“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

ARTICLE

This article delves into the profound transformation of Mary Magdalene, portraying her life as a sanctuary journey from sin’s depths to divine glory, illustrating God’s restorative power and the path of salvation for all humanity. The proposition is that divine grace enables complete renewal in the believer. Supporting this, the Scripture affirms, “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). Furthermore, “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). As Ellen G. White elucidates, “God desires to heal us, to set us free. But since this requires an entire transformation, a renewing of our whole nature, we must yield ourselves wholly to Him” (Steps to Christ, p. 43, 1892). In addition, “When the soul surrenders itself to Christ, a new power takes possession of the new heart. A change is wrought which man can never accomplish for himself. It is a supernatural work, bringing a supernatural element into human nature” (The Desire of Ages, p. 324, 1898). Thus, through surrender, the soul experiences the fullness of God’s redemptive plan.

In the grand, unfolding narrative of Scripture, certain lives blaze with a light so fierce, so unexpected, that they become eternal monuments to the grace of God. They are not tales of human perfection, but of divine restoration; not sagas of strength, but of a strength made perfect in weakness. Among these, the story of Mary Magdalene stands as a colossus of hope. Her very name, rooted in the Hebrew migdal, means “tower”. It is a name that becomes a prophecy, a mission statement written into the fabric of her identity. This article is an exploration of that tower. It is a study of how a life shattered into seven pieces of demonic despair was not merely repaired, but rebuilt, step by painstaking step, into a “strong tower from the enemy” (Psalm 61:3, KJV). Her journey is not just her own; it is a living sanctuary service, a blueprint for every soul that has ever felt the crushing weight of sin and longed for the heights of God’s presence. The declaration is that God’s grace rebuilds broken lives into towers of strength. Backing this, the Bible states, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV). Moreover, “My grace is sufficient for thee: for my strength is made perfect in weakness” (2 Corinthians 12:9, KJV). As Ellen G. White explains, “The grace of God has been freely offered to every soul. The message of the gospel has been heralded, ‘Let him that is athirst come. And whosoever will, let him take the water of life freely’” (Christ’s Object Lessons, p. 244, 1900). Additionally, “It is the fragrance of the merit of Christ that makes our good works acceptable to God, and it is grace that enables us to do the works for which He rewards us” (God’s Amazing Grace, p. 246, 1973). But how does this rebuilding commence in the lowly places?

Our study begins in a humble village named Bethany, which means “House of the Poor” or “House of the Lowly.” It was here, in this sanctuary of the afflicted, that the God of the universe chose to dwell among the spiritually destitute. It was in Bethany that Mary, a woman once broken beyond human hope, began to walk the full sanctuary path—from the Courtyard of grace to the Most Holy Place of glory. This is the pattern of salvation we are called to understand and to share. We will trace Mary’s ascent through the seven stations of the sanctuary, from the Altar of Sacrifice where her sins were pardoned, to the Ark of the Covenant where she became a living vessel of resurrection glory. The purpose of this study is to equip you with a profound, practical, and universally applicable model of salvation. It is to show, through the life of one redeemed woman, that God’s power is not merely to forgive, but to transform; not just to save from ruin, but to build us into towers of unwavering faith, radiant hope, and everlasting love. The affirmation is that the sanctuary path leads to complete transformation. Confirming this, Scripture declares, “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). Also, “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). As Ellen G. White notes, “The whole Bible is a revelation of the glory of God in Christ. Received, believed, obeyed, it is the great instrumentality in the transformation of character” (Mind, Character, and Personality, vol. 1, p. 101, 1977). Furthermore, “By the power of His grace manifested in the transformation of character the world is to be convinced that God has sent His Son as its Redeemer” (Help in Daily Living, p. 20, 1964). But what depths must be plumbed before such heights are reached?

SOUL’S SEVENFOLD SHADOWS!

Before we can appreciate the towering heights of Mary’s restoration, we must first descend into the terrifying depths of her ruin. The Gospel of Luke provides a stark, chilling diagnosis of her condition: she was Mary “called Magdalene, out of whom went seven devils” (Luke 8:2, KJV). This is not merely poetic language for a troubled past; in the economy of Scripture, the number seven denotes completeness. To be possessed by “seven devils” was to be in a state of total spiritual occupation, a soul completely overrun by the forces of darkness. Every faculty—mind, will, emotion, and body—was held captive. Her life was a portrait of humanity’s utter hopelessness apart from a divine, intervening power. She was a shattered vessel, a ruin of a woman, a living embodiment of a world groaning under the dominion of sin. The contention is that sin’s grip renders humanity hopeless without intervention. Validating this, the Word reveals, “For all have sinned, and come short of the glory of God” (Romans 3:23, KJV). Likewise, “The heart is deceitful above all things, and desperately wicked: who can know it?” (Jeremiah 17:9, KJV). As Ellen G. White describes, “When the soul surrenders itself to Christ, a new power takes possession of the new heart. A change is wrought which man can never accomplish for himself. It is a supernatural work, bringing a supernatural element into human nature” (The Desire of Ages, p. 324, 1898). Moreover, “The fountain of the heart must be purified before the streams can become pure” (Steps to Christ, p. 18, 1892). This recognition of utter ruin is the prelude to divine rescue.

