“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.)

Self-righteousness can keep a person near the household of God while remaining outside its joy, yet the Father’s mercy reaches both the openly rebellious and the religiously resentful through the same restoring grace that the sanctuary services were appointed to reveal.

SELF-RIGHTEOUSNESS, THE SANCTUARY AND THE FATHER’S UNFINISHED WELCOME

A celebration can expose a wound that years of faithful work have kept hidden, and Jesus captured that moment when He said of the older son, “And he was angry, and would not go in: therefore came his father out, and intreated him” (Luke 15:28, KJV). Picture a faithful member who arrives after a long day and finds the church gathered around a returning brother, much as the Saviour described it, “Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing” (Luke 15:25, KJV). Ellen G. White explains why the music did not reach the son’s heart, “This elder brother has not been sharing in his father’s anxiety and watching for the one that was lost. He shares not, therefore, in the father’s joy at the wanderer’s return” (Christ’s Object Lessons, p. 207, 1900; COL 207.2), and the apostle John states the same danger in plain words, “He that saith he is in the light, and hateth his brother, is in darkness even until now” (1 John 2:9, KJV). The sounds of joy were real, yet the faithful son heard them as an injury, and the inspired pen records, “The sounds of rejoicing kindle no gladness in his heart” (Christ’s Object Lessons, p. 207, 1900; COL 207.2), while the prophet describes the posture he took, “Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day” (Isaiah 65:5, KJV). Sr. White then names the root beneath the coldness, “Self-righteousness not only leads men to misrepresent God, but makes them coldhearted and critical toward their brethren” (Christ’s Object Lessons, p. 210, 1900; COL 210.1), and Solomon warns where such a spirit leads, “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18, KJV). The same spirit appeared among the religious leaders who heard the parable, for in Christ’s Object Lessons we read, “The prodigal’s return, which filled the Father’s heart with joy, only stirred them to jealousy” (Christ’s Object Lessons, p. 209, 1900; COL 209.3), and Luke tells us whom Jesus addressed, “And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others” (Luke 18:9, KJV). The prophetic messenger warns that this spirit cannot stay hidden for long, “Whoever trusts in himself that he is righteous, will despise others” (Christ’s Object Lessons, p. 151, 1900; COL 151.2), and through inspired counsel we are told, “None are further from the kingdom of heaven than self-righteous formalists, filled with pride at their own attainments, while they are wholly destitute of the spirit of Christ; while envy, jealousy, or love of praise and popularity controls them” (Testimonies for the Church, vol. 5, p. 226, 1889; 5T 226.2). This study therefore begins at the door where the older son stood, and it asks what that same door reveals about the heart of every faithful worker.

The gravest danger to the church has never been the far country but the quiet pride that settles inside the Father’s house, as the Laodicean message warns, “Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked” (Revelation 3:17, KJV). Christ foresaw this danger among His first disciples, and the inspired pen records, “He saw that the weakness, the curse of the church, would be a spirit of self-righteousness” (Christ’s Object Lessons, p. 400, 1900; COL 400.3), while Paul gives the same caution to settled believers, “Wherefore let him that thinketh he standeth take heed lest he fall” (1 Corinthians 10:12, KJV). Such pride is hard to detect because it wears the clothing of devotion, as Solomon notes, “There is a generation that are pure in their own eyes, and yet is not washed from their filthiness” (Proverbs 30:12, KJV), and in Thoughts From the Mount of Blessing we read, “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; MB 7.1). The prophetic messenger describes how complete the blockage becomes, “When this proud, boasting self-sufficiency and this complacent self-righteousness permeate the soul, there is no room for Jesus” (Testimonies for the Church, vol. 5, p. 538, 1889; 5T 538.3), and Obadiah exposes the same deception in a nation that felt secure, “The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?” (Obadiah 1:3, KJV). Through inspired counsel we are told how seriously heaven regards this condition, “There is nothing so offensive to God or so dangerous to the human soul as pride and self-sufficiency. Of all sins it is the most hopeless, the most incurable” (Christ’s Object Lessons, p. 154, 1900; COL 154.4), and the wise man agrees, “Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished” (Proverbs 16:5, KJV). The danger is not that a member works too hard, but that the work becomes a fortress, for Sr. White says, “The heart that has not fallen on the Rock is proud of its wholeness” (Christ’s Object Lessons, p. 162, 1900; COL 162.1). Yet the same counsel holds out hope for a people who let the Spirit search them, “When God’s people are one in the unity of the Spirit, all of Phariseeism, all of self-righteousness, which was the sin of the Jewish nation, will be expelled from all hearts” (Selected Messages Book 1, p. 386, 1958; 1SM 386.1), and Jesus promises, “Blessed are the poor in spirit: for theirs is the kingdom of heaven” (Matthew 5:3, KJV). The older son therefore stands as a warning to every faithful household, because the most dangerous distance from the Father can be measured in feet rather than miles.

Because pride hides so easily behind service, the first work of this study is a searching of the heart, and the Lord states His own method plainly, “But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart” (1 Samuel 16:7, KJV). The prophet adds that our hearts are poor witnesses in their own case, “The heart is deceitful above all things, and desperately wicked: who can know it?” (Jeremiah 17:9, KJV), and Sr. White draws the necessary conclusion, “No man can of himself understand his errors” (Christ’s Object Lessons, p. 159, 1900; COL 159.1). She also shows how subtle this deception can become, even in the very act of humble prayer before God, “While speaking to God of poverty of spirit, the heart may be swelling with the conceit of its own superior humility and exalted righteousness” (Christ’s Object Lessons, p. 159, 1900; COL 159.1). The remedy is not a closer study of others but a clearer view of Christ, for the inspired pen says, “It is ignorance of Him that makes men so uplifted in their own righteousness” (Christ’s Object Lessons, p. 159, 1900; COL 159.1), and Paul urges, “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). In Steps to Christ we read a counsel that every worker needs, “Many accept an intellectual religion, a form of godliness, when the heart is not cleansed” (Steps to Christ, p. 35, 1892; SC 35.1), and David supplies the prayer that answers it, “Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting” (Psalm 139:23–24, KJV). The prophetic messenger also warns us against resting in the comfort of a correct and respected reputation, “We may have flattered ourselves, as did Nicodemus, that our life has been upright, that our moral character is correct, and think that we need not humble the heart before God, like the common sinner: but when the light from Christ shines into our souls, we shall see how impure we are; we shall discern the selfishness of motive, the enmity against God, that has defiled every act of life” (Steps to Christ, p. 28, 1892; SC 28.3). Through inspired counsel we are told, “We must know our real condition, or we shall not feel our need of Christ’s help” (Christ’s Object Lessons, p. 158, 1900; COL 158.2), and the Lord promises that His searching has a holy purpose, “I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings” (Jeremiah 17:10, KJV). This searching is never a sentence of despair, for the prophet joins honest examination to a hopeful return, “Let us search and try our ways, and turn again to the LORD” (Lamentations 3:40, KJV), and that return is the path this study follows.

A careful life is a gift from God, yet Scripture warns that outward order may exist alongside inward distance, as Jesus said, “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me” (Matthew 15:8, KJV). Sr. White makes the same distinction with great care, “It is true that there may be an outward correctness of deportment without the renewing power of Christ. The love of influence and the desire for the esteem of others may produce a well-ordered life” (Steps to Christ, p. 58, 1892; SC 58.1), and Paul names the danger that marks the last days, “Having a form of godliness, but denying the power thereof: from such turn away” (2 Timothy 3:5, KJV). The Pharisee in the temple illustrates the pattern, for in Christ’s Object Lessons we read, “He is satisfied with a religion that has to do only with outward life” (Christ’s Object Lessons, p. 151, 1900; COL 151.1), and Jesus describes the result, “Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness” (Matthew 23:27, KJV). The older son had the same kind of record, since he could claim that he never transgressed, yet the inspired pen observes, “He makes it plain that his own service has been that of a servant rather than a son” (Christ’s Object Lessons, p. 207, 1900; COL 207.3). Even generous labor cannot fill this emptiness, and the prophetic messenger declares, “We may be active, we may do much work; but without love, such love as dwelt in the heart of Christ, we can never be numbered with the family of heaven” (Christ’s Object Lessons, p. 158, 1900; COL 158.3), while Paul measures every gift by the same rule, “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). Through inspired counsel we are told, “A profession of Christ without this deep love is mere talk, dry formality, and heavy drudgery” (Steps to Christ, p. 44, 1892; SC 44.2), and the risen Lord spoke the same concern to a busy and orthodox church, “Nevertheless I have somewhat against thee, because thou hast left thy first love” (Revelation 2:4, KJV). In Thoughts From the Mount of Blessing we read, “When the religious experience is devoid of love, Jesus is not there; the sunshine of His presence is not there. No busy activity or Christless zeal can supply the lack” (Thoughts From the Mount of Blessing, p. 126, 1896; MB 126.1), and Isaiah records the Lord’s complaint, “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men” (Isaiah 29:13, KJV). A faithful record is precious only when it flows from love, and a record without love can become the very wall that keeps a son outside the feast.

This study carries a threefold aim, and the Lord Himself sets its direction when He speaks to His people about their brothers, “Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother” (Zechariah 7:9, KJV). First, we seek to recognize self-righteousness in ourselves, since Sr. White writes, “No deep-seated love for Jesus can dwell in the heart that does not realize its own sinfulness” (Steps to Christ, p. 65, 1892; SC 65.1), and David models that honest recognition, “For I acknowledge my transgressions: and my sin is ever before me” (Psalm 51:3, KJV). Second, we seek to understand the grace that heals this condition, and in Steps to Christ we read, “So we have nothing in ourselves of which to boast. We have no ground for self-exaltation. 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; SC 63.1), while Paul names its source, “Being justified freely by his grace through the redemption that is in Christ Jesus” (Romans 3:24, KJV). Third, we seek congregations where truth and mercy work together, for the prophetic messenger pleads, “O the lack of deep, soul-touching sympathy for the tempted and the erring! O for more of Christ’s spirit, and for less, far less, of self!” (Christ’s Object Lessons, p. 192, 1900; COL 192.1), and Solomon gives the same charge, “Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart” (Proverbs 3:3, KJV). Such congregations never lower the standard of truth, because the inspired pen also says, “If you are in communion with Christ, you will place His estimate upon every human being” (Christ’s Object Lessons, p. 197, 1900; COL 197.1), and Paul shows how truth and love travel together, “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ” (Ephesians 4:15, KJV). Through inspired counsel we learn what heaven itself values most in this work, “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; COL 190.1), and Peter describes the spirit it produces, “Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous” (1 Peter 3:8, KJV). The goal is not a softer church but a holier one, and Sr. White describes the fruit of a renewed heart, “In the heart renewed by divine grace, love is the principle of action. It modifies the character, governs the impulses, controls the passions, subdues enmity, and ennobles the affections” (Steps to Christ, p. 59, 1892; SC 59.3). These three aims shape every section that follows, and each one leads us back to the Father who stood outside the feast and spoke to His son.

The sanctuary gives this study its shape, because God taught Israel the plan of salvation through a sacred building, and the psalmist says, “Thy way, O God, is in the sanctuary: who is so great a God as our God?” (Psalm 77:13, KJV). Patriarchs and Prophets explains the purpose of that design, “God presented before Moses in the mount a view of the heavenly sanctuary, and commanded him to make all things according to the pattern shown him” (Patriarchs and Prophets, p. 343, 1890; PP 343.2), and Hebrews confirms that the earthly tent pointed upward, “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 prophetic messenger adds, “Yet important truths concerning the heavenly sanctuary and the great work there carried forward for man’s redemption were to be taught by the earthly sanctuary and its services” (Patriarchs and Prophets, p. 357, 1890; PP 357.2), and the psalmist found his own confusion resolved in that same holy place, “When I thought to know this, it was too painful for me; Until I went into the sanctuary of God; then understood I their end” (Psalm 73:16–17, KJV). The older son’s problem will be examined at each article of furniture, and the inspired pen shows how the daily service taught dependence, “Every morning and evening a lamb of a year old was burned upon the altar, with its appropriate meat offering, thus symbolizing the daily consecration of the nation to Jehovah, and their constant dependence upon the atoning blood of Christ” (Patriarchs and Prophets, p. 352, 1890; PP 352.3). Sr. White explains that these services carried a lesson for every day, “Thus in the ministration of the tabernacle, and of the temple that afterward took its place, the people were taught each day the great truths relative to Christ’s death and ministration, and once each year their minds were carried forward to the closing events of the great controversy between Christ and Satan, the final purification of the universe from sin and sinners” (Patriarchs and Prophets, p. 358, 1890; PP 358.3), and Paul points us to the true High Priest above, “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man” (Hebrews 8:1–2, KJV). Through inspired counsel we are told, “As in that typical service the priest looked by faith to the mercy seat which he could not see, so the people of God are now to direct their prayers to Christ, their great High Priest, who, unseen by human vision, is pleading in their behalf in the sanctuary above” (Patriarchs and Prophets, p. 353, 1890; PP 353.1), and Hebrews invites every worshiper to hold fast, “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). This study also follows the Day of Atonement, for in Patriarchs and Prophets we read, “Every man was to afflict his soul while the work of atonement was going forward. All business was laid aside, and the whole congregation of Israel spent the day in solemn humiliation before God, with prayer, fasting, and deep searching of heart” (Patriarchs and Prophets, p. 355, 1890; PP 355.4), and the Lord commanded, “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). Before we enter the court, however, we must stand where Jesus stood when He first told the story, among the sinners who came near and the critics who murmured.

WHY DID SINNERS DRAW NEAR TO JESUS?

The parable of the two sons begins with an argument about welcome, not misconduct, for Luke opens the chapter with a crowd and a complaint, “Then drew near unto him all the publicans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them” (Luke 15:1–2, KJV). Sr. White describes the scene with care, “As the ‘publicans and sinners’ gathered about Christ, the rabbis expressed their displeasure” (Christ’s Object Lessons, p. 185, 1900; COL 185.1), and the same murmuring rose when Jesus entered the house of Zacchaeus, “And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner” (Luke 19:7, KJV). The critics were offended by the company He kept at His table, and the inspired pen explains their resentment, “It angered these guardians of society that He with whom they were continually in controversy, yet whose purity of life awed and condemned them, should meet, in such apparent sympathy, with social outcasts” (Christ’s Object Lessons, p. 185, 1900; COL 185.2). Their complaint revealed more about them than about the sinners, for in Christ’s Object Lessons we read, “They regarded themselves as educated, refined, and pre-eminently religious; but Christ’s example laid bare their selfishness” (Christ’s Object Lessons, p. 185, 1900; COL 185.2), while Paul gives the gospel answer, “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). The outcasts sensed something the critics missed, and the prophetic messenger records, “The souls who came to Jesus felt in His presence that even for them there was escape from the pit of sin” (Christ’s Object Lessons, p. 186, 1900; COL 186.2), while Isaiah foretold this very ministry, “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). The difference lay in how each group saw the same people, and through inspired counsel we are told, “The Pharisees had only scorn and condemnation for them; but Christ greeted them as children of God, estranged indeed from the Father’s house, but not forgotten by the Father’s heart” (Christ’s Object Lessons, p. 186, 1900; COL 186.2), while David prayed as one who knew he needed seeking, “I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments” (Psalm 119:176, KJV). Jesus answered the complaint with three stories, and Sr. White states their shared purpose, “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; COL 198.1), and the Lord’s own pledge stands behind them, “I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment” (Ezekiel 34:16, KJV). The whole chapter, therefore, is Heaven’s reply to a religious complaint, and we must read every scene of it in light of the question that started it.

The scornful words of the critics became, without their knowing it, the clearest summary of the gospel, because Jesus defended His table with these words, “And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. I came not to call the righteous, but sinners to repentance” (Luke 5:31–32, KJV). Sr. White observes this irony with striking clarity, “They knew not that the explanation lay in the very words they had uttered as a scornful charge, ‘This man receiveth sinners.’” (Christ’s Object Lessons, p. 186, 1900; COL 186.2), and Matthew records the Lord’s added rebuke, “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). The same principle shaped His conduct at Matthew’s feast, for in The Desire of Ages we read, “With Him external distinctions weighed nothing. That which appealed to His heart was a soul thirsting for the water of life” (The Desire of Ages, p. 274, 1898; DA 274.1), and Matthew records his own call, “And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him” (Matthew 9:9, KJV). The inspired pen describes the effect of His presence at that table, “Jesus sat as an honored guest at the table of the publicans, by His sympathy and social kindliness showing that He recognized the dignity of humanity; and men longed to become worthy of His confidence” (The Desire of Ages, p. 274, 1898; DA 274.2), and the prophet had already declared the Lord’s preference, “For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings” (Hosea 6:6, KJV). The critics believed themselves healthy, yet the prophetic messenger explains their true state, “The Pharisees claimed to be spiritually whole, and therefore in no need of a physician, while they regarded the publicans and Gentiles as perishing from diseases of the soul” (The Desire of Ages, p. 275, 1898; DA 275.3). Through inspired counsel we are told that their condition was worse than they imagined, “But although the Pharisees thought so highly of themselves, they were really in a worse condition than the ones they despised. The publicans were less bigoted and self-sufficient, and thus were more open to the influence of truth” (The Desire of Ages, p. 275, 1898; DA 275.4), and Jesus Himself stated His mission in one sentence, “For the Son of man is come to seek and to save that which was lost” (Luke 19:10, KJV). Sr. White shows that sin did not cool His love but drew it out more fully, “And their very misery and sin made them only the more the objects of His compassion. The farther they had wandered from Him, the more earnest the longing and the greater the sacrifice for their rescue” (Christ’s Object Lessons, p. 186, 1900; COL 186.2), and John records the reason, “And ye know that he was manifested to take away our sins; and in him is no sin” (1 John 3:5, KJV). The words “This man receiveth sinners” were meant as an accusation, but heaven has kept them as a promise for every soul who comes to Christ.

