, p. 551, 1911), and Jesus spoke of their joy: “Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.” (Luke 15:10, KJV.)

Could an Angel Have Saved Us?

Sr. White records a moving scene that shows the limits of the highest created beings, though it comes from her account rather than from Genesis: “The angels prostrated themselves at the feet of their Commander and offered to become a sacrifice for man.” (Patriarchs and Prophets, p. 64, 1890.) Their offer revealed loyal love, yet no created life could pay the price of redemption, for the psalmist declares that none can ransom a brother: “None of them can by any means redeem his brother, nor give to God a ransom for him:” (Psalm 49:7, KJV.) Hebrews shows that the Son is exalted far above the angels, “Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.” (Hebrews 1:4, KJV), and Patriarchs and Prophets describes the joy with which they first honored Him: “The angels joyfully acknowledged the supremacy of Christ, and prostrating themselves before Him, poured out their love and adoration.” (Patriarchs and Prophets, p. 36, 1890.) The prophetic messenger explains why only One could build the bridge that sin had broken between heaven and the fallen race: “With His own merits, Christ has bridged the gulf which sin had made, so that the ministering angels can hold communion with man.” (Steps to Christ, p. 20, 1892.) Ability, knowledge, and zeal never make any servant a second source of salvation, for John fell at an angel’s feet and was corrected: “Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.” (Revelation 22:9, KJV.) The Great Controversy records how the Reformers grasped this truth, “They saw how vain is the mediation of men or angels in behalf of the sinner.” (The Great Controversy, p. 74, 1911), and Paul warns against every form of misplaced worship: “Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,” (Colossians 2:18, KJV.) Our gifts become useful when placed at the disposal of the One who saves, as Peter notes, “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.” (1 Peter 1:12, KJV), and the angels model that humble service: “It was in harmony with the work of God’s angels, who are ever descending and ascending between heaven and earth to minister to suffering humanity.” (The Desire of Ages, p. 206, 1898.) Paul says the church displays God’s wisdom even to heavenly powers, “To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,” (Ephesians 3:10, KJV), and the inspired pen shows how far the Son alone would go: “Christ would reach to the depths of misery to rescue the ruined race.” (Patriarchs and Prophets, p. 63, 1890.)

What Happens When We See God’s Holiness?

The holiness of heaven produces reverence and readiness, while pride makes even religious service turn inward, as Isaiah’s vision in the temple shows: “In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.” (Isaiah 6:1, KJV.) Prophets and Kings describes the setting of that vision, “There rose up before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple.” (Prophets and Kings, p. 307, 1917), and Isaiah records the seraphim’s cry: “And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.” (Isaiah 6:3, KJV.) The prophet’s response was not self-praise but confession, and Prophets and Kings explains why: “As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God.” (Prophets and Kings, p. 307, 1917.) Isaiah confessed his unclean lips and the uncleanness of his people, “Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.” (Isaiah 6:5, KJV), and Prophets and Kings shows God’s response to that confession: “But a seraph was sent to relieve him of his distress and to fit him for his great mission.” (Prophets and Kings, p. 308, 1917.) The seraph’s live coal belongs to the same movement toward restored service, as Isaiah records: “And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” (Isaiah 6:7, KJV.) The person who has seen God’s holiness cannot make personal greatness the center of worship, for Prophets and Kings records his reply, “Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’” (Prophets and Kings, p. 308, 1917), and Isaiah’s words follow: “Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.” (Isaiah 6:8, KJV.) This challenges a church culture that rewards prominence more than faithfulness, as Christ’s Object Lessons warns: “By no selfish practices can the cause of Christ be served.” (Christ’s Object Lessons, p. 383, 1900.) Worship prepares us for service when it makes us truthful about ourselves, for Peter echoed the same cry, “When Simon Peter saw it , he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.” (Luke 5:8, KJV), and Steps to Christ explains it: “The closer you come to Jesus, the more faulty you will appear in your own eyes; for your vision will be clearer, and your imperfections will be seen in broad and distinct contrast to His perfect nature.” (Steps to Christ, p. 64, 1892.)

Does Heaven Hear Before We Finish?

Heaven responds to human prayer with purposeful ministry, while the person praying may remain unaware of the help already on its way, as Daniel discovered: “Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.” (Daniel 9:21, KJV.) Gabriel told the prophet that a command went forth at the beginning of his supplications, “At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.” (Daniel 9:23, KJV), and The Great Controversy assures us that sincere prayer is never lost: “Angels record every prayer that is earnest and sincere.” (The Great Controversy, p. 622, 1911.) John also received a revelation through an angel, “The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:” (Revelation 1:1, KJV), yet such passages point us to God’s message rather than to private contact with heavenly beings. Prophets and Kings describes heaven’s constant response to those who pray in discouraging places: “Constantly He is sending His angels to those who, while surrounded by circumstances the most discouraging, pray in faith for some power higher than themselves to take possession of them and bring deliverance and peace.” (Prophets and Kings, p. 378, 1917.) We should not promise that every danger will be prevented or every prayer answered by a visible visit, for The Great Controversy describes a quieter guardianship: “Thus God’s people, exposed to the deceptive power and unsleeping malice of the prince of darkness, and in conflict with all the forces of evil, are assured of the unceasing guardianship of heavenly angels.” (The Great Controversy, p. 513, 1911.) The psalmist promises that the Lord gives His angels charge over His people, “For he shall give his angels charge over thee, to keep thee in all thy ways.” (Psalm 91:11, KJV), and The Great Controversy adds a tender detail: “With sympathizing tenderness, angels have witnessed their distress and have heard their prayers.” (The Great Controversy, p. 630, 1911.) In a hard Bible study I can prepare, pray, and trust that the work exceeds what I see, as Prophets and Kings affirms, “As those who have an understanding of Bible truth try to seek out the men and women who are longing for light, angels of God will attend them.” (Prophets and Kings, p. 171, 1917), and it adds a word of courage: “And where angels go, none need fear to move forward.” (Prophets and Kings, p. 171, 1917.) Elisha’s servant learned that the unseen host is greater than every visible threat, “And he answered, Fear not: for they that be with us are more than they that be with them.” (2 Kings 6:16, KJV), and Isaiah adds a promise for every worker: “And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.” (Isaiah 65:24, KJV.)

What Was the First Gospel Promise?

The first promise of redemption appears within God’s sentence against the serpent, while its words give hope to the very people whose disobedience brought judgment: “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” (Genesis 3:15, KJV.) Patriarchs and Prophets identifies that sentence as the opening of the covenant of grace, “The covenant of grace was first made with man in Eden, when after the Fall there was given a divine promise that the seed of the woman should bruise the serpent’s head.” (Patriarchs and Prophets, p. 370, 1890), and Paul names the Seed: “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.” (Galatians 3:16, KJV.) Education describes the same moment as the first light breaking into a darkened world: “In the sentence pronounced upon Satan was given an intimation of redemption.” (Education, p. 27, 1903.) The Desire of Ages shows that the enemy understood the threat contained in those words from the very beginning: “Since the announcement to the serpent in Eden, ‘I will put enmity between thee and the woman, and between thy seed and her seed’ (Genesis 3:15), Satan had known that he did not hold absolute sway over the world.” (The Desire of Ages, p. 115, 1898.) In the Christian reading the conflict reaches its center in Christ, who defeats the enemy through a victory that includes His own suffering, as Paul writes: “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,” (Galatians 4:4, KJV.) John declares the purpose of that coming plainly, “He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.” (1 John 3:8, KJV), and Patriarchs and Prophets explains what the promise meant for the guilty pair: “A period of probation would be granted them, and through repentance and faith in Christ they might again become the children of God.” (Patriarchs and Prophets, p. 66, 1890.) Paul assures the church that the God of peace will complete what the promise began, “And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.” (Romans 16:20, KJV), and The Desire of Ages shows why the victory is sure: “It was Satan’s purpose to bring about an eternal separation between God and man; but in Christ we become more closely united to God than if we had never fallen.” (The Desire of Ages, p. 25, 1898.) The great assurance of the verse is that the enemy will not hold an uncontested dominion forever, as John saw, “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are , and shall be tormented day and night for ever and ever.” (Revelation 20:10, KJV), and as the inspired pen concludes: “The great controversy is ended.” (The Great Controversy, p. 678, 1911.)

Who Placed Enmity Against Evil in Us?

God Himself establishes the enmity that interrupts our willing union with evil, and that is why Genesis records the promise in the first person: “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” (Genesis 3:15, KJV.) The serpent’s seed must never be turned into a racial category, for the moral conflict concerns allegiance to evil or to God, as Jesus taught: “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.” (John 8:44, KJV.) Education describes the natural condition that grace must overcome, “Sin not only shuts us away from God, but destroys in the human soul both the desire and the capacity for knowing Him.” (Education, p. 28, 1903), and Paul states it: “Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.” (Romans 8:7, KJV.) The enmity God places in the heart reverses that condition, as Steps to Christ explains when it describes the true source of every good desire: “Christ is the source of every right impulse.” (Steps to Christ, p. 26, 1892.) I do not have to accept my worst habit as the final definition of my life, for Paul writes of a new creation, “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” (2 Corinthians 5:17, KJV), and Steps to Christ adds: “Through the right exercise of the will, an entire change may be made in your life.” (Steps to Christ, p. 48, 1892.) The same book shows that this enmity is God’s gift rather than our achievement, “But whenever they make an effort to reform, from a sincere desire to do right, it is the power of Christ that is drawing them.” (Steps to Christ, p. 27, 1892), and James counsels resistance: “Submit yourselves therefore to God. Resist the devil, and he will flee from you.” (James 4:7, KJV.) Patriarchs and Prophets warns that this new loyalty will provoke opposition, “Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled.” (Patriarchs and Prophets, p. 77, 1890), and Peter urges watchfulness: “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:” (1 Peter 5:8, KJV.) We can call the sinner to hope because the promise begins with God’s action against the power that has enslaved humanity, as the prophetic messenger affirms: “Christ is ready to set us free from sin, but He does not force the will; and if by persistent transgression the will itself is wholly bent on evil, and we do not desire to be set free, if we will not accept His grace, what more can He do?” (Steps to Christ, p. 34, 1892.)

What Did the Ancient Altars Teach?

The offerings taught dependence on the coming Redeemer, while ritual without faith could become a way of defending the self, as Hebrews explains: “And almost all things are by the law purged with blood; and without shedding of blood is no remission.” (Hebrews 9:22, KJV.) Patriarchs and Prophets states the purpose of the sacrificial system in a single comprehensive sentence: “The sacrificial offerings were ordained by God to be to man a perpetual reminder and a penitential acknowledgment of his sin and a confession of his faith in the promised Redeemer.” (Patriarchs and Prophets, p. 68, 1890.) The same book explains the lesson those offerings pressed upon the worshiper, “They were intended to impress upon the fallen race the solemn truth that it was sin that caused death.” (Patriarchs and Prophets, p. 68, 1890), and Leviticus agrees: “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.” (Leviticus 17:11, KJV.) Every lamb pointed beyond itself to the true Sacrifice, as John the Baptist announced when he saw Jesus approaching the Jordan: “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.” (John 1:29, KJV.) Patriarchs and Prophets describes what the first offerings required of faith, “Without the shedding of blood there could be no remission of sin; and they were to show their faith in the blood of Christ as the promised atonement by offering the firstlings of the flock in sacrifice.” (Patriarchs and Prophets, p. 71, 1890), and Hebrews adds: “For it is not possible that the blood of bulls and of goats should take away sins.” (Hebrews 10:4, KJV.) The prophetic messenger shows how deeply the first sacrifice affected Adam himself as he took the life of an innocent creature: “As he slew the innocent victim, he trembled at the thought that his sin must shed the blood of the spotless Lamb of God.” (Patriarchs and Prophets, p. 68, 1890.) The altar called the worshipper to acknowledge the need for grace, and Peter shows where that need was finally met, “But with the precious blood of Christ, as of a lamb without blemish and without spot:” (1 Peter 1:19, KJV), while the inspired pen describes the Lamb’s value: “Christ has paid an infinite price for our salvation, and no one who appreciates the value of this great sacrifice or the worth of the soul will despise God’s offered mercy because others choose to do so.” (Patriarchs and Prophets, p. 162, 1890.) True worship receives God’s appointed provision and yields the will that ritual alone cannot change, as David prayed, “For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.” (Psalm 51:16, KJV), and as Steps to Christ explains: “Then we shall know that our own righteousness is indeed as filthy rags, and that the blood of Christ alone can cleanse us from the defilement of sin, and renew our hearts in His own likeness.” (Steps to Christ, p. 28, 1892.)

Why Was Abel’s Offering Accepted?

Hebrews names faith as the decisive difference between the two brothers who stood at the first altars outside Eden, and its verdict settles the question: “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.” (Hebrews 11:4, KJV.) Genesis records that the Lord had respect to Abel and his offering, “And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:” (Genesis 4:4, KJV), and Patriarchs and Prophets explains what Abel understood: “Abel grasped the great principles of redemption.” (Patriarchs and Prophets, p. 72, 1890.) The same chapter describes the personal conviction that shaped his worship and set him apart from his brother’s self-reliance: “He saw himself a sinner, and he saw sin and its penalty, death, standing between his soul and communion with God.” (Patriarchs and Prophets, p. 72, 1890.) Patriarchs and Prophets also shows the attitude Abel brought to God’s dealings with the fallen race, “Abel had a spirit of loyalty to God; he saw justice and mercy in the Creator’s dealings with the fallen race, and gratefully accepted the hope of redemption.” (Patriarchs and Prophets, p. 71, 1890), and Genesis records Cain’s rejection: “But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.” (Genesis 4:5, KJV.) We must not treat Abel’s acceptance as evidence that a religious object works apart from trust, for the inspired pen describes Cain’s outward compliance: “Cain obeyed in building an altar, obeyed in bringing a sacrifice; but he rendered only a partial obedience.” (Patriarchs and Prophets, p. 72, 1890.) Patriarchs and Prophets reveals the attitude beneath that partial obedience, “Cain came before God with murmuring and infidelity in his heart in regard to the promised sacrifice and the necessity of the sacrificial offerings.” (Patriarchs and Prophets, p. 72, 1890), and Hebrews states the rule: “But without faith it is impossible to please him : for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.” (Hebrews 11:6, KJV.) John later warned believers not to follow Cain’s example of hatred toward a righteous brother, “Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.” (1 John 3:12, KJV), and Patriarchs and Prophets names the root of his choice: “But Cain, disregarding the Lord’s direct and explicit command, presented only an offering of fruit.” (Patriarchs and Prophets, p. 71, 1890.) Worship is accepted when it rests on God’s provision rather than our own achievement, as Paul teaches: “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.” (Romans 4:5, KJV.)

Was God’s Warning to Cain Mercy?

Genesis records God’s warning to Cain and shows that anger could still be met with a call to do right, for the Lord spoke to him before the crime: “If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.” (Genesis 4:7, KJV.) Cain’s rejection is no proof that God denied him every chance to repent, for the Lord asked a searching question, “And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?” (Genesis 4:6, KJV), and the Saviour still watches in the same way: “The Saviour watches for a response to His offers of love and forgiveness, with a more tender compassion than that which moves the heart of an earthly parent to forgive a wayward, suffering son.” (Patriarchs and Prophets, p. 165, 1890.) The Great Controversy explains why God pleads rather than compels, “Since the service of love can alone be acceptable to God, the allegiance of His creatures must rest upon a conviction of His justice and benevolence.” (The Great Controversy, p. 498, 1911), and Proverbs warns: “Pride goeth before destruction, and an haughty spirit before a fall.” (Proverbs 16:18, KJV.) The same book explains what Cain might have received had he trusted God’s appointed way of salvation: “If he would trust to the merits of the promised Saviour, and would obey God’s requirements, he would enjoy His favor.” (Patriarchs and Prophets, p. 74, 1890.) The warning itself was mercy, as Ezekiel declares concerning the purpose of every divine rebuke, “Say unto them, As I live, saith the Lord GOD , I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” (Ezekiel 33:11, KJV), and Patriarchs and Prophets traces Cain’s inward state: “But Cain cherished feelings of rebellion, and murmured against God because of the curse pronounced upon the earth and upon the human race for Adam’s sin.” (Patriarchs and Prophets, p. 71, 1890.) In church life a person may attend, give, and teach while refusing a plain duty toward another member, and the outward act cannot make that refusal holy: “And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD ? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.” (1 Samuel 15:22, KJV.) Patriarchs and Prophets warns that Cain still has many imitators among religious people today, “He felt, as many now feel, that it would be an acknowledgment of weakness to follow the exact plan marked out by God, of trusting his salvation wholly to the atonement of the promised Saviour.” (Patriarchs and Prophets, p. 72, 1890), and Jude agrees: “Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.” (Jude 1:11, KJV.) Steps to Christ reminds every hardening heart that the drawing of grace can still be resisted or received: “The sinner may resist this love, may refuse to be drawn to Christ; but if he does not resist he will be drawn to Jesus; a knowledge of the plan of salvation will lead him to the foot of the cross in repentance for his sins, which have caused the sufferings of God’s dear Son.” (Steps to Christ, p. 27, 1892.)

How Did Noah Find Grace Before Judgment?