Yet, in this portrait of absolute despair, we find the first glimmer of gospel light. The world saw a great sinner, a hopeless case to be scorned or pitied from a distance. But Christ saw something more. As Ellen G. White so compassionately writes, “Mary had been looked upon as a great sinner, but Christ knew the circumstances that had shaped her life. He might have extinguished every spark of hope in her soul; but He did not. He saw in her capabilities for good. He saw the better traits of her character.” (The Desire of Ages, Page 568, 1898). Here is the profound issue laid bare: the chasm between human judgment, which condemns based on the past, and divine love, which redeems based on future potential. Jesus looked at the ruin and envisioned a tower. He saw the habitation of demons and planned a temple for the Holy Spirit. This divine perspective is the starting point for all true ministry. The sanctuary, therefore, is not a system for the righteous; it is God’s divine, architectural plan for rebuilding the ruins, the holy blueprint for transforming a soul in sevenfold darkness into a beacon of resurrection light. The postulate is that God’s vision sees potential in ruin. Substantiating this, Scripture asserts, “But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty” (1 Corinthians 1:27, KJV). Additionally, “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called” (1 Corinthians 1:26, KJV). As Sr. White observes, “The gift of God to man is beyond computation. Nothing was withheld. God would not permit it to be said that He could have done more, or revealed to humanity a greater measure of love. In the gift of Christ He gave all heaven” (Review and Herald, June 27, 1893). Furthermore, “The law of love is the foundation of God’s government, and the service of love the only service acceptable to heaven” (The Signs of the Times, vol. 13, 1888). But how does mercy meet this misery at the altar?

ALTAR: MERCY’S MEETING POINT!

The journey from sinner to saint begins at a place of blood and fire, a place of substitution and surrender: the Altar of Sacrifice. This first station in the sanctuary courtyard represents the foundational, judicial transaction of salvation, where the sinner’s guilt is met by God’s grace. Mary’s experience of conviction demonstrates that this is not a passive step, but an active response to the drawing power of the Holy Spirit, involving a profound recognition of guilt. Her approach to Jesus in the Pharisee’s house, recorded in Luke, is the very picture of a soul awakened to its desperate condition; “And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment” (Luke 7:37, KJV). This act is driven by the convicting work of the Spirit, of whom Jesus promised, “And when he is come, he will reprove the world of sin, and of righteousness, and of judgment” (John 16:8, KJV). This inner turmoil is the first movement toward the altar. Sr. White describes this moment with piercing clarity: “Conviction takes hold upon the mind and heart. The sinner has a sense of the righteousness of Jehovah, and feels the terribleness of his own guilt and defilement.” (Steps to Christ, Page 24, 1892). The soul, like the ancient Israelite, recognizes its own unworthiness and the necessity of a substitute, for “all have sinned, and come short of the glory of God” (Romans 3:23, KJV). This conviction is not meant to crush, but to lead, for as Sr. White warns, “Every repetition of the sin lessens his power of resistance, blinds his eyes, and stifles conviction.” (Patriarchs and Prophets, Page 268, 1890). Thus, the recognition of guilt is the Spirit’s gracious invitation to come to the altar before the heart is hardened beyond appeal. The avowal is that conviction draws the soul to the altar. Corroborating this, the Bible proclaims, “Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner” (2 Corinthians 7:9, KJV). Likewise, “When I kept silence, my bones waxed old through my roaring all the day long” (Psalm 32:3, KJV). As Sr. White articulates, “A repentance such as this, is beyond the reach of our own power to accomplish; it is obtained only from Christ, who ascended up on high and has given gifts unto men” (Steps to Christ, p. 25, 1892). In addition, “Conviction takes hold upon the mind and heart. The sinner has a sense of the righteousness of Jehovah and feels the terror of appearing, in his own guilt and uncleanness, before the Searcher of hearts” (Steps to Christ, p. 24, 1892). But what completes the sacrifice at this altar?

While the recognition of guilt brings the soul to the altar, it is the surrender of self that completes the sacrifice. The Old Testament sacrifice was not merely acknowledged; it was slain. Spiritually, this corresponds to the breaking of the heart in repentance and the surrender of the will to God. Mary’s posture at Jesus’ feet—weeping, washing, and anointing—was the outward expression of an inward surrender, a living fulfillment of David’s cry, “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Psalm 51:17, KJV). This act of surrender is met with a divine, judicial declaration. In the parallel account of the woman taken in adultery, an event many scholars link to Mary, Jesus proclaims the verdict of the altar: “Neither do I condemn thee: go, and sin no more” (John 8:11, KJV). This is the legal pardon that forms the foundation of the tower of salvation. Sr. White affirms this starting point: “Mary had been looked upon as a great sinner…” (The Desire of Ages, Page 568, 1898) , yet at the altar of Christ’s feet, she exchanged her condemned status for mercy. This is not merely an emotional experience; it is a legal reality. We are called to “present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1, KJV). This surrender is the non-negotiable first step, for “those who have not humbled their souls before God in acknowledging their guilt, have not yet fulfilled the first condition of acceptance.” (Steps to Christ, Page 37-38, 1892). Mary’s story powerfully illustrates that the journey of faith begins not with our own works, but with a complete, broken-hearted surrender to the Lamb of God who takes away the sin of the world. The pronouncement is that surrender yields pardon. Endorsing this, Scripture testifies, “Godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death” (2 Corinthians 7:10, KJV). Also, “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). As Sr. White conveys, “The souls that turn to Him for refuge, Jesus lifts above the accusing and the strife of tongues. No man or evil angel can impeach these souls. Christ unites them to His own divine-human nature” (The Desire of Ages, p. 568, 1898). Moreover, “The ground of all forgiveness is found in the unmerited love of God” (Christ’s Object Lessons, p. 251, 1900). But how is the soul cleansed from the defilement left behind?

LAVER: WASHED FROM WOE!