Christ was not defending sin when He received sinners; He was revealing that God’s love moves first and creates the repentance it seeks, as Paul teaches, “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). The religious teachers of that day reversed this order, and the inspired pen explains their error, “It was taught by the Jews that before God’s love is extended to the sinner, he must first repent. In their view, repentance is a work by which men earn the favor of Heaven” (Christ’s Object Lessons, p. 189, 1900; COL 189.1), while Paul describes the order God actually follows, “For when we were yet without strength, in due time Christ died for the ungodly” (Romans 5:6, KJV). Jesus corrected it through the image of the shepherd, for in Christ’s Object Lessons we read, “But in the parable of the lost sheep, Christ teaches that salvation does not come through our seeking after God but through God’s seeking after us” (Christ’s Object Lessons, p. 189, 1900; COL 189.1), and the prophet records the Lord’s method, “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). Sr. White then gives the whole principle in one memorable and searching sentence, “We do not repent in order that God may love us, but He reveals to us His love in order that we may repent” (Christ’s Object Lessons, p. 189, 1900; COL 189.1), and John confirms it, “We love him, because he first loved us” (1 John 4:19, KJV). In Steps to Christ the same truth is applied to every seeker, “It is the virtue that goes forth from Christ, that leads to genuine repentance” (Steps to Christ, p. 26, 1892; SC 26.2), and Peter declares that repentance itself is Heaven’s gift, “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). The prophetic messenger describes how the cross softens a hard heart, “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. 26, 1892; SC 26.4), and Hosea pictures the same gentle drawing power, “I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them” (Hosea 11:4, KJV). Through inspired counsel we are told, “So it is the assurance of God’s love that constrains the sinner to return to God” (Christ’s Object Lessons, p. 202, 1900; COL 202.1), which means that a church which withholds love until repentance appears has misunderstood how repentance is born. The older son would make this very mistake, and his error begins wherever love is offered only as a reward for change.

We must not turn these critics into a judgment upon a whole people, since the rebuke concerns an attitude found in any church, as Paul warns, “Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things” (Romans 2:1, KJV). Sr. White applies the parable across every age, “By the elder son were represented the unrepenting Jews of Christ’s day, and also the Pharisees in every age, who look with contempt upon those whom they regard as publicans and sinners” (Christ’s Object Lessons, p. 209, 1900; COL 209.3), and Paul presses the same question upon teachers of the law, “Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?” (Romans 2:21, KJV). The inspired pen warns that the old error is very much alive today, “Thousands are making the same mistake as did the Pharisees whom Christ reproved at Matthew’s feast” (The Desire of Ages, p. 280, 1898; DA 280.1), and Peter teaches where God’s searching 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). In The Desire of Ages we read how this error protects itself, “Rather than give up some cherished idea, or discard some idol of opinion, many refuse the truth which comes down from the Father of light” (The Desire of Ages, p. 280, 1898; DA 280.1), and Jesus describes the blindness it produces, “And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?” (Matthew 7:3, KJV). The prophetic messenger notes that the hearers understood the point at once, “The Pharisees understood Christ’s parable as a rebuke to them” (Christ’s Object Lessons, p. 192, 1900; COL 192.2), and James urges us to receive the word in the same way, “But be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22, KJV). Yet the same parable opened some hearts, and through inspired counsel we are told, “Now many rejected Christ’s reproof; yet to some His words brought conviction” (Christ’s Object Lessons, p. 192, 1900; COL 192.2), and Sr. White adds, “Upon these, after Christ’s ascension to heaven, the Holy Spirit came, and they united with His disciples in the very work outlined in the parable of the lost sheep” (Christ’s Object Lessons, p. 192, 1900; COL 192.2). Paul states why these records were preserved for us, “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come” (1 Corinthians 10:11, KJV), and their purpose is not to accuse others but to correct ourselves.

Scripture addresses us most honestly when we let its searching light fall upon our own conduct first, and the wise man joins that light to a promise, “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy” (Proverbs 28:13, KJV). Sr. White explains how simple Heaven’s terms really are, “The conditions of obtaining mercy of God are simple and just and reasonable. The Lord does not require us to do some grievous thing in order that we may have the forgiveness of sin” (Steps to Christ, p. 37, 1892; SC 37.2), and John repeats the promise for the church, “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 inspired pen describes the kind of confession that God receives, “The confession that is the outpouring of the inmost soul finds its way to the God of infinite pity” (Steps to Christ, p. 37, 1892; SC 37.4), and the psalmist confirms where the Lord draws near, “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). In Steps to Christ we read that such confession is concrete, “True confession is always of a specific character, and acknowledges particular sins” (Steps to Christ, p. 38, 1892; SC 38.1), and David shows what that looks like in practice, “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 prophetic messenger adds that confession must bear fruit, “Confession will not be acceptable to God without sincere repentance and reformation. There must be decided changes in the life; everything offensive to God must be put away” (Steps to Christ, p. 39, 1892; SC 39.1), while James explains why humility opens the door to grace, “But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble” (James 4:6, KJV). Through inspired counsel we learn where the opposite spirit began, “The spirit of self-justification originated in the father of lies and has been exhibited by all the sons and daughters of Adam” (Steps to Christ, p. 40, 1892; SC 40.2), and Sr. White describes the alternative, “The examples in God’s word of genuine repentance and humiliation reveal a spirit of confession in which there is no excuse for sin or attempt at self-justification” (Steps to Christ, p. 41, 1892; SC 41.1). The invitation of Isaiah still stands for every reader, “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 those who accept it are the people best prepared to welcome others home.

Before we follow the lost sheep and the lost coin, we must see the heart of the One who told these stories, for the prophet foretold His gentleness, “He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young” (Isaiah 40:11, KJV). Sr. White describes how the crowds felt in His presence, “All feel instinctively that here is One who reads the secrets of the soul, yet who comes near to them with tender compassion” (Thoughts From the Mount of Blessing, p. 6, 1896; MB 6.1), and Jesus Himself extended the invitation to all who labor, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28, KJV). He saw value where others saw only failure and waste, and in Christ’s Object Lessons we read, “These souls whom you despise, said Jesus, are the property of God. By creation and by redemption they are His, and they are of value in His sight” (Christ’s Object Lessons, p. 187, 1900; COL 187.1), while Jesus states the Father’s will, “Even so it is not the will of your Father which is in heaven, that one of these little ones should perish” (Matthew 18:14, KJV). The inspired pen explains that wandering does not cancel God’s claim, “Men may deny the claim of His love, they may wander from Him, they may choose another master; yet they are God’s, and He longs to recover His own” (Christ’s Object Lessons, p. 187, 1900; COL 187.1), and E. J. Waggoner agrees, “What a blessed thing it is that God counts even the ungodly, those who are in the bondage of sin, as His children,—wandering, prodigal sons, but still children” (E. J. Waggoner, The Glad Tidings, p. 167, 1900; GTI 167.1), while Jesus calls Himself the good shepherd, “I am the good shepherd: the good shepherd giveth his life for the sheep” (John 10:11, KJV). The prophetic messenger assures every desponding soul, “God has made the first advance. While you were in rebellion against Him, He went forth to seek you” (Christ’s Object Lessons, p. 188, 1900; COL 188.3), and the psalmist rejoiced in the same restoring care, “He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake” (Psalm 23:3, KJV). Through inspired counsel we are told how this Shepherd persuades, “Christ does not drive but draws men unto Him. The only compulsion which He employs is the constraint of love” (Thoughts From the Mount of Blessing, p. 127, 1896; MB 127.1), and the prophet records His tender pledge, “As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day” (Ezekiel 34:12, KJV). That character, gentle yet holy, is the standard for both sons and for us, and Sr. White adds, “No earthly parent could be as patient with the faults and mistakes of his children, as is God with those He seeks to save” (Steps to Christ, p. 35, 1892; SC 35.3).

CAN A LOST COIN HIDE INSIDE THE HOUSE?

The parable of the lost sheep makes helplessness visible, and Jesus opens it with a question that every shepherd in the crowd could answer, “What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?” (Luke 15:4, KJV). Sr. White explains why the sheep could not rescue itself, “The sheep that has strayed from the fold is the most helpless of all creatures. It must be sought for by the shepherd, for it cannot find its way back” (Christ’s Object Lessons, p. 187, 1900; COL 187.3), and Isaiah describes the whole human family in the same condition, “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). The shepherd does not wait for the sheep to find its way back, for the inspired pen records, “No; no sooner does the sheep go astray than the shepherd is filled with grief and anxiety” (Christ’s Object Lessons, p. 187, 1900; COL 187.4). In Christ’s Object Lessons we read how the danger only increases his effort, “The darker and more tempestuous the night and the more perilous the way, the greater is the shepherd’s anxiety and the more earnest his search” (Christ’s Object Lessons, p. 187, 1900; COL 187.4), and the Lord Himself makes the same pledge, “For thus saith the Lord GOD; Behold, I, even I, will both search my sheep, and seek them out” (Ezekiel 34:11, KJV). The prophetic messenger describes the manner of the rescue with great tenderness, “Then he does not scold it because it has caused him so much trouble. He does not drive it with a whip. He does not even try to lead it home” (Christ’s Object Lessons, p. 188, 1900; COL 188.1), and Luke records the shepherd’s response, “And when he hath found it, he layeth it on his shoulders, rejoicing” (Luke 15:5, KJV). Through inspired counsel we are told how far that tenderness goes, “In his joy he takes the trembling creature upon his shoulders; if it is bruised and wounded, he gathers it in his arms, pressing it close to his bosom, that the warmth of his own heart may give it life” (Christ’s Object Lessons, p. 188, 1900; COL 188.1), and Peter reminds believers that they were once in that very place, “For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls” (1 Peter 2:25, KJV). Sr. White adds that the search would have been made for one alone, “In the parable the shepherd goes out to search for one sheep—the very least that can be numbered. So if there had been but one lost soul, Christ would have died for that one” (Christ’s Object Lessons, p. 187, 1900; COL 187.2), and Matthew records the same question, “How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?” (Matthew 18:12, KJV). The initiative belongs to the seeker, so our concern for the lost must never wait until they find the right words, the right leader, or the right door.

The recovery of the sheep ends in a celebration, and Jesus deliberately invites His critics to join a joy they were resisting, “And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost” (Luke 15:6, KJV). Sr. White describes that joy as shared by heaven and earth, “When the straying sheep is at last brought home, the shepherd’s gratitude finds expression in melodious songs of rejoicing” (Christ’s Object Lessons, p. 189, 1900; COL 189.2), and Jesus states its measure, “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). The words were aimed at those who felt safe, and the inspired pen paraphrases the Lord’s meaning, “You Pharisees, said Christ, regard yourselves as the favorites of heaven. You think yourselves secure in your own righteousness” (Christ’s Object Lessons, p. 189, 1900; COL 189.3), while Jesus warned such hearers elsewhere, “And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God” (Luke 16:15, KJV). In Christ’s Object Lessons we read the contrast He drew, “You complain and sneer when one of these souls joins himself to Me; but know that angels rejoice, and the song of triumph rings through the courts above” (Christ’s Object Lessons, p. 189, 1900; COL 189.3), and the prophet reveals that God Himself sings over His restored people, “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). The prophetic messenger warns that a returning soul often meets a colder reception on earth, “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; COL 190.2). Through inspired counsel we are told whose work such suspicion really serves, “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; COL 190.2), and John names the accuser who is cast down, “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). Sr. White then speaks directly to the returning soul, “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; COL 190.2), while Paul asks a question that silences every accuser, “Who shall lay any thing to the charge of God’s elect? It is God that justifieth” (Romans 8:33, KJV). A congregation that cannot rejoice over a returning sinner is out of harmony with heaven, no matter how correct its order of service may be.

The parable also reaches beyond a single wanderer, because the lost sheep represents our whole fallen world, and Paul describes how far the Shepherd came to seek it, “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). Sr. White explains this wider meaning, which reaches from one wanderer to the whole fallen race, “By the lost sheep Christ represents not only the individual sinner but the one world that has apostatized and has been ruined by sin” (Christ’s Object Lessons, p. 190, 1900; COL 190.3), and Paul states the cost of that descent, “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). The inspired pen measures the value of this little world in heaven’s sight, “This world is but an atom in the vast dominions over which God presides, yet this little fallen world—the one lost sheep—is more precious in His sight than are the ninety and nine that went not astray from the fold” (Christ’s Object Lessons, p. 190, 1900; COL 190.3), and John records the mystery of the Incarnation, “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). In Christ’s Object Lessons we read of the journey Christ made for us, “Christ, the loved Commander in the heavenly courts, stooped from His high estate, laid aside the glory that He had with the Father, in order to save the one lost world” (Christ’s Object Lessons, p. 190, 1900; COL 190.3), and Isaiah describes what that journey cost, “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 prophetic messenger names the joy God sought through this gift, “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. 190, 1900; COL 190.3), and Paul places it within God’s appointed time, “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). Through inspired counsel we learn that every rescued soul is enlisted in the same search, “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; COL 191.1), and Jesus confirms this sending, “As thou hast sent me into the world, even so have I also sent them into the world” (John 17:18, KJV). Sr. White then asks a question that reaches into every pew, “When you turn from those who seem unpromising and unattractive, do you realize that you are neglecting the souls for whom Christ is seeking?” (Christ’s Object Lessons, p. 191, 1900; COL 191.2), and no faithful worker can answer it without humility.

The second parable shifts our attention from the open hills to the dark corners of a single room, because the coin was lost inside the house, as Jesus explains, “Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?” (Luke 15:8, KJV). Sr. White notes the effort required to find it, “In order that it might be found, even in the daytime, a candle must be lighted, and the house must be swept diligently” (Christ’s Object Lessons, p. 192, 1900; COL 192.4), and Solomon uses the same image of a searching lamp, “The spirit of man is the candle of the LORD, searching all the inward parts of the belly” (Proverbs 20:27, KJV). She adds that the two parables describe two quite different spiritual conditions among the lost, “But the two parables represent different classes” (Christ’s Object Lessons, p. 193, 1900; COL 193.3). In Christ’s Object Lessons we read the first distinction, “The lost sheep knows that it is lost. It has left the shepherd and the flock, and it cannot recover itself” (Christ’s Object Lessons, p. 193, 1900; COL 193.3), and Paul describes the deadness that hides such loss, “And you hath he quickened, who were dead in trespasses and sins” (Ephesians 2:1, KJV). The inspired pen then describes the coin, “The lost coin represents those who are lost in trespasses and sins, but who have no sense of their condition. They are estranged from God, but they know it not. Their souls are in peril, but they are unconscious and unconcerned” (Christ’s Object Lessons, p. 193, 1900; COL 193.3), and Hosea portrays a people who were losing strength without knowing it, “Strangers have devoured his strength, and he knoweth it not: yea, gray hairs are here and there upon him, yet he knoweth not” (Hosea 7:9, KJV). Isaiah records the Lord’s lament over the same kind of unawareness, “The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider” (Isaiah 1:3, KJV), and the prophetic messenger shows that God still pursues such souls, “In this parable Christ teaches that even those who are indifferent to the claims of God are the objects of His pitying love” (Christ’s Object Lessons, p. 193, 1900; COL 193.3). Through inspired counsel we are told how near the loss can be, “The piece of silver was lost in the house. It was close at hand, yet it could be recovered only by diligent search” (Christ’s Object Lessons, p. 194, 1900; COL 194.1), and Luke records the woman’s joy, “And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost” (Luke 15:9, KJV). This is the parable that most troubles a faithful household, because it suggests that someone may be lost in the very place where everyone assumes all is well.

The lost coin still bore its value and its image, and this truth gives every search its dignity, because God made humanity in His own likeness, “So God created man in his own image, in the image of God created he him; male and female created he them” (Genesis 1:27, KJV). Sr. White draws out this lesson, “So every soul, however degraded by sin, is in God’s sight accounted precious” (Christ’s Object Lessons, p. 194, 1900; COL 194.3), and she explains why the coin is the perfect emblem, “As the coin bears the image and superscription of the reigning power, so man at his creation bore the image and superscription of God; and though now marred and dim through the influence of sin, the traces of this inscription remain upon every soul” (Christ’s Object Lessons, p. 194, 1900; COL 194.3). Jesus Himself used an image on a coin to teach where our loyalty belongs, “And he saith unto them, Whose is this image and superscription?” (Matthew 22:20, KJV), and the inspired pen describes God’s purpose for every marred soul, “God desires to recover that soul and to retrace upon it His own image in righteousness and holiness” (Christ’s Object Lessons, p. 194, 1900; COL 194.3). The prophetic messenger also applies the parable to the home and the church family, “In the household there is often great carelessness concerning the souls of its members. Among their number may be one who is estranged from God; but how little anxiety is felt lest in the family relationship there be lost one of God’s entrusted gifts” (Christ’s Object Lessons, p. 194, 1900; COL 194.2), and Paul describes the renewal God intends, “And have put on the new man, which is renewed in knowledge after the image of him that created him” (Colossians 3:10, KJV). In Christ’s Object Lessons we read the duty that follows, “So in the family if one member is lost to God every means should be used for his recovery” (Christ’s Object Lessons, p. 194, 1900; COL 194.4), and the psalmist reminds us whose heritage the young are, “Lo, children are an heritage of the LORD: and the fruit of the womb is his reward” (Psalm 127:3, KJV). Through inspired counsel we are told where the search must begin, “On the part of all the others let there be diligent, careful self-examination. Let the life-practice be investigated. See if there is not some mistake, some error in management, by which that soul is confirmed in impenitence” (Christ’s Object Lessons, p. 194, 1900; COL 194.4), and Moses commanded that God’s words live in the home, “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). Malachi foresaw the turning of hearts this search seeks, “And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse” (Malachi 4:6, KJV), so every family and church should ask whether its habits help or hinder a lost member’s return.