The history before the Flood preserves the same need for grace that marked the first family, and Genesis names the source of Noah’s deliverance: “But Noah found grace in the eyes of the LORD .” (Genesis 6:8, KJV.) Patriarchs and Prophets describes the moral climate in which Noah stood firm, “Amid the prevailing corruption, Methuselah, Noah, and many others labored to keep alive the knowledge of the true God and to stay the tide of moral evil.” (Patriarchs and Prophets, p. 92, 1890), and Genesis records God’s verdict: “And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” (Genesis 6:5, KJV.) Noah’s obedience expressed his faith rather than replacing it, as Hebrews explains when it describes his preparation of the ark: “By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.” (Hebrews 11:7, KJV.) Patriarchs and Prophets shows that the ark was entirely God’s design, “God was the designer, and Noah the master builder.” (Patriarchs and Prophets, p. 92, 1890), and Genesis records Noah’s full compliance: “Thus did Noah; according to all that God commanded him, so did he.” (Genesis 6:22, KJV.) The same book adds that Noah’s daily work supported the message he preached to a skeptical generation: “While Noah was giving his warning message to the world, his works testified of his sincerity.” (Patriarchs and Prophets, p. 95, 1890.) Peter calls Noah a preacher of righteousness whose warning was rejected by those who heard it, “And spared not the old world, but saved Noah the eighth person , a preacher of righteousness, bringing in the flood upon the world of the ungodly;” (2 Peter 2:5, KJV), and Patriarchs and Prophets describes his trust during the storm: “It was a trying ordeal; but Noah’s faith did not waver, for he had the assurance that the divine hand was upon the helm.” (Patriarchs and Prophets, p. 105, 1890.) The inspired pen also shows that Noah’s survival rested on careful obedience to every instruction he had received from God: “Noah had faithfully followed the instructions which he had received from God.” (Patriarchs and Prophets, p. 97, 1890.) The first thing recorded after the waters receded is worship, “And Noah builded an altar unto the LORD ; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.” (Genesis 8:20, KJV), and Patriarchs and Prophets shows the lesson of every such altar: “They were intended to impress upon the fallen race the solemn truth that it was sin that caused death.” (Patriarchs and Prophets, p. 68, 1890.)

Does a Fresh Start Guarantee Obedience?

A surviving family did not become a race beyond temptation, for Genesis records Noah’s failure soon after the Flood, and Scripture does not hide it: “And he drank of the wine, and was drunken; and he was uncovered within his tent.” (Genesis 9:21, KJV.) Deliverance gives us a future in which to obey, but it does not make obedience automatic, as Paul warned the church at Corinth: “Wherefore let him that thinketh he standeth take heed lest he fall.” (1 Corinthians 10:12, KJV.) Steps to Christ shows that the struggle against self continues after every new beginning, “The warfare against self is the greatest battle that was ever fought.” (Steps to Christ, p. 43, 1892), and The Acts of the Apostles agrees: “So long as Satan reigns, we shall have self to subdue, besetting sins to overcome; so long as life shall last, there will be no stopping place, no point which we can reach and say, I have fully attained.” (The Acts of the Apostles, p. 560, 1911.) A congregation may emerge from a painful division with renewed hope and still carry old habits into its new life, as Paul admits about himself: “Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.” (Philippians 3:12, KJV.) The Acts of the Apostles describes that lifelong work in plain terms, “Sanctification is not the work of a moment, an hour, a day, but of a lifetime.” (The Acts of the Apostles, p. 560, 1911), and Paul presses forward: “Brethren, I count not myself to have apprehended: but this one thing I do , forgetting those things which are behind, and reaching forth unto those things which are before,” (Philippians 3:13, KJV.) We need to ask what must change in our speech, our decisions, and our care for one another, for Christ’s Object Lessons warns about the neglect of grace: “The thorns of sin will grow in any soil; they need no cultivation; but grace must be carefully cultivated.” (Christ’s Object Lessons, p. 50, 1900.) The same book explains what happens when the heart is left unguarded, “If the heart is not kept under the control of God, if the Holy Spirit does not work unceasingly to refine and ennoble the character, the old habits will reveal themselves in the life.” (Christ’s Object Lessons, p. 50, 1900), and Solomon counsels: “Keep thy heart with all diligence; for out of it are the issues of life.” (Proverbs 4:23, KJV.) I should receive every new beginning with gratitude and a purpose to change, as Lamentations reminds us, “They are new every morning: great is thy faithfulness.” (Lamentations 3:23, KJV), and Christ’s Object Lessons adds hope: “Trials well borne will develop steadfastness of character and precious spiritual graces.” (Christ’s Object Lessons, p. 61, 1900.)

Why Did God Call Abraham Out?

God called Abraham out of an idolatrous setting, while the blessing promised through him was meant to reach far beyond his household, as Genesis records: “Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:” (Genesis 12:1, KJV.) Joshua later reminded Israel that Abraham’s ancestors had served other gods beyond the river, “And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods.” (Joshua 24:2, KJV), and Patriarchs and Prophets explains the need for separation: “In order that God might qualify him for his great work as the keeper of the sacred oracles, Abraham must be separated from the associations of his early life.” (Patriarchs and Prophets, p. 126, 1890.) The call came with a promise of blessing that was always intended to overflow into the lives of others: “And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:” (Genesis 12:2, KJV.) Prophets and Kings states the scope of that covenant in a single line, “God’s covenant with him embraced all the nations of earth.” (Prophets and Kings, p. 368, 1917), and Genesis gives the promise: “And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.” (Genesis 12:3, KJV.) Abraham was not the only faithful person alive, since Melchizedek served the most high God, and Patriarchs and Prophets describes Abraham’s response: “Abraham’s unquestioning obedience is one of the most striking evidences of faith to be found in all the Bible.” (Patriarchs and Prophets, p. 126, 1890.) Hebrews describes the faith that moved him to go out without knowing where he was going: “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.” (Hebrews 11:8, KJV.) Patriarchs and Prophets shows that even his temporary stops became opportunities for witness, “During their stay in Haran, both Abraham and Sarah had led others to the worship and service of the true God.” (Patriarchs and Prophets, p. 127, 1890), and the same chapter adds: “Abraham, ‘the friend of God,’ set us a worthy example.” (Patriarchs and Prophets, p. 128, 1890.) Abraham was called to receive a promise and become a blessing, and the inspired pen describes the honor that followed, “Abraham had honored God, and the Lord honored him, taking him into His counsels, and revealing to him His purposes.” (Patriarchs and Prophets, p. 139, 1890), while James adds his title: “And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.” (James 2:23, KJV.)

Does Our Study Bless Our Neighbors?

The blessing given to Abraham was meant to flow outward, and a Bible class can ask which neighbors benefit from its growing knowledge, as Paul explains: “And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying , In thee shall all nations be blessed.” (Galatians 3:8, KJV.) Prophets and Kings describes the purpose behind the call in words that apply to every later generation of believers: “Here God had renewed with Abraham the covenant of blessing, which included the glorious Messianic promise to the human race of deliverance through the sacrifice of the Son of the Most High.” (Prophets and Kings, p. 37, 1917.) If our study makes us withdrawn, proud, or suspicious of everyone beyond our circle, we have lost the outward direction of the covenant: “And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.” (Genesis 22:18, KJV.) Patriarchs and Prophets shows how Abraham handled conflict with his own kinsman, “‘Let there be no strife between me and thee,’ said Abraham, ‘for we be brethren;’ not only by natural relationship, but as worshipers of the true God.” (Patriarchs and Prophets, p. 132, 1890), and Paul counsels: “If it be possible, as much as lieth in you, live peaceably with all men.” (Romans 12:18, KJV.) The same book describes a character that combined faith with generosity and practical wisdom, “Rich in faith, noble in generosity, unfaltering in obedience, and humble in the simplicity of his pilgrim life, Abraham was also wise in diplomacy and brave and skillful in war.” (Patriarchs and Prophets, p. 134, 1890), and Isaiah writes: “And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.” (Isaiah 49:6, KJV.) The Acts of the Apostles applies the same outward purpose to the church, “It was organized for service, and its mission is to carry the gospel to the world.” (The Acts of the Apostles, p. 9, 1911), and Jesus said: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” (Matthew 5:16, KJV.) The covenant was never a private possession, for The Acts of the Apostles describes the church as a reflection of God to the world: “From the beginning it has been God’s plan that through His church shall be reflected to the world His fullness and His sufficiency.” (The Acts of the Apostles, p. 9, 1911.) Our faith is healthy when it moves us toward people who need help, as Paul taught, “As we have therefore opportunity, let us do good unto all men , especially unto them who are of the household of faith.” (Galatians 6:10, KJV), and as the inspired pen affirms: “Whatever the difference in religious belief, a call from suffering humanity must be heard and answered.” (Christ’s Object Lessons, p. 386, 1900.)

How Was Abraham Counted Righteous?

Abraham received righteousness by faith, while his later obedience displayed the living quality of that faith, as Genesis records in a sentence Paul would treasure: “And he believed in the LORD ; and he counted it to him for righteousness.” (Genesis 15:6, KJV.) Paul identifies Christ as the promised Seed in whom the blessing reaches its saving fulfillment, “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.” (Galatians 3:16, KJV), and Patriarchs and Prophets records Abraham’s prophetic sight: “The plan of redemption was here opened to him, in the death of Christ, the great sacrifice, and His coming in glory.” (Patriarchs and Prophets, p. 137, 1890.) Genesis also records Abraham’s failures, so the story cannot support a portrait of a man accepted because his record contained no sin: “Through Abraham’s lack of faith, Sarah was placed in great peril.” (Patriarchs and Prophets, p. 130, 1890.) Paul applies the patriarch’s experience directly to every believer who trusts God rather than his own works, “For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.” (Romans 4:3, KJV), and Steps to Christ states the same principle for us: “If you give yourself to Him, and accept Him as your Saviour, then, sinful as your life may have been, for His sake you are accounted righteous.” (Steps to Christ, p. 62, 1892.) Paul shows that the promise came before circumcision so that Abraham could be the father of all believers, Jew and Gentile alike: “And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:” (Romans 4:11, KJV.) Patriarchs and Prophets describes the patience that faith had to learn, “Abraham had accepted without question the promise of a son, but he did not wait for God to fulfill His word in His own time and way.” (Patriarchs and Prophets, p. 145, 1890), and Paul describes faith’s steadiness: “He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;” (Romans 4:20, KJV.) Faith rests in God’s promise, and genuine faith moves the believer toward obedience, for 1 Selected Messages declares: “Faith is the only condition upon which justification can be obtained, and faith includes not only belief but trust.” (Selected Messages, Book 1, p. 389, 1958.) The record was written for our sake as well as his, as Paul concludes, “But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;” (Romans 4:24, KJV), and Steps to Christ explains the gift: “He died for us, and now He offers to take our sins and give us His righteousness.” (Steps to Christ, p. 62, 1892.)

Can Faith and Obedience Be Separated?

Faith and obedience belong together without becoming the same thing, and James uses Abraham’s offering of Isaac to show that living faith acts: “Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?” (James 2:21, KJV.) A person can say that he trusts a bridge yet refuse to place weight on it, and James draws the same conclusion about faith that never acts: “Even so faith, if it hath not works, is dead, being alone.” (James 2:17, KJV.) Steps to Christ calls that kind of empty profession by its proper name, “That so-called faith in Christ which professes to release men from the obligation of obedience to God, is not faith, but presumption.” (Steps to Christ, p. 61, 1892), and James adds: “Seest thou how faith wrought with his works, and by works was faith made perfect?” (James 2:22, KJV.) Crossing the bridge does not mean the traveler built it or gave it strength, for Steps to Christ reminds us where our hope rests: “So we have nothing in ourselves of which to boast.” (Steps to Christ, p. 63, 1892.) Abraham’s response did not create the grace that sustained him, as Patriarchs and Prophets shows when it records God’s word to him, “When Abraham had been nearly twenty-five years in Canaan, the Lord appeared unto him, and said, ‘I am the Almighty God; walk before Me, and be thou perfect.’” (Patriarchs and Prophets, p. 137, 1890), and Paul then adds: “Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,” (Romans 4:16, KJV.) I need this order when fear tempts me to bargain with God, for Steps to Christ distinguishes true faith from mere belief: “There is a kind of belief that is wholly distinct from faith.” (Steps to Christ, p. 63, 1892.) The same book explains what genuine faith accomplishes in the heart, “Through this faith the heart is renewed in the image of God.” (Steps to Christ, p. 63, 1892), and Paul shows its working: “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.” (Galatians 5:6, KJV.) We follow because the promise is trustworthy, and the trust we profess seeks expression in a faithful life, as Steps to Christ affirms, “Obedience—the service and allegiance of love—is the true sign of discipleship.” (Steps to Christ, p. 60, 1892), and Hebrews agrees: “By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son ,” (Hebrews 11:17, KJV.)

What Is New About the New Covenant?

The new covenant places God’s law within the person, while self-reliance leaves the command outside a heart still opposed to it, as Jeremiah foretold: “But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD , I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.” (Jeremiah 31:33, KJV.) Hebrews repeats that promise for the Christian church, “For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:” (Hebrews 8:10, KJV), and Patriarchs and Prophets explains its meaning for every believer: “The same law that was engraved upon the tables of stone is written by the Holy Spirit upon the tables of the heart.” (Patriarchs and Prophets, p. 372, 1890.) The promise does not erase moral responsibility or make daily dependence unnecessary, for Patriarchs and Prophets explains the purpose of the covenant: “The law of God was the basis of this covenant, which was simply an arrangement for bringing men again into harmony with the divine will, placing them where they could obey God’s law.” (Patriarchs and Prophets, p. 371, 1890.) It supplies the divine work without which duty remains an accusation, as Ezekiel shows, “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.” (Ezekiel 36:26, KJV), and the inspired pen describes the better promises: “The ‘new covenant’ was established upon ‘better promises’—the promise of forgiveness of sins and of the grace of God to renew the heart and bring it into harmony with the principles of God’s law.” (Patriarchs and Prophets, p. 372, 1890.) We should avoid reducing the covenants to two rival ways of earning life, since the saving promise centers in Christ throughout its history: “But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.” (Hebrews 8:6, KJV.) Patriarchs and Prophets describes how the believer now relates to righteousness, “Instead of going about to establish our own righteousness we accept the righteousness of Christ.” (Patriarchs and Prophets, p. 372, 1890), and Paul agrees: “Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.” (2 Corinthians 3:3, KJV.) A teacher can make the distinction practical by asking whether I obey only because another person is watching, for grace aims deeper than supervision: “All true obedience comes from the heart.” (The Desire of Ages, p. 668, 1898.) God seeks a willing loyalty that begins in the renewed heart, as David wrote, “I delight to do thy will, O my God: yea, thy law is within my heart.” (Psalm 40:8, KJV), and as The Desire of Ages explains: “When we know God as it is our privilege to know Him, our life will be a life of continual obedience.” (The Desire of Ages, p. 668, 1898.)

When Was the Covenant Truly Sealed?

The covenant of grace existed by promise from Eden, yet its ratification awaited the blood of Christ, as Jesus declared at the Last Supper: “For this is my blood of the new testament, which is shed for many for the remission of sins.” (Matthew 26:28, KJV.) Patriarchs and Prophets traces that history with careful precision, “Though this covenant was made with Adam and renewed to Abraham, it could not be ratified until the death of Christ.” (Patriarchs and Prophets, p. 370, 1890), and Hebrews explains why a death was required: “And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.” (Hebrews 9:15, KJV.) The same chapter shows that believers in every age received the covenant by faith before its final seal was placed: “It had existed by the promise of God since the first intimation of redemption had been given; it had been accepted by faith; yet when ratified by Christ, it is called a new covenant.” (Patriarchs and Prophets, p. 370, 1890.) The old covenant rested on promises the people could not keep in their own strength, as Patriarchs and Prophets observes, “The terms of the ‘old covenant’ were, Obey and live: ‘If a man do, he shall even live in them’ (Ezekiel 20:11; Leviticus 18:5); but ‘cursed be he that confirmeth not all the words of this law to do them.’” (Patriarchs and Prophets, p. 372, 1890), and Israel answered: “And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD .” (Exodus 19:8, KJV.) Their confident promise failed within weeks, which shows how quickly human resolve breaks without a renewed heart, as Paul explains: “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:” (Romans 8:3, KJV.) The Desire of Ages records the Father’s pledge that undergirds the covenant now ratified in Christ: “The Father ratified the covenant made with Christ, that He would receive repentant and obedient men, and would love them even as He loves His Son.” (The Desire of Ages, p. 790, 1898.) Hebrews calls Christ the Mediator of a better covenant, “And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.” (Hebrews 12:24, KJV), and Patriarchs and Prophets names its foundation: “His blood atones for our sins.” (Patriarchs and Prophets, p. 372, 1890.) A covenant sealed with such blood calls for a grateful and wholehearted answer, as Hebrews concludes, “Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,” (Hebrews 13:20, KJV), and as Patriarchs and Prophets shows: “The same law that was engraved upon the tables of stone is written by the Holy Spirit upon the tables of the heart.” (Patriarchs and Prophets, p. 372, 1890.)

How Can a Sinner Find Peace With God?