From the judicial pardon at the Altar of Sacrifice, the repentant soul moves to the therapeutic cleansing of the Laver. While the altar deals with the guilt of sin, the laver deals with the defilement and power of sin. This sacred basin of water represents a profound, supernatural washing, a cleansing of the mind and heart from the deep stains of spiritual oppression. For Mary, this was her deliverance from the “seven devils” that had made her mind their habitation. The scripture is stark in its description: “And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils” (Luke 8:2, KJV). This was more than forgiveness; it was an exorcism of the soul, a divine reclamation of territory long held by the enemy. This is the cry of every soul that has been mired in corruption: “Wash me thoroughly from mine iniquity, and cleanse me from my sin” (Psalm 51:2, KJV). This cleansing is essential, for as Sr. White explains, “The fountain of the heart must be purified before the streams can become pure.” (Steps to Christ, Page 18, 1892). The pioneer Uriah Smith rightly identified the “laver of the ancient typical service” as the place of this vital cleansing (Daniel and the Revelation, Uriah Smith) , a necessary step after pardon to prepare the soul for holy service. Christ came to “deliver us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Colossians 1:13, KJV). He breaks the chains of habit and obsession, for as Sr. White notes of one so afflicted, “Intemperance and frivolity pervert the noble attributes of his nature, and Satan took absolute control of him.” (The Desire of Ages, Page 258, 1898). The Laver is where this satanic control is broken, and the soul is washed clean. The allegation is that deliverance breaks sin’s power. Affirming this, the Bible asserts, “Wash me, and I shall be whiter than snow” (Psalm 51:7, KJV). Further, “The blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7, KJV). As Sr. White expounds, “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) (Steps to Christ, p. 52, 1892). Additionally, “The blood of Jesus Christ cleanses us from all sin” (Our Father Cares, p. 174, 1991). But what fills the void left by deliverance?

However, a contrastive transition must be made from mere emptiness to divine fullness. Deliverance from demons is not an end in itself; it creates a spiritual vacuum that must be immediately filled by the Holy Spirit, lest a worse state return. The Laver’s water, therefore, symbolizes not only washing but also the renewal and empowerment that follows. This directly addresses Jesus’ solemn warning about the unclean spirit who returns to find his former house empty, swept, and garnished, only to re-invade with seven other spirits more wicked than himself (Luke 11:24-26). Mary’s experience is the positive fulfillment of this principle; she was not just emptied of seven devils, she was filled with the presence of Christ. This is the call to “be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4:23–24, KJV). It is an answer to Christ’s own invitation, “If any man thirst, let him come unto me, and drink” (John 7:37, KJV) , a promise of the indwelling Spirit. Sr. White describes this divine impartation powerfully: “When the soul surrenders itself to Christ, a new power takes possession of the new heart. A change is wrought which man can never accomplish for himself. It is a supernatural work, bringing a supernatural element into human nature.” (Christ’s Object Lessons, Page 98, 1900). This is the promise of Ezekiel fulfilled: “A new heart also will I give you, and a new spirit will I put within you” (Ezekiel 36:26, KJV). This infilling is our only safeguard, for as we are warned, “Evil spirits are actively engaged in seeking to control the minds of human beings. Men are binding up in bundles, ready to be consumed by the fires of the last days.” (Manuscript 78, 1904). The Laver, then, is the critical step of sanctification where the washed soul is filled and fortified, its foundation strengthened for the spiritual ascent to come. The averment is that renewal prevents relapse. Verifying this, Scripture confirms, “Submit yourselves therefore to God. Resist the devil, and he will flee from you” (James 4:7, KJV). Moreover, “Create in me a clean heart, O God; and renew a right spirit within me” (Psalm 51:10, KJV). As Sr. White illuminates, “A new heart also will I give you, and a new spirit will I put within you” (Ezekiel 36:26, KJV) (The Desire of Ages, p. 25, 1898). Furthermore, “The peace of Christ is born of truth. It is harmony with God” (The Desire of Ages, p. 302, 1898). But what nourishes the cleansed soul for growth?

TABLE: HEAVEN’S HOLY FEAST!

Having been forgiven at the Altar and cleansed at the Laver, the believer is now invited into the Holy Place to be nourished. This is the function of the Table of Shewbread, or the “Bread of the Presence,” which represents spiritual sustenance through the Word of God. Mary’s choice to sit at Jesus’ feet while her sister Martha was “cumbered about much serving” is the classic illustration of partaking of this heavenly bread. The Scripture says, “And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word” (Luke 10:39, KJV). In doing so, she was living out the very principle her Master would later declare in the wilderness: “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). This was not a passive listening; it was an act of deep, spiritual feeding. Sr. White describes Mary’s focus: “Mary was storing her mind with the precious words falling from the Saviour’s lips, words that were more precious to her than the most costly jewels.” (The Desire of Ages, Page 525, 1898). This is the essence of true discipleship, a commitment to “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). This daily feeding on the Word is non-negotiable for spiritual life, for as we are counseled, “If you would become acquainted with the Saviour, study the Holy Scriptures. Fill the whole heart with the words of God. They are the living water, quenching your burning thirst. They are the living bread from heaven.” (Steps to Christ, Page 88, 1892). The attestation is that the Word provides essential nourishment. Authenticating this, the Bible avows, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts” (Jeremiah 15:16, KJV). Similarly, “As newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Peter 2:2, KJV). As Sr. White expresses, “The Bible is the great standard of right and wrong, clearly defining sin and holiness” (The Signs of the Times, 1887). Moreover, “Fill the whole heart with the words of God. They are the living water, quenching your burning thirst. They are the living bread from heaven” (Steps to Christ, p. 88, 1892). But how is this bread internalized for true growth?