The search for the lost coin continues wherever believers meet those who have drifted from God, and Jesus attaches heaven’s joy to every successful search, “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). Sr. White applies this lesson directly to the family of faith and its daily dealings, “For our brethren and sisters in Christ we are to show the same interest that as members of one family we have for one another” (Christ’s Object Lessons, p. 196, 1900; COL 196.1), and Paul gives the same priority, “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). The inspired pen presses the question upon each of us, “Wherever we may be, there the lost piece of silver awaits our search. Are we seeking for it?” (Christ’s Object Lessons, p. 196, 1900; COL 196.3), and Jude describes the compassion that this work requires, “And of some have compassion, making a difference” (Jude 1:22, KJV). In Christ’s Object Lessons we read a question that no one can fully answer, “The value of a soul, who can estimate?” (Christ’s Object Lessons, p. 196, 1900; COL 196.4), and Peter names the price that settles it, “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18–19, KJV). The prophetic messenger points us to the place where that value is measured, “At the foot of the cross, remembering that for one sinner Christ would have laid down His life, you may estimate the value of a soul” (Christ’s Object Lessons, p. 196, 1900; COL 196.4), and James states the result of a faithful search, “Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins” (James 5:20, KJV). Through inspired counsel we are told how such workers win the lost, “Then you will be able to win, not drive, to attract, not repulse, those for whom He died” (Christ’s Object Lessons, p. 197, 1900; COL 197.1), and Sr. White describes heaven’s response, “And when one is brought back to God, all heaven is made glad; seraphs and cherubs touch their golden harps, and sing praises to God and the Lamb for their mercy and loving-kindness to the children of men” (Christ’s Object Lessons, p. 197, 1900; COL 197.2). Daniel adds that those who turn many to righteousness shall shine forever, “And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever” (Daniel 12:3, KJV), and the far country is where that search must now follow the younger son.

WHAT DOES THE FAR COUNTRY REALLY COST?

The younger son’s distance from his father began in his desires long before it appeared on the road, and Jesus records the request that revealed his heart, “And he said, A certain man had two sons: And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living” (Luke 15:11–12, KJV). Sr. White explains whom this son represents in the Lord’s dealings with His people, “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; COL 198.2), and Paul describes the same turning away, “Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened” (Romans 1:21, KJV). The inspired pen traces the root of his choice to a misreading of love, “This younger son had become weary of the restraint of his father’s house. He thought that his liberty was restricted. His father’s love and care for him were misinterpreted, and he determined to follow the dictates of his own inclination” (Christ’s Object Lessons, p. 198, 1900; COL 198.4), and Solomon warns how convincing such a path can seem, “There is a way which seemeth right unto a man, but the end thereof are the ways of death” (Proverbs 14:12, KJV). In Christ’s Object Lessons we read what his request actually meant, “The youth acknowledges no obligation to his father, and expresses no gratitude; yet he claims the privilege of a child in sharing his father’s goods” (Christ’s Object Lessons, p. 199, 1900; COL 199.1), and James shows how desire conceives and grows until it brings forth death, “But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death” (James 1:14–15, KJV). The prophetic messenger describes the outlook that drove him from home, “He is bent on present enjoyment, and cares not for the future” (Christ’s Object Lessons, p. 199, 1900; COL 199.1), and Luke records how quickly he acted upon it, “And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living” (Luke 15:13, KJV). Through inspired counsel we are told that this is the history of every heart that turns from God, “Like the ungrateful son, he claims the good things of God as his by right. He takes them as a matter of course, and makes no return of gratitude, renders no service of love” (Christ’s Object Lessons, p. 200, 1900; COL 200.2). Sr. White adds a sobering description of that history, “Although surrounded with the blessings of His love, there is nothing that the sinner, bent on self-indulgence and sinful pleasure, desires so much as separation from God” (Christ’s Object Lessons, p. 200, 1900; COL 200.2), and Jeremiah records the Lord’s grief over a people who chose broken cisterns, “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13, KJV). The story therefore warns us to notice the misuse of God’s gifts long before the visible collapse comes, because the far country is first entered in the heart.

The far country promised freedom, yet every step away from the father’s house led the younger son into a deeper bondage, as Jesus taught, “Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin” (John 8:34, KJV). Sr. White describes the false sense of arrival that he enjoyed at first, “With money in plenty, and liberty to do as he likes, he flatters himself that the desire of his heart is reached” (Christ’s Object Lessons, p. 199, 1900; COL 199.2), and Peter exposes the emptiness of such promises, “While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage” (2 Peter 2:19, KJV). The inspired pen notes what he lost when he left the voice of counsel behind, “There is no one to say, Do not do this, for it will be an injury to yourself; or, Do this, because it is right” (Christ’s Object Lessons, p. 199, 1900; COL 199.2), and Solomon warns young people that every pleasure will come into judgment, “Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment” (Ecclesiastes 11:9, KJV). In Christ’s Object Lessons we read how quickly companions hasten the fall, “Evil companions help him to plunge ever deeper into sin, and he wastes his ‘substance with riotous living.’” (Christ’s Object Lessons, p. 199, 1900; COL 199.2), while Paul warns that liberty must never become an occasion for the flesh, “For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another” (Galatians 5:13, KJV). The prophetic messenger connects his story with a pattern that Scripture records again and again, “The Bible tells of men who ‘professing themselves to be wise’ ‘became fools’ (Romans 1:22); and this is the history of the young man of the parable” (Christ’s Object Lessons, p. 199, 1900; COL 199.3), and Paul names that pattern plainly, “Professing themselves to be wise, they became fools” (Romans 1:22, KJV). Through inspired counsel we are told what such folly finally consumes in a young life once full of promise, “The treasure of his young manhood is wasted. The precious years of life, the strength of intellect, the bright visions of youth, the spiritual aspirations—all are consumed in the fires of lust” (Christ’s Object Lessons, p. 199, 1900; COL 199.3). Sr. White then states the bitter irony of his so-called liberty, “The youth who has boasted of his liberty, now finds himself a slave” (Christ’s Object Lessons, p. 200, 1900; COL 200.1), and Solomon describes the cords that bind every willful wanderer, “His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins” (Proverbs 5:22, KJV). The younger son did not lose his freedom when famine came; he had already traded it away when he chose to live without his father’s voice.

The famine in the far country exposed what the younger son’s pleasures had concealed, for Jesus tells us that want arrived when the money was gone, “And when he had spent all, there arose a mighty famine in that land; and he began to be in want” (Luke 15:14, KJV). Luke records the humiliating employment that followed, “And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine” (Luke 15:15, KJV), and Sr. White explains why it struck so deeply, “To a Jew this was the most menial and degrading of employments” (Christ’s Object Lessons, p. 200, 1900; COL 200.1). The inspired pen describes the moment his illusions dissolved, “The glitter and tinsel that enticed him have disappeared, and he feels the burden of his chain” (Christ’s Object Lessons, p. 200, 1900; COL 200.1), and Jesus adds that no one gave him even the food of swine, “And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him” (Luke 15:16, KJV). Sr. White notes how his companions vanished, “Of the gay companions who flocked about him in his prosperous days and ate and drank at his expense, there is not one left to befriend him” (Christ’s Object Lessons, p. 200, 1900; COL 200.1), E. J. Waggoner names his true status, “When the prodigal son was wandering from the father’s house, he differed nothing from a servant, because he was a servant, doing the most menial drudgery” (E. J. Waggoner, The Glad Tidings, p. 172, 1900; GTI 172.1), and Isaiah asks why anyone would spend money for that which is not bread, “Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness” (Isaiah 55:2, KJV). The prophetic messenger asks the question that every wanderer must one day face, “Where now is his riotous joy?” (Christ’s Object Lessons, p. 200, 1900; COL 200.1), and then describes his true condition, “Stilling his conscience, benumbing his sensibilities, he thought himself happy; but now, with money spent, with hunger unsatisfied, with pride humbled, with his moral nature dwarfed, with his will weak and untrustworthy, with his finer feelings seemingly dead, he is the most wretched of mortals” (Christ’s Object Lessons, p. 200, 1900; COL 200.1). Amos foretold a famine deeper than bread, “Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD” (Amos 8:11, KJV), and Haggai describes the frustration of those who labor without God’s blessing, “Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes” (Haggai 1:6, KJV). Through inspired counsel we are told that such bitter moments are not wasted upon the soul, “There come to you hours when you realize your degradation” (Christ’s Object Lessons, p. 201, 1900; COL 201.1). Even the hunger of the far country can become the first voice of mercy that calls a weary wanderer back home.

Sr. White insists that the far country includes respectable lives as well as rebellious ones, as Jesus asked, “For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” (Matthew 16:26, KJV). She states the principle without qualification, “Whatever the appearance may be, every life centered in self is squandered. Whoever attempts to live apart from God is wasting his substance” (Christ’s Object Lessons, p. 200, 1900; COL 200.3), and Jesus told of a prosperous man whose plans ended in sudden loss, “But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God” (Luke 12:20–21, KJV). The inspired pen describes what is lost in such a life, “He is squandering the precious years, squandering the powers of mind and heart and soul, and working to make himself bankrupt for eternity” (Christ’s Object Lessons, p. 200, 1900; COL 200.3), while Paul reminds believers that none of us lives to himself, “For none of us liveth to himself, and no man dieth to himself” (Romans 14:7, KJV). In Christ’s Object Lessons we read who becomes master when God is set aside, “The man who separates from God that he may serve himself, is the slave of mammon” (Christ’s Object Lessons, p. 200, 1900; COL 200.3), and Jesus declares that no one can serve two masters, “No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon” (Luke 16:13, KJV). The prophetic messenger describes the degradation of a mind made for heaven, “The mind that God created for the companionship of angels has become degraded to the service of that which is earthly and bestial. This is the end to which self-serving tends” (Christ’s Object Lessons, p. 200, 1900; COL 200.3), and Jeremiah pictures the barren result, “For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited” (Jeremiah 17:6, KJV). Through inspired counsel we are told that God’s grace still falls upon such lives, “So while the Sun of Righteousness shines, and the showers of grace fall freely for all, we may by separating ourselves from God still ‘inhabit the parched places in the wilderness.’” (Christ’s Object Lessons, p. 201, 1900; COL 201.1), and Steps to Christ adds, “Whatever shall draw away the heart from God must be given up” (Steps to Christ, p. 44, 1892; SC 44.1), while John warns, “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (1 John 2:15, KJV). This means a faithful church member may live in the far country while sitting near the pulpit, if the heart has quietly made self the center of its world.

The younger son wanted the benefits of the relationship while escaping its claims, and that same desire can live inside respectable religion, as Hosea warned, “Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images” (Hosea 10:1, KJV). I may want God’s peace without His correction, His protection without His direction, and His blessing upon plans I will not submit to Him, as Moses warned Israel, “And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day” (Deuteronomy 8:17–18, KJV). Sr. White answers the fear that God’s claims will rob us, “God does not require us to give up anything that it is for our best interest to retain. In all that He does, He has the well-being of His children in view” (Steps to Christ, p. 46, 1892; SC 46.2), and she corrects a common misunderstanding, “It is a mistake to entertain the thought that God is pleased to see His children suffer” (Steps to Christ, p. 46, 1892; SC 46.3). In Steps to Christ we read the truth about God’s requirements, “Our heavenly Father does not close the avenues of joy to any of His creatures” (Steps to Christ, p. 46, 1892; SC 46.3), and Jeremiah records the Lord’s rebuke of those who trusted in the temple while living as they pleased, “Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?” (Jeremiah 7:9–10, KJV). The inspired pen states the issue in its simplest form, “We cannot be half the Lord’s and half the world’s. We are not God’s children unless we are such entirely” (Steps to Christ, p. 44, 1892; SC 44.1), and the psalmist records God’s challenge to those who quote His law but hate instruction, “But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? Seeing thou hatest instruction, and castest my words behind thee” (Psalm 50:16–17, KJV). The prophetic messenger explains why God will not force the return, “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; SC 34.2), as Isaiah’s offer shows, “If ye be willing and obedient, ye shall eat the good of the land” (Isaiah 1:19, KJV), and she warns what each delay produces, “Every act of transgression, every neglect or rejection of the grace of Christ, is reacting upon yourself; it is hardening the heart, depraving the will, benumbing the understanding, and not only making you less inclined to yield, but less capable of yielding, to the tender pleading of God’s Holy Spirit” (Steps to Christ, p. 33, 1892; SC 33.2). The Lord’s discipline is therefore part of His love, as Hebrews teaches, “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth” (Hebrews 12:6, KJV), and a heart that welcomes correction has already begun the journey home.

The story also asks us to teach young people that freedom is a life entrusted to God, not a fence built around pleasure, and the psalmist joins liberty to obedience, “And I will walk at liberty: for I seek thy precepts” (Psalm 119:45, KJV). Sr. White describes the longing every young person carries, “The youth have an inborn love of liberty; they desire freedom; and they need to understand that these inestimable blessings are to be enjoyed only in obedience to the law of God” (Education, p. 291, 1903; Ed 291.2), and James calls God’s law the perfect law of liberty, “But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed” (James 1:25, KJV). In Education we read what that law really does, “This law is the preserver of true freedom and liberty. It points out and prohibits those things that degrade and enslave, and thus to the obedient it affords protection from the power of evil” (Education, p. 291, 1903; Ed 291.2), and Jesus promises a freedom that nothing in the far country can supply, “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36, KJV). The Great Controversy draws the same lesson from the history of nations, “The fatal error which wrought such woe for the inhabitants of France was the ignoring of this one great truth: that true freedom lies within the proscriptions of the law of God” (The Great Controversy, p. 285, 1911; GC 285.2), and the psalmist asks how a young man may cleanse his way, “Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word” (Psalm 119:9, KJV). The inspired pen also guards parents and teachers against harshness, “Do not bind down the young to rigid rules and restraints that will lead them to feel themselves oppressed, and to break over and rush into paths of folly and destruction” (Messages to Young People, p. 381, 1930; MYP 381.1), and Solomon urges the young to remember their Creator early, “Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them” (Ecclesiastes 12:1, KJV). Through inspired counsel we are told where true obedience is born, “All true obedience comes from the heart” (The Desire of Ages, p. 668, 1898; DA 668.3), and Sr. White describes the change that grace brings, “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; SC 59.2). Paul’s charge to Timothy completes the picture, “Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity” (1 Timothy 4:12, KJV), because young believers who see obedience as love will not need the far country to teach them what home is worth.

WILL SUFFERING ALONE PRODUCE REPENTANCE?

The turning point of the younger son’s story is a moment of clear sight in a pig field, and Jesus describes it in five simple words, “And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger!” (Luke 15:17, KJV). Sr. White explains that this moment did not arise by chance, “The love of God still yearns over the one who has chosen to separate from Him, and He sets in operation influences to bring him back to the Father’s house” (Christ’s Object Lessons, p. 202, 1900; COL 202.1), and Ephraim’s lament shows the same grace at work in a wandering people, “I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the LORD my God” (Jeremiah 31:18, KJV). The inspired pen tells us what changed inside him, “The deceptive power that Satan had exercised over him was broken” (Christ’s Object Lessons, p. 202, 1900; COL 202.1), and the next words reveal a mind finally seeing truly, “He saw that his suffering was the result of his own folly, and he said, ‘How many hired servants of my father’s have bread enough and to spare, and I perish with hunger! I will arise and go to my father.’” (Christ’s Object Lessons, p. 202, 1900; COL 202.1). Yet suffering was not the power that turned him homeward, for in Christ’s Object Lessons we read, “Miserable as he was, the prodigal found hope in the conviction of his father’s love. It was that love which was drawing him toward home” (Christ’s Object Lessons, p. 202, 1900; COL 202.1). Luke records the resolution that this hope produced, “I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee” (Luke 15:18, KJV), and Jeremiah confesses the mercy that alone keeps the sinner from being consumed, “It is of the LORD’s mercies that we are not consumed, because his compassions fail not” (Lamentations 3:22, KJV). The prophetic messenger describes how heaven surrounds every endangered soul, “A golden chain, the mercy and compassion of divine love, is passed around every imperiled soul” (Christ’s Object Lessons, p. 202, 1900; COL 202.1), and the psalmist records the cry that God never ignores, “Then they cried unto the LORD in their trouble, and he delivered them out of their distresses” (Psalm 107:6, KJV). Through inspired counsel we are told what the Father feels during the long silence of the far country, “While the sinner is yet far from the Father’s house, wasting his substance in a strange country, the Father’s heart is yearning over him; and every longing awakened in the soul to return to God is but the tender pleading of His Spirit, wooing, entreating, drawing the wanderer to his Father’s heart of love” (Steps to Christ, p. 54, 1892; SC 54.1). Paul therefore distinguishes godly sorrow from the sorrow of the world, “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death” (2 Corinthians 7:10, KJV), and the difference lies in whether the heart turns toward love.