Justification is God’s gracious acceptance of the repentant through Christ, while every attempt to purchase it fails at the point of guilt, as Paul declares: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:” (Romans 5:1, KJV.) Paul adds that this justification is given freely by grace through the redemption in Christ Jesus, “Being justified freely by his grace through the redemption that is in Christ Jesus:” (Romans 3:24, KJV), and Steps to Christ describes the exchange at its center: “Christ’s character stands in place of your character, and you are accepted before God just as if you had not sinned.” (Steps to Christ, p. 62, 1892.) The same book explains why no sinner could satisfy the law’s demand by personal effort, no matter how sincere: “We have no righteousness of our own with which to meet the claims of the law of God.” (Steps to Christ, p. 62, 1892.) Steps to Christ then turns from that helplessness to the open door, “But Christ has made a way of escape for us.” (Steps to Christ, p. 62, 1892), and Paul describes the blessed man: “Saying , Blessed are they whose iniquities are forgiven, and whose sins are covered.” (Romans 4:7, KJV.) The righteousness of Christ is credited to the person who trusts Him, and Paul shows that it comes apart from our works: “Therefore we conclude that a man is justified by faith without the deeds of the law.” (Romans 3:28, KJV.) This standing is not a polite way of saying that God no longer cares about our history, for Steps to Christ adds: “He lived on earth amid trials and temptations such as we have to meet.” (Steps to Christ, p. 62, 1892.) An honest confession may be painful, yet it need not end in despair, as David found, “Blessed is he whose transgression is forgiven, whose sin is covered.” (Psalm 32:1, KJV), and Steps to Christ promises: “It is the privilege of all who comply with the conditions to know for themselves that pardon is freely extended for every sin.” (Steps to Christ, p. 52, 1892.) Peace begins when Christ’s promise carries more authority than my self-condemnation, as Isaiah writes, “And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.” (Isaiah 32:17, KJV), and Steps to Christ adds: “He died for us, and now He offers to take our sins and give us His righteousness.” (Steps to Christ, p. 62, 1892.)

Can Righteousness Be Earned?

Righteousness comes to the sinner as a gift rather than a wage, and Paul states the contrast between the two in a single verse: “Now to him that worketh is the reward not reckoned of grace, but of debt.” (Romans 4:4, KJV.) E. J. Waggoner drew the logical conclusion from that contrast in Christ and His Righteousness, “Since the best efforts of a sinful man have not the least effect toward producing righteousness, it is evident that the only way it can come to him is as a gift.” (E. J. Waggoner, Christ and His Righteousness, CHR 59.3, 1890), and Paul agrees: “For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)” (Romans 5:17, KJV.) Waggoner then connected the gift of righteousness with the gift of eternal life that Paul names in Romans: “It is because righteousness is a gift that eternal life, which is the reward of righteousness, is the gift of God, through Jesus Christ our Lord.” (E. J. Waggoner, Christ and His Righteousness, CHR 59.3, 1890.) Sr. White states the same truth with equal force in Steps to Christ, “We do not earn salvation by our obedience; for salvation is the free gift of God, to be received by faith.” (Steps to Christ, p. 61, 1892), and Paul confirms it plainly: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:” (Ephesians 2:8, KJV.) The gift excludes boasting, for Paul continues with words that humble every proud heart, “Not of works, lest any man should boast.” (Ephesians 2:9, KJV), and Steps to Christ agrees: “So we have nothing in ourselves of which to boast.” (Steps to Christ, p. 63, 1892.) Patriarchs and Prophets describes the believer who has stopped trying to purchase acceptance, “Instead of going about to establish our own righteousness we accept the righteousness of Christ.” (Patriarchs and Prophets, p. 372, 1890), and Isaiah names our own righteousness: “But we are all as an unclean thing , and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.” (Isaiah 64:6, KJV.) Selected Messages describes the transaction that faith receives, “We are to accept of Christ as our personal Saviour, and He imputes unto us the righteousness of God in Christ.” (Selected Messages, Book 1, p. 155, 1958), and Paul gives thanks: “Thanks be unto God for his unspeakable gift.” (2 Corinthians 9:15, KJV.) Righteousness by faith is offered to the poor in spirit rather than to the self-satisfied, as Thoughts From the Mount of Blessing warns, “He who feels whole, who thinks that he is reasonably good, and is contented with his condition, does not seek to become a partaker of the grace and righteousness of Christ.” (Thoughts From the Mount of Blessing, p. 7, 1896), and it names who may come: “All who have a sense of their deep soul poverty, who feel that they have nothing good in themselves, may find righteousness and strength by looking unto Jesus.” (Thoughts From the Mount of Blessing, p. 8, 1896.)

Is Faith Itself a Kind of Merit?

Faith receives the merit of Christ, while faith itself has no merit with which to buy salvation, and Paul calls it the channel through which grace saves: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:” (Ephesians 2:8, KJV.) The Desire of Ages guards against the subtle error of trusting our own faith instead of the One it grasps: “Through faith we receive the grace of God; but faith is not our Saviour.” (The Desire of Ages, p. 175, 1898.) The same passage describes faith as a receiving hand rather than a paying hand, “It is the hand by which we lay hold upon Christ, and appropriate His merits, the remedy for sin.” (The Desire of Ages, p. 175, 1898), and Paul explains: “Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,” (Romans 4:16, KJV.) This protects those who measure acceptance by feelings, for a trembling hand can still receive, as one father prayed, “And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.” (Mark 9:24, KJV), and Hebrews names Christ our finisher: “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” (Hebrews 12:2, KJV.) Selected Messages states the single condition of justification without adding any human price to it, “Faith is the only condition upon which justification can be obtained, and faith includes not only belief but trust.” (Selected Messages, Book 1, p. 389, 1958), and Paul agrees: “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.” (Galatians 2:16, KJV.) In a Bible study I should ask whether the hearer has understood whom to trust, rather than whether the hearer has produced the emotion I expected: “Here is where thousands fail; they do not believe that Jesus pardons them personally, individually.” (Steps to Christ, p. 52, 1892.) Steps to Christ shows that even a small faith is born of God’s word rather than of human strength, “Through this simple act of believing God, the Holy Spirit has begotten a new life in your heart.” (Steps to Christ, p. 52, 1892), and Paul then adds: “So then faith cometh by hearing, and hearing by the word of God.” (Romans 10:17, KJV.) A person grows in confidence by learning the faithfulness of the Saviour rather than by worshiping the act of believing, as Steps to Christ assures: “The assurance is broad and unlimited, and He is faithful who has promised.” (Steps to Christ, p. 96, 1892.)

What If My Feelings Say Otherwise?

Assurance rests on the promise of God rather than on the rise and fall of our emotions, and John wrote so that believers might know they have eternal life: “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.” (1 John 5:13, KJV.) Steps to Christ warns that the enemy works hard to unsettle that confidence, “Satan is ready to steal away the blessed assurances of God.” (Steps to Christ, p. 53, 1892), and Hebrews urges us to hold fast: “Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)” (Hebrews 10:23, KJV.) Many sincere believers have gone for years doubting their acceptance, as E. J. Waggoner observed, “Many people hesitate to make a start to serve the Lord, because they fear that God will not accept them, and thousands who have been professed followers of Christ for years are still doubting their acceptance with God.” (E. J. Waggoner, Christ and His Righteousness, CHR 69.2, 1890), and Steps to Christ answers that fear: “Jesus loves to have us come to Him just as we are, sinful, helpless, dependent.” (Steps to Christ, p. 52, 1892.) Waggoner also refuted the idea that acceptance must wait for a period of probation, “This shows that there is no ground for the idea that a person must go through a sort of probation and attain to a certain degree of holiness before God will accept him as His child.” (E. J. Waggoner, Christ and His Righteousness, CHR 68.2, 1890), and Jesus promised: “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” (John 6:37, KJV.) Steps to Christ counsels firm confidence in the face of discouragement, “Then let us not cast away our confidence, but have firm assurance, firmer than ever before.” (Steps to Christ, p. 125, 1892), and Paul declares: “For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.” (2 Timothy 1:12, KJV.) The same book insists that faith rests on God’s faithfulness rather than on our moods: “The assurance is broad and unlimited, and He is faithful who has promised.” (Steps to Christ, p. 96, 1892.) The Desire of Ages names the assurance that undergirds every promise in Christ, “‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” (The Desire of Ages, p. 25, 1898), and Paul writes: “The Spirit itself beareth witness with our spirit, that we are the children of God:” (Romans 8:16, KJV.) Steps to Christ adds that every honest seeker may know this for himself, “It is the privilege of all who comply with the conditions to know for themselves that pardon is freely extended for every sin.” (Steps to Christ, p. 52, 1892), and Paul concludes: “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,” (Romans 8:38, KJV.)

Who Gives Us the Gift of Repentance?

Repentance turns toward God through grace, while sorrow over consequences alone can leave the will attached to sin, and Peter names the risen Christ as its Giver: “Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” (Acts 5:31, KJV.) Steps to Christ defines the experience in a single sentence that joins feeling with direction, “Repentance includes sorrow for sin and a turning away from it.” (Steps to Christ, p. 23, 1892), and Paul distinguishes two kinds of sorrow: “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.” (2 Corinthians 7:10, KJV.) We should never tell a sinner to become worthy before coming to Christ, for Steps to Christ explains the order of grace: “It is true that repentance does precede the forgiveness of sins; for it is only the broken and contrite heart that will feel the need of a Saviour.” (Steps to Christ, p. 26, 1892.) The same book shows that repentance itself is drawn out by the sight of divine love rather than by fear, “In dying for sinners, Christ manifested a love that is incomprehensible; and as the sinner beholds this love, it softens the heart, impresses the mind, and inspires contrition in the soul.” (Steps to Christ, p. 27, 1892), and Paul agrees: “Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?” (Romans 2:4, KJV.) An emotional confession may still protect a secret intention to continue, for Steps to Christ describes a confession driven only by fear: “The confession was forced from his guilty soul by an awful sense of condemnation and a fearful looking for of judgment.” (Steps to Christ, p. 24, 1892.) David’s prayer after his fall shows the opposite spirit, “It was not for pardon only that he prayed, but for purity of heart.” (Steps to Christ, p. 25, 1892), and his words remain a model: “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.” (Psalm 51:7, KJV.) The truth of repentance becomes visible in the direction of the life, as John the Baptist told the crowds, “Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.” (Luke 3:8, KJV), and Steps to Christ shows its root: “We can no more repent without the Spirit of Christ to awaken the conscience than we can be pardoned without Christ.” (Steps to Christ, p. 26, 1892.) Grace gives both the invitation and the power to answer it truthfully, as the psalmist prayed: “Turn us again, O God, and cause thy face to shine; and we shall be saved.” (Psalm 80:3, KJV.)

Is Forgiveness Only an Entry in a Book?

Forgiveness is far more than a clerical adjustment in heaven’s records, for David asked God to create a clean heart as well as to blot out his transgressions: “Hide thy face from my sins, and blot out all mine iniquities.” (Psalm 51:9, KJV.) E. J. Waggoner made the same point when he described the living power of pardon, “The forgiveness of sins is a reality; it is something tangible, something that vitally affects the individual.” (E. J. Waggoner, Christ and His Righteousness, CHR 65.3, 1890), and Ezekiel promised cleansing: “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.” (Ezekiel 36:25, KJV.) Christ’s Object Lessons describes the son’s experience when the father’s pardon reached him, “The son feels that the past is forgiven and forgotten, blotted out forever.” (Christ’s Object Lessons, p. 204, 1900), and Micah rejoices: “He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.” (Micah 7:19, KJV.) The same book shows that the forgiven heart responds with love proportionate to the debt it has been released from: “He that is forgiven much, the same loves much.” (Christ’s Object Lessons, p. 211, 1900.) A person who spread a false report should withdraw it as far as possible, and one who took money should repair the harm, as Steps to Christ counsels: “Confess your sins to God, who only can forgive them, and your faults to one another.” (Steps to Christ, p. 37, 1892.) These actions do not earn pardon but show that the person has stopped protecting the wrong, as Proverbs teaches, “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.” (Proverbs 28:13, KJV), and confession then reaches a God of pity: “The confession that is the outpouring of the inmost soul finds its way to the God of infinite pity.” (Steps to Christ, p. 38, 1892.) Steps to Christ describes the heart that longs for this deeper cleansing, “He sees the love of God, the beauty of holiness, the joy of purity; he longs to be cleansed and to be restored to communion with Heaven.” (Steps to Christ, p. 24, 1892), and Isaiah promises: “I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.” (Isaiah 43:25, KJV.) I receive forgiveness as a gift and turn from what required forgiveness, as David prayed, “Create in me a clean heart, O God; and renew a right spirit within me.” (Psalm 51:10, KJV), and as Steps to Christ shows: “It was not for pardon only that he prayed, but for purity of heart.” (Steps to Christ, p. 25, 1892.)

What Is the Spirit’s Lifelong Work?

Sanctification is the Spirit’s work of making us holy, while justification establishes our acceptance in Christ, and Paul names sanctification as God’s will: “For this is the will of God, even your sanctification, that ye should abstain from fornication:” (1 Thessalonians 4:3, KJV.) Jesus prayed that His followers would be sanctified through the truth of God’s word, “Sanctify them through thy truth: thy word is truth.” (John 17:17, KJV), and Christ’s Object Lessons describes the length of that work: “Sanctification is the work of a lifetime.” (Christ’s Object Lessons, p. 65, 1900.) The distinction helps us describe the plan without dividing Christ into separate gifts, because the One who pardons is also the One who renews: “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.) The Acts of the Apostles explains why sanctification cannot be compressed into a single experience, “Sanctification is not the work of a moment, an hour, a day, but of a lifetime.” (The Acts of the Apostles, p. 560, 1911), and Paul then adds: “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” (2 Corinthians 7:1, KJV.) Imparted righteousness describes Christ’s grace working within the person and producing a life increasingly shaped by His character, as Steps to Christ explains: “Our only ground of hope is in the righteousness of Christ imputed to us, and in that wrought by His Spirit working in and through us.” (Steps to Christ, p. 63, 1892.) This is not an independent holiness we acquire and later use without Him, for Christ’s Object Lessons defines its everyday form: “This is true sanctification; for sanctification consists in the cheerful performance of daily duties in perfect obedience to the will of God.” (Christ’s Object Lessons, p. 360, 1900.) I should not excuse sin because growth takes time, nor deny grace because I find a fault to surrender, for Paul writes, “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:” (Philippians 1:6, KJV), and the inspired pen adds: “Christ is waiting with longing desire for the manifestation of Himself in His church.” (Christ’s Object Lessons, p. 69, 1900.) The purpose remains full victory over sin through Christ, and the path remains willing dependence, as Paul prays, “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” (1 Thessalonians 5:23, KJV), and as Christ’s Object Lessons promises: “When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” (Christ’s Object Lessons, p. 69, 1900.)

How Does a Christian Grow?

A new believer needs more than a list of prohibited acts, for growth comes through receiving what God provides, as Peter urges: “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.” (2 Peter 3:18, KJV.) Christ’s Object Lessons uses the growing plant to illustrate the process, “The plant grows by receiving that which God has provided to sustain its life.” (Christ’s Object Lessons, p. 66, 1900), and Jesus described the stages: “For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.” (Mark 4:28, KJV.) The same book holds out both present acceptance and continual progress, which protects the believer from despair as well as from complacency: “At every stage of development our life may be perfect; yet if God’s purpose for us is fulfilled, there will be continual advancement.” (Christ’s Object Lessons, p. 65, 1900.) Christ’s Object Lessons names the goal of all spiritual growth in terms of fruit, “The object of the Christian life is fruit bearing—the reproduction of Christ’s character in the believer, that it may be reproduced in others.” (Christ’s Object Lessons, p. 67, 1900), and Jesus said: “Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.” (John 15:8, KJV.) Growth includes Scripture, prayer, fellowship, wise habits, and opportunities to practice love, for Peter lists the graces to be added: “And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;” (2 Peter 1:5, KJV.) The inspired pen warns that neglect of those means leaves the soul exposed, “Communion with God through prayer and a study of His word is neglected.” (Christ’s Object Lessons, p. 52, 1900), and it describes the result: “They walk apart from Christ, their life is not pervaded by His grace, and the characteristics of self are revealed.” (Christ’s Object Lessons, p. 52, 1900.) We can review growth through concrete questions about truthfulness, correction, and service, as Paul urged the Corinthians: “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Corinthians 13:5, KJV.) Such questions bring doctrine into daily practice, and Paul describes the goal of the whole process, “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:” (Ephesians 4:13, KJV), while The Desire of Ages names its source: “Christ has given His Spirit as a divine power to overcome all hereditary and cultivated tendencies to evil, and to impress His own character upon His church.” (The Desire of Ages, p. 671, 1898.)

Is Obedience a Fruit or a Price?