Yet, merely hearing the Word is insufficient for spiritual growth, just as looking at bread does not satisfy hunger. The Table of Shewbread held two stacks of six loaves, symbolizing a complete and balanced spiritual diet that must be internalized through meditation and application. Mary did not just hear; she pondered, believed, and allowed the truth to structure her very soul. This is the principle behind the psalmist’s declaration, “Thy word have I hid in mine heart, that I might not sin against thee” (Psalm 119:11, KJV). It is by this process that we, “as newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Peter 2:2, KJV). Sr. White observed this deeper work in Mary, noting that “she was learning of Jesus—gathering up the precious lessons one by one, to treasure in the heart, and practice in life.” (The Desire of Ages, Page 525, 1898). This is how the tower of character is built, layer by layer, with the solid material of divine truth. The pioneer A.T. Jones powerfully emphasized that the Word of God is not just information; it is our very life, the means by which we connect to the “fountain of life” in Christ. This is why the apostle Paul urges us to “let the word of Christ dwell in you richly in all wisdom” (Colossians 3:16, KJV). This indwelling Word brings stability and peace, for “daily we are to learn of Him who is meek and lowly in heart, and find rest unto our souls. It is in obeying the word of God that peace and rest come in.” (Sabbath School Lesson Comments by Ellen G. White – 2nd Quarter 2015, Page 58, 2015). The Table of Shewbread, therefore, represents that vital, ongoing relationship with Christ through His Word, transforming us from anxious servants into nourished sons and daughters. The allegation is that meditation internalizes truth. Verifying this, Scripture maintains, “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105, KJV). Also, “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). As Sr. White declares, “If you would become acquainted with the Saviour, study the Holy Scriptures. Fill the whole heart with the words of God. They are the living water, quenching your burning thirst. They are the living bread from heaven” (Steps to Christ, p. 88, 1892). Furthermore, “The word of God is the seed. Every seed has in itself a germinating principle. In it the life of the plant is enfolded. So there is life in God’s word” (A Call to Stand Apart, p. 16, 2002). But how does this inner nourishment shine outward?

CANDLESTICK: LIGHT IN DARKNESS!

From the nourishment of the Shewbread, which builds up the inner life, we turn to the Golden Candlestick, which shines that inner life outward. This seven-branched lampstand represents the complete and radiant work of the Holy Spirit shining through a transformed believer, turning personal repentance into public witness. Mary’s act of weeping at Jesus’ feet was not a moment of hidden shame but a public display of godly sorrow that became a beacon of light in the spiritually dark house of a Pharisee. This single act contained the full spectrum of true repentance, a seven-fold process where each element shines as one of the candlestick’s lamps. It begins with Conviction, for the Spirit must first “reprove the world of sin” (John 16:8, KJV). This leads to
Godly Sorrow, which “worketh repentance to salvation” (2 Corinthians 7:10, KJV) , a sorrow not for consequences but for causing pain to a loving God. This sorrow produces honest
Confession, for “if we confess our sins, he is faithful and just to forgive us our sins” (1 John 1:9, KJV). True confession is always followed by
Renunciation, for “whoso confesseth and forsaketh them shall have mercy” (Proverbs 28:13, KJV). This forsaking is fueled by a Spirit-born
Hatred of Sin, an exhortation to “abhor that which is evil; cleave to that which is good” (Romans 12:9, KJV). The vacuum left by sin is filled with a
Love for Righteousness, the cry to “create in me a clean heart, O God; and renew a right spirit within me” (Psalm 51:10, KJV). Finally, this entire inward process culminates in the seventh lamp: an outward
Witness, for we are commanded to “let your light so shine before men” (Matthew 5:16, KJV). This comprehensive repentance is beyond our own power; as Sr. White notes, “A repentance such as this, is beyond the reach of our own power to accomplish; it is obtained only from Christ, who ascended up on high and has given gifts unto men.” (Steps to Christ, Page 25-26, 1892). The contention is that repentance radiates as witness. Validating this, the Word reveals, “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). Likewise, “The Spirit itself beareth witness with our spirit, that we are the children of God” (Romans 8:16, KJV). As Sr. White portrays, “A soul truly repentant will seek to reveal Christ to others” (The Desire of Ages, p. 568, 1898). Additionally, “Repentance includes sorrow for sin and a turning away from it. We shall not renounce sin unless we see its sinfulness; until we turn away from it in heart, there will be no real change in the life” (Steps to Christ, p. 23, 1892). But what purpose does this light serve in the world?

The purpose of the candlestick is not to hold light, but to give it away. A life transformed by godly sorrow becomes a radiant witness to the power of grace. Mary’s public act of devotion was a fulfillment of Christ’s command: “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). Her tears were not just tears of sadness; they were liquid light, illuminating the cold, judgmental atmosphere of Simon’s house with the warmth of genuine love and humility. This is the inevitable result of a true heart-change. Sr. White confirms this principle, stating, “A soul truly repentant will seek to reveal Christ to others.” (The Desire of Ages, Page 568, 1898). The pioneer Stephen Haskell saw this illuminating power in the sanctuary service itself, which, when understood, becomes “radiant with consistency and beauty” (The Cross and Its Shadow, Stephen N. Haskell) , lighting the Christian’s path. We are not called to a gloomy, hidden repentance, but to be “the light of the world. A city that is set on an hill cannot be hid” (Matthew 5:14, KJV). Our lives, like Mary’s, are meant to be a compelling testimony to the God who calls us out of darkness into His marvelous light. The Saviour is ever watching for this response, and as Sr. White tenderly puts it, “He cries after the wanderer, ‘Return unto Me, and I will return unto you.’” (Patriarchs and Prophets, Page 570, 1890). The Golden Candlestick symbolizes this beautiful truth: our deepest repentance becomes our brightest witness. The assertion is that transformed lives testify to grace. Substantiating this, Scripture declares, “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins” (Acts 10:43, KJV). Also, “A faithful witness will not lie: but a false witness will utter lies” (Proverbs 14:5, KJV). As Sr. White affirms, “There is no evidence of genuine repentance unless it works reformation. If he restore the pledge, give again that he had robbed, confess his sins, and love God and his fellow men, the sinner may be sure that he has passed from death unto life” (Steps to Christ, p. 59, 1892). Furthermore, “Repentance comes from Christ as truly as does pardon” (The Desire of Ages, p. 175, 1898). But how does devotion mature into fragrant worship?