Suffering alone cannot produce repentance, and Scripture records men who said “I have sinned” without ever coming home, such as Pharaoh, “And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked” (Exodus 9:27, KJV). Sr. White defines the real thing with precision, “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; SC 23.2), and Balaam’s words show how hollow a confession can be, “And Balaam said unto the angel of the LORD, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again” (Numbers 22:34, KJV). In Steps to Christ we read the error that misleads many, “Multitudes sorrow that they have sinned and even make an outward reformation because they fear that their wrongdoing will bring suffering upon themselves” (Steps to Christ, p. 23, 1892; SC 23.3), and the inspired pen names its essential flaw, “They lament the suffering rather than the sin” (Steps to Christ, p. 23, 1892; SC 23.3). Hebrews warns that Esau found no place for true repentance even with tears, “For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears” (Hebrews 12:17, KJV), and Matthew records the bitter remorse of Judas, “Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders” (Matthew 27:3, KJV). The prophetic messenger explains how Pharaoh’s confession failed, “Pharaoh, when suffering under the judgments of God, acknowledged his sin in order to escape further punishment, but returned to his defiance of Heaven as soon as the plagues were stayed” (Steps to Christ, p. 24, 1892; SC 24.1), and she draws the conclusion about them all, “These all lamented the results of sin, but did not sorrow for the sin itself” (Steps to Christ, p. 24, 1892; SC 24.1). Through inspired counsel we are told how true repentance begins in a sinner’s heart, “But when the heart yields to the influence of the Spirit of God, the conscience will be quickened, and the sinner will discern something of the depth and sacredness of God’s holy law, the foundation of His government in heaven and on earth” (Steps to Christ, p. 24, 1892; SC 24.2), and Peter’s hearers show it, “Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?” (Acts 2:37, KJV). Joel calls for a rending of the heart rather than the garment, “And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil” (Joel 2:13, KJV), and that inner rending is what the far country could expose but never create by itself.

True repentance sees sin as an offense against a holy and loving God and longs for a clean heart more than an easier life, as David prayed after his fall, “Wash me throughly from mine iniquity, and cleanse me from my sin” (Psalm 51:2, KJV). Sr. White points to that very prayer as a model, “The prayer of David after his fall, illustrates the nature of true sorrow for sin. His repentance was sincere and deep” (Steps to Christ, p. 24, 1892; SC 24.3), and David confessed the One against whom he had truly sinned, “Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest” (Psalm 51:4, KJV). The inspired pen notes what was missing from his prayer, “There was no effort to palliate his guilt; no desire to escape the judgment threatened, inspired his prayer” (Steps to Christ, p. 24, 1892; SC 24.3), and Steps to Christ adds what was present, “It was not for pardon only that he prayed, but for purity of heart. He longed for the joy of holiness—to be restored to harmony and communion with God” (Steps to Christ, p. 24, 1892; SC 24.3). David asked for more than relief, “Create in me a clean heart, O God; and renew a right spirit within me” (Psalm 51:10, KJV), and he longed to recover the joy that sin had stolen, “Restore unto me the joy of thy salvation; and uphold me with thy free spirit” (Psalm 51:12, KJV). The prophetic messenger explains the source of such repentance, “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; SC 25.3), which God promised through Ezekiel, “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 she describes what one glimpse of Christ reveals, “One ray of the glory of God, one gleam of the purity of Christ, penetrating the soul, makes every spot of defilement painfully distinct, and lays bare the deformity and defects of the human character” (Steps to Christ, p. 29, 1892; SC 29.1). Isaiah knew that experience when he saw the Lord in the temple, “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 through inspired counsel we are told how such a vision changes the soul, “The soul thus touched will hate its selfishness, abhor its self-love, and will seek, through Christ’s righteousness, for the purity of heart that is in harmony with the law of God and the character of Christ” (Steps to Christ, p. 29, 1892; SC 29.2). The younger son’s sorrow became repentance when it was turned from his hunger toward his father, and every true return to God follows that same path.

The younger son’s confession names his responsibility without any excuse, and this honesty is the first mark of a genuine return, as the publican also showed, “And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner” (Luke 18:13, KJV). Sr. White describes his resolve, “The son determines to confess his guilt” (Christ’s Object Lessons, p. 202, 1900; COL 202.2), and Daniel models the same plainness in prayer for his people, “We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments” (Daniel 9:5, KJV). Yet his planned request also reveals how little he understood his father, for the inspired pen observes, “But he adds, showing how stinted is his conception of his father’s love, ‘Make me as one of thy hired servants.’” (Christ’s Object Lessons, p. 202, 1900; COL 202.2). Luke records the request he intended to make, “And am no more worthy to be called thy son: make me as one of thy hired servants” (Luke 15:19, KJV), and in Christ’s Object Lessons we read of the journey that followed, “The young man turns from the swine herds and the husks, and sets his face toward home. Trembling with weakness and faint from hunger, he presses eagerly on his way. He has no covering to conceal his rags; but his misery has conquered pride, and he hurries on to beg a servant’s place where he was once a child” (Christ’s Object Lessons, p. 202, 1900; COL 202.3). The prophetic messenger contrasts this honest confession with the excuses that often accompany guilt, “To every acknowledgment of his guilt he adds an apology in excuse of his course, declaring that if it had not been for certain circumstances he would not have done this or that for which he is reproved” (Steps to Christ, p. 40, 1892; SC 40.1), and Ezra shows the shame that marks real contrition, “And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens” (Ezra 9:6, KJV). Through inspired counsel we are told how Paul confessed his own past, “Paul did not seek to shield himself; he paints his sin in its darkest hue, not attempting to lessen his guilt” (Steps to Christ, p. 41, 1892; SC 41.1), and Job came to the same humble place, “Wherefore I abhor myself, and repent in dust and ashes” (Job 42:6, KJV). Sr. White adds that such humility opens the heart to the Father’s love, “The humble and broken heart, subdued by genuine repentance, will appreciate something of the love of God and the cost of Calvary; and as a son confesses to a loving father, so will the truly penitent bring all his sins before God” (Steps to Christ, p. 41, 1892; SC 41.2), as the psalmist knew, “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Psalm 51:17, KJV). A confession without excuse is not humiliation for its own sake, but the doorway to restored trust.

We can help a returning person confess honestly without implying that misery will purchase acceptance, as Jeremiah shows, “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). Sr. White speaks directly to this temptation, “Do not listen to the enemy’s suggestion to stay away from Christ until you have made yourself better; until you are good enough to come to God. If you wait until then, you will never come” (Christ’s Object Lessons, p. 205, 1900; COL 205.2), and Jesus gives the promise that answers it, “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). In Steps to Christ we read the same counsel in other words, “If you see your sinfulness, do not wait to make yourself better” (Steps to Christ, p. 31, 1892; SC 31.1), and Isaiah promises abundant pardon to those who turn, “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). The inspired pen describes the only way any of us can come, “We must not wait for stronger persuasions, for better opportunities, or for holier tempers. We can do nothing of ourselves. We must come to Christ just as we are” (Steps to Christ, p. 31, 1892; SC 31.1), and the prophetic messenger exposes a subtle error, “Some seem to feel that they must be on probation, and must prove to the Lord that they are reformed, before they can claim His blessing. But they may claim the blessing of God even now” (Steps to Christ, p. 52, 1892; SC 52.2). Through inspired counsel we are told what Jesus actually desires, “Jesus loves to have us come to Him just as we are, sinful, helpless, dependent” (Steps to Christ, p. 52, 1892; SC 52.2), and Paul explains whom God justifies, “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness” (Romans 4:5, KJV). Sr. White then teaches the believer how to answer the accuser, “Tell the enemy that the blood of Jesus Christ cleanses from all sin” (Christ’s Object Lessons, p. 205, 1900; COL 205.2), and David’s prayer gives the words, “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow” (Psalm 51:7, KJV). The returning soul comes not because it has repaired itself but because God calls, and Paul states the ground of its welcome, “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Ephesians 1:7, KJV).

Restitution and changed conduct have their rightful place, yet neither replaces Christ as the ground of pardon, as Zacchaeus shows, “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). Sr. White affirms that real repentance changes the life, “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; SC 59.1), and Ezekiel describes the restitution that God expects, “If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die” (Ezekiel 33:15, KJV). She also explains where such change comes from, “This will be the result of genuine sorrow for sin” (Steps to Christ, p. 39, 1892; SC 39.1), and John the Baptist called for fruits worthy of repentance, “Bring forth therefore fruits meet for repentance” (Matthew 3:8, KJV). The inspired pen guards us against confusing these fruits with their root, “You cannot atone for your past sins; you cannot change your heart and make yourself holy. But God promises to do all this for you through Christ. You believe that promise” (Steps to Christ, p. 51, 1892; SC 51.1), and Paul counted his own righteousness loss to gain Christ, “And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith” (Philippians 3:9, KJV). In Steps to Christ we read what money and effort can never secure, “Money cannot buy it, intellect cannot procure it, wisdom cannot attain to it; you can never hope, by your own efforts, to secure it” (Steps to Christ, p. 49, 1892; SC 49.2), and the next sentence gives the only alternative, “But God offers it to you as a gift, ‘without money and without price.’ Isaiah 55:1” (Steps to Christ, p. 49, 1892; SC 49.2), while A. T. Jones adds, “And as he himself can not redeem himself nor his inheritance, the right of redemption falls to the nearest of kin who is able. And Jesus Christ is the only one in all the universe who is able” (A. T. Jones, The Consecrated Way to Christian Perfection, p. 24, 1905; CWCP 24.3). Through inspired counsel we are told how to repair wrongs done to others, “If you have given offense to your friend or neighbor, you are to acknowledge your wrong, and it is his duty freely to forgive you” (Steps to Christ, p. 37, 1892; SC 37.3), and Isaiah calls the penitent to learn to do well, “Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow” (Isaiah 1:17, KJV). Restitution flows from pardon received, not toward pardon earned, as Paul teaches, “Therefore we conclude that a man is justified by faith without the deeds of the law” (Romans 3:28, KJV), and that order keeps the sinner and the church humble.

DOES THE FATHER’S RUN CHANGE THE RETURN?

The father’s run changes the entire meaning of the son’s return, because mercy reached the road before the son could reach the door, as Jesus describes it, “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). Sr. White first reminds us of the sorrow the son had left behind, “Little did the gay, thoughtless youth, as he went out from his father’s gate, dream of the ache and longing left in that father’s heart” (Christ’s Object Lessons, p. 203, 1900; COL 203.1), and Isaiah describes a God who answers before His children finish calling, “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). The inspired pen records what the weary son did not know, “And now as with weary and painful steps he pursues the homeward way, he knows not that one is watching for his return” (Christ’s Object Lessons, p. 203, 1900; COL 203.1), and the prophet describes the Lord who waits to be gracious, “And therefore will the LORD wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the LORD is a God of judgment: blessed are all they that wait for him” (Isaiah 30:18, KJV). In Christ’s Object Lessons we read why the waiting father could recognize him at such a distance, “Love is of quick sight. Not even the degradation of the years of sin can conceal the son from the father’s eyes” (Christ’s Object Lessons, p. 203, 1900; COL 203.1). The prophetic messenger applies this scene to every hesitant sinner, “Arise and go to your Father. He will meet you a great way off” (Christ’s Object Lessons, p. 206, 1900; COL 206.1), and Moses heard the Lord proclaim His own name, “And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth” (Exodus 34:6, KJV). Through inspired counsel we are told how swiftly the Father responds to the smallest movement of the heart, “If you take even one step toward Him in repentance, He will hasten to enfold you in His arms of infinite love” (Christ’s Object Lessons, p. 206, 1900; COL 206.1), and the psalmist praises His patience, “The LORD is merciful and gracious, slow to anger, and plenteous in mercy” (Psalm 103:8, KJV). Sr. White adds that no sincere longing is ever overlooked, “Never a prayer is offered, however faltering, never a tear is shed, however secret, never a sincere desire after God is cherished, however feeble, but the Spirit of God goes forth to meet it” (Christ’s Object Lessons, p. 206, 1900; COL 206.1), and Micah asks who is a God like ours, “Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy” (Micah 7:18, KJV). The son came home expecting to negotiate for a servant’s place, but the father’s embrace settled the question of sonship before a single condition was spoken.

The father protected his son’s dignity before he restored his position, and the son’s confession was received inside that embrace, as Luke records, “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). Sr. White describes the father’s protective instinct, “The father will permit no contemptuous eye to mock at his son’s misery and tatters” (Christ’s Object Lessons, p. 203, 1900; COL 203.2), and the psalmist pronounces a blessing upon the one whose sin is covered, “Blessed is he whose transgression is forgiven, whose sin is covered” (Psalm 32:1, KJV). The inspired pen records the father’s first act of covering, “He takes from his own shoulders the broad, rich mantle, and wraps it around the son’s wasted form, and the youth sobs out his repentance, saying, ‘Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.’” (Christ’s Object Lessons, p. 203, 1900; COL 203.2), and Peter says that charity covers a multitude of sins, “And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins” (1 Peter 4:8, KJV). In Christ’s Object Lessons we read that the servant’s request was never even allowed to be spoken, “No opportunity is given him to ask a servant’s place. He is a son, who shall be honored with the best the house affords, and whom the waiting men and women shall respect and serve” (Christ’s Object Lessons, p. 203, 1900; COL 203.2). The prophetic messenger then applies the scene to every penitent, “Your heavenly Father will take from you the garments defiled by sin” (Christ’s Object Lessons, p. 206, 1900; COL 206.2), and Zechariah recorded the Lord’s command over Joshua, “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). Through inspired counsel we are told what replaces the filthy garments, “Even so God will clothe you with ‘the garments of salvation,’ and cover you with ‘the robe of righteousness.’ Isaiah 61:10” (Christ’s Object Lessons, p. 206, 1900; COL 206.2), and Isaiah rejoices in that robe, “I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels” (Isaiah 61:10, KJV). Thoughts From the Mount of Blessing describes how Christ presents us, “He presents us to the Father clothed in the white raiment of His own character” (Thoughts From the Mount of Blessing, p. 8, 1896; MB 8.2), and Paul tells the baptized whom they have put on, “For as many of you as have been baptized into Christ have put on Christ” (Galatians 3:27, KJV). The father’s mantle teaches the church that restoring a penitent always begins by covering shame, not by displaying it.

The robe, the ring, the shoes, and the feast announce that the returning son is fully a son again, for the father’s commands leave no doubt, “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). Sr. White underlines the absence of reproach in this welcome, “In the parable there is no taunting, no casting up to the prodigal of his evil course. The son feels that the past is forgiven and forgotten, blotted out forever” (Christ’s Object Lessons, p. 204, 1900; COL 204.3), and Isaiah records God’s own promise to forget, “I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins” (Isaiah 43:25, KJV), while E. J. Waggoner adds, “So we have forfeited our right to be called sons, and have squandered away the inheritance; yet God receives us in Christ as sons indeed, and gives us the same rights and privileges that Christ has” (E. J. Waggoner, The Glad Tidings, p. 172, 1900; GTI 172.1). Luke records the celebration that followed, “And bring hither the fatted calf, and kill it; and let us eat, and be merry” (Luke 15:23, KJV), and in Steps to Christ we read how differently God deals with us, “God does not deal with us as finite men deal with one another. His thoughts are thoughts of mercy, love, and tenderest compassion” (Steps to Christ, p. 53, 1892; SC 53.1). The inspired pen explains the standing of the believing penitent, “You are as a child born into the family of God, and He loves you as He loves His Son” (Steps to Christ, p. 51, 1892; SC 51.4), and Micah describes how far God casts our sins away, “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 prophetic messenger states the ground of that standing, “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. 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; SC 62.2), and the psalmist measures the distance between us and our sins, “As far as the east is from the west, so far hath he removed our transgressions from us” (Psalm 103:12, KJV). Through inspired counsel we learn what Christ waits to do for every repentant soul, “He is waiting to strip them of their garments stained and polluted with sin, and to put upon them the white robes of righteousness; He bids them live and not die” (Steps to Christ, p. 52, 1892; SC 52.3), and Hebrews repeats the covenant promise, “For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more” (Hebrews 8:12, KJV). Sr. White adds the final note of welcome, “He will bring you into His banqueting house, and His banner over you shall be love” (Christ’s Object Lessons, p. 206, 1900; COL 206.3), and that banquet is the very scene the older son will soon refuse to enter.