Obedience reveals living faith, while earning turns fruit into a price, and Paul exposes mere hearing, “(For not the hearers of the law are just before God, but the doers of the law shall be justified.” (Romans 2:13, KJV), though he never cancels justification by faith: “Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.” (Romans 3:20, KJV.) James addresses a professed faith that produces no action, “For as the body without the spirit is dead, so faith without works is dead also.” (James 2:26, KJV), and Steps to Christ shows how the two apostles meet in the believer’s life: “Instead of releasing man from obedience, it is faith, and faith only, that makes us partakers of the grace of Christ, which enables us to render obedience.” (Steps to Christ, p. 60, 1892.) A member who speaks of faith while cheating employees contradicts his profession, for Steps to Christ calls obedience deeper than outward compliance: “But notice here that obedience is not a mere outward compliance, but the service of love.” (Steps to Christ, p. 60, 1892.) Another member who keeps a careful public record but despises the weak has missed the law’s spirit, as The Great Controversy warns: “No value is attached to a mere profession of faith in Christ; only the love which is shown by works is counted genuine.” (The Great Controversy, p. 487, 1911.) The same page explains what gives any act its value before heaven, “Yet it is love alone which in the sight of Heaven makes any act of value.” (The Great Controversy, p. 487, 1911), and Paul agrees: “And though I bestow all my goods to feed the poor , and though I give my body to be burned, and have not charity, it profiteth me nothing.” (1 Corinthians 13:3, KJV.) Grace aims at a whole loyalty, so I must ask what my choices reveal about the Lord I claim to trust, as Jesus warned: “And why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46, KJV.) That question should lead me toward surrender and repair, not toward comparison, as Jesus said, “If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.” (John 15:10, KJV), and as The Great Controversy assures: “Whatever is done from love, however small it may appear in the estimation of men, is accepted and rewarded of God.” (The Great Controversy, p. 487, 1911.) The Desire of Ages reminds us where all such obedience begins, so that no one mistakes outward conformity for the work of grace: “All true obedience comes from the heart.” (The Desire of Ages, p. 668, 1898.)

Who Works When We Work Out Salvation?

Christian victory depends on divine power, while the human will remains called to active cooperation, and Paul places both truths side by side in one passage: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” (Philippians 2:12, KJV.) The apostle immediately names the source of every good desire and action, “For it is God which worketh in you both to will and to do of his good pleasure.” (Philippians 2:13, KJV), and Patriarchs and Prophets states the principle in one line: “The secret of success is the union of divine power with human effort.” (Patriarchs and Prophets, p. 509, 1890.) The pairing leaves no room for self-salvation or for passive surrender to habit, as Steps to Christ explains when it describes what the will can do: “You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him.” (Steps to Christ, p. 47, 1892.) Education defines the will as the governing power in human nature, “The will is the governing power in the nature of man, the power of decision, or choice.” (Education, p. 289, 1903), and Joshua called for that choice: “And if it seem evil unto you to serve the LORD , choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD .” (Joshua 24:15, KJV.) Steps to Christ warns that good desires alone will not carry us across the line of decision: “Desires for goodness and holiness are right as far as they go; but if you stop here, they will avail nothing.” (Steps to Christ, p. 47, 1892.) The same book promises what a surrendered will can accomplish through grace, “Through the right exercise of the will, an entire change may be made in your life.” (Steps to Christ, p. 48, 1892), and Paul agrees: “Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.” (Romans 6:13, KJV.) We can choose the next faithful act in reliance on the power God supplies, whether that means leaving a situation, setting a boundary, or refusing a familiar excuse: “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” (Romans 12:2, KJV.) Steps to Christ assures us that God works with the person who yields rather than leaving him alone, “Many have an idea that they must do some part of the work alone.” (Steps to Christ, p. 69, 1892), and Paul answers that idea: “And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.” (2 Corinthians 12:9, KJV.)

How Do We Win the Inner Battle?

Victory over sin comes through the indwelling Christ rather than through unaided effort, and Paul describes the believer’s life in words of union: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” (Galatians 2:20, KJV.) The Desire of Ages describes the change that takes place when the heart is yielded to Christ, “When the soul surrenders itself to Christ, a new power takes possession of the new heart.” (The Desire of Ages, p. 324, 1898), and John then adds: “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.” (1 John 4:4, KJV.) The same book declares the security of a soul kept by heavenly agencies, and that security belongs to the humblest believer: “A soul thus kept in possession by the heavenly agencies is impregnable to the assaults of Satan.” (The Desire of Ages, p. 324, 1898.) The inspired pen names the only defense that holds when temptation presses hardest, “The only defense against evil is the indwelling of Christ in the heart through faith in His righteousness.” (The Desire of Ages, p. 324, 1898), and Paul affirms the outcome: “Nay, in all these things we are more than conquerors through him that loved us.” (Romans 8:37, KJV.) We must take repeated failure seriously without declaring that the person is beyond grace, for The Desire of Ages shows how Christ transforms desire itself: “And if we consent, He will so identify Himself with our thoughts and aims, so blend our hearts and minds into conformity to His will, that when obeying Him we shall be but carrying out our own impulses.” (The Desire of Ages, p. 668, 1898.) The proper response to failure includes honest confession, practical change, prayer, and continued trust, as John writes: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:” (1 John 2:1, KJV.) The Desire of Ages explains how sin loses its attraction through communion with God, “Through an appreciation of the character of Christ, through communion with God, sin will become hateful to us.” (The Desire of Ages, p. 668, 1898), and John then adds: “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.” (1 John 5:4, KJV.) The Spirit’s power makes obedience possible and keeps its deepest cause before us, as Paul writes, “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.” (Romans 8:13, KJV), and as The Desire of Ages confirms: “Sin could be resisted and overcome only through the mighty agency of the Third Person of the Godhead, who would come with no modified energy, but in the fullness of divine power.” (The Desire of Ages, p. 671, 1898.)

What Is Christ Doing for Us Right Now?

Christ’s sacrifice is unrepeatable, while His priestly ministry applies its saving benefits through a continuing work in heaven, as Hebrews declares: “Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us .” (Hebrews 9:12, KJV.) The heavenly ministry does not supply another victim or correct a defect in the cross, for Hebrews says He ever lives to intercede: “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.” (Hebrews 7:25, KJV.) The Great Controversy explains how essential that ministry is to the whole plan of redemption, “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross.” (The Great Controversy, p. 489, 1911), and Hebrews adds: “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:” (Hebrews 9:24, KJV.) The risen Saviour ministers on the ground of the sacrifice He has offered, as The Great Controversy describes the center of that work: “The sanctuary in heaven is the very center of Christ’s work in behalf of men.” (The Great Controversy, p. 488, 1911.) J. N. Andrews identified the true tabernacle in which that ministry takes place, “The sanctuary, since the commencement of Christ’s priesthood, is the true tabernacle of God in Heaven.” (J. N. Andrews, The Sanctuary and the Twenty-three Hundred Days, S23D 69.1, 1872), and Hebrews agrees: “A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” (Hebrews 8:2, KJV.) His continuing presence is a source of assurance, for The Great Controversy marks when it began, “After His ascension our Saviour began His work as our high priest.” (The Great Controversy, p. 420, 1911), and where it continues: “In that sanctuary the earthly priests performed their service; in this, Christ, our great High Priest, ministers at God’s right hand.” (The Great Controversy, p. 413, 1911.) The Desire of Ages shows how His resurrection opened this ministry, “By virtue of His death and resurrection He became the minister of the ‘true tabernacle, which the Lord pitched, and not man.’” (The Desire of Ages, p. 165, 1898), and Paul writes: “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.” (Romans 8:34, KJV.) The present tense of His ministry gives present courage to a person who needs help today, as The Great Controversy explains, “It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby.” (The Great Controversy, p. 430, 1911), and Hebrews urges: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,” (Hebrews 10:19, KJV.)

What Did the Earthly Sanctuary Teach?

The earthly sanctuary was a shadow of heavenly realities, and Hebrews explains that Moses built it according to a pattern shown to him on the mount: “Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.” (Hebrews 8:5, KJV.) The Great Controversy describes how the yearly round of that ministry closed, “In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration.” (The Great Controversy, p. 352, 1911), and Leviticus records its basis: “And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace offerings; and the priest shall burn them upon the altar, according to the offerings made by fire unto the LORD : and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him.” (Leviticus 4:35, KJV.) The yearly service reached its climax on the Day of Atonement, as The Great Controversy explains: “Once a year, on the great Day of Atonement, the priest entered the most holy place for the cleansing of the sanctuary.” (The Great Controversy, p. 419, 1911.) Leviticus describes the purpose of that solemn day for the whole congregation, “For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD .” (Leviticus 16:30, KJV), and The Great Controversy shows what it prefigured: “It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records.” (The Great Controversy, p. 352, 1911.) Patriarchs and Prophets explains why sin remained on record until that final service, “The blood of Christ, while it was to release the repentant sinner from the condemnation of the law, was not to cancel the sin; it would stand on record in the sanctuary until the final atonement; so in the type the blood of the sin offering removed the sin from the penitent, but it rested in the sanctuary until the Day of Atonement.” (Patriarchs and Prophets, p. 357, 1890), and Leviticus adds: “And he shall make an atonement for the holy place , because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.” (Leviticus 16:16, KJV.) The Great Controversy notes that only the penitent had a part in that service, a detail that guards the gospel from presumption: “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement.” (The Great Controversy, p. 480, 1911.) The psalmist found understanding in the sanctuary when the prosperity of the wicked troubled him, “Until I went into the sanctuary of God; then understood I their end.” (Psalm 73:17, KJV), and The Great Controversy names the key it supplied: “The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844.” (The Great Controversy, p. 423, 1911.) The type therefore points us to a living Priest whose work is more complete than any earthly copy, as Hebrews concludes: “But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;” (Hebrews 9:11, KJV.)

Why Is the Year 1844 Important?

Daniel’s prophecy of the cleansed sanctuary marks the time when the closing phase of Christ’s ministry would begin, as the angel declared: “And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” (Daniel 8:14, KJV.) The Great Controversy describes the place this verse held in the advent movement, “The scripture which above all others had been both the foundation and the central pillar of the advent faith was the declaration: ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’” (The Great Controversy, p. 409, 1911), and Ezekiel explains prophetic time: “And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year.” (Ezekiel 4:6, KJV.) The date rests on the wider study of Daniel’s time prophecy and its link with the seventy weeks, rather than on any date appearing in a single verse: “Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.” (Daniel 9:24, KJV.) The Great Controversy states the conclusion that careful study reached, “Consequently the 2300 days of Daniel 8:14 terminate in 1844.” (The Great Controversy, p. 328, 1911), and the angel told Daniel where the reckoning began: “Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.” (Daniel 9:25, KJV.) Uriah Smith explained what began at the close of that long period in his careful study of Daniel: “In 1844, the judgment of verse 10 began to sit; namely, the investigative Judgment, in the heavenly sanctuary, preparatory to the coming of Christ.” (Uriah Smith, Daniel and the Revelation, DAR 144.1, 1897.) The Great Controversy shows that the sanctuary in view must belong to the new covenant, “And as the prophecy of Daniel 8:14 is fulfilled in this dispensation, the sanctuary to which it refers must be the sanctuary of the new covenant.” (The Great Controversy, p. 417, 1911), and Hebrews agrees: “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;” (Hebrews 8:1, KJV.) The Great Controversy marks the beginning of the work of investigation and blotting out of sins at the close of that period: “At the time appointed for the judgment—the close of the 2300 days, in 1844—began the work of investigation and blotting out of sins.” (The Great Controversy, p. 486, 1911.) The Great Controversy states the issue for every later generation, “The work of judgment which began in 1844 must continue until the cases of all are decided, both of the living and the dead; hence it will extend to the close of human probation.” (The Great Controversy, p. 436, 1911), and John heard the announcement, “Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.” (Revelation 14:7, KJV), which the inspired pen applies to our time: “We are now living in the great day of atonement.” (The Great Controversy, p. 489, 1911.)

What Did Daniel See in Heaven’s Court?

The judgment reveals God’s righteous dealings before the universe, though His knowledge never depended on any inquiry, as Daniel’s vision shows: “I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.” (Daniel 7:9, KJV.) The prophet saw thousands ministering and the books opened before the Ancient of days, “A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.” (Daniel 7:10, KJV), and Uriah Smith explained what that scene portrays: “The books are opened, and the cases of all come up for examination before that great tribunal, that it may be determined beforehand who are to receive eternal life when the Lord shall come to confer it upon his people.” (Uriah Smith, Daniel and the Revelation, DAR 120.1, 1897.) The Great Controversy describes the records from which that decision is drawn, “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment.” (The Great Controversy, p. 480, 1911), and Malachi speaks of a book of remembrance: “Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it , and a book of remembrance was written before him for them that feared the LORD , and that thought upon his name.” (Malachi 3:16, KJV.) The open books express ordered and accountable judgment before the heavenly court, for The Great Controversy describes whose cases are reviewed in that phase: “So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God.” (The Great Controversy, p. 480, 1911.) The same book describes the full scope of that solemn review, “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God.” (The Great Controversy, p. 483, 1911), and Peter writes about where it begins: “For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” (1 Peter 4:17, KJV.) The Great Controversy shows the order in which the Advocate presents those cases, “Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living.” (The Great Controversy, p. 483, 1911), and Daniel sees the Son of man come near: “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.” (Daniel 7:13, KJV.) The judgment does not inform God, but it displays His justice to every created being who watches, as the inspired pen declares: “In the judgment of the universe, God will stand clear of blame for the existence or continuance of evil.” (The Desire of Ages, p. 58, 1898.) Solemnity and confidence live together when judgment is taught within the plan of redemption, as Daniel saw, “Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.” (Daniel 7:22, KJV), and as the inspired pen announces: “The judgment is now passing in the sanctuary above.” (The Great Controversy, p. 490, 1911.)

Is Christ My Accuser or My Advocate?

The teaching of the judgment should never train us to regard Christ as an accuser waiting for an unnoticed mistake, for John calls Him our Advocate with the Father: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:” (1 John 2:1, KJV.) The Great Controversy describes His work for every penitent believer in the heavenly court, “Jesus does not excuse their sins, but shows their penitence and faith, and, claiming for them forgiveness, He lifts His wounded hands before the Father and the holy angels, saying: I know them by name.” (The Great Controversy, p. 484, 1911), and Isaiah writes: “Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.” (Isaiah 49:16, KJV.) The accuser is another figure entirely, and Zechariah saw him standing to resist Joshua the high priest: “And he shewed me Joshua the high priest standing before the angel of the LORD , and Satan standing at his right hand to resist him.” (Zechariah 3:1, KJV.) Prophets and Kings explains the strategy of that accuser in plain terms, “Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them.” (Prophets and Kings, p. 588, 1917), and the Lord answered: “And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?” (Zechariah 3:2, KJV.) Prophets and Kings describes Joshua’s condition as he stood before the Angel of the Lord: “In vision the prophet beholds ‘Joshua the high priest,’ ‘clothed with filthy garments’ (Zechariah 3:1, 3), standing before the Angel of the Lord, entreating God’s mercy in behalf of His afflicted people.” (Prophets and Kings, p. 583, 1917.) God removed the filthy garments and clothed Joshua with change of raiment, “And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.” (Zechariah 3:4, KJV), and The Great Controversy describes the outcome for the penitent: “All who have truly repented of sin, and by faith claimed the blood of Christ as their atoning sacrifice, have had pardon entered against their names in the books of heaven; as they have become partakers of the righteousness of Christ, and their characters are found to be in harmony with the law of God, their sins will be blotted out, and they themselves will be accounted worthy of eternal life.” (The Great Controversy, p. 483, 1911.) Paul asks who can lay any charge against those whom God justifies, “Who shall lay any thing to the charge of God’s elect? It is God that justifieth.” (Romans 8:33, KJV), and Steps to Christ answers: “Christ’s character stands in place of your character, and you are accepted before God just as if you had not sinned.” (Steps to Christ, p. 62, 1892.) The Great Controversy names the Advocate’s role in a single phrase that every believer may claim: “Here he saw the plan of salvation revealed and Christ set forth as the only advocate for man.” (The Great Controversy, p. 81, 1911.)

What Will Be Blotted Out at Last?

The final work of the sanctuary includes the blotting out of sins, and Peter linked that event with repentance and the coming of the Lord: “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;” (Acts 3:19, KJV.) The Great Controversy places the timing of that work before Christ returns, “The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord.” (The Great Controversy, p. 485, 1911), and Isaiah gives the promise: “I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.” (Isaiah 44:22, KJV.) The record of every life is accurate, for The Great Controversy describes how faithfully heaven keeps it: “Angels of God witnessed each sin and registered it in the unerring records.” (The Great Controversy, p. 486, 1911.) The same chapter warns that nothing remains hidden from that record, “Men may be deceived by those who are corrupt in heart, but God pierces all disguises and reads the inner life.” (The Great Controversy, p. 486, 1911), and Solomon agrees: “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” (Ecclesiastes 12:14, KJV.) The Great Controversy reminds us that our words and motives carry lasting weight, so our use of each day matters before God: “Our acts, our words, even our most secret motives, all have their weight in deciding our destiny for weal or woe.” (The Great Controversy, p. 486, 1911.) Yet the same God promises to forget what He has forgiven, as Jeremiah records, “And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD : for they shall all know me, from the least of them unto the greatest of them, saith the LORD : for I will forgive their iniquity, and I will remember their sin no more.” (Jeremiah 31:34, KJV), and Christ’s Object Lessons describes how forgiveness feels: “The son feels that the past is forgiven and forgotten, blotted out forever.” (Christ’s Object Lessons, p. 204, 1900.) The Great Controversy describes the final purpose of the whole judgment in words that ground hope rather than dread: “Thus the great plan of redemption will reach its accomplishment in the final eradication of sin and the deliverance of all who have been willing to renounce evil.” (The Great Controversy, p. 486, 1911.) Christ promised the overcomer that his name would remain, “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.” (Revelation 3:5, KJV), and David trusted God to remove sin far away: “As far as the east is from the west, so far hath he removed our transgressions from us.” (Psalm 103:12, KJV.)