INCENSE: SWEET SACRIFICE SAVOR!

As the believer grows in grace, their expressions of devotion mature from the tearful repentance of the Courtyard to the fragrant worship of the Holy Place. This higher form of communion is represented by the Altar of Incense. Mary’s second great public act—anointing Jesus with a pound of costly spikenard—is a perfect type of this incense offering. It was an act of pure, extravagant, and heartfelt worship, whose fragrance physically “filled the house” (John 12:3, KJV). This beautiful aroma symbolizes the sweet-smelling savor of our prayers and praise, which, though imperfect in themselves, are made acceptable to God through the merits of Christ. This is the essence of worship that pleases God, as described by Paul: “And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour” (Ephesians 5:2, KJV). Sr. White reveals that Mary’s profound act was not of her own devising but was prompted by the Spirit: “She could not explain why she had chosen that occasion for anointing Jesus. The Holy Spirit had planned for her, and she had obeyed His promptings.” (The Desire of Ages, Page 560, 1898). The pioneer Stephen Haskell beautifully explains that the incense represents our faltering prayers made fragrant and acceptable by the addition of Christ’s perfect righteousness. Indeed, “such prayer from a sincere heart ascends as incense before the Lord; and offerings to His cause and gifts to the needy and suffering are a sacrifice well pleasing to Him.” (God’s Amazing Grace, Page 80, 1973). The declaration is that worship ascends as fragrance. Supporting this, the Bible states, “Give unto the Lord the glory due unto his name; worship the Lord in the beauty of holiness” (Psalm 29:2, KJV). Additionally, “O come, let us worship and bow down: let us kneel before the Lord our maker” (Psalm 95:6, KJV). As Sr. White writes, “God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:24, KJV) (The Desire of Ages, p. 189, 1898). Moreover, “The Lord will be to you a present help in every time of trouble. He would have you stand at your post of duty, relying wholly upon Him who has loved us and died for us” (Daughters of God, p. 203, 1998). But what bold confession does this worship entail?

This act of worship, however, was more than just thanksgiving; it was a bold confession and a prophetic intercession. Standing just before the veil that would soon be torn, the Altar of Incense represents bold access to God and a deep, spiritual understanding of His purposes. When Mary performed this anointing, Jesus Himself imbued it with profound, prophetic significance, declaring, “She hath done what she could: she is come aforehand to anoint my body to the burying” (Mark 14:8, KJV). Her personal love became a public prophecy. This is why Jesus immortalized her deed: “Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her” (Matthew 26:13, KJV). Sr. White elevates this act to its highest meaning, stating, “Mary’s act was in the highest sense an anointing for the priesthood of Christ… She had poured out her heart’s affection, and it was accepted of Christ as the expression of her faith in Him as the Son of God.” (The Desire of Ages, Page 564, 1898). This is the pinnacle of devotion, where we “give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness” (Psalm 29:2, KJV). We do not worship a distant God, but One who has become our Intercessor. As Sr. White assures us, “The Lord Jesus is your personal intercessor… He places His merit in the golden censer to offer up with the prayers of His saints, so that the prayers of His dear children may be mingled with the fragrant merit of Christ.” (Our Father Cares, Page 174, 1991). Mary’s fragrant offering teaches us that true worship is costly, prophetic, and rises to heaven not on its own merit, but on the sweet, saving merit of the One we adore. The proposition is that worship is prophetic confession. Backing this, Scripture affirms, “And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses” (Mark 11:25, KJV). Furthermore, “God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:24, KJV). As Sr. White elucidates, “To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there shall enter nothing that defiles” (Testimonies for the Church, vol. 5, p. 491, 1889). Additionally, “Prayer means very much to the children of God, and thank offerings should come up before God morning and evening” (Prayer, p. 180, 2002). But what peace awaits in the divine presence?

MERCY SEAT: PERFECT PRESENCE PEACE!