The returning son discovered that his father was far kinder than he had imagined, and many people need the same discovery about God, as James testifies, “Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy” (James 5:11, KJV). Sr. White contrasts the son’s two views of his father, “In his restless youth the prodigal looked upon his father as stern and severe. How different his conception of him now!” (Christ’s Object Lessons, p. 204, 1900; COL 204.2), and she applies this directly to every deceived heart, “So those who are deceived by Satan look upon God as hard and exacting. They regard Him as watching to denounce and condemn, as unwilling to receive the sinner so long as there is a legal excuse for not helping him” (Christ’s Object Lessons, p. 204, 1900; COL 204.2). The inspired pen also describes how such people regard God’s commandments, “His law they regard as a restriction upon men’s happiness, a burdensome yoke from which they are glad to escape” (Christ’s Object Lessons, p. 204, 1900; COL 204.2), while Jeremiah insists that God does not willingly afflict, “For he doth not afflict willingly nor grieve the children of men” (Lamentations 3:33, KJV). In Christ’s Object Lessons we read what a heart opened by Christ will see, “But he whose eyes have been opened by the love of Christ will behold God as full of compassion. He does not appear as a tyrannical, relentless being, but as a father longing to embrace his repenting son” (Christ’s Object Lessons, p. 204, 1900; COL 204.2), and John states the truth in four words, “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). The prophetic messenger sums up God’s attitude toward the sinner, “He hates sin, but He loves the sinner, and He gave Himself in the person of Christ, that all who would might be saved and have eternal blessedness in the kingdom of glory” (Steps to Christ, p. 54, 1892; SC 54.2), and Ezekiel records the Lord’s plea, “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). Through inspired counsel we are warned, “Nothing can hurt your own soul more than to entertain such a conception of our heavenly Father” (Steps to Christ, p. 54, 1892; SC 54.2), and Paul describes the Spirit that teaches us to cry “Abba, Father,” “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). A church that knows this Father will welcome returning children warmly, for John marvels at His love, “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).

Our care for returning members should follow the father’s pattern, honest about sin yet protective and hopeful, as Paul urged, “So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him” (2 Corinthians 2:7–8, KJV). Sr. White observes a lesson that experience confirms, “No one has ever been reclaimed from a wrong position by censure and reproach; but many have thus been driven from Christ and led to seal their hearts against conviction” (Thoughts From the Mount of Blessing, p. 128, 1896; MB 128.3), and she describes the alternative that works, “A tender spirit, a gentle, winning deportment, may save the erring and hide a multitude of sins” (Thoughts From the Mount of Blessing, p. 128, 1896; MB 128.3). Solomon explains why covering a matter preserves friendship, “He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends” (Proverbs 17:9, KJV), and in Thoughts From the Mount of Blessing we read the spirit that should govern us, “If Christ is in you ‘the hope of glory,’ you will have no disposition to watch others, to expose their errors. Instead of seeking to accuse and condemn, it will be your object to help, to bless, and to save” (Thoughts From the Mount of Blessing, p. 128, 1896; MB 128.1). The inspired pen describes the heart that seeks to reclaim rather than condemn, “All whose hearts are in sympathy with the heart of Infinite Love will seek to reclaim and not to condemn” (Thoughts From the Mount of Blessing, p. 22, 1896; MB 22.2), and Paul commands forbearance and forgiveness, “Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye” (Colossians 3:13, KJV). The prophetic messenger names the question a Christian asks when the erring appeal, “To the appeal of the erring, the tempted, the wretched victims of want and sin, the Christian does not ask, Are they worthy? but, How can I benefit them?” (Thoughts From the Mount of Blessing, p. 22, 1896; MB 22.3), and Isaiah describes the Servant who will not break a 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). Through inspired counsel we are told how to keep a restored person steady, “You will watch over and encourage them, and your sympathy and confidence will make it hard for them to fall from their steadfastness” (Christ’s Object Lessons, p. 197, 1900; COL 197.1), and Paul assigns this duty to the strong, “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves” (Romans 15:1, KJV). Such care neither excuses sin nor exposes the sinner, and it trusts the One who is able to keep the restored from falling, “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy” (Jude 1:24, KJV).

The father made restored life, not the son’s wrongdoing, the reason for joy, and Jesus gives the father’s own explanation of the feast, “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). Sr. White exclaims over the assurance this offers, “What assurance here, of God’s willingness to receive the repenting sinner!” (Christ’s Object Lessons, p. 205, 1900; COL 205.1), and Jeremiah describes the Lord turning mourning into joy, “Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow” (Jeremiah 31:13, KJV). The inspired pen shows how heaven moves toward the soul even before it speaks, “Even before the prayer is uttered or the yearning of the heart made known, grace from Christ goes forth to meet the grace that is working upon the human soul” (Christ’s Object Lessons, p. 206, 1900; COL 206.1), and the psalmist praises the God who turns mourning into dancing, “Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness” (Psalm 30:11, KJV). In Steps to Christ we read of the infinite heart that stands behind every promise of God, “The great heart of Infinite Love is drawn toward the sinner with boundless compassion” (Steps to Christ, p. 55, 1892; SC 55.1), and she adds, “As you draw near to Him with confession and repentance, He will draw near to you with mercy and forgiveness” (Steps to Christ, p. 55, 1892; SC 55.1). Patriarchs and Prophets records how heaven first responded to the plan of redemption, “Then joy, inexpressible joy, filled heaven” (Patriarchs and Prophets, p. 65, 1890; PP 65.3), and Isaiah foresees the joy of the ransomed, “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). Through inspired counsel we are told where that joy lives in a believer, “But Christ dwelling in the soul is a wellspring of joy” (Christ’s Object Lessons, p. 162, 1900; COL 162.1), and Hebrews reveals the joy that carried Christ to the cross, “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). The feast was the father’s heart made visible, like a bridegroom’s joy, “For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee” (Isaiah 62:5, KJV), and our attention now turns to the son who never left.

CAN YEARS OF SERVICE HIDE A COLD HEART?

The older son enters the story from the field, still faithful in labor, yet the first sound of joy reveals how far his heart has drifted, “And he called one of the servants, and asked what these things meant” (Luke 15:26, KJV). Sr. White marks the sudden change in the parable’s tone, “Thus far in the Saviour’s parable there is no discordant note to jar the harmony of the scene of joy; but now Christ introduces another element” (Christ’s Object Lessons, p. 207, 1900; COL 207.2), and the servant’s answer explains the music, “And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound” (Luke 15:27, KJV). In Christ’s Object Lessons we read how that answer landed in his heart, “He inquires of a servant the reason of the festivity, and the answer excites his jealousy” (Christ’s Object Lessons, p. 207, 1900; COL 207.2), and Solomon asks who is able to stand before envy, “Wrath is cruel, and anger is outrageous; but who is able to stand before envy?” (Proverbs 27:4, KJV). The inspired pen records his response in plain terms, “He will not go in to welcome his lost brother. The favor shown the prodigal he regards as an insult to himself” (Christ’s Object Lessons, p. 207, 1900; COL 207.2), while the Preacher warns that anger rests in the bosom of fools, “Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools” (Ecclesiastes 7:9, KJV). The prophetic messenger shows that this son had enjoyed every advantage, “Like the elder son in the parable, they had enjoyed special privileges from God” (Christ’s Object Lessons, p. 209, 1900; COL 209.3), and James explains what envy brings in its train, “For where envying and strife is, there is confusion and every evil work” (James 3:16, KJV). Through inspired counsel we learn that even Christ’s closest followers were not free of this spirit, “While they had been attracted by the love of Jesus, the disciples were not wholly free from Pharisaism. They still worked with the thought of meriting a reward in proportion to their labor” (Christ’s Object Lessons, p. 396, 1900; COL 396.1). A testimony to one believer names the same danger in the language of prayer, “You do wrong to shut yourself up in a self-righteous spirit, thanking God that you are not like other men, but, that your faith and zeal exceed those of the poor, feeble ones striving to do right under discouragements and darkness” (Testimonies for the Church, vol. 4, p. 131, 1881; 4T 131.2), and Solomon adds that the heart knows its own bitterness, “The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy” (Proverbs 14:10, KJV). The older son’s location had never changed, but his sympathy had, and that is why the joy that should have welcomed him into the house kept him outside it.

When the father came out to plead with his son, the son’s anger became an accusation, and the pride hidden beneath years of labor came into the open, “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). Sr. White describes what the father’s remonstrance exposed, “When the father comes out to remonstrate with him, the pride and malignity of his nature are revealed” (Christ’s Object Lessons, p. 207, 1900; COL 207.3), and Solomon names the source of every such quarrel, “Only by pride cometh contention: but with the well advised is wisdom” (Proverbs 13:10, KJV). The inspired pen shows how the son told the story of his own life, “He dwells upon his own life in his father’s house as a round of unrequited service, and then places in mean contrast the favor shown to the son just returned” (Christ’s Object Lessons, p. 207, 1900; COL 207.3), and in Christ’s Object Lessons we read what this revealed about his heart, “When he should have found an abiding joy in his father’s presence, his mind has rested upon the profit to accrue from his circumspect life. His words show that it is for this he has foregone the pleasures of sin” (Christ’s Object Lessons, p. 207, 1900; COL 207.3). The prophetic messenger describes his sense of injury, “Now if this brother is to share in the father’s gifts, the elder son counts that he himself has been wronged. He grudges his brother the favor shown him” (Christ’s Object Lessons, p. 207, 1900; COL 207.3), while Isaiah records the Lord stretching out His hands to a resistant people, “I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts” (Isaiah 65:2, KJV). Through inspired counsel we are told what he would have done had he stood in the father’s place, “He plainly shows that had he been in the father’s place, he would not have received the prodigal. He does not even acknowledge him as a brother, but coldly speaks of him as ‘thy son.’” (Christ’s Object Lessons, p. 207, 1900; COL 207.3). Yet the father did not abandon him to his anger, for Sr. White writes, “Yet the father deals tenderly with him” (Christ’s Object Lessons, p. 208, 1900; COL 208.1), and Hosea records the Lord’s own anguish, “How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together” (Hosea 11:8, KJV). Paul describes the same pleading spirit in the gospel ministry, “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), while Proverbs warns where pride leads, “A man’s pride shall bring him low: but honour shall uphold the humble in spirit” (Proverbs 29:23, KJV), so the visit was exposure and invitation.

The older son described years of obedience in the language of a hired servant, and Malachi heard the same complaint from people who felt their service had not paid, “Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the LORD of hosts?” (Malachi 3:14, KJV). Sr. White identifies this spirit in the religious leaders whom the son represented, “They claimed to be sons in God’s house, but they had the spirit of the hireling. They were working, not from love, but from hope of reward. In their eyes, God was an exacting taskmaster” (Christ’s Object Lessons, p. 209, 1900; COL 209.3), and she adds how they viewed God, “In their eyes, God was an exacting taskmaster” (Christ’s Object Lessons, p. 209, 1900; COL 209.3). Satan once accused Job of the same mercenary motive, “Then Satan answered the LORD, and said, Doth Job fear God for nought?” (Job 1:9, KJV), and the inspired pen notes how this spirit surfaced among the disciples, “But Peter’s question, ‘What shall we have therefore?’ had revealed a spirit that uncorrected would unfit the disciples to be messengers for Christ; for it was the spirit of a hireling” (Christ’s Object Lessons, p. 396, 1900; COL 396.1). In Christ’s Object Lessons we read the attitude that lay beneath it, “They still worked with the thought of meriting a reward in proportion to their labor” (Christ’s Object Lessons, p. 396, 1900; COL 396.1), and Jesus describes laborers who protested an equal reward, “Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day” (Matthew 20:12, KJV). The prophetic messenger states what such workers love most, “They think more of the reward than of the privilege of being servants of Christ” (Christ’s Object Lessons, p. 399, 1900; COL 399.5), while Jesus teaches the servant’s humble estimate of his own duty, “So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do” (Luke 17:10, KJV). Through inspired counsel we are told what such a spirit finally proves, “Deny your relationship to him, and you show that you are but a hireling in the household, not a child in the family of God” (Christ’s Object Lessons, p. 211, 1900; COL 211.1), and Paul reminds believers that they are no longer servants but sons, “Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ” (Galatians 4:7, KJV). Jesus calls His disciples friends rather than servants, “Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you” (John 15:15, KJV), and that friendship is exactly what the older son had possessed for years without ever enjoying it.

The older son refused even to call the prodigal his brother, and his words to the father carried both contempt and accusation, as Jesus records, “But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf” (Luke 15:30, KJV). Sr. White notices this cold and deliberate choice of words, “He does not even acknowledge him as a brother, but coldly speaks of him as ‘thy son.’” (Christ’s Object Lessons, p. 207, 1900; COL 207.3), and Solomon warns against rejoicing at another’s fall, “Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth” (Proverbs 24:17, KJV). She also names the grudge behind those cold words, “He grudges his brother the favor shown him” (Christ’s Object Lessons, p. 207, 1900; COL 207.3), and John states how seriously God regards hatred toward a brother, “Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him” (1 John 3:15, KJV). The inspired pen also describes the restless posture of a self-righteous watcher in the household of faith, “The elder son, in his selfishness and jealousy, stood ready to watch his brother, to criticize every action, and to accuse him for the least deficiency” (Christ’s Object Lessons, p. 210, 1900; COL 210.1). In Christ’s Object Lessons we read how this spirit justifies itself, “He would detect every mistake, and make the most of every wrong act. Thus he would seek to justify his own unforgiving spirit” (Christ’s Object Lessons, p. 210, 1900; COL 210.1), and Moses commanded Israel not to hate a brother in the heart, “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him” (Leviticus 19:17, KJV). The prophetic messenger warns that the older son has many successors, “Many today are doing the same thing. While the soul is making its very first struggles against a flood of temptations, they stand by, stubborn, self-willed, complaining, accusing” (Christ’s Object Lessons, p. 210, 1900; COL 210.1), while Solomon contrasts the work of hatred with the work of love, “Hatred stirreth up strifes: but love covereth all sins” (Proverbs 10:12, KJV). Through inspired counsel we are told whose spirit such accusers actually display, “They may claim to be children of God, but they are acting out the spirit of Satan. By their attitude toward their brethren, these accusers place themselves where God cannot give them the light of His countenance” (Christ’s Object Lessons, p. 210, 1900; COL 210.1), and Jesus warns of judgment upon anger against a brother, “But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire” (Matthew 5:22, KJV). The phrase “thy son” therefore reveals the heart of the problem, for a believer who will not own a returning sinner as kin has already stepped outside the family.

The father answered the older son with assurance rather than rebuke, reminding him of a relationship he had never lost and gifts he had never been denied, “And he said unto him, Son, thou art ever with me, and all that I have is thine” (Luke 15:31, KJV). Sr. White expands the father’s words into a tender appeal, “Through all these years of your brother’s outcast life, have you not had the privilege of companionship with me?” (Christ’s Object Lessons, p. 208, 1900; COL 208.1), and the psalmist describes the fullness of joy found in God’s presence, “Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore” (Psalm 16:11, KJV). The inspired pen explains that nothing had ever been withheld, “Everything that could minister to the happiness of his children was freely theirs. The son need have no question of gift or reward” (Christ’s Object Lessons, p. 208, 1900; COL 208.2), and Paul asks how God would not freely give us all things, “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). In Christ’s Object Lessons we read the father’s simple remedy, “You have only to believe my love, and take the gift that is freely bestowed” (Christ’s Object Lessons, p. 208, 1900; COL 208.2), and the psalmist promises that no good thing will be withheld from the upright, “For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly” (Psalm 84:11, KJV). The prophetic messenger explains the meaning of this remonstrance, “In the parable the father’s remonstrance with the elder son was Heaven’s tender appeal to the Pharisees” (Christ’s Object Lessons, p. 209, 1900; COL 209.4), and she states how the gift must be received, “Like the prodigal, you can receive it only as the unmerited bestowal of the Father’s love” (Christ’s Object Lessons, p. 209, 1900; COL 209.4). Through inspired counsel we are told how service changes when Christ dwells in the heart, “When Christ abides in the soul, the thought of reward is not uppermost. This is not the motive that actuates our service” (Christ’s Object Lessons, p. 398, 1900; COL 398.1), and Paul tells believers that all things are theirs, “Therefore let no man glory in men. For all things are yours; Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours” (1 Corinthians 3:21–22, KJV). The psalmist’s testimony completes the answer, “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee” (Psalm 73:25, KJV), because the son who has the father has everything he could ever desire.

The father’s final words name the returning son as “thy brother,” and with that phrase he calls the older son back into the family he had verbally left, “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). Sr. White explains why joy was the only fitting response, “One son had for a time cut himself off from the household, not discerning the father’s love. But now he has returned, and the tide of joy sweeps away every disturbing thought” (Christ’s Object Lessons, p. 209, 1900; COL 209.1), and John links our love for God to our love for those around us, “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). The inspired pen presses the question the parable leaves with us, “Did he come to see that though his brother had done wickedly, he was his brother still?” (Christ’s Object Lessons, p. 209, 1900; COL 209.2), and she states the bond that cannot be denied, “He is bound to you by the closest ties; for God recognizes him as a son” (Christ’s Object Lessons, p. 211, 1900; COL 211.1). John adds that this is not a suggestion but a commandment, “And this commandment have we from him, That he who loveth God love his brother also” (1 John 4:21, KJV), and in Christ’s Object Lessons we read who will love most, “He that is forgiven much, the same loves much. But you will be in the darkness without” (Christ’s Object Lessons, p. 211, 1900; COL 211.2). The prophetic messenger states how the first should regard the last, “The first and the last are to be sharers in the great, eternal reward, and the first should gladly welcome the last. He who grudges the reward to another forgets that he himself is saved by grace alone” (Christ’s Object Lessons, p. 402, 1900; COL 402.1), while the psalmist celebrates the beauty of brethren dwelling in unity, “Behold, how good and how pleasant it is for brethren to dwell together in unity!” (Psalm 133:1, KJV). Through inspired counsel we learn what destroys this peace, “It is the love of self that destroys our peace” (Thoughts From the Mount of Blessing, p. 16, 1896; MB 16.1), and Abraham once ended a quarrel by saying, “And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren” (Genesis 13:8, KJV). Paul’s command gives the older son his path home, “Be kindly affectioned one to another with brotherly love; in honour preferring one another” (Romans 12:10, KJV), but before we ask whether he took it, we must see how ancient his attitude really is.