Will Mercy’s Door Stay Open Forever?

The opportunity to respond to grace is real, while Scripture warns that it will not remain open without end, as John records in the closing chapter of Revelation: “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.” (Revelation 22:11, KJV.) The Great Controversy explains when that solemn declaration takes effect, “Probation is ended a short time before the appearing of the Lord in the clouds of heaven.” (The Great Controversy, p. 490, 1911), and Jesus warned: “And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.” (Matthew 25:10, KJV.) The same book describes the decision that will have been reached when the investigative judgment closes for every person: “When the work of the investigative judgment closes, the destiny of all will have been decided for life or death.” (The Great Controversy, p. 490, 1911.) The warning calls me to receive Christ now rather than to speculate about an unknown date or search other lives for proof that mercy has ended, as Jesus said: “Take ye heed, watch and pray: for ye know not when the time is.” (Mark 13:33, KJV.) The Great Controversy makes the matter intensely personal for each reader, “Every individual has a soul to save or to lose.” (The Great Controversy, p. 488, 1911), and it adds a sobering word: “Each has a case pending at the bar of God.” (The Great Controversy, p. 488, 1911.) This conviction should give our witness urgency and compassion rather than panic, since fear can produce promises a person does not understand: “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” (2 Peter 3:9, KJV.) The Great Controversy shows how the record grows each day, “Day after day, passing into eternity, bears its burden of records for the books of heaven.” (The Great Controversy, p. 486, 1911), and Paul urges wise use of time: “Redeeming the time, because the days are evil.” (Ephesians 5:16, KJV.) If I am seeking Christ in repentance, I should not turn the warning into evidence that He refuses me, as Isaiah promises, “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD , and he will have mercy upon him; and to our God, for he will abundantly pardon.” (Isaiah 55:7, KJV), and The Great Controversy counsels: “In like manner, all who would have their names retained in the book of life should now, in the few remaining days of their probation, afflict their souls before God by sorrow for sin and true repentance.” (The Great Controversy, p. 490, 1911.)

How Should We Live in the Atonement Day?

The Day of Atonement called Israel to searching of heart, and The Great Controversy applies that call to believers living during the closing work of Christ’s ministry: “Now, while our great High Priest is making the atonement for us, we should seek to become perfect in Christ.” (The Great Controversy, p. 623, 1911.) Leviticus describes the soul-searching that marked the ancient day of cleansing among the people of God: “Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD .” (Leviticus 23:27, KJV.) The Great Controversy explains the standard Christ set in His own conflict, “Not even by a thought could our Saviour be brought to yield to the power of temptation.” (The Great Controversy, p. 623, 1911), and Jesus declared: “Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.” (John 14:30, KJV.) The same page shows how the enemy gains access to human hearts, and therefore where our watchfulness must be concentrated: “Satan finds in human hearts some point where he can gain a foothold; some sinful desire is cherished, by means of which his temptations assert their power.” (The Great Controversy, p. 623, 1911.) This standard is reached through dependence rather than self-confidence, as John writes, “And every man that hath this hope in him purifieth himself, even as he is pure.” (1 John 3:3, KJV), and Christ’s Object Lessons describes its fulfillment in the church: “When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” (Christ’s Object Lessons, p. 69, 1900.) We must avoid claims of personal perfection that silence correction, as Steps to Christ observes, “The closer you come to Jesus, the more faulty you will appear in your own eyes; for your vision will be clearer, and your imperfections will be seen in broad and distinct contrast to His perfect nature.” (Steps to Christ, p. 64, 1892), even as Peter urges diligence: “Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.” (2 Peter 3:14, KJV.) The Great Controversy describes how few moments many give to preparation, “Money, time, and strength are sacrificed for display and self-indulgence; but few are the moments devoted to prayer, to the searching of the Scriptures, to humiliation of soul and confession of sin.” (The Great Controversy, p. 487, 1911), and Paul counsels: “Follow peace with all men , and holiness, without which no man shall see the Lord:” (Hebrews 12:14, KJV.) The call to holiness is a call to deeper fellowship with the Priest who intercedes, and His grace supplies what the call requires: “Faithful is he that calleth you, who also will do it.” (1 Thessalonians 5:24, KJV.)

Is the Judgment Good News?

The same gospel that names the seriousness of time also offers a present welcome, and Paul declares the day of salvation is now: “(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)” (2 Corinthians 6:2, KJV.) Truthful appeal gives the hearer reasons to trust and a clear invitation to act, for Steps to Christ counsels against delay, “If you see your sinfulness, do not wait to make yourself better.” (Steps to Christ, p. 31, 1892), and Isaiah urges: “Seek ye the LORD while he may be found, call ye upon him while he is near:” (Isaiah 55:6, KJV.) The judgment is good news for those who are in Christ, because their Advocate is also their Judge, as Jesus taught: “For the Father judgeth no man, but hath committed all judgment unto the Son:” (John 5:22, KJV.) The Great Controversy describes His personal interest in each believer’s case, “Jesus does not excuse their sins, but shows their penitence and faith, and, claiming for them forgiveness, He lifts His wounded hands before the Father and the holy angels, saying: I know them by name.” (The Great Controversy, p. 484, 1911), and John writes: “Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.” (1 John 4:17, KJV.) The prophetic messenger shows that Christ died to secure a verdict in our favor, not to make the verdict uncertain: “Christ was treated as we deserve, that we might be treated as He deserves.” (The Desire of Ages, p. 25, 1898.) John saw the saints given judgment in their favor, “And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.” (Revelation 20:4, KJV), and The Great Controversy describes the outcome: “Thus the great plan of redemption will reach its accomplishment in the final eradication of sin and the deliverance of all who have been willing to renounce evil.” (The Great Controversy, p. 486, 1911.) The Great Controversy also explains that love, not mere profession, is what the record finally reveals: “Whatever is done from love, however small it may appear in the estimation of men, is accepted and rewarded of God.” (The Great Controversy, p. 487, 1911.) We need not dread a court where Christ pleads for us, and we may come to Him today, for He said, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” (John 6:37, KJV), and Steps to Christ adds: “Jesus loves to have us come to Him just as we are, sinful, helpless, dependent.” (Steps to Christ, p. 52, 1892.)

Does God’s Love Stop at Pardon?

These truths reflect God’s love because He acts for the good of people who cannot restore themselves, while refusing to make evil part of their final home: “And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.” (1 John 4:16, KJV.) Love precedes our merit, bears the cost of our rescue, and seeks a holy fellowship in which we can live without fear, as Thoughts From the Mount of Blessing explains: “Christ was opening to men the spiritual kingdom of His love, His grace, His righteousness.” (Thoughts From the Mount of Blessing, p. 8, 1896.) A parent who ignores a dangerous habit has not exhausted love, as Hebrews shows, “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.” (Hebrews 12:6, KJV), and Patriarchs and Prophets describes what God seeks: “God desires from all His creatures the service of love—service that springs from an appreciation of His character.” (Patriarchs and Prophets, p. 34, 1890.) God’s care reaches the actual condition that is destroying us, for Steps to Christ shows that He seeks purity as well as pardon in His children: “It was not for pardon only that he prayed, but for purity of heart.” (Steps to Christ, p. 25, 1892.) In my own experience I may prefer immediate relief from shame to the deeper change grace requires, yet Paul prays for more: “And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.” (Ephesians 3:19, KJV.) The Desire of Ages describes what that fullness looks like in a transformed believer, “He builds up the human character after the similitude of the divine character, a goodly fabric of spiritual strength and beauty.” (The Desire of Ages, p. 762, 1898), and Peter promises: “Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” (2 Peter 1:4, KJV.) We should present that fullness to children and longtime members alike, for Christ’s Object Lessons describes the overflowing heart of God: “For every service and every sacrifice He requites them, not because it is a debt He owes, but because His heart is overflowing with love and tenderness.” (Christ’s Object Lessons, p. 361, 1900.) God’s love continues past the moment I feel accepted, as Paul shows, “And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” (Romans 5:5, KJV), and Steps to Christ describes its fruit, “When, as erring, sinful beings, we come to Christ and become partakers of His pardoning grace, love springs up in the heart.” (Steps to Christ, p. 59, 1892), while Jeremiah records its constancy: “The LORD hath appeared of old unto me, saying , Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.” (Jeremiah 31:3, KJV.)

How Does the Godhead Work Together?

The Godhead’s united purpose becomes visible in the different gifts by which salvation reaches us, as Paul’s benediction shows: “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.” (2 Corinthians 13:14, KJV.) Paul shows the Father’s mercy, the Spirit’s renewal, and the Son’s mediation working together in one saving act, “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), and he continues in the very next verse: “Which he shed on us abundantly through Jesus Christ our Saviour;” (Titus 3:6, KJV.) The Father provides the saving gift, as Steps to Christ affirms, “It is from the Father’s heart that the streams of divine compassion, manifest in Christ, flow out to the children of men.” (Steps to Christ, p. 12, 1892), and Peter describes the three together: “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.” (1 Peter 1:2, KJV.) The Son accomplishes redemption through His incarnate life and sacrifice and now ministers as our High Priest, as The Great Controversy explains: “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross.” (The Great Controversy, p. 489, 1911.) The Spirit brings conviction, new birth, and transforming grace, and The Desire of Ages describes His indispensable role: “It is the Spirit that makes effectual what has been wrought out by the world’s Redeemer.” (The Desire of Ages, p. 671, 1898.) These are connected works of one saving purpose, never competing loyalties within heaven, as Jesus declared, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:” (John 15:26, KJV), and The Desire of Ages names the Spirit’s place: “Sin could be resisted and overcome only through the mighty agency of the Third Person of the Godhead, who would come with no modified energy, but in the fullness of divine power.” (The Desire of Ages, p. 671, 1898.) A teacher can show the pattern in Scripture by asking who gives, who saves, and who renews within each passage, as Paul shows: “For through him we both have access by one Spirit unto the Father.” (Ephesians 2:18, KJV.) The result should be worship and trust, for I am met by the united mercy of heaven, as The Desire of Ages assures, “The Holy Spirit comes to the soul as a Comforter.” (The Desire of Ages, p. 391, 1898), and the Father’s own pledge confirms: “The Father ratified the covenant made with Christ, that He would receive repentant and obedient men, and would love them even as He loves His Son.” (The Desire of Ages, p. 790, 1898.)

What Is at Stake Beyond Our World?

The love revealed in redemption has a purpose larger than my immediate comfort, while it never loses sight of the individual who needs rescue, as Paul writes: “To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,” (Ephesians 3:10, KJV.) The great controversy concerns the truth of God’s character and the nature of His rule, as Patriarchs and Prophets explains: “It was not for this alone that Christ came to the earth; it was not merely that the inhabitants of this little world might regard the law of God as it should be regarded; but it was to vindicate the character of God before the universe.” (Patriarchs and Prophets, p. 68, 1890.) The enemy began by questioning God’s goodness, as Patriarchs and Prophets records, “He had tempted the woman to distrust God’s love, to doubt His wisdom, and to transgress His law, and through her he had caused the overthrow of Adam.” (Patriarchs and Prophets, p. 57, 1890), and Genesis preserves his words: “And the serpent said unto the woman, Ye shall not surely die:” (Genesis 3:4, KJV.) God’s answer is displayed through His dealings with rebellion, above all in Christ, as Paul writes concerning the cross: “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;” (Romans 3:25, KJV.) Paul describes the church as a spectacle watched by angels and by men alike, “For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.” (1 Corinthians 4:9, KJV), and Patriarchs and Prophets explains what that display accomplishes: “God’s plan was unfolding, showing both His justice and His mercy, and fully vindicating His wisdom and righteousness in His dealings with evil.” (Patriarchs and Prophets, p. 78, 1890.) The Desire of Ages shows how the universe was finally convinced at Calvary, “Not until the death of Christ was the character of Satan clearly revealed to the angels or to the unfallen worlds.” (The Desire of Ages, p. 758, 1898), and John heard their praise: “And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.” (Revelation 15:3, KJV.) The Great Controversy describes the settled security that follows such a revelation of evil’s nature and results: “The whole universe will have become witnesses to the nature and results of sin.” (The Great Controversy, p. 504, 1911.) This does not mean our behavior creates God’s goodness, yet our shared life bears witness, as Jesus said, “By this shall all men know that ye are my disciples, if ye have love one to another.” (John 13:35, KJV), and The Acts of the Apostles affirms: “From the beginning it has been God’s plan that through His church shall be reflected to the world His fullness and His sufficiency.” (The Acts of the Apostles, p. 9, 1911.)

What Does Grace Ask of Me Toward God?

I am called to receive Christ, yield my will, and express love through obedience, while surrendering every claim that duty earns His favor, as Paul urges: “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.) Jesus joined love and obedience in a single sentence that every disciple must take seriously, “If ye love me, keep my commandments.” (John 14:15, KJV), and The Desire of Ages names its source: “All true obedience comes from the heart.” (The Desire of Ages, p. 668, 1898.) The response is personal and whole, so my body, attention, possessions, speech, and plans belong within the life I offer, as Paul writes: “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.) Steps to Christ describes the kind of surrender this requires and the struggle it involves, “The yielding of self, surrendering all to the will of God, requires a struggle; but the soul must submit to God before it can be renewed in holiness.” (Steps to Christ, p. 43, 1892), and it adds a counsel for each morning: “Consecrate yourself to God in the morning; make this your very first work.” (Steps to Christ, p. 70, 1892.) I should not make selected acts of visible compliance a substitute for truthfulness, mercy, and inward loyalty, as Micah declares: “He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:8, KJV.) Nor should I use inward sincerity to avoid a duty Scripture makes plain, for Steps to Christ calls obedience the service of love, “Obedience—the service and allegiance of love—is the true sign of discipleship.” (Steps to Christ, p. 60, 1892), and John agrees: “For this is the love of God, that we keep his commandments: and his commandments are not grievous.” (1 John 5:3, KJV.) Each morning I can name one area of resistance and bring it to Christ without excuse, as the psalmist prayed, “Search me, O God, and know my heart: try me, and know my thoughts:” (Psalm 139:23, KJV), and Christ’s Object Lessons describes the desired union: “When we submit ourselves to Christ, the heart is united with His heart, the will is merged in His will, the mind becomes one with His mind, the thoughts are brought into captivity to Him; we live His life.” (Christ’s Object Lessons, p. 312, 1900.) The One who gave Himself for us has a rightful claim upon our willing service, as Christ’s Object Lessons reminds us in plain words: “Christ asks for an unreserved consecration, for undivided service.” (Christ’s Object Lessons, p. 48, 1900.)

Why Is the Sabbath a Sign of Grace?

The commandments of God include the seventh-day Sabbath, which Scripture presents as a sign of God’s power to make His people holy, as Ezekiel records: “Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them.” (Ezekiel 20:12, KJV.) The Desire of Ages draws out that meaning directly from the prophet’s words, “Then the Sabbath is a sign of Christ’s power to make us holy.” (The Desire of Ages, p. 288, 1898), and it adds a promise for every believer: “And it is given to all whom Christ makes holy.” (The Desire of Ages, p. 288, 1898.) The Sabbath points back to creation and forward to redemption, for God rested on the seventh day and blessed it, as Genesis records: “And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.” (Genesis 2:3, KJV.) The Desire of Ages explains that the Sabbath points to Christ in both roles, “It points to Him as both the Creator and the Sanctifier.” (The Desire of Ages, p. 288, 1898), and the commandment states its claim: “Remember the sabbath day, to keep it holy.” (Exodus 20:8, KJV.) The same book shows that the Sabbath was given as a blessing rather than a burden, and that it belongs to the Lord who made it: “Because the Sabbath was made for man, it is the Lord’s day.” (The Desire of Ages, p. 288, 1898.) Jesus declared Himself Lord of the Sabbath, “Therefore the Son of man is Lord also of the sabbath.” (Mark 2:28, KJV), and The Desire of Ages describes the delight it brings to those who receive it rightly: “To all who receive the Sabbath as a sign of Christ’s creative and redeeming power, it will be a delight.” (The Desire of Ages, p. 289, 1898.) The day holds both memory and hope, as The Desire of Ages explains, “While it calls to mind the lost peace of Eden, it tells of peace restored through the Saviour.” (The Desire of Ages, p. 289, 1898), and Isaiah calls it a delight: “If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD , honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:” (Isaiah 58:13, KJV.) Sabbath keeping is never a means of earning salvation, but a weekly trust in the One who finished His work, as Hebrews teaches: “There remaineth therefore a rest to the people of God.” (Hebrews 4:9, KJV.)

Why Must Study Keep Us Teachable?