The journey through the Holy Place, with its progressive steps of nourishment, repentance, and worship, leads the soul to the very threshold of the Divine Presence—the Most Holy Place. Here, above the Ark of the Covenant, is the Mercy Seat, the throne of God’s grace where perfect justice and infinite mercy meet. This is where the sinner’s journey finds its glorious climax: full, declared forgiveness and a deep, abiding peace. When Jesus spoke those life-altering words to the weeping woman at His feet, “Thy sins are forgiven” (Luke 7:48, KJV) , He was acting as the true High Priest, ministering from the antitypical Mercy Seat. He was applying the merits of His own future sacrifice to a penitent soul, fulfilling the promise of the throne of grace to which we are invited to “come boldly… that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16, KJV). This act mirrors the Day of Atonement service, where the high priest would “make an atonement for the holy place, because of the uncleanness of the children of Israel…” (Leviticus 16:16, KJV). Sr. White describes this divine transaction with beautiful imagery: “The souls that turn to Him for refuge, Jesus lifts above the accusing and the strife of tongues. No man or evil angel can impeach these souls. Christ unites them to His own divine-human nature.” (The Desire of Ages, Page 568, 1898). At the Mercy Seat, all accusations are silenced by the blood of the Lamb, and we receive “redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Ephesians 1:7, KJV). This is not a forgiveness we earn, but one we receive by faith, for “the ground of all forgiveness is found in the unmerited love of God.” (Christ’s Object Lessons, Page 251, 1900). The claim is that mercy grants full forgiveness. Proving this, the Bible states, “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). Also, “To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness” (Romans 4:5, KJV). As Sr. White clarifies, “The gift of God to man is beyond computation. Nothing was withheld. God would not permit it to be said that He could have done more, or revealed to humanity a greater measure of love. In the gift of Christ He gave all heaven” (Review and Herald, June 27, 1893). Furthermore, “The peace of Christ is born of truth. It is harmony with God” (The Desire of Ages, p. 302, 1898). But what experiential blessing flows from this forgiveness?

From this judicial act of forgiveness flows the experiential blessing of peace. The Mercy Seat experience is not complete until the soul hears the benediction: “Thy faith hath saved thee; go in peace” (Luke 7:50, KJV). This is far more than the absence of conflict; it is the positive gift of inner rest and reconciliation with God, the direct result of being justified by faith. As the Apostle Paul declares, “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1, KJV). This peace is not a fragile human emotion but a divine reality, rooted in the finished work of atonement. Sr. White distinguishes it from worldly counterfeits: “The peace of Christ is born of truth. It is harmony with God. The world seeks for a peace that comes from conformity to its customs and standards; but the peace that Christ gives is a peace that has its foundation in purity.” (The Desire of Ages, Page 302, 1898). It is a peace that “passeth all understanding” and is able to “keep your hearts and minds through Christ Jesus” (Philippians 4:7, KJV). This is the peace Mary received—a peace born from knowing she was fully and completely accepted by her Savior. It is the ultimate healing, for as Sr. White so powerfully states, “He suffered the death which was ours, that we might receive the life which was His. ‘With His stripes we are healed.’” (The Desire of Ages, Page 25, 1898). The Mercy Seat is where the weary, sin-burdened soul finally lays its burdens down and enters the rest that Christ alone can give. The affirmation is that forgiveness brings peace. Confirming this, Scripture proclaims, “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid” (John 14:27, KJV). Additionally, “And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Philippians 4:7, KJV). As Sr. White expounds, “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) (Selected Messages Book 3, p. 196, 1980). Moreover, “The ground of all forgiveness is found in the unmerited love of God, but by our attitude toward others we show whether we have made that love our own” (Christ’s Object Lessons, p. 251, 1900). But how is the tower completed in covenant glory?

ARK: GLORY’S GRAND COMPLETION!

The final station in our sanctuary journey is the Ark of the Covenant itself, the sacred chest that contained the very foundation of God’s government and the symbol of His abiding presence. To arrive at the Ark is to enter into a mature, stable, and unwavering covenant relationship with God. Mary Magdalene’s life, post-conversion, is the ultimate testament to this reality. Her steadfast loyalty—remaining at the cross when the disciples fled, being the first to seek Him at the tomb, and becoming the first commissioned witness of His resurrection—is the hallmark of a soul living in the Most Holy Place. The scripture gives her this preeminent honor: “Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils” (Mark 16:9, KJV). Sr. White captures the depth of her covenant faithfulness in one powerful sentence: “Mary was last at the cross, and first at the tomb.” (The Desire of Ages, Page 568, 1898). Her mission, given directly by the risen Lord, was to be the first messenger of the fully realized new covenant: “go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God” (John 20:17, KJV). She embodies the promise made to those who love God, for He is “the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations” (Deuteronomy 7:9, KJV). Her life demonstrates that “while true faith trusts wholly in Christ for salvation, it will lead to perfect conformity to the law of God. Faith is manifested by works.” (The Review and Herald, October 5, 1886). The declaration is that faithfulness marks covenant living. Supporting this, the Bible states, “Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations” (Deuteronomy 7:9, KJV). Furthermore, “If ye love me, keep my commandments” (John 14:15, KJV). As Sr. White states, “The faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations” (Deuteronomy 7:9, KJV) (Testimonies for the Church, vol. 5, p. 342, 1885). Additionally, “While true faith trusts wholly in Christ for salvation, it will lead to perfect conformity to the law of God. Faith is manifested by works” (The Review and Herald, October 5, 1886). But how do the Ark’s contents fulfill in the believer?