DO SIX PATTERNS HIDE IN ONE COMPLAINT?

The older son’s complaint contains six patterns of self-righteousness, and the first is trust in personal merit, heard in the words “these many years do I serve thee,” which Paul answers plainly, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast” (Ephesians 2:8–9, KJV). In church life this pattern appears when years of faithful service are quietly offered as proof that God owes us acceptance, as Isaiah warned, “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). Sr. White states the truth that answers this pattern, “There is not a point that needs to be dwelt upon more earnestly, repeated more frequently, or established more firmly in the minds of all than the impossibility of fallen man meriting anything by his own best good works. Salvation is through faith in Jesus Christ alone” (Faith and Works, p. 18, 1979; FW 18.3), and Paul asks what Abraham could boast of before God, “For if Abraham were justified by works, he hath whereof to glory; but not before God” (Romans 4:2, KJV). In Faith and Works we read why the question matters so much, “Should faith and works purchase the gift of salvation for anyone, then the Creator is under obligation to the creature” (Faith and Works, p. 19, 1979; FW 19.3), and the inspired pen describes the reward-seeking laborers of the parable, “The first laborers of the parable represent those who, because of their services, claim preference above others” (Christ’s Object Lessons, p. 399, 1900; COL 399.5). The prophetic messenger adds how long and sincere their service may have been, “They may have professed to serve God all their lives; they may have been foremost in enduring hardship, privation, and trial, and they therefore think themselves entitled to a large reward” (Christ’s Object Lessons, p. 399, 1900; COL 399.5), while Paul states that no one is justified by the works of the law, “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). Through inspired counsel we are told, “All boasting of merit in ourselves is out of place” (Christ’s Object Lessons, p. 401, 1900; COL 401.1), and the Pharisee’s prayer shows how such boasting sounds, “I fast twice in the week, I give tithes of all that I possess” (Luke 18:12, KJV). Sr. White adds that no ritual can change this, “Our own works can never purchase salvation” (The Desire of Ages, p. 280, 1898; DA 280.2), and Paul counted all his former gains as loss for Christ, “But what things were gain to me, those I counted loss for Christ” (Philippians 3:7, KJV). The question for self-examination is not whether I have served, but whether I have begun to treat my service as a claim upon God.

The second pattern is the claim of moral superiority, heard in the words “neither transgressed I at any time thy commandment,” and Proverbs gives a sobering verdict on such confidence, “Seest thou a man wise in his own conceit? there is more hope of a fool than of him” (Proverbs 26:12, KJV). In a congregation it may surface when knowledge of prophecy is used to shame a sincere question rather than to answer it, though Paul warns, “Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth” (1 Corinthians 8:1, KJV). Sr. White describes the Pharisee who measured himself this way, “And he is full of self-praise. He looks it, he walks it, he prays it” (Christ’s Object Lessons, p. 150, 1900; COL 150.2), and she explains the method behind it, “He judges his character, not by the holy character of God, but by the character of other men” (Christ’s Object Lessons, p. 150, 1900; COL 150.3). Paul calls this habit unwise, “For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise” (2 Corinthians 10:12, KJV), and the inspired pen shows how comparison feeds itself, “As the Pharisee judges himself by other men, so he judges other men by himself. His righteousness is estimated by theirs, and the worse they are the more righteous by contrast he appears” (Christ’s Object Lessons, p. 151, 1900; COL 151.2). In Christ’s Object Lessons we read the danger Christ foresaw among His followers, “Many who had made a little advancement would be puffed up and think themselves superior to others. They would be eager for flattery, jealous if not thought most important” (Christ’s Object Lessons, p. 400, 1900; COL 400.3), and John removes every claim to sinlessness, “If we say that we have not sinned, we make him a liar, and his word is not in us” (1 John 1:10, KJV). Through inspired counsel we are told how this spirit shut out the leaders of Christ’s day, “The Pharisees thought themselves too wise to need instruction, too righteous to need salvation, too highly honored to need the honor that comes from Christ” (The Desire of Ages, p. 279, 1898; DA 279.1), and Paul urges every believer not to think more highly than he ought, “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith” (Romans 12:3, KJV). The Pharisee thanked God that he was not like other men, “The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican” (Luke 18:11, KJV), yet Sr. White writes, “We shall see ourselves lost and hopeless, clad in garments of self-righteousness, like every other sinner” (Christ’s Object Lessons, p. 159, 1900; COL 159.1), so knowledge that never humbles us has failed.

The third pattern is a sense of entitlement to recognition, heard in the complaint “thou never gavest me a kid,” and Jesus reverses the whole system of earthly rank, “But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant” (Matthew 20:26–27, KJV). Among believers it may appear when a member expects an office, an honor, or the final word because of length of service, as Diotrephes did, “I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not” (3 John 1:9, KJV). Sr. White describes this spirit among the early laborers of the vineyard, “In their view their labors and sacrifices entitle them to receive honor above others, and because this claim is not recognized, they are offended” (Christ’s Object Lessons, p. 399, 1900; COL 399.5), and she notes how Israel viewed its own long record, “Their long years of service they regarded as entitling them to receive a larger reward than others” (Christ’s Object Lessons, p. 400, 1900; COL 400.2). Jesus warned against loving the chief seats and greetings, “And love the uppermost rooms at feasts, and the chief seats in the synagogues, And greetings in the markets, and to be called of men, Rabbi, Rabbi” (Matthew 23:6–7, KJV), and the inspired pen describes those who seek such things, “They would be eager for flattery, jealous if not thought most important” (Christ’s Object Lessons, p. 400, 1900; COL 400.3). In Christ’s Object Lessons we read a needed caution, “We need to shun everything that would encourage pride and self-sufficiency; therefore we should beware of giving or receiving flattery or praise” (Christ’s Object Lessons, p. 161, 1900; COL 161.2), while Jesus tells guests to take the lowest seat, “But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted” (Luke 14:10–11, KJV). The prophetic messenger states the remedy, “Let self be put out of sight. Christ alone is to be exalted” (Christ’s Object Lessons, p. 161, 1900; COL 161.2), and Paul tells believers to esteem others better than themselves, “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves” (Philippians 2:3, KJV). Through inspired counsel we learn what self-glorification costs, “He who makes self-glorification his aim will find himself destitute of that grace which alone can make him efficient in Christ’s service” (Christ’s Object Lessons, p. 402, 1900; COL 402.2), and Jesus says the first must be servant of all, “And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all” (Mark 9:35, KJV), which leaves no room for a ledger of earned honors.

The fourth pattern is resentment of another’s blessing, which treats a brother’s welcome as theft, much like the laborers Jesus questioned, “Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?” (Matthew 20:15, KJV). In church life it may surface when a successful outreach, a new member’s gift, or another’s answered prayer is quietly counted as a personal loss, though Paul taught, “Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up” (1 Corinthians 13:4, KJV). Sr. White exposes the motive behind such resentment, “It reveals their desire for self-advancement, their distrust of God, and their jealous, grudging spirit toward their brethren. The Lord’s goodness and liberality is to them only an occasion of murmuring” (Christ’s Object Lessons, p. 399, 1900; COL 399.5), and she shows how it once troubled a whole nation, “Nothing was more exasperating to them than an intimation that the Gentiles were to be admitted to equal privileges with themselves in the things of God” (Christ’s Object Lessons, p. 400, 1900; COL 400.2). Moses gave the answer of a generous heart when others prophesied in the camp, “And Moses said unto him, Enviest thou for my sake? would God that all the LORD’s people were prophets, and that the LORD would put his spirit upon them!” (Numbers 11:29, KJV), and the inspired pen describes the comparing spirit among the disciples, “When one of them failed in any particular, the others indulged feelings of superiority” (Christ’s Object Lessons, p. 396, 1900; COL 396.1). In Patriarchs and Prophets we read where envy leads when it is not checked, “Envy is the offspring of pride, and if it is entertained in the heart, it will lead to hatred, and eventually to revenge and murder” (Patriarchs and Prophets, p. 651, 1890; PP 651.3), and Paul warns, “Let us not be desirous of vain glory, provoking one another, envying one another” (Galatians 5:26, KJV). Through inspired counsel we are told how grace changes this outlook, “He who grudges the reward to another forgets that he himself is saved by grace alone. The parable of the laborers rebukes all jealousy and suspicion” (Christ’s Object Lessons, p. 402, 1900; COL 402.1), and a further testimony describes the damage envy does, “Envy is not merely a perverseness of temper, but a distemper, which disorders all the faculties” (Testimonies for the Church, vol. 5, p. 56, 1889; 5T 56.1). Paul rejoiced even when others preached Christ from mixed motives, “What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice” (Philippians 1:18, KJV), and John the Baptist modeled the secure joy of a servant who could say, “He must increase, but I must decrease” (John 3:30, KJV).

The fifth pattern is the withholding of fellowship, seen when the older son would not go in, and John records a leader who did the same, “Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church” (3 John 1:10, KJV). In a congregation it may be a greeting not given or a conversation that politely ends when a repentant member approaches, yet Paul commands, “Him that is weak in the faith receive ye, but not to doubtful disputations” (Romans 14:1, KJV). Sr. White explains how the older son interpreted the welcome, “The favor shown the prodigal he regards as an insult to himself” (Christ’s Object Lessons, p. 207, 1900; COL 207.2), and the early church once feared to receive Saul until Barnabas took him by the hand, “And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus” (Acts 9:26–27, KJV). The inspired pen describes how such suspicion speaks, “There are those who will doubt whether his repentance is genuine, or will whisper, ‘He has no stability; I do not believe that he will hold out.’” (Christ’s Object Lessons, p. 190, 1900; COL 190.2), and she explains what dies when it is cherished, “His love dies out of the heart, and with it perishes love for his fellow men” (Thoughts From the Mount of Blessing, p. 123, 1896; MB 123.1). In Christ’s Object Lessons we read the consequence for the one who stays outside, “Though you will not join in the greeting to the lost, the joy will go on, the restored one will have his place by the Father’s side and in the Father’s work. He that is forgiven much, the same loves much” (Christ’s Object Lessons, p. 211, 1900; COL 211.2), while Hebrews asks that brotherly love continue, “Let brotherly love continue” (Hebrews 13:1, KJV). Through inspired counsel we are reminded how every one of us was reached, “None would ever have been brought back to God if Christ had not made a personal effort for them; and it is by this personal work that we can rescue souls” (Christ’s Object Lessons, p. 197, 1900; COL 197.1), and Peter urges hospitality without grudging, “Use hospitality one to another without grudging” (1 Peter 4:9, KJV). Sr. White adds a word for every congregation, “Christ dwelling in the soul is a spring that never runs dry. Where He abides, there will be an overflowing of beneficence” (Thoughts From the Mount of Blessing, p. 22, 1896; MB 22.2), and Paul says, “Wherefore receive ye one another, as Christ also received us to the glory of God” (Romans 15:7, KJV), for the true test of welcome is the person at the door.

The sixth pattern is resistance to grace for others, which treats a forsaken sin as a permanent label, as Jonah once did, “But it displeased Jonah exceedingly, and he was very angry. And he prayed unto the LORD, and said, I pray thee, O LORD, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil” (Jonah 4:1–2, KJV). Paul answers that attitude with a new identity in Christ, “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), Isaiah adds, “Remember ye not the former things, neither consider the things of old” (Isaiah 43:18, KJV), and Sr. White describes how the returning son felt about his past, “The son feels that the past is forgiven and forgotten, blotted out forever” (Christ’s Object Lessons, p. 204, 1900; COL 204.3). The inspired pen reminds us of the limits of our sight, “We cannot read the heart. Ourselves faulty, we are not qualified to sit in judgment upon others. Finite men can judge only from outward appearance” (Thoughts From the Mount of Blessing, p. 124, 1896; MB 124.1), while Paul asks who we are to judge another man’s servant, “Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand” (Romans 14:4, KJV). In Thoughts From the Mount of Blessing we read who alone is the standard, “Christ is the only true standard of character, and he who sets himself up as a standard for others is putting himself in the place of Christ” (Thoughts From the Mount of Blessing, p. 125, 1896; MB 125.3), and the king in Jesus’ parable asked a question that echoes still, “Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?” (Matthew 18:33, KJV). The prophetic messenger describes the believer who lives near the cross, “He who looks often upon the cross of Calvary, remembering that his sins placed the Saviour there, will never try to estimate the degree of his guilt in comparison with that of others” (Thoughts From the Mount of Blessing, p. 128, 1896; MB 128.2), and she warns that a censorious spirit adds conceit to the very sin it condemns, “According to the figure that our Saviour uses, he who indulges a censorious spirit is guilty of greater sin than is the one he accuses, for he not only commits the same sin, but adds to it conceit and censoriousness” (Thoughts From the Mount of Blessing, p. 125, 1896; MB 125.2). When the church at Jerusalem heard of grace to the Gentiles, they held their peace and glorified God, “When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life” (Acts 11:18, KJV), and Sr. White reminds us of mercy’s source, “God is Himself the source of all mercy” (Thoughts From the Mount of Blessing, p. 22, 1896; MB 22.1). These six patterns are offered for self-examination rather than as labels, so each of us must look honestly at our own motives first.

WAS CAIN THE FIRST ELDER BROTHER?

The older son’s attitude did not begin in Jesus’ day, because the first two brothers born into our world brought the same conflict to the first altar, as Moses records, “And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground” (Genesis 4:2, KJV). Sr. White describes how differently these brothers saw their Creator, “Cain and Abel, the sons of Adam, differed widely in character” (Patriarchs and Prophets, p. 71, 1890; PP 71.1), and she explains the heart of the younger, “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; PP 71.1). In Patriarchs and Prophets we read how much they held in common, “So far as birth and religious instruction were concerned, these brothers were equal. Both were sinners, and both acknowledged the claims of God to reverence and worship. To outward appearance their religion was the same up to a certain point, but beyond this the difference between the two was great” (Patriarchs and Prophets, p. 72, 1890; PP 72.2), and Moses records that both brothers came to worship, “And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD” (Genesis 4:3, KJV). The inspired pen links this ancient scene to the parable of the Pharisee and the publican, “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world” (Christ’s Object Lessons, p. 152, 1900; COL 152.1). The prophetic messenger insists that neither brother was fated to his choice, “Cain had the same opportunity of learning and accepting these truths as had Abel” (Patriarchs and Prophets, p. 72, 1890; PP 72.4), and Jude warns believers against walking in the way of Cain, “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). Through inspired counsel we are told where the real difference lay, “Abel chose faith and obedience; Cain, unbelief and rebellion. Here the whole matter rested” (Patriarchs and Prophets, p. 72, 1890; PP 72.4), while Samuel taught that obedience is better than sacrifice, “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). Solomon adds that a sacrifice brought with a wrong mind is abomination, “The sacrifice of the wicked is abomination: how much more, when he bringeth it with a wicked mind?” (Proverbs 21:27, KJV), while Hebrews honors Abel’s faith, “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), so the first altar reveals two ways to God.

Cain’s offering was not irreligious; it was religion built upon self, and Solomon explains why such worship cannot please God, “The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight” (Proverbs 15:8, KJV). Sr. White describes the spirit in which Cain approached the altar, “Cain came before God with murmuring and infidelity in his heart in regard to the promised sacrifice and the necessity of the sacrificial offerings. His gift expressed no penitence for sin” (Patriarchs and Prophets, p. 72, 1890; PP 72.1), and she notes that many still share his outlook, “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; PP 72.1). The inspired pen names the choice he made, “He chose the course of self-dependence. He would come in his own merits” (Patriarchs and Prophets, p. 72, 1890; PP 72.1), and Micah records the question of every worshiper who hopes to impress God with gifts, “Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” (Micah 6:6–7, KJV). In Patriarchs and Prophets we read how Cain regarded his own gift, “He presented his offering as a favor done to God, through which he expected to secure the divine approval” (Patriarchs and Prophets, p. 72, 1890; PP 72.1), while Isaiah records the Lord’s weariness with offerings brought without a contrite heart, “Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting” (Isaiah 1:13, KJV). The prophetic messenger explains exactly what was missing, “Cain obeyed in building an altar, obeyed in bringing a sacrifice; but he rendered only a partial obedience. The essential part, the recognition of the need of a Redeemer, was left out” (Patriarchs and Prophets, p. 72, 1890; PP 72.1), and Hebrews states the principle Cain refused, “And almost all things are by the law purged with blood; and without shedding of blood is no remission” (Hebrews 9:22, KJV). Through inspired counsel we are told how this first worshiper anticipated the Pharisee, “Cain thought himself righteous, and he came to God with a thank offering only. He made no confession of sin, and acknowledged no need of mercy” (Christ’s Object Lessons, p. 152, 1900; COL 152.1), and Paul warns against a zeal that ignores God’s righteousness, “For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God” (Romans 10:3, KJV). Like the older son who listed his years of service, Cain brought the fruit of his own labor and expected the favor of God in return.