Study and prayer keep the person attentive to God, while religious familiarity can leave the mind closed to what His word actually says, and Paul urged Timothy: “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.) Preparation includes reading a passage in context, checking quotations, and distinguishing biblical statements from commentary, as the Bereans did: “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.” (Acts 17:11, KJV.) Christ’s Object Lessons describes the attention such study requires, “By earnest attention and prayerful thought he must learn the meaning of the words of truth, and drink deep of the spirit of the holy oracles.” (Christ’s Object Lessons, p. 60, 1900), and Jesus said: “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” (John 5:39, KJV.) The person who repeats an invented quotation may move an audience while weakening its trust when the error is discovered, as Solomon warns: “Add thou not unto his words, lest he reprove thee, and thou be found a liar.” (Proverbs 30:6, KJV.) Christ’s Object Lessons shows that the Spirit opens the meaning of the word to an honest heart, “Those who study the word of God with hearts open to the enlightenment of the Holy Spirit, will not remain in darkness as to the meaning of the word.” (Christ’s Object Lessons, p. 36, 1900), and The Desire of Ages explains how: “Through the Scriptures the Holy Spirit speaks to the mind, and impresses truth upon the heart.” (The Desire of Ages, p. 671, 1898.) I must be willing to correct a favorite illustration when the evidence requires it, for Christ’s Object Lessons warns about neglect: “Communion with God through prayer and a study of His word is neglected.” (Christ’s Object Lessons, p. 52, 1900.) A useful study asks what the passage says, what issue it addresses, and how the application follows, as the psalmist prayed: “Open thou mine eyes, that I may behold wondrous things out of thy law.” (Psalm 119:18, KJV.) Prayer then brings my own conduct under the same light, as James urges, “But be ye doers of the word, and not hearers only, deceiving your own selves.” (James 1:22, KJV), and The Desire of Ages shows its effect, “Communion with God through prayer develops the mental and moral faculties, and the spiritual powers strengthen as we cultivate thoughts upon spiritual things.” (The Desire of Ages, p. 70, 1898), while Christ’s Object Lessons adds: “As the works of God are studied, the Holy Spirit flashes conviction into the mind.” (Christ’s Object Lessons, p. 24, 1900.)

Can Ordinary Work Be Holy Work?

The duty of obedience includes the ordinary work before us, while ambition can make a dramatic task seem more spiritual than a neglected daily one, and Paul writes: “And whatsoever ye do, do it heartily, as to the Lord, and not unto men;” (Colossians 3:23, KJV.) Christ’s Object Lessons defines holiness in terms that reach the kitchen, the office, and the field as surely as the pulpit: “This is true sanctification; for sanctification consists in the cheerful performance of daily duties in perfect obedience to the will of God.” (Christ’s Object Lessons, p. 360, 1900.) Jesus taught that faithfulness in little things reveals the character that can be trusted with greater things, “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.” (Luke 16:10, KJV), and The Great Controversy asks searching questions: “How have we used our time, our pen, our voice, our money, our influence?” (The Great Controversy, p. 487, 1911.) The test is not whether a task carries a religious label, but whether I perform it faithfully before God and with proper care for others, as Solomon writes: “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.) Christ’s Object Lessons shows that the gospel reaches every area of practical life without exception, “The principles of the gospel cannot be disconnected from any department of practical life.” (Christ’s Object Lessons, p. 384, 1900), and the same page adds: “Every line of Christian experience and labor is to be a representation of the life of Christ.” (Christ’s Object Lessons, p. 384, 1900.) In the church a dependable record, a safe meeting place, and an honest account of funds express sanctification as surely as a public address, as Paul writes: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” (1 Corinthians 10:31, KJV.) The Great Controversy reminds us that all such service will be reviewed, “In the judgment the use made of every talent will be scrutinized.” (The Great Controversy, p. 487, 1911), and Jesus spoke of the faithful servant: “His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.” (Matthew 25:21, KJV.) Love becomes trustworthy through such duties, and the new heart is seen in work done well, as Solomon observes, “Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men .” (Proverbs 22:29, KJV), and Christ’s Object Lessons affirms: “Gospel religion is Christ in the life—a living, active principle.” (Christ’s Object Lessons, p. 384, 1900.)

How Should Christians Use Authority?

David’s last words were spoken under the Spirit’s inspiration, “The Spirit of the LORD spake by me, and his word was in my tongue.” (2 Samuel 23:2, KJV), and they connect God’s rule with just and reverent leadership: “The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God.” (2 Samuel 23:3, KJV.) The Acts of the Apostles contrasts Christ’s kingdom with every earthly model of power, “Earthly kingdoms rule by the ascendancy of physical power; but from Christ’s kingdom every carnal weapon, every instrument of coercion, is banished.” (The Acts of the Apostles, p. 12, 1911), and Jesus taught: “But so shall it not be among you: but whosoever will be great among you, shall be your minister:” (Mark 10:43, KJV.) I can apply that principle when setting a schedule, reviewing a complaint, paying a worker, or keeping a confidence, as James warns about unpaid wages: “Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.” (James 5:4, KJV.) The Desire of Ages reminds every leader that God’s own government rests on love rather than force: “The exercise of force is contrary to the principles of God’s government; He desires only the service of love; and love cannot be commanded; it cannot be won by force or authority.” (The Desire of Ages, p. 22, 1898.) Patriarchs and Prophets describes the lessons that prepared Joseph to rule wisely, “In the prison, witnessing the results of oppression and tyranny and the effects of crime, he learned lessons of justice, sympathy, and mercy, that prepared him to exercise power with wisdom and compassion.” (Patriarchs and Prophets, p. 218, 1890), and Peter counsels elders: “Neither as being lords over God’s heritage, but being ensamples to the flock.” (1 Peter 5:3, KJV.) The same book shows how a king’s character was exposed by the way he held power, “His own course convinced the people that kingly honor and authority were dearer to him than justice, mercy, or benevolence.” (Patriarchs and Prophets, p. 626, 1890), and Christ’s Object Lessons warns: “By no selfish practices can the cause of Christ be served.” (Christ’s Object Lessons, p. 383, 1900.) A person who uses authority well asks what another person learns about God from the way that authority is exercised, as Jesus washed His disciples’ feet: “If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet.” (John 13:14, KJV.) The Great Controversy names the only motive that gives such service any value in heaven’s sight: “Yet it is love alone which in the sight of Heaven makes any act of value.” (The Great Controversy, p. 487, 1911.)

Whose Burdens Are We Called to Carry?

I must seek another person’s good with the mercy I have received, while refusing to limit care to people who share my belief, as Paul writes: “Bear ye one another’s burdens, and so fulfil the law of Christ.” (Galatians 6:2, KJV.) Christ’s Object Lessons states the breadth of this duty in words that cross every religious boundary, “Whatever the difference in religious belief, a call from suffering humanity must be heard and answered.” (Christ’s Object Lessons, p. 386, 1900), and Paul agrees: “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.” (Romans 15:1, KJV.) The breadth of this duty follows the breadth of God’s concern for the human family, as Christ’s Object Lessons declares: “No distinction on account of nationality, race, or caste, is recognized by God.” (Christ’s Object Lessons, p. 386, 1900.) The same page grounds that equality in both creation and redemption, “All men are of one family by creation, and all are one through redemption.” (Christ’s Object Lessons, p. 386, 1900), and Paul preached it: “And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;” (Acts 17:26, KJV.) The kindness we offer should remain a gift rather than a method of creating pressure to attend a study or join a church, as Christ’s Object Lessons explains: “Where bitterness of feeling exists because of difference in religion, much good may be done by personal service.” (Christ’s Object Lessons, p. 386, 1900.) I can begin by asking who near me carries a burden I could help bear, for Jesus described the Samaritan who stopped: “But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him ,” (Luke 10:33, KJV.) Christ’s Object Lessons reveals the unseen companions who join such work, “Angels of heaven were beside the Samaritan who cared for the wounded stranger.” (Christ’s Object Lessons, p. 388, 1900), and Jesus said: “And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.” (Luke 10:37, KJV.) The love of Christ takes visible form when another person’s need becomes my call, as Jesus said, “And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” (Matthew 25:40, KJV), and Christ’s Object Lessons affirms: “It will be as natural for us to minister to the needy and suffering as it was for Christ to go about doing good.” (Christ’s Object Lessons, p. 385, 1900.)

Where Does Real Love Come From?

John calls believers to love in deed and in truth rather than in word alone, and his counsel exposes every profession that never reaches a neighbor’s need: “My little children, let us not love in word, neither in tongue; but in deed and in truth.” (1 John 3:18, KJV.) Christ’s Object Lessons ties love for God to love for others without any exception, “Whatever the profession, no man has pure love to God unless he has unselfish love for his brother.” (Christ’s Object Lessons, p. 384, 1900), and John agrees: “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” (1 John 4:20, KJV.) Yet the same book warns that such love cannot be produced by sheer effort or a stronger resolution: “But we can never come into possession of this spirit by trying to love others.” (Christ’s Object Lessons, p. 384, 1900.) It names the true source of neighborly love in a short and searching sentence, “What is needed is the love of Christ in the heart.” (Christ’s Object Lessons, p. 384, 1900), and Paul explains: “And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” (Romans 5:5, KJV.) Christ’s Object Lessons describes what happens when self is surrendered and Christ is welcomed into the heart: “When self is merged in Christ, love springs forth spontaneously.” (Christ’s Object Lessons, p. 384, 1900.) The same page extends that love to everyone for whom Christ died without exception, “If we love God because He first loved us, we shall love all for whom Christ died.” (Christ’s Object Lessons, p. 384, 1900), and John writes: “Beloved, if God so loved us, we ought also to love one another.” (1 John 4:11, KJV.) We cannot claim nearness to God while ignoring the people He loves, for Christ’s Object Lessons explains why divinity and humanity cannot be separated in our devotion: “We cannot come in touch with divinity without coming in touch with humanity; for in Him who sits upon the throne of the universe, divinity and humanity are combined.” (Christ’s Object Lessons, p. 384, 1900.) Paul describes the qualities of such love in practical terms that every congregation can measure itself against, “Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,” (1 Corinthians 13:4, KJV), and he names its greatness: “And now abideth faith, hope, charity, these three; but the greatest of these is charity.” (1 Corinthians 13:13, KJV.)

Can Mercy Ignore the Person Harmed?

Mercy seeks restoration, while love for the person harmed requires truth, protection, and proper accountability, as Paul’s counsel to the Galatians makes clear: “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” (Galatians 6:1, KJV.) The spirit of meekness must not be confused with concealment, for Micah joins justice and mercy in one requirement, “He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:8, KJV), and Christ’s Object Lessons warns: “To bend every energy toward some apparently great work, while we neglect the needy or turn the stranger from his right, is not a service that will meet His approval.” (Christ’s Object Lessons, p. 384, 1900.) A church should not press an injured person to remain exposed to harm in order to prove forgiveness, for Solomon writes about the wise: “A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.” (Proverbs 22:3, KJV.) Nor should it shield a powerful member from fair inquiry while rushing the vulnerable to reconcile, as Patriarchs and Prophets notes of God’s dealings: “In all the dealings of God with His people there is, mingled with His love and mercy, the most striking evidence of His strict and impartial justice.” (Patriarchs and Prophets, p. 469, 1890.) The cross teaches that sin is costly and that the guilty can seek mercy without calling evil good, as The Desire of Ages explains, “It had been Satan’s purpose to divorce mercy from truth and justice.” (The Desire of Ages, p. 762, 1898), and Isaiah warns: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!” (Isaiah 5:20, KJV.) Where abuse is involved, safety and proper reporting belong within care, as Paul writes, “For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.” (Romans 13:4, KJV), and Christ’s Object Lessons adds: “They have been bought with a price, and they are as precious in His sight as we are.” (Christ’s Object Lessons, p. 386, 1900.) In ordinary conflict I should listen carefully, verify facts, speak truthfully, and make repair for my own wrong, as Jesus counseled: “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.” (Matthew 18:15, KJV.) A love that seeks real healing cares for the truth and for every person affected by the wrong, as The Desire of Ages affirms, “But Christ shows that in God’s plan they are indissolubly joined together; the one cannot exist without the other.” (The Desire of Ages, p. 762, 1898), and Education adds: “The greatest want of the world is the want of men—men who will not be bought or sold, men who in their inmost souls are true and honest, men who do not fear to call sin by its right name, men whose conscience is as true to duty as the needle to the pole, men who will stand for the right though the heavens fall.” (Education, p. 57, 1903.)

How Do We Lift Those Who Fall?

Christ’s Object Lessons reminds us that sin is the greatest evil, yet our response to the sinner must be pity and help, as Jude counsels: “And of some have compassion, making a difference:” (Jude 1:22, KJV.) The book describes our duty in one balanced sentence, “Sin is the greatest of all evils, and it is ours to pity and help the sinner.” (Christ’s Object Lessons, p. 387, 1900), and it adds that people must be reached in different ways: “But not all can be reached in the same way.” (Christ’s Object Lessons, p. 387, 1900.) Many are discouraged by their failures until they are almost desperate, and Paul calls the strong to bear the infirmities of the weak: “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.” (Romans 15:1, KJV.) Christ’s Object Lessons pictures the help such a person needs, “Let a helping hand then be held out to him as was the Elder Brother’s hand to the sinking Peter.” (Christ’s Object Lessons, p. 387, 1900), and Matthew records that rescue: “And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?” (Matthew 14:31, KJV.) The same book counsels the kind of speech that restores rather than crushes the person who has fallen: “Speak to him hopeful words, words that will establish confidence and awaken love.” (Christ’s Object Lessons, p. 387, 1900.) It reminds the helper of his own past weakness and need for patient help, “Thy brother, sick in spirit, needs thee, as thou thyself hast needed a brother’s love.” (Christ’s Object Lessons, p. 387, 1900), and Paul then writes: “Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.” (2 Corinthians 1:4, KJV.) The struggling believer needs personal warmth more than abstract principles, as Christ’s Object Lessons explains in tender words: “He needs to clasp a hand that is warm, to trust in a heart full of tenderness.” (Christ’s Object Lessons, p. 388, 1900.) The Restorer works through such ministry, and Isaiah describes His gentleness toward the bruised reed, “A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.” (Isaiah 42:3, KJV), while Hebrews urges: “Wherefore lift up the hands which hang down, and the feeble knees;” (Hebrews 12:12, KJV.)

How Should We Greet Returning Sinners?

When a wanderer returns, the church must choose between the rejoicing of heaven and the suspicion of the Pharisees, as Jesus taught: “I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.” (Luke 15:7, KJV.) Christ’s Object Lessons describes the difficulty the returning person often faces, “When one who has wandered far in sin seeks to return to God, he will encounter criticism and distrust.” (Christ’s Object Lessons, p. 190, 1900), and it names the spirit behind such criticism: “These persons are doing not the work of God but the work of Satan, who is the accuser of the brethren.” (Christ’s Object Lessons, p. 190, 1900.) The returning sinner should look upward rather than inward, for Christ’s Object Lessons counsels him to contemplate heaven’s joy instead of human doubt: “Let the repenting sinner contemplate the rejoicing in heaven over the return of the one that was lost.” (Christ’s Object Lessons, p. 190, 1900.) The father in the parable ran to meet his son while he was still far away, “And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.” (Luke 15:20, KJV), and he called for celebration: “For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.” (Luke 15:24, KJV.) Christ’s Object Lessons describes what all heaven delights to see in such a moment, “That in which all heaven delights is the restoration of God’s own image in the souls whom He has made.” (Christ’s Object Lessons, p. 190, 1900), and Paul counsels the church at Corinth: “Wherefore I beseech you that ye would confirm your love toward him.” (2 Corinthians 2:8, KJV.) Spiritual welcome does not cancel the wisdom of rebuilding human trust over time, yet it refuses scorn, as Christ’s Object Lessons urges: “Let him rest in the love of God and in no case be disheartened by the scorn and suspicion of the Pharisees.” (Christ’s Object Lessons, p. 190, 1900.) The elder brother’s resentment warns every long-standing member against measuring grace by personal merit, “And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:” (Luke 15:29, KJV), and Christ’s Object Lessons describes the Father’s purpose: “God gave Himself in His Son that He might have the joy of receiving back the sheep that was lost.” (Christ’s Object Lessons, p. 191, 1900.) The father’s answer to the elder son still invites every faithful member to join the joy of restored fellowship: “It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.” (Luke 15:32, KJV.)

Why Must Every Rescued Soul Seek Others?

Mission shares the good news of redemption with every nation, and Jesus gave His followers a commission that no believer can treat as optional: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:” (Matthew 28:19, KJV.) Christ’s Object Lessons states the obligation that rests on every person grace has reached, “Every soul whom Christ has rescued is called to work in His name for the saving of the lost.” (Christ’s Object Lessons, p. 191, 1900), and Jesus continued: “Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.” (Matthew 28:20, KJV.) Steps to Christ shows that this desire to share arises naturally in a converted heart rather than being imposed from outside: “No sooner does one come to Christ than there is born in his heart a desire to make known to others what a precious friend he has found in Jesus; the saving and sanctifying truth cannot be shut up in his heart.” (Steps to Christ, p. 78, 1892.) Christ’s Object Lessons asks a searching question of every reader, “How many of the wandering ones have you, reader, sought for and brought back to the fold?” (Christ’s Object Lessons, p. 191, 1900), and Paul writes: “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?” (Romans 10:14, KJV.) The same book warns that indifference has real consequences for people who are near us every week: “And many souls go down to ruin for want of a hand stretched out to save.” (Christ’s Object Lessons, p. 191, 1900.) Christ’s Object Lessons reminds us that even careless-looking worshipers may be quietly seeking, “In every assembly for worship, there are souls longing for rest and peace.” (Christ’s Object Lessons, p. 191, 1900), and Jesus said: “Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.” (John 4:35, KJV.) Heaven feels this need more keenly than we do, as Christ’s Object Lessons declares in a single sorrowful line: “Angels weep, while human eyes are dry and hearts are closed to pity.” (Christ’s Object Lessons, p. 192, 1900.) The commission comes with Christ’s presence and the Spirit’s power, as He promised before His ascension, “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, KJV), and Paul adds the motive: “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:” (2 Corinthians 5:14, KJV.)