Furthermore, the very contents of the Ark find their spiritual fulfillment in the heart of the fully restored believer. The Ten Commandments, God’s holy law, are no longer an external code but an internal principle of love, fulfilling the new covenant promise: “I will put my laws into their mind, and write them in their hearts” (Hebrews 8:10, KJV). Mary’s devotion was the fruit of this internalized law, a life of obedience motivated by the supreme command, “If ye love me, keep my commandments” (John 14:15, KJV).
Aaron’s Rod that Budded, the symbol of God’s chosen priesthood, is reflected in Mary’s unwavering submission to Christ as her High Priest and King, even in His death. She was among those who truly “obey him,” the very ones for whom He became “the author of eternal salvation” (Hebrews 5:9, KJV). Finally, the
Pot of Manna, the symbol of God’s daily provision, is seen in her constant dependence on Jesus as the Bread of Life. Her journey did not end at the tomb; she continued to rely on His spiritual sustenance, becoming an heir to the promise, “To him that overcometh will I give to eat of the hidden manna” (Revelation 2:17, KJV). Sr. White summarizes this complete transformation: “The woman who had fallen and whose mind had been a habitation of demons was brought very near to the Saviour in fellowship and ministry.” (The Desire of Ages, Page 568, 1898). Her life became a living testimony to the “path of the just is as the shining light, that shineth more and more unto the perfect day” (Proverbs 4:18, KJV), a path where the law of God becomes the soul’s delight, for as Sr. White states, “The law of God was given by Christ, and specified so plainly the duties of private, social, and public life, that none needed to err.” (The Signs of the Times, May 26, 1881). The journey is complete: the tower stands finished, a holy temple where the glory of God now dwells. The postulate is that the law internalizes in the heart. Substantiating this, Scripture asserts, “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). Also, “The faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations” (Deuteronomy 7:9, KJV). As Sr. White observes, “Know therefore that the Lord thy God is God; he is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commands” (Deuteronomy 7:9, KJV) (The Desire of Ages, p. 25, 1898). Furthermore, “Our first duty toward God and our fellow beings is that of self-development. Every faculty with which the Creator has endowed us should be cultivated to the highest degree of perfection, that we may be able to do the greatest amount of good of which we are capable” (Counsels on Health, p. 107, 1914). But how does this journey reflect God’s boundless love?

GOD’S LOVE CONCEPTS!

How, then, does this entire sanctuary journey, so vividly portrayed in the life of Mary Magdalene, reflect the boundless love of God? It reveals that God’s love is not a passive sentiment or a distant approval; it is an active, architectural, and restorative power. It is a love that sees a ruin and envisions a tower. It is a love that does not recoil from the sevenfold darkness of demonic possession but steps directly into that darkness to bring light and liberation. The sanctuary pattern shows us a God who takes the initiative at every single step. He provides the Lamb at the Altar, the cleansing water at the Laver, the Bread of Presence at the Table, the oil for the Candlestick, the merits that make our prayers rise like Incense, and finally, His own Presence at the Ark. This is a lovethat does not wait for us to become worthy; it is a love that, through this very process, makes us worthy. It is a love that seeks the lost, as Jesus Himself declared His mission was “to seek and to save that which was lost” (Luke 19:10, KJV). The Father’s love is so immense that He was willing to give everything to accomplish this restoration. As Sr. White so profoundly states, “The gift of God to man is beyond computation. Nothing was withheld. God would not permit it to be said that He could have done more, or revealed to humanity a greater measure of love. In the gift of Christ He gave all heaven.” (Review and Herald, June 27, 1893). Mary’s story is the ultimate proof of this love: God took the most broken, defiled, and hopeless material imaginable and, through the meticulous process of sanctuary grace, rebuilt it into a glorious monument to His own loving power, a dwelling place fit for the King of kings. The contention is that God’s love actively restores. Validating this, the Word reveals, “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). Likewise, “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10, KJV). As Sr. White describes, “The love of God is something more than a mere negation; it is a positive and active principle, a living spring, ever flowing to bless others” (Mind, Character, and Personality, vol. 1, p. 133, 1977). Moreover, “The love of Christ is a golden chain that binds finite, human beings who believe in Jesus Christ to the infinite God. The love that the Lord has for His children passeth knowledge” (Mind, Character, and Personality, vol. 2, p. 679, 1977). But what is our response to such pursuing love?

RESPONSIBILITY TO GOD!

In light of such a comprehensive and pursuing love, what then is my responsibility toward God? The sanctuary journey, while divinely initiated and empowered, is not a path of passive inactivity. It demands a willing and active cooperation from the soul at every step. My responsibility is to respond to His grace, to walk the path He has laid out. At the Altar, my responsibility is to surrender, to bring my broken and contrite heart without excuse or reservation. At the Laver, it is my duty to submit to His cleansing, to be willing to be washed from my cherished sins and defiling habits. At the Table of Shewbread, I have the responsibility to feed my soul daily on His Word, choosing, like Mary, the “good part” that will not be taken away. At the Candlestick, my duty is to allow the Spirit’s work of repentance to be thorough, to not shrink from the light that exposes my faults but to let that light shine through me as a witness. At the Altar of Incense, my responsibility is to offer the costly sacrifice of praise and heartfelt devotion, pouring out my best for Him. Finally, at the Ark, my lifelong duty is to live in covenant faithfulness, allowing His law to be the ruling principle of my heart. This is the essence of working out our own salvation with fear and trembling, knowing it is God who works in us (Philippians 2:12-13). It is a call to continuous growth and self-development for His glory. As Sr. White clearly articulates, “Our first duty toward God and our fellow beings is that of self-development. Every faculty with which the Creator has endowed us should be cultivated to the highest degree of perfection, that we may be able to do the greatest amount of good of which we are capable.” (Counsels on Health, Page 107, 1914). My responsibility, therefore, is to be a willing partner in my own restoration, to honor the Architect by allowing Him to complete the work He has begun in me. The declaration is that responsibility involves cooperation with grace. Supporting this, the Bible states, “Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:12-13, KJV). Furthermore, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8, KJV). As Sr. White reveals, “Thou shalt love thy neighbour as thyself” (Matthew 19:19, KJV) (Sons and Daughters of God, p. 49, 1955). Additionally, “The law of God is simple, and easily understood. There are men who proudly boast that they believe only what they can understand” (Selected Messages Book 1, p. 217, 1958). But what duty extends to our neighbor?

RESPONSIBILITY TO NEIGHBOR!