Abel came to the same altar with empty hands and a slain lamb, and Moses records Heaven’s response to his faith, “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). Sr. White explains what Abel understood, “Abel grasped the great principles of redemption. 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; PP 72.3), and John the Baptist later pointed to the Lamb whom Abel’s offering foreshadowed, “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). The inspired pen describes the meaning of his sacrifice, “He brought the slain victim, the sacrificed life, thus acknowledging the claims of the law that had been transgressed” (Patriarchs and Prophets, p. 72, 1890; PP 72.3), and Moses gives the reason blood was required, “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). In Patriarchs and Prophets we read where Abel’s faith was fixed, “Through the shed blood he looked to the future sacrifice, Christ dying on the cross of Calvary; and trusting in the atonement that was there to be made, he had the witness that he was righteous, and his offering accepted” (Patriarchs and Prophets, p. 72, 1890; PP 72.3), and Revelation speaks of the Lamb slain from the foundation of the world, “And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world” (Revelation 13:8, KJV). The prophetic messenger explains what both brothers had been taught, “They knew that in these offerings they were to express faith in the Saviour whom the offerings typified, and at the same time to acknowledge their total dependence on Him for pardon; and they knew that by thus conforming to the divine plan for their redemption, they were giving proof of their obedience to the will of God” (Patriarchs and Prophets, p. 71, 1890; PP 71.2), and she states the principle behind the sacrificial system, “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; PP 71.2). Through inspired counsel we are told the only ground of pardon, “It is only through the merits of Jesus that our transgressions can be pardoned” (Patriarchs and Prophets, p. 72, 1890; PP 72.5), and Paul rejoices that we are justified by His blood, “Much more then, being now justified by his blood, we shall be saved from wrath through him” (Romans 5:9, KJV). Abel stands as Scripture’s first humble worshiper, and his empty hands illustrate the blessedness Paul describes, “Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works” (Romans 4:6, KJV).

When Cain saw that his brother was accepted, he became angry with both God and Abel, just as the older son was angry with his father and brother, “But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell” (Genesis 4:5, KJV). Sr. White describes the double anger that rose in him, “When Cain saw that his offering was rejected, he was angry with the Lord and with Abel; he was angry that God did not accept man’s substitute in place of the sacrifice divinely ordained, and angry with his brother for choosing to obey God instead of joining in rebellion against Him” (Patriarchs and Prophets, p. 73, 1890; PP 73.3), and Solomon explains how a foolish heart frets against the Lord, “The foolishness of man perverteth his way: and his heart fretteth against the LORD” (Proverbs 19:3, KJV). Yet God did not abandon Cain, for the inspired pen records, “Notwithstanding Cain’s disregard of the divine command, God did not leave him to himself; but He condescended to reason with the man who had shown himself so unreasonable” (Patriarchs and Prophets, p. 73, 1890; PP 73.3), and the Lord asked him a searching question, “And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?” (Genesis 4:6, KJV). The Lord’s next words placed the choice before him, “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), and in Patriarchs and Prophets we read, “The choice lay with Cain himself. If he would trust to the merits of the promised Saviour, and would obey God’s requirements, he would enjoy His favor. But should he persist in unbelief and transgression, he would have no ground for complaint because he was rejected by the Lord” (Patriarchs and Prophets, p. 73, 1890; PP 73.3). The prophetic messenger explains why Cain resisted counsel from his younger brother, “As the eldest, he felt above being admonished by his brother, and despised his counsel” (Patriarchs and Prophets, p. 71, 1890; PP 71.3), and she traces the path his mind had already taken, “He permitted his mind to run in the same channel that led to Satan’s fall—indulging the desire for self-exaltation and questioning the divine justice and authority” (Patriarchs and Prophets, p. 71, 1890; PP 71.1). Through inspired counsel we are told what he did instead of confessing, “But instead of acknowledging his sin, Cain continued to complain of the injustice of God and to cherish jealousy and hatred of Abel” (Patriarchs and Prophets, p. 74, 1890; PP 74.1), and Ezekiel records the Lord’s plea to every hardened heart, “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). God came out to Cain as the father came out to the older son, and Peter teaches us to account such patience as salvation, “And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you” (2 Peter 3:15, KJV).

Abel’s faithfulness became an unbearable reproof to Cain, and John explains that Cain hated his brother because Abel’s works were righteous, “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). Sr. White describes Abel’s gentle answer to his brother’s complaints, “In meekness, yet fearlessly and firmly, Abel defended the justice and goodness of God” (Patriarchs and Prophets, p. 74, 1890; PP 74.1), and Jesus explains why evildoers hate the light, “For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved” (John 3:20, KJV). The inspired pen shows how conscience and anger fought within Cain, “Reason and conscience told him that Abel was in the right; but he was enraged that one who had been wont to heed his counsel should now presume to disagree with him, and that he could gain no sympathy in his rebellion” (Patriarchs and Prophets, p. 74, 1890; PP 74.1), and Moses records where that anger finally led, “And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him” (Genesis 4:8, KJV). In Patriarchs and Prophets we read a principle that reaches far beyond that first field, “So in all ages the wicked have hated those who were better than themselves. Abel’s life of obedience and unswerving faith was to Cain a perpetual reproof” (Patriarchs and Prophets, p. 74, 1890; PP 74.2). Cain’s reply echoes the older son’s phrase “thy son,” “And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?” (Genesis 4:9, KJV), and E. J. Waggoner describes its modern form, “The self-righteous ones constitute themselves their brother’s keeper, to the extent of keeping him out of their company, lest they should be disgraced” (E. J. Waggoner, The Glad Tidings, p. 233, 1900; GTI 233.1), while the prophetic messenger explains how Cain had lost his sense of God, “Cain had gone so far in sin that he had lost a sense of the continual presence of God and of His greatness and omniscience. So he resorted to falsehood to conceal his guilt” (Patriarchs and Prophets, p. 77, 1890; PP 77.2). Through inspired counsel we are told that God still gave him time to confess, “God had given Cain an opportunity to confess his sin. He had had time to reflect” (Patriarchs and Prophets, p. 77, 1890; PP 77.3), and Sr. White adds that mercy spared his life, “Notwithstanding that Cain had by his crimes merited the sentence of death, a merciful Creator still spared his life, and granted him opportunity for repentance” (Patriarchs and Prophets, p. 78, 1890; PP 78.1). John warns that whoever refuses to love his brother still abides in death, whatever his religious profession, “We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death” (1 John 3:14, KJV). Jesus named Abel as the first righteous martyr, “That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar” (Matthew 23:35, KJV), which shows how far unchecked resentment can travel.

Cain and Abel represent two classes of worshipers that will remain until the close of time, and Peter states the one name by which anyone can be saved, “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). Sr. White describes these two classes clearly, “Cain and Abel represent two classes that will exist in the world till the close of time. One class avail themselves of the appointed sacrifice for sin; the other venture to depend upon their own merits; theirs is a sacrifice without the virtue of divine mediation, and thus it is not able to bring man into favor with God” (Patriarchs and Prophets, p. 72, 1890; PP 72.5), and Paul warns that if righteousness came by the law, Christ died in vain, “I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain” (Galatians 2:21, KJV). The inspired pen identifies the modern followers of Cain, “Those who feel no need of the blood of Christ, who feel that without divine grace they can by their own works secure the approval of God, are making the same mistake as did Cain” (Patriarchs and Prophets, p. 72, 1890; PP 72.5), and in Patriarchs and Prophets we read how widespread this error has become, “The class of worshipers who follow the example of Cain includes by far the greater portion of the world; for nearly every false religion has been based on the same principle—that man can depend upon his own efforts for salvation” (Patriarchs and Prophets, p. 73, 1890; PP 73.1). The prophetic messenger states the truth that humbles every proud heart, “Humanity has no power to regenerate itself” (Patriarchs and Prophets, p. 73, 1890; PP 73.1), and Isaiah calls the ends of the earth to look and be saved, “Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else” (Isaiah 45:22, KJV). Through inspired counsel we are told, “Christ is our only hope” (Patriarchs and Prophets, p. 73, 1890; PP 73.1), and Hebrews opens the new and living way through His blood, “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh” (Hebrews 10:19–20, KJV). Sr. White adds that genuine faith always shows itself in faithful obedience, “True faith, which relies wholly upon Christ, will be manifested by obedience to all the requirements of God” (Patriarchs and Prophets, p. 73, 1890; PP 73.2), so the issue is never whether we obey but whether we trust our obedience. That same lesson would be learned painfully by a disciple who once boasted that he would never fall, “But Peter said unto him, Although all shall be offended, yet will not I” (Mark 14:29, KJV).

CAN A BOASTER BECOME A SHEPHERD?

The apostle Peter shows that self-righteousness can grow even in a sincere disciple, because he once trusted his own loyalty more than his Lord’s warning, “And he said unto him, Lord, I am ready to go with thee, both into prison, and to death” (Luke 22:33, KJV). Sr. White points to his story as a lesson for both kinds of worshipers, “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter” (Christ’s Object Lessons, p. 152, 1900; COL 152.2), and she describes his early estimate of himself, “In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’” (Christ’s Object Lessons, p. 152, 1900; COL 152.2). Matthew records the confident words he spoke on the night of betrayal, “Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended” (Matthew 26:33, KJV), and the inspired pen explains what he could not see, “Peter did not know his own danger. Self-confidence misled him” (Christ’s Object Lessons, p. 152, 1900; COL 152.2). In Christ’s Object Lessons we read the result of that blindness, “He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord” (Christ’s Object Lessons, p. 152, 1900; COL 152.2), while Solomon calls the one who trusts his own heart a fool, “He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered” (Proverbs 28:26, KJV). The prophetic messenger explains that his fall came by stages, “Peter’s fall was not instantaneous, but gradual. Self-confidence led him to the belief that he was saved, and step after step was taken in the downward path, until he could deny his Master” (Christ’s Object Lessons, p. 155, 1900; COL 155.1), and Jeremiah confesses that the way of man is not in himself, “O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps” (Jeremiah 10:23, KJV). Through inspired counsel we are told a truth every believer must keep, “Never can we safely put confidence in self or feel, this side of heaven, that we are secure against temptation” (Christ’s Object Lessons, p. 155, 1900; COL 155.1), and Solomon gives the alternative, “Trust in the LORD with all thine heart; and lean not unto thine own understanding” (Proverbs 3:5, KJV). Peter’s boast reveals the older son’s error in a new form, for both men measured faithfulness by feeling rather than by their need of grace, as Paul warns, “For if a man think himself to be something, when he is nothing, he deceiveth himself” (Galatians 6:3, KJV).

Jesus warned Peter before the test, and He also prayed for him, showing that divine love works ahead of human failure, as Luke records, “And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat” (Luke 22:31, KJV). The next words reveal the depth of that care, “But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren” (Luke 22:32, KJV), and Sr. White describes the danger of an early, untested confidence, “Those who accept Christ, and in their first confidence say, I am saved, are in danger of trusting to themselves” (Christ’s Object Lessons, p. 155, 1900; COL 155.2). The inspired pen explains what such confidence forgets, “They lose sight of their own weakness and their constant need of divine strength” (Christ’s Object Lessons, p. 155, 1900; COL 155.2), and Jesus counseled His sleeping disciples to watch and pray, “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak” (Matthew 26:41, KJV). In Christ’s Object Lessons we read the one place of real safety, “Our only safety is in constant distrust of self, and dependence on Christ” (Christ’s Object Lessons, p. 155, 1900; COL 155.2), and Paul promises that God provides a way of escape in every temptation, “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). The prophetic messenger explains why Peter had to learn this lesson so painfully, “It was necessary for Peter to learn his own defects of character, and his need of the power and grace of Christ. The Lord could not save him from trial, but He could have saved him from defeat” (Christ’s Object Lessons, p. 155, 1900; COL 155.3), and Proverbs warns where a haughty heart leads, “Before destruction the heart of man is haughty, and before honour is humility” (Proverbs 18:12, KJV). Through inspired counsel we are told what could have been different, “Had Peter been willing to receive Christ’s warning, he would have been watching unto prayer” (Christ’s Object Lessons, p. 155, 1900; COL 155.3), and The Desire of Ages names the traits that Satan exploited, “Peter was naturally forward and impulsive, and Satan had taken advantage of these characteristics to overthrow him” (The Desire of Ages, p. 812, 1898; DA 812.3). Paul rejoices that the risen Christ still intercedes for His people, “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), and that intercession is the safety of every disciple whose strength fails.

Peter’s denial broke his self-confidence, but it was the look of Christ, not the crowing of the rooster, that broke his heart, as Luke records, “And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice” (Luke 22:61, KJV). Sr. White describes that look with great tenderness, “At that moment Christ looked at Peter, and beneath that grieved look, in which compassion and love for him were blended, Peter understood himself” (Christ’s Object Lessons, p. 152, 1900; COL 152.3), and Luke tells us what followed, “And Peter went out, and wept bitterly” (Luke 22:62, KJV). The inspired pen explains the effect of that moment, “That look of Christ’s broke his heart. Peter had come to the turning point, and bitterly did he repent his sin” (Christ’s Object Lessons, p. 152, 1900; COL 152.3), and the psalmist describes the sorrow of a heart that sees its sin, “For I will declare mine iniquity; I will be sorry for my sin” (Psalm 38:18, KJV). In Christ’s Object Lessons we read whom Peter now resembled, “He was like the publican in his contrition and repentance, and like the publican he found mercy. The look of Christ assured him of pardon” (Christ’s Object Lessons, p. 152, 1900; COL 152.3), and Isaiah records where the high and lofty One chooses to dwell, “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15, KJV). The prophetic messenger describes the change that remained, “Now his self-confidence was gone. Never again were the old boastful assertions repeated” (Christ’s Object Lessons, p. 154, 1900; COL 154.1), and the psalmist praises the God who heals the broken in heart, “He healeth the broken in heart, and bindeth up their wounds” (Psalm 147:3, KJV). Through inspired counsel we are told how his fall and his recovery came about, “It was through self-sufficiency that Peter fell; and it was through repentance and humiliation that his feet were again established” (Christ’s Object Lessons, p. 155, 1900; COL 155.4), and Sr. White adds, “Though Peter had grievously sinned, he was not forsaken” (Christ’s Object Lessons, p. 155, 1900; COL 155.4). Zechariah foretold such mourning when people look upon the One they pierced, “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn” (Zechariah 12:10, KJV), and every proud heart melts in the same way.

Peter’s restoration by the sea teaches that grace can heal both the sinner and the community that has been wounded by his sin, as John records, “So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs” (John 21:15, KJV). Sr. White explains why a public restoration was necessary, “Peter’s denial of his Lord had been in shameful contrast to his former professions of loyalty” (The Desire of Ages, p. 811, 1898; DA 811.1), and she describes the doubts of his brethren, “They thought he would not be allowed to take his former position among them, and he himself felt that he had forfeited his trust” (The Desire of Ages, p. 811, 1898; DA 811.1). The inspired pen draws a lesson for the whole church, “The gospel makes no compromise with evil. It cannot excuse sin. Secret sins are to be confessed in secret to God; but, for open sin, open confession is required” (The Desire of Ages, p. 811, 1898; DA 811.2), and Jesus asked His question a second time, “He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep” (John 21:16, KJV). In The Desire of Ages we read how Peter answered now, “But he now put a truer estimate upon himself” (The Desire of Ages, p. 811, 1898; DA 811.3), and John records the third question that grieved him, “He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep” (John 21:17, KJV). The prophetic messenger explains the purpose of this searching test, “Before the assembled disciples Jesus revealed the depth of Peter’s repentance, and showed how thoroughly humbled was the once boasting disciple” (The Desire of Ages, p. 812, 1898; DA 812.2), and Mark records the angel’s special message for Peter after the resurrection, “But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you” (Mark 16:7, KJV). Through inspired counsel we are told what this commission revealed, “In thus committing to his stewardship the souls for whom the Saviour had laid down his own life, Christ gave to Peter the strongest proof of confidence in his restoration” (Christ’s Object Lessons, p. 154, 1900; COL 154.3), and Solomon says that a just man falls seven times and rises again, “For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief” (Proverbs 24:16, KJV). Micah adds the testimony of every restored believer, “Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD shall be a light unto me” (Micah 7:8, KJV), and the church received Peter without pretending that his fall had never happened.