How Do We Share Truth Without Contempt?

Christian witness explains its hope openly while honoring the freedom of every conscience, as Peter instructs believers facing questions and hostility: “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:” (1 Peter 3:15, KJV.) A teacher should explain clearly and welcome honest questions, as Paul counsels, “Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.” (Colossians 4:6, KJV), and loving ministry opens doors that argument cannot: “Loving ministry will break down prejudice, and win souls to God.” (Christ’s Object Lessons, p. 386, 1900.) We must never caricature others, for a Jewish reader deserves an accurate treatment of the Hebrew Scriptures, as Paul modeled: “But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God.” (2 Corinthians 4:2, KJV.) Christ’s Object Lessons explains that many can be reached only through kindness before they can trust a message, “Many of these can be reached only through acts of disinterested kindness.” (Christ’s Object Lessons, p. 387, 1900), and the same page adds: “As they see the evidence of your unselfish love, it will be easier for them to believe in the love of Christ.” (Christ’s Object Lessons, p. 387, 1900.) Our distinctive convictions need no disguise, but they do need a faithful spirit, for Paul counsels Timothy: “And the servant of the Lord must not strive; but be gentle unto all men , apt to teach, patient,” (2 Timothy 2:24, KJV.) Christ’s Object Lessons reminds us that Christ came to open access for all, “Christ came to demolish every wall of partition, to throw open every compartment of the temple, that every soul may have free access to God.” (Christ’s Object Lessons, p. 386, 1900), and Paul agrees: “For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us ;” (Ephesians 2:14, KJV.) I can prepare by asking what my hearer already understands and what concern lies behind the question, as The Acts of the Apostles reminds us of Christ’s kingdom: “Earthly kingdoms rule by the ascendancy of physical power; but from Christ’s kingdom every carnal weapon, every instrument of coercion, is banished.” (The Acts of the Apostles, p. 12, 1911.) The person before us is someone Christ came to save, so we preach with patience, as Paul urges, “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.” (2 Timothy 4:2, KJV), trusting the love described here: “His love is so broad, so deep, so full, that it penetrates everywhere.” (Christ’s Object Lessons, p. 386, 1900.)

Where Should Our Witness Begin?

Christ’s commission reaches the ends of the earth, yet it begins among the people who already know our faces, as Jesus told the man He had healed: “Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.” (Mark 5:19, KJV.) The Desire of Ages draws a practical lesson from the first disciples who brought their own relatives to Jesus, “These examples should teach us the importance of personal effort, of making direct appeals to our kindred, friends, and neighbors.” (The Desire of Ages, p. 141, 1898), and John records Andrew’s first act: “He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.” (John 1:41, KJV.) The same page warns that neglect of this simple work has real and lasting consequences for people who live near us: “Many have gone down to ruin who might have been saved if their neighbors, common men and women, had put forth personal effort for them.” (The Desire of Ages, p. 141, 1898.) The Desire of Ages names the mission field that lies closest to every believer, “In the very family, the neighborhood, the town, where we live, there is work for us to do as missionaries for Christ.” (The Desire of Ages, p. 141, 1898), and Moses commanded: “And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.” (Deuteronomy 6:7, KJV.) The healed man of Decapolis became an effective witness because he told what Christ had done for him, as The Desire of Ages records: “Not only did they tell their own households and neighbors about Jesus, but they went throughout Decapolis, everywhere declaring His power to save, and describing how He had freed them from the demons.” (The Desire of Ages, p. 339, 1898.) Peter counsels wives to win their husbands through conduct before words, “Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;” (1 Peter 3:1, KJV), and Steps to Christ describes the inner impulse of such witness: “No sooner does one come to Christ than there is born in his heart a desire to make known to others what a precious friend he has found in Jesus; the saving and sanctifying truth cannot be shut up in his heart.” (Steps to Christ, p. 78, 1892.) Home witness requires consistency, for children and neighbors notice whether our private conduct matches our public profession, as Paul observed of Timothy’s family: “When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.” (2 Timothy 1:5, KJV.) The Acts of the Apostles affirms that the Spirit still works through ordinary disciples, “The acts of the Holy Spirit through Peter and Paul, John and James, and others, can be repeated in the modern disciple.” (The Acts of the Apostles, p. 9, 1911), and Joshua’s resolve still models the household that chooses God: “And if it seem evil unto you to serve the LORD , choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD .” (Joshua 24:15, KJV.)

What Is the Church in God’s Eyes?

The church is God’s chosen agency for carrying the gospel, and Paul describes it as a household built on Christ and filled with His Spirit: “In whom ye also are builded together for an habitation of God through the Spirit.” (Ephesians 2:22, KJV.) The Acts of the Apostles uses vivid language to describe the church’s place in a rebellious world, “The church is God’s fortress, His city of refuge, which He holds in a revolted world.” (The Acts of the Apostles, p. 11, 1911), and Jesus promised: “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.” (Matthew 16:18, KJV.) The same book explains how highly God regards His church despite its visible weakness and many failures: “Enfeebled and defective as it may appear, the church is the one object upon which God bestows in a special sense His supreme regard.” (The Acts of the Apostles, p. 12, 1911.) It describes the church as the very place where grace is displayed to the world, “It is the theater of His grace, in which He delights to reveal His power to transform hearts.” (The Acts of the Apostles, p. 12, 1911), and Paul agrees: “That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” (Ephesians 5:27, KJV.) The Acts of the Apostles traces God’s faithful care through every century of persecution and darkness: “Through centuries of persecution, conflict, and darkness, God has sustained His church.” (The Acts of the Apostles, p. 11, 1911.) The church’s confidence rests on God’s foresight rather than on its own strength, “Not one cloud has fallen upon it that He has not prepared for; not one opposing force has risen to counterwork His work, that He has not foreseen.” (The Acts of the Apostles, p. 11, 1911), and Paul writes: “But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.” (1 Timothy 3:15, KJV.) Members strengthen that witness when they gather faithfully and encourage one another, as Hebrews urges: “Not forsaking the assembling of ourselves together, as the manner of some is ; but exhorting one another : and so much the more, as ye see the day approaching.” (Hebrews 10:25, KJV.) The Acts of the Apostles describes the church as the court of holy life, “God’s church is the court of holy life, filled with varied gifts and endowed with the Holy Spirit.” (The Acts of the Apostles, p. 12, 1911), and Peter names its calling: “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.)

How Does Future Hope Shape Today?

The plan of redemption gives hope for full restoration, while the work of grace already reaches the places where we make daily choices, as Isaiah promises: “I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners.” (Isaiah 57:18, KJV.) The final removal of the curse does not make present obedience unimportant, for John saw the servants of God serving Him in the restored city: “And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:” (Revelation 22:3, KJV.) Education describes the future life as a continuation of the school that began in Eden, “A branch of this school was established in Eden; and, the plan of redemption accomplished, education will again be taken up in the Eden school.” (Education, p. 301, 1903), and John writes: “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.) We are learning through grace the life of the kingdom God will establish in its fullness, as Education describes the future learner: “Every character has withstood the testing of evil, and none are longer susceptible to its power.” (Education, p. 302, 1903.) The Great Controversy describes the open communion that awaits the redeemed, “The people of God are privileged to hold open communion with the Father and the Son.” (The Great Controversy, p. 676, 1911), and John writes: “And they shall see his face; and his name shall be in their foreheads.” (Revelation 22:4, KJV.) For personal application, I can name a truth to trust, a sin to confess, a duty to perform, and a person to serve, as The Great Controversy anticipates: “The loves and sympathies which God Himself has planted in the soul shall there find truest and sweetest exercise.” (The Great Controversy, p. 677, 1911.) The forms of faithful service differ, yet the purpose remains the restoration of God’s image through living fellowship with Him, as Paul writes: “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;” (Titus 2:13, KJV.) The Great Controversy describes the end of every sorrow, “There will be no more tears, no funeral trains, no badges of mourning.” (The Great Controversy, p. 676, 1911), and God’s word confirms it, “And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.” (Revelation 21:5, KJV), while the inspired pen promises: “We shall stand in His presence and behold the glory of His countenance.” (The Great Controversy, p. 677, 1911.)

Is There Room for the Worst of Sinners?

The invitation includes the person who feels least fit to receive it, and grace asks that person to stop using unworthiness as an excuse, as Paul confessed: “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.” (1 Timothy 1:15, KJV.) Paul’s confession places the teacher among those who need salvation, and Steps to Christ removes every condition of prior improvement from the first step: “If you see your sinfulness, do not wait to make yourself better.” (Steps to Christ, p. 31, 1892.) The Saviour’s own description of His mission leaves no category of sinner outside His reach, “But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.” (Matthew 9:13, KJV), and Steps to Christ states it simply: “It was sinners that Christ came to save.” (Steps to Christ, p. 35, 1892.) I do not need to finish repairing myself before I come, but I do need to come willing for the Saviour to address what I have failed to repair, as Isaiah calls: “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.” (Isaiah 55:1, KJV.) Steps to Christ describes the condition in which Jesus welcomes us, “Jesus loves to have us come to Him just as we are, sinful, helpless, dependent.” (Steps to Christ, p. 52, 1892), and it warns where many still stumble: “Here is where thousands fail; they do not believe that Jesus pardons them personally, individually.” (Steps to Christ, p. 52, 1892.) We should carry this invitation into every study, for Jesus calls the weary, “Come unto me, all ye that labour and are heavy laden, and I will give you rest.” (Matthew 11:28, KJV), yet only a contrite heart feels its need, as Steps to Christ explains: “It is true that repentance does precede the forgiveness of sins; for it is only the broken and contrite heart that will feel the need of a Saviour.” (Steps to Christ, p. 26, 1892.) Let the hearer see the One who receives the repentant sinner and supplies grace for a changed direction, as Jesus promised, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” (John 6:37, KJV), and as Steps to Christ adds: “A view of our sinfulness drives us to Him who can pardon; and when the soul, realizing its helplessness, reaches out after Christ, He will reveal Himself in power.” (Steps to Christ, p. 65, 1892.) The plan becomes good news when I receive its living Lord, for John ends Scripture with an open invitation to everyone who is thirsty: “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” (Revelation 22:17, KJV.)

What Does the Father Do When We Return?

The parable of the prodigal son presents the Lord’s dealing with those who once knew His love and then wandered, and Jesus describes the father’s first response: “And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.” (Luke 15:20, KJV.) Christ’s Object Lessons identifies the kind of person the parable describes, “In the parable of the prodigal son is presented the Lord’s dealing with those who have once known the Father’s love, but who have allowed the tempter to lead them captive at his will.” (Christ’s Object Lessons, p. 198, 1900), and the son confessed: “And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.” (Luke 15:21, KJV.) The three parables of Luke fifteen form a single portrait of divine compassion toward every kind of wanderer, as Christ’s Object Lessons explains: “The parables of the lost sheep, the lost coin, and the prodigal son, bring out in distinct lines God’s pitying love for those who are straying from Him.” (Christ’s Object Lessons, p. 198, 1900.) The father interrupted the rehearsed speech with gifts that restored the son’s place in the family, “But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:” (Luke 15:22, KJV), and Christ’s Object Lessons describes the son’s inward experience: “The son feels that the past is forgiven and forgotten, blotted out forever.” (Christ’s Object Lessons, p. 204, 1900.) The same book quotes the divine promise that seals such forgiveness, so that the returning child need not carry the old record forward: “‘I will forgive their iniquity, and I will remember their sin no more.’” (Christ’s Object Lessons, p. 204, 1900.) Love responds to such grace with deep gratitude, as Christ’s Object Lessons observes, “He that is forgiven much, the same loves much.” (Christ’s Object Lessons, p. 211, 1900), and Jesus said the same of the forgiven woman: “Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.” (Luke 7:47, KJV.) The father’s welcome shows that the Father is not reluctant, and Patriarchs and Prophets describes the tenderness with which the Saviour still waits for a reply: “The Saviour watches for a response to His offers of love and forgiveness, with a more tender compassion than that which moves the heart of an earthly parent to forgive a wayward, suffering son.” (Patriarchs and Prophets, p. 165, 1890.) The psalmist rejoices in that same mercy, “For as the heaven is high above the earth, so great is his mercy toward them that fear him.” (Psalm 103:11, KJV), and the parable ends with joy that every returning reader may share: “For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.” (Luke 15:24, KJV.)

When Will Christ Come for His Own?

Jesus promised to return and receive His people to Himself, and that promise turns the plan of redemption toward a personal meeting rather than an abstract conclusion: “And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” (John 14:3, KJV.) Christ’s Object Lessons links the timing of His return with the reproduction of His character in His people, “Christ is waiting with longing desire for the manifestation of Himself in His church.” (Christ’s Object Lessons, p. 69, 1900), and it continues: “When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” (Christ’s Object Lessons, p. 69, 1900.) Peter describes believers as looking for and hastening the coming of the day of God, which joins hope with present faithfulness: “Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?” (2 Peter 3:12, KJV.) The Great Controversy describes the moment when God’s voice announces the day and delivers the covenant to His waiting people: “The voice of God is heard from heaven, declaring the day and hour of Jesus’ coming, and delivering the everlasting covenant to His people.” (The Great Controversy, p. 640, 1911.) The same chapter describes the late discovery of those who rejected God’s law, “Too late they see that the Sabbath of the fourth commandment is the seal of the living God.” (The Great Controversy, p. 640, 1911), and Jesus warned: “Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.” (Matthew 24:44, KJV.) The Great Controversy also reminds us of the eternal value of every person still within reach of mercy: “Only in eternity can we rightly estimate the loss of a single soul.” (The Great Controversy, p. 640, 1911.) Paul describes the transformation that will meet the living saints in a moment, “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 15:52, KJV), and Christ’s Object Lessons shows how readiness is formed: “The object of the Christian life is fruit bearing—the reproduction of Christ’s character in the believer, that it may be reproduced in others.” (Christ’s Object Lessons, p. 67, 1900.) The promise of His coming calls us to purity and watchfulness, as John writes, “And every man that hath this hope in him purifieth himself, even as he is pure.” (1 John 3:3, KJV), and the church answers with the closing prayer of Scripture: “He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.” (Revelation 22:20, KJV.)

What Kind of Home Awaits the Redeemed?

The inheritance of the saved is a real country rather than a vague spiritual mood, and Jesus promised His disciples prepared places in His Father’s house: “In my Father’s house are many mansions: if it were not so , I would have told you. I go to prepare a place for you.” (John 14:2, KJV.) The Great Controversy recalls that promise before describing the home it secures, “Christ assured His disciples that He went to prepare mansions for them in the Father’s house.” (The Great Controversy, p. 675, 1911), and Hebrews describes the pilgrims’ longing: “But now they desire a better country , that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.” (Hebrews 11:16, KJV.) The same book admits the limits of every description, so that our hope rests on God’s promise rather than on our imagination: “Human language is inadequate to describe the reward of the righteous.” (The Great Controversy, p. 675, 1911.) Yet the Bible gives enough to anchor the heart, for The Great Controversy describes rest for long-weary pilgrims, “On those peaceful plains, beside those living streams, God’s people, so long pilgrims and wanderers, shall find a home.” (The Great Controversy, p. 675, 1911), and Isaiah promises: “And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them.” (Isaiah 65:21, KJV.) The Great Controversy describes the Shepherd’s care that continues in that restored world: “There the heavenly Shepherd leads His flock to fountains of living waters.” (The Great Controversy, p. 675, 1911.) John saw the river of the water of life proceeding from the throne of God and of the Lamb, “And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.” (Revelation 22:1, KJV), and The Great Controversy describes the tree beside it: “The tree of life yields its fruit every month, and the leaves of the tree are for the service of the nations.” (The Great Controversy, p. 675, 1911.) The light of that city will not depend on the sun, as John records, “And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.” (Revelation 21:23, KJV), and The Great Controversy describes its unfading glory: “The glory of God and the Lamb floods the Holy City with unfading light.” (The Great Controversy, p. 676, 1911.) A hope this concrete teaches us to hold earthly possessions loosely while caring faithfully for what God has entrusted to us, as Paul counsels the Colossians: “Set your affection on things above, not on things on the earth.” (Colossians 3:2, KJV.)

Will Learning Ever End in Heaven?