If my responsibility to God is to be built into a tower, then my responsibility to my neighbor is to function as one. A tower is not built for its own sake; it is a beacon, a watchtower, a place of refuge and strength for the surrounding community. The sanctuary journey does not terminate in my own private salvation; it culminates in my mission to the world. Like Mary, who was the first to see the risen Christ, my ultimate purpose is to “go and tell.” Having experienced the full measure of His restorative grace, from the Altar to the Ark, I am now equipped and commissioned to be a witness of His resurrection power to others. My life is to become a sanctuary of hope for the broken, a living testimony that what God has done for me, He can do for them. I must see every soul not as they are, but as they could be—a potential tower of God’s glory. My responsibility is to guide them to the courtyard, to introduce them to the Lamb at the Altar, and to walk with them, step by step, on their own journey into the Most Holy Place. This responsibility extends beyond the walls of my church or the circle of my friends. As Sr. White so broadly defines it, “Our neighbors are not merely our associates and special friends; they are not simply those who belong to our church, or who think as we do. Our neighbors are the whole human family.” (The Role of the Church in the Community). My restored life must become a lighthouse, radiating the love and truth of the sanctuary to a world lost in darkness, fulfilling the Great Commission to make disciples of all nations, and reflecting the character of the One who took a ruin and built a tower. The contention is that responsibility demands witness to others. Validating this, the Word reveals, “Thou shalt love thy neighbour as thyself” (Matthew 19:19, KJV). Likewise, “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2, KJV). As Sr. White describes, “Character is power. The silent witness of a true, unselfish, godly life carries an almost irresistible influence. By revealing in our own life the character of Christ we cooperate with Him in the work of saving souls” (Christ’s Object Lessons, p. 340, 1900). Moreover, “Our first duty toward God and our fellow beings is that of self-development. Every faculty with which the Creator has endowed us should be cultivated to the highest degree of perfection, that we may be able to do the greatest amount of good of which we are capable” (Counsels on Health, p. 107, 1914). But what is the ultimate mission of every redeemed soul?

GO AND TELL MISSION!

We have journeyed with Mary Magdalene from the depths of demonic despair to the glorious heights of resurrection morning. We have traced her steps through the sacred courts of the sanctuary, watching as the divine Architect rebuilt her shattered life, stone by precious stone. Her story is not a relic of the past; it is the living, breathing pattern of salvation for every soul. Her name, Migdal, is a promise—a promise that God’s purpose is not merely to forgive our sins but to construct our characters into strong towers of righteousness, fortresses of faith that can withstand any assault from the enemy. Bethany, the “House of the Poor,” becomes the Most Holy Place on earth, for it is in the humble, surrendered heart that Christ chooses to dwell. The declaration is that the sanctuary model equips for mission. Backing this, the Bible states, “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). Moreover, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8, KJV). As Sr. White explains, “The church is God’s appointed agency for the salvation of men. It was organized for service, and its mission is to carry the gospel to the world” (The Acts of the Apostles, p. 9, 1911). Additionally, “The mission of Christ’s servants is a high honor, and a sacred trust” (The Desire of Ages, p. 225, 1898).

As messengers of the everlasting gospel, this is the profound and practical truth we are commissioned to carry. We must look upon every person we minister to—the addict, the outcast, the skeptic, the self-righteous—not as a “case” to be managed, but as a potential “Magdalene.” We must see beyond the ruin to the tower that God intends to build. Our work is to guide them to the sanctuary. We must lead them to the Altar of Sacrifice, where the blood of Jesus offers a full and free pardon. We must bring them to the Laver, for the cleansing of the heart and mind. We must sit with them at the Table of Shewbread, feeding them with the pure Word of God. We must hold up the light of the Candlestick, revealing the beauty of true repentance. We must teach them the fragrant worship of the Altar of Incense and lead them, by faith, into the peace of the Mercy Seat. By doing so, we partner with God in His great work of building up souls into living temples, fit for His indwelling. The affirmation is that guiding others is our sacred duty. Confirming this, Scripture declares, “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Matthew 24:14, KJV). Also, “Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he” (Isaiah 43:10, KJV). As Sr. White observes, “The most successful toilers are those who cheerfully take up the work of serving God in little things. Every human being is to work with his life-thread, weaving it into the fabric to help complete the pattern” (Christian Service, p. 107, 1925). Furthermore, “God desires that the receivers of His grace shall be witnesses to its power” (The Desire of Ages, p. 826, 1898).

Let us, therefore, embrace this sanctuary model in our own lives and in our sacred work. Let us never tire of the step-by-step process of sanctification, for it is the only path to true spiritual maturity. And as we are built up in Him, let us never forget the final, glorious commission given to that first redeemed tower at the empty tomb. The journey does not end with our own restoration; it culminates in our mission. The voice of the risen Christ echoes down through the ages to each of us today, with the same charge He gave to Mary: “Go… and tell.” Go, and tell a broken world that there is a Savior who rebuilds ruins. Go, and tell a despairing world that there is a love that never fails. Go, and tell a dying world that the tomb is empty, and our Redeemer lives. This is our message. This is our mission. This is the sacred legacy of Magdalene the Tower. The pronouncement is that the mission is to go and tell. Endorsing this, Scripture testifies, “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). Also, “And he said unto them, Go ye into all the world, and preach the gospel to every creature” (Mark 16:15, KJV). As Sr. White conveys, “We are laborers together with God: ye are God’s husbandry, ye are God’s building” (1 Corinthians 3:9, KJV) (Gospel Workers, p. 17, 1892). Moreover, “The church is God’s appointed agency for the salvation of men. It was organized for service, and its mission is to carry the gospel to the world” (The Acts of the Apostles, p. 9, 1911).

“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8, KJV).

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