Education describes heaven as a school, and that picture teaches us that redemption restores the mind as well as the heart, as Paul anticipates: “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.) Education gives the image in one memorable line, “Heaven is a school; its field of study, the universe; its teacher, the Infinite One.” (Education, p. 301, 1903), and Isaiah describes a renewed knowledge filling the earth: “They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD , as the waters cover the sea.” (Isaiah 11:9, KJV.) The Great Controversy shows that learning there will refresh rather than exhaust the redeemed, for every limit imposed by sin will be gone: “The acquirement of knowledge will not weary the mind or exhaust the energies.” (The Great Controversy, p. 677, 1911.) The same chapter describes the scope of that study, “All the treasures of the universe will be open to the study of God’s redeemed.” (The Great Controversy, p. 677, 1911), and the psalmist marvels at creation: “The heavens declare the glory of God; and the firmament sheweth his handywork.” (Psalm 19:1, KJV.) The Great Controversy describes the fellowship of learning between the redeemed and unfallen beings who have watched the long controversy: “With unutterable delight the children of earth enter into the joy and the wisdom of unfallen beings.” (The Great Controversy, p. 677, 1911.) Every created thing will bear its Maker’s name, as The Great Controversy observes, “Upon all things, from the least to the greatest, the Creator’s name is written, and in all are the riches of His power displayed.” (The Great Controversy, p. 677, 1911), and Paul praises: “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” (Romans 11:33, KJV.) No deceiver will remain to darken that study, as The Great Controversy promises, “There will be no cruel, deceiving foe to tempt to forgetfulness of God.” (The Great Controversy, p. 677, 1911), and John writes: “And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.” (Revelation 21:27, KJV.) The redeemed will grow forever in the knowledge of God, which is why our present study is a beginning rather than a final achievement: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” (John 17:3, KJV.)

Why Will the Cross Be Our Eternal Song?

Redemption ends in a creation free from sin, while its lasting center remains the love revealed in the Lamb, and John heard heaven sing of His worthiness: “Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” (Revelation 5:12, KJV.) The Great Controversy declares that the cross will remain the central study of eternity, “The cross of Christ will be the science and the song of the redeemed through all eternity.” (The Great Controversy, p. 651, 1911), and Paul gloried in it: “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” (Galatians 6:14, KJV.) The same chapter describes the vision that will hold the redeemed in wonder, because the exalted Christ will never cease to be the crucified Christ: “In Christ glorified they will behold Christ crucified.” (The Great Controversy, p. 651, 1911.) The Great Controversy explains why that theme will never be exhausted, “The mystery of the cross explains all other mysteries.” (The Great Controversy, p. 652, 1911), and Paul determined to know nothing else: “For I determined not to know any thing among you, save Jesus Christ, and him crucified.” (1 Corinthians 2:2, KJV.) The marks of crucifixion will remain as the single reminder of sin’s history, as The Great Controversy declares: “One reminder alone remains: Our Redeemer will ever bear the marks of His crucifixion.” (The Great Controversy, p. 674, 1911.) The Great Controversy names the study that will unite heaven and earth in endless wonder, “There, immortal minds will contemplate with never-failing delight the wonders of creative power, the mysteries of redeeming love.” (The Great Controversy, p. 677, 1911), and Peter adds: “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.” (1 Peter 1:12, KJV.) The redeemed will sing a song that only those rescued from sin can learn, as John saw, “And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.” (Revelation 14:3, KJV), and The Desire of Ages explains its theme: “The exaltation of the redeemed will be an eternal testimony to God’s mercy.” (The Desire of Ages, p. 26, 1898.) The cross therefore remains the believer’s present boast and eternal song, as the four living creatures and elders sing: “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;” (Revelation 5:9, KJV.)

Why Does Calvary Draw Every Heart?

The cross does not compel faith, yet it draws the human heart with a power that no argument can match, as Jesus said when He spoke of His lifting up: “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:” (John 3:14, KJV.) The serpent of brass in the wilderness pictured that healing look, for Moses records that the bitten who looked upon it lived: “And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.” (Numbers 21:9, KJV.) The Desire of Ages describes what the sinner sees when he looks at Jesus with honest eyes, “They behold the Saviour’s matchless love, revealed throughout His pilgrimage on earth, from the manger of Bethlehem to Calvary’s cross, and the sight of Him attracts, it softens and subdues the soul.” (The Desire of Ages, p. 480, 1898), and Paul writes: “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.” (1 Corinthians 1:18, KJV.) Steps to Christ shows that this look is the true beginning of self-knowledge and repentance: “It is as we behold Him, as the light from our Saviour falls upon us, that we see the sinfulness of our own hearts.” (Steps to Christ, p. 28, 1892.) The cross reveals both human selfishness and divine love, as The Desire of Ages declares, “At the cross of Calvary, love and selfishness stood face to face.” (The Desire of Ages, p. 57, 1898), and Paul urged the Galatians to keep that scene before them: “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?” (Galatians 3:1, KJV.) The same book states that the clearest light on God’s character shines from that place, so every Bible study should lead there: “The light shining from the cross reveals the love of God.” (The Desire of Ages, p. 176, 1898.) Christ’s Object Lessons explains how the sight of Christ becomes victory as well as pardon, “It is fellowship with Christ, personal contact with a living Saviour, that enables the mind and heart and soul to triumph over the lower nature.” (Christ’s Object Lessons, p. 388, 1900), and Paul writes: “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” (2 Corinthians 3:18, KJV.) We look away from ourselves to the One who endured the cross, as Hebrews urges, “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” (Hebrews 12:2, KJV), and Steps to Christ explains the result: “And as Christ draws them to look upon His cross, to behold Him whom their sins have pierced, the commandment comes home to the conscience.” (Steps to Christ, p. 27, 1892.)

How Should Bible Workers Teach This?

A faithful Bible worker presents the plan in the order Scripture follows, beginning with God’s initiative and leading to a personal response: “Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:” (Colossians 1:28, KJV.) Philip began where the Ethiopian was reading and preached Jesus from that very passage, “Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.” (Acts 8:35, KJV), and Prophets and Kings reminds every teacher where power truly lies: “It is not always the most learned presentation of God’s truth that convicts and converts the soul.” (Prophets and Kings, p. 169, 1917.) The teacher must depend on God rather than on technique, for Christ’s Object Lessons describes what happens when he relies on prayer: “When the teacher will rely upon God in prayer, the Spirit of Christ will come upon him, and God will work through him by the Holy Spirit upon the minds of others.” (Christ’s Object Lessons, p. 131, 1900.) Paul planted and Apollos watered, yet God gave the increase, “I have planted, Apollos watered; but God gave the increase.” (1 Corinthians 3:6, KJV), and Christ’s Object Lessons describes the fruit of Christlike teaching: “The spirit of Christ’s teaching will give a force and directness to his communications and to his prayers.” (Christ’s Object Lessons, p. 130, 1900.) Isaiah testified that the Lord gave him the tongue of the learned to speak a timely word to the weary, and every teacher needs that gift: “The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.” (Isaiah 50:4, KJV.) The Desire of Ages shows that hearts open to the Spirit are drawn to Christ when the truth is presented with His spirit, “Jesus came with the truth of heaven, and all who were listening to the voice of the Holy Spirit were drawn to Him.” (The Desire of Ages, p. 57, 1898), and Jesus said: “Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.” (Matthew 13:52, KJV.) Christ’s Object Lessons explains how understanding grows in such a setting, so the teacher need not force every point in a single lesson: “To minds that were open to the Holy Spirit, the significance of the Saviour’s teaching unfolded more and more.” (Christ’s Object Lessons, p. 21, 1900.) Paul charged Timothy to pass the truth to faithful people who could teach others, “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” (2 Timothy 2:2, KJV), and Christ’s Object Lessons names every rescued soul’s calling: “Every soul whom Christ has rescued is called to work in His name for the saving of the lost.” (Christ’s Object Lessons, p. 191, 1900.)

How Will the Great Controversy End?

The conclusion of the story gathers its beginning into view, for the God whose goodness was doubted in Eden will be openly praised by every creature, as John heard: “And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.” (Revelation 5:13, KJV.) The Great Controversy announces the end of the long conflict in a few short words, “The great controversy is ended.” (The Great Controversy, p. 678, 1911), and it adds a second line that every believer longs to see fulfilled: “Sin and sinners are no more.” (The Great Controversy, p. 678, 1911.) Nahum declares that affliction will not rise up a second time, which means the cleansed universe will remain secure forever: “What do ye imagine against the LORD ? he will make an utter end: affliction shall not rise up the second time.” (Nahum 1:9, KJV.) The Great Controversy describes the condition of creation once sin has been removed, “The entire universe is clean.” (The Great Controversy, p. 678, 1911), and Revelation adds: “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” (Revelation 21:3, KJV.) The same chapter traces every blessing of the new creation back to its single source in the Creator Himself: “From Him who created all, flow life and light and gladness, throughout the realms of illimitable space.” (The Great Controversy, p. 678, 1911.) The final verdict of creation answers the first lie of the serpent, for The Great Controversy declares, “From the minutest atom to the greatest world, all things, animate and inanimate, in their unshadowed beauty and perfect joy, declare that God is love.” (The Great Controversy, p. 678, 1911), and John agrees: “He that loveth not knoweth not God; for God is love.” (1 John 4:8, KJV.) The universe will rest secure because it has seen the nature and results of sin, as The Great Controversy explains: “The whole universe will have become witnesses to the nature and results of sin.” (The Great Controversy, p. 504, 1911.) Paul anticipates the day when God will be all in all, “And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.” (1 Corinthians 15:28, KJV), and the psalmist joins every voice in praise: “Let every thing that hath breath praise the LORD . Praise ye the LORD .” (Psalm 150:6, KJV.)

Are the Redeemed Closer Than Eden?

The plan of redemption does more than return the human family to Eden, for Paul describes a destiny of glory that exceeds the first creation: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” (Romans 8:18, KJV.) The Desire of Ages explains that Satan’s attempt to separate God and humanity has been overturned by a closer union, “It was Satan’s purpose to bring about an eternal separation between God and man; but in Christ we become more closely united to God than if we had never fallen.” (The Desire of Ages, p. 25, 1898), and John writes: “Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.” (John 17:24, KJV.) The same chapter explains why this union can never be undone in all the ages to come: “In taking our nature, the Saviour has bound Himself to humanity by a tie that is never to be broken.” (The Desire of Ages, p. 25, 1898.) The incarnation carried our humanity into the very presence of God on His throne, “God has adopted human nature in the person of His Son, and has carried the same into the highest heaven.” (The Desire of Ages, p. 25, 1898), and Paul declares: “And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:” (Ephesians 2:6, KJV.) The Desire of Ages names what the redeemed themselves will become before the universe, so that their very existence will praise God’s grace: “The exaltation of the redeemed will be an eternal testimony to God’s mercy.” (The Desire of Ages, p. 26, 1898.) Paul says that God will show the riches of His grace in the ages to come, “That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.” (Ephesians 2:7, KJV), and The Great Controversy describes the fellowship that awaits: “The people of God are privileged to hold open communion with the Father and the Son.” (The Great Controversy, p. 676, 1911.) No human achievement can claim the glory of that rescue, for Father, Son, and Holy Spirit have carried forward the saving purpose, as Jude praises: “To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.” (Jude 1:25, KJV.) The Desire of Ages names the guarantee behind every promise of that future, “The divinity of Christ is the believer’s assurance of eternal life.” (The Desire of Ages, p. 530, 1898), and John records the overcomer’s inheritance: “He that overcometh shall inherit all things; and I will be his God, and he shall be my son.” (Revelation 21:7, KJV.)

What Should I Do With This Truth Today?

Our response is clear, for I trust Christ’s righteousness, surrender the sin that wounds communion, and seek the life His Spirit gives, as Paul urges: “Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.” (Romans 6:13, KJV.) Steps to Christ describes the first practical step in plain language for every day, “Consecrate yourself to God in the morning; make this your very first work.” (Steps to Christ, p. 70, 1892), and the same page adds: “Surrender all your plans to Him, to be carried out or given up as His providence shall indicate.” (Steps to Christ, p. 70, 1892.) I can confess specifically, make repair where possible, and accept the pardon Christ freely offers, for John promises: “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, KJV.) The prophetic messenger assures every penitent that he stands accepted in Christ’s character, “Christ’s character stands in place of your character, and you are accepted before God just as if you had not sinned.” (Steps to Christ, p. 62, 1892), and Paul then adds: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” (Romans 8:1, KJV.) I can open the Scriptures daily, pray honestly, keep the Sabbath as a sign of Christ’s sanctifying power, and serve the person nearest me, as Micah describes: “He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:8, KJV.) The Desire of Ages promises that the Spirit will make obedience the expression of a renewed heart rather than a burden: “And if we consent, He will so identify Himself with our thoughts and aims, so blend our hearts and minds into conformity to His will, that when obeying Him we shall be but carrying out our own impulses.” (The Desire of Ages, p. 668, 1898.) We bear one another’s burdens and share His invitation, as Christ’s Object Lessons reminds us, “Every soul whom Christ has rescued is called to work in His name for the saving of the lost.” (Christ’s Object Lessons, p. 191, 1900), and Paul encourages us: “And let us not be weary in well doing: for in due season we shall reap, if we faint not.” (Galatians 6:9, KJV.) The day of salvation is present, as Hebrews urges, “Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.” (Hebrews 4:7, KJV), and The Great Controversy reminds us of the solemn hour in which we live: “We are now living in the great day of atonement.” (The Great Controversy, p. 489, 1911.)

What Is the Whole Plan in One View?

The plan of redemption begins in God’s eternal love, enters history at the Fall, and moves through the cross to the restored earth, as Paul summarizes: “Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” (Romans 8:30, KJV.) Patriarchs and Prophets traces its opening in Eden after the Fall, “The covenant of grace was first made with man in Eden, when after the Fall there was given a divine promise that the seed of the woman should bruise the serpent’s head.” (Patriarchs and Prophets, p. 370, 1890), and Paul names its center: “For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;” (1 Corinthians 15:3, KJV.) The Desire of Ages describes the exchange accomplished at Calvary in a sentence that every Bible worker should know by heart: “Christ was treated as we deserve, that we might be treated as He deserves.” (The Desire of Ages, p. 25, 1898.) The Great Controversy describes the present ministry that applies the cross to believers today, “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross.” (The Great Controversy, p. 489, 1911), and Hebrews adds: “So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.” (Hebrews 9:28, KJV.) The Desire of Ages describes the Spirit’s indispensable part in making that work effective within each human heart: “It is the Spirit that makes effectual what has been wrought out by the world’s Redeemer.” (The Desire of Ages, p. 671, 1898.) The Great Controversy describes the judgment that prepares for Christ’s return, “Thus the great plan of redemption will reach its accomplishment in the final eradication of sin and the deliverance of all who have been willing to renounce evil.” (The Great Controversy, p. 486, 1911), and Peter writes: “Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” (2 Peter 3:13, KJV.) The whole design aims at one result that Education names as the central theme of the Bible: “The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God.” (Education, p. 125, 1903.) Paul describes the believer’s final likeness to Christ, “Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.” (Philippians 3:21, KJV), and John records the promise that seals it: “And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.” (Revelation 21:6, KJV.)

How Does God Finally Bring Us Home?

The plan of redemption is God’s faithful work to bring lost people home and to restore His image in them, as Paul writes: “And have put on the new man , which is renewed in knowledge after the image of him that created him:” (Colossians 3:10, KJV.) The prophetic messenger reminds us that this restoration was the goal from the start, “To restore in man the image of his Maker, to bring him back to the perfection in which he was created, to promote the development of body, mind, and soul, that the divine purpose in his creation might be realized—this was to be the work of redemption.” (Education, p. 15, 1903), and John writes: “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:” (John 1:12, KJV.) The humanity that hid from God’s presence in Eden will live openly before Him, as The Great Controversy promises: “We shall stand in His presence and behold the glory of His countenance.” (The Great Controversy, p. 677, 1911.) The earth that suffered under the curse will become a home of righteousness and joy, as Isaiah foretold, “And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.” (Isaiah 35:10, KJV), and Patriarchs and Prophets declares the same hope: “Not only man but the earth had by sin come under the power of the wicked one, and was to be restored by the plan of redemption.” (Patriarchs and Prophets, p. 67, 1890.) Father, Son, and Holy Spirit have carried forward the saving purpose, angels have served, and the redeemed have received and answered grace, as Jude praises: “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,” (Jude 1:24, KJV.) The heart behind the whole plan remains the same from beginning to end, for Steps to Christ assures every reader: “The heart of God yearns over His earthly children with a love stronger than death.” (Steps to Christ, p. 21, 1892.) The final scene of Scripture confirms that God’s presence will dwell with His people forever, “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), and Sr. White describes the universe that will result: “From the minutest atom to the greatest world, all things, animate and inanimate, in their unshadowed beauty and perfect joy, declare that God is love.” (The Great Controversy, p. 678, 1911.) The triumph of redemption will make His love plain everywhere, and every redeemed voice will confess what the gospel declared, “The Father loves us, not because of the great propitiation, but He provided the propitiation because He loves us.” (Steps to Christ, p. 13, 1892), as Scripture closes with grace: “The grace of our Lord Jesus Christ be with you all. Amen.” (Revelation 22:21, KJV.)

“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)

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SELF-REFLECTION

How can I, in my personal devotional life, delve deeper into these truths about the plan of redemption, allowing them to shape my character and priorities each day?

How can we adapt these themes of grace, the cross, and the heavenly ministry to be understandable and relevant to diverse audiences, from long-standing members to new seekers or those from different faith traditions, without compromising theological accuracy?

What are the most common misconceptions about justification, sanctification, the sanctuary, and the close of probation 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 present ministry and God’s ultimate victory over evil?