The restored boaster became a tender shepherd, and the first work Christ gave him was the care of the weakest in the flock, which Peter later urged on all elders, “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being ensamples to the flock” (1 Peter 5:2–3, KJV). Sr. White notes the nature of that first assignment, “The first work that Christ entrusted to Peter on restoring him to the ministry was to feed the lambs” (The Desire of Ages, p. 812, 1898; DA 812.4), and she explains what prepared him for it, “For this work his own experience of suffering and repentance had prepared him” (The Desire of Ages, p. 812, 1898; DA 812.4). The inspired pen contrasts the old Peter with the new, “Before his fall, Peter was always speaking unadvisedly, from the impulse of the moment. He was always ready to correct others, and to express his mind, before he had a clear comprehension of himself or of what he had to say” (The Desire of Ages, p. 812, 1898; DA 812.5), and Peter himself later wrote that God gives grace to the humble, “Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble” (1 Peter 5:5, KJV). In The Desire of Ages we read what grace preserved and what it changed, “He retained his former fervor, but the grace of Christ regulated his zeal. He was no longer impetuous, self-confident, and self-exalted, but calm, self-possessed, and teachable” (The Desire of Ages, p. 812, 1898; DA 812.5), while Paul urges the spiritual to restore the fallen in meekness, “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Galatians 6:1, KJV). The prophetic messenger states the lesson for every undershepherd, “It taught them to meet the transgressor with patience, sympathy, and forgiving love” (The Desire of Ages, p. 815, 1898; DA 815.1), and Hebrews describes the priest who can have compassion because he too is weak, “Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity” (Hebrews 5:2, KJV). Through inspired counsel we are told how Peter was to treat his flock, “Remembering his own weakness and failure, Peter was to deal with his flock as tenderly as Christ had dealt with him” (The Desire of Ages, p. 815, 1898; DA 815.1), and Paul describes the servant of the Lord as gentle and patient, “And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient” (2 Timothy 2:24, KJV). A church led by restored sinners will be firm about truth and gentle with people, because its leaders remember the look that once broke their own pride.

Jesus named love as the one indispensable qualification for service, and He also warned Peter against measuring his work by another disciple’s calling, “Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me” (John 21:21–22, KJV). Sr. White states the qualification in clear terms, “Though Peter might possess every other, yet without the love of Christ he could not be a faithful shepherd over the Lord’s flock. Knowledge, benevolence, eloquence, gratitude, and zeal are all aids in the good work; but without the love of Jesus in the heart, the work of the Christian minister is a failure” (The Desire of Ages, p. 815, 1898; DA 815.2), and Paul adds that knowledge without love is nothing, “And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing” (1 Corinthians 13:2, KJV). The inspired pen applies Christ’s rebuke to our own day, “How many today are like Peter! They are interested in the affairs of others, and anxious to know their duty, while they are in danger of neglecting their own. It is our work to look to Christ and follow Him” (The Desire of Ages, p. 816, 1898; DA 816.3), and Paul reminds us that every one shall give account of himself to God, “So then every one of us shall give account of himself to God” (Romans 14:12, KJV). In The Desire of Ages we read where our gaze must rest, “We shall see mistakes in the lives of others, and defects in their character. Humanity is encompassed with infirmity. But in Christ we shall find perfection” (The Desire of Ages, p. 816, 1898; DA 816.3), and the inspired pen states our duty, “It is the duty of everyone to follow Christ, without undue anxiety as to the work assigned to others” (The Desire of Ages, p. 816, 1898; DA 816.2). The prophetic messenger describes the humility of those whom heaven calls holy, “Those whom heaven recognizes as holy ones are the last to parade their own goodness” (Christ’s Object Lessons, p. 160, 1900; COL 160.1), and Peter himself urged believers to love one another fervently, “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently” (1 Peter 1:22, KJV). Through inspired counsel we are told how repentance grows with maturity, “At every advance step in Christian experience our repentance will deepen” (Christ’s Object Lessons, p. 160, 1900; COL 160.3), and Peter’s final counsel is to grow in grace, “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). The older son kept watching his brother’s record, but Peter learned to follow his Lord, and that lesson prepares us for the altar where merit ends.

DOES THE ALTAR END EVERY CLAIM OF MERIT?

The altar of burnt offering stood first in the court, and its fire taught that sin requires a sacrifice no sinner can supply, “And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him” (Leviticus 1:4, KJV). Sr. White describes the altar’s place and purpose, “In the court, and nearest the entrance, stood the brazen altar of burnt offering. Upon this altar were consumed all the sacrifices made by fire unto the Lord, and its horns were sprinkled with the atoning blood” (Patriarchs and Prophets, p. 347, 1890; PP 347.3), and she explains why sacrifices were first given, “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; PP 68.1). Hebrews declares that animal blood could never take away sin by itself, “For it is not possible that the blood of bulls and of goats should take away sins” (Hebrews 10:4, KJV), and the inspired pen describes what the first sacrifice taught Adam, “This scene gave him a deeper and more vivid sense of the greatness of his transgression, which nothing but the death of God’s dear Son could expiate” (Patriarchs and Prophets, p. 68, 1890; PP 68.1). S. N. Haskell, in The Cross and Its Shadow, connects this altar with the apostle’s teaching, “Paul referred to this altar as a type of Christ” (S. N. Haskell, The Cross and its Shadow, p. 175, 1914; CIS 175.2), and Hebrews makes the same claim, “We have an altar, whereof they have no right to eat which serve the tabernacle” (Hebrews 13:10, KJV). In Patriarchs and Prophets we read why every victim had to be spotless, “Only an offering ‘without blemish’ could be a symbol of His perfect purity who was to offer Himself as ‘a lamb without blemish and without spot.’ 1 Peter 1:19” (Patriarchs and Prophets, p. 352, 1890; PP 352.3), and Isaiah foretold the silent Lamb, “He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth” (Isaiah 53:7, KJV). The prophetic messenger describes the place Christ took at the altar of the universe, “He was to stand between the sinner and the penalty of sin; yet few would receive Him as the Son of God” (Patriarchs and Prophets, p. 64, 1890; PP 64.2), and Paul tells how He offered Himself without spot, “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” (Hebrews 9:14, KJV). Through inspired counsel we learn what the yearly offerings of Israel could never finish, “In the sin offerings presented during the year, a substitute had been accepted in the sinner’s stead; but the blood of the victim had not made full atonement for the sin” (Patriarchs and Prophets, p. 355, 1890; PP 355.5). Haskell explains where the antitype of that sacrifice was fulfilled, “Christ, the great antitypical Sacrifice, was slain in the antitypical court, this earth, and then entered the antitypical sanctuary in the heavens with His own blood and the same body in which He bore our sins on Calvary” (S. N. Haskell, The Cross and its Shadow, p. 176, 1914; CIS 176.3), and Peter testifies, “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), so every claim of merit stops at the altar.

The New Testament places good works after God’s saving initiative and within His workmanship, never before His grace as a price for it, as Paul explains, “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). Sr. White states the order 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. But obedience is the fruit of faith” (Steps to Christ, p. 61, 1892; SC 61.1), and Paul insists that grace and works cannot both be the ground of election, “And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work” (Romans 11:6, KJV). The inspired pen warns against one error, “He who is trying to become holy by his own works in keeping the law, is attempting an impossibility. All that man can do without Christ is polluted with selfishness and sin. It is the grace of Christ alone, through faith, that can make us holy” (Steps to Christ, p. 59, 1892; SC 59.4), and she warns equally against the opposite one, “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; SC 61.2). E. J. Waggoner, in Christ and His Righteousness, describes how far human effort falls short, “No matter how diligently nor how zealously a man works, nothing that he can do will meet the full measure of the law’s demands. It is too high for him to attain to; he cannot obtain righteousness by the law” (E. J. Waggoner, Christ and His Righteousness, p. 55, 1890; CHR 55.2), and Paul says God saved us not according to our works, “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). In Steps to Christ we read what faith actually accomplishes, “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; SC 60.2), and Paul joins our working to God’s working within us, “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. For it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:12–13, KJV). The prophetic messenger describes the result when Christ dwells within, “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. 62, 1892; SC 62.3), and Titus calls the redeemed a people zealous of good works, “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). Through inspired counsel we are told, “Justification is wholly of grace and not procured by any works that fallen man can do” (Faith and Works, p. 20, 1979; FW 20.1), and James shows that true faith is visible in works, “Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works” (James 2:18, KJV). Grace produces obedience, but obedience never produces grace, and that order guards the faithful member from treating his labor as a claim upon God.

The older son reversed that order in his complaint, for his service became a reason the father should owe him more, a spirit Isaiah heard in Israel’s fasting, “Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours” (Isaiah 58:3, KJV). I can make the same reversal when I silently present my visits, offerings, health reform, or years of Sabbath keeping as proof that I deserve favor, though Job asked, “If thou be righteous, what givest thou him? or what receiveth he of thine hand?” (Job 35:7, KJV). Sr. White describes how such thinking spoils even generous gifts, “The matter has been presented before me in clear lines that if the rich man has money and possessions, and he makes an offering of the same to the Lord, false ideas come in to spoil the offering by the thought he has merited the favor of God, that the Lord is under obligation to him to regard him with special favor because of this gift” (Faith and Works, p. 20, 1979; FW 20.1), and she explains why returning God’s own gifts can never be merit, “So the satisfaction of creature merit cannot be in returning to the Lord His own, for it was always His own property to be used as He in His providence should direct” (Faith and Works, p. 20, 1979; FW 20.2). Jesus asked whether a master thanks a servant for doing what was commanded, “Doth he thank that servant because he did the things that were commanded him? I trow not” (Luke 17:9, KJV), and in Faith and Works we read the only alternative to merit, “If man cannot, by any of his good works, merit salvation, then it must be wholly of grace, received by man as a sinner because he receives and believes in Jesus” (Faith and Works, p. 19, 1979; FW 19.3). E. J. Waggoner corrects a common saying that sounds humble but quietly misleads many sincere believers, “It is not within any man’s power to do righteousness, even though he wants to (Galatians 5:17); therefore, it is a mistake to say that all God wants is for us to do the best we can. He who does no better than that will not do the works of God” (E. J. Waggoner, Christ and His Righteousness, p. 96, 1890; CHR 96.1), as Paul confessed, “For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not” (Romans 7:18, KJV). The inspired pen states what God truly values in His servants, “Not the amount of labor performed or its visible results but the spirit in which the work is done makes it of value with God” (Christ’s Object Lessons, p. 397, 1900; COL 397.3), and Paul explains that wages are reckoned of debt, not of grace, “Now to him that worketh is the reward not reckoned of grace, but of debt” (Romans 4:4, KJV). In Christ’s Object Lessons we read whom God desires us to trust, “So God desires us to trust in Him who justifieth the ungodly” (Christ’s Object Lessons, p. 397, 1900; COL 397.2), while The Desire of Ages warns, “Fasting or prayer that is actuated by a self-justifying spirit is an abomination in the sight of God” (The Desire of Ages, p. 280, 1898; DA 280.2), and Jesus warned against righteousness done to be seen, “Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven” (Matthew 6:1, KJV). These practices can express genuine faith, but they cannot become a substitute for the sacrifice that alone makes pardon possible.

At the altar the faithful member and the returning wanderer stand in equal need of the Saviour, for Paul declares that all have sinned, “Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God” (Romans 3:22–23, KJV). Sr. White removes every ground for comparison, “Therefore there is no occasion for one to glory over another or to grudge against another. No one is privileged above another, nor can anyone claim the reward as a right” (Christ’s Object Lessons, p. 401, 1900; COL 401.2), and Paul proclaims the love that met us while we were sinners, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV). The inspired pen tells where sin is truly measured, “The exceeding sinfulness of sin can be estimated only in the light of the cross” (Steps to Christ, p. 31, 1892; SC 31.2), and Hebrews describes the single offering that sanctifies, “By the which will we are sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 10:10, KJV). In The Desire of Ages we read where our hope must rest, “His sacrifice is the center of our hope. Upon this we must fix our faith” (The Desire of Ages, p. 660, 1898; DA 660.1), while Hebrews records that Christ sat down after one sacrifice for sins forever, “But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God” (Hebrews 10:12, KJV). The prophetic messenger describes what happens when a sinner kneels at the cross, “As the sinner, drawn by the power of Christ, approaches the uplifted cross, and prostrates himself before it, there is a new creation” (Christ’s Object Lessons, p. 162, 1900; COL 162.4), and Hebrews declares the perfection of that offering, “For by one offering he hath perfected for ever them that are sanctified” (Hebrews 10:14, KJV). Through inspired counsel we are told how the cross upholds both law and love, “The very fact that Christ bore the penalty of man’s transgression is a mighty argument to all created intelligences that the law is changeless; that God is righteous, merciful, and self-denying; and that infinite justice and mercy unite in the administration of His government” (Patriarchs and Prophets, p. 70, 1890; PP 70.1), and Sr. White adds, “We have been great sinners, but Christ died that we might be forgiven. The merits of His sacrifice are sufficient to present to the Father in our behalf” (Steps to Christ, p. 35, 1892; SC 35.4). Paul gloried only in that cross, “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” (Galatians 6:14, KJV), and the older son would have found his brother’s welcome easier to bear if he had first seen his own need beside the same altar.

The altar fire burned continually, and its daily offerings taught Israel that consecration is a daily act, not a single event in the past, as Moses commanded, “The fire shall ever be burning upon the altar; it shall never go out” (Leviticus 6:13, KJV). Sr. White applies the spotless offering to every believer’s life, “We are to give ourselves to the service of God, and we should seek to make the offering as nearly perfect as possible. God will not be pleased with anything less than the best we can offer” (Patriarchs and Prophets, p. 352, 1890; PP 352.3), and Paul calls us to present ourselves as living sacrifices, “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). The inspired pen describes those who love God with all the heart, “Those who love Him with all the heart, will desire to give Him the best service of the life, and they will be constantly seeking to bring every power of their being into harmony with the laws that will promote their ability to do His will” (Patriarchs and Prophets, p. 352, 1890; PP 352.3), and Peter calls believers a holy priesthood offering spiritual sacrifices, “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5, KJV). S. N. Haskell describes the antitype of the whole burnt offering in a single sweeping sentence, “Whenever an individual will fulfil in his very soul the antitype of the typical ‘whole’ burnt-offering, that is, wholly surrender himself to God, place himself and all he has upon the altar, to be consumed in God’s service as He directs, that individual, whether he be rich or poor, learned or ignorant, will be covered with the fragrant incense of Christ’s righteousness, and his name will be enrolled with the church of the first-born in heaven; and here in this sin-cursed earth, as he goes to and fro, he will be a part of the great candlestick, and from his life will shine out the bright rays of the Spirit of God” (S. N. Haskell, The Cross and its Shadow, p. 52, 1914; CIS 52.3). In Steps to Christ we read how this offering is made each day, “Consecrate yourself to God in the morning; make this your very first work” (Steps to Christ, p. 70, 1892; SC 70.1), and Hebrews describes the sacrifice of praise, “By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name” (Hebrews 13:15, KJV). The prophetic messenger repeats the counsel, “Each morning consecrate yourself to God for that day. Surrender all your plans to Him, to be carried out or given up as His providence shall indicate” (Steps to Christ, p. 70, 1892; SC 70.1), and she explains what such surrender includes, “In giving ourselves to God, we must necessarily give up all that would separate us from Him” (Steps to Christ, p. 44, 1892; SC 44.1). Through inspired counsel we are told the first requisites in building the sanctuary itself, “Devotion to God and a spirit of sacrifice were the first requisites in preparing a dwelling place for the Most High” (Patriarchs and Prophets, p. 343, 1890; PP 343.3), and Hebrews adds that doing good pleases God, “But to do good and to communicate forget not: for with such sacrifices God is well pleased” (Hebrews 13:16, KJV). The altar therefore receives a surrendered life, not a list of credits, as the psalmist knew, “Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar” (Psalm 51:19, KJV).

The ashes beside the altar pointed to the final destruction of sin, and the older son’s ledger of grievances belongs there, as Malachi foretold, “For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch” (Malachi 4:1, KJV). Sr. White explains how Christ’s work will close, “Christ’s work for the redemption of men and the purification of the universe from sin will be closed by the removal of sin from the heavenly sanctuary and the placing of these sins upon Satan, who will bear the final penalty” (Patriarchs and Prophets, p. 358, 1890; PP 358.2), and she describes the end of the confessed sins of the penitent, “As in the final atonement the sins of the truly penitent are to be blotted from the records of heaven, no more to be remembered or come into mind, so in the type they were borne away into the wilderness, forever separated from the congregation” (Patriarchs and Prophets, p. 358, 1890; PP 358.1). S. N. Haskell draws the lesson of the ashes, “When the purifying fires of the Lord have removed the last trace of sin, there will appear a new earth, a clean place, without one taint of sin upon it; and as the righteous walk over the face of the clean, pure earth, the ashes of sin and all that clung to sin in this earth will be under their feet” (S. N. Haskell, The Cross and its Shadow, p. 176, 1914; CIS 176.4), and Malachi says the righteous will tread down the wicked as ashes, “And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts” (Malachi 4:3, KJV). In Patriarchs and Prophets we read the promise given at the plan of redemption, “Sin and sinners would be blotted out, nevermore to disturb the peace of heaven or earth” (Patriarchs and Prophets, p. 65, 1890; PP 65.2), and Nahum declares that affliction shall not rise up the second time, “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 inspired pen describes what will be restored, “All that was lost by the first Adam will be restored by the second” (Patriarchs and Prophets, p. 67, 1890; PP 67.1), and Peter looks for new heavens and a new earth, “Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:13, KJV). The Great Controversy describes the universe at the end of that fire, “The great controversy is ended. Sin and sinners are no more. The entire universe is clean. One pulse of harmony and gladness beats through the vast creation” (The Great Controversy, p. 678, 1911; GC 678.3), and Hebrews declares that Christ appeared once to put away sin, “For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself” (Hebrews 9:26, KJV). The prophetic messenger also reminds us what Calvary already proves, “Calvary stands as a memorial of the amazing sacrifice required to atone for the transgression of the divine law. Let us not regard sin as a trivial thing” (Steps to Christ, p. 33, 1892; SC 33.1), and Revelation promises, “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), so the worshiper leaves the altar ready for the laver.

WILL THE LAVER WASH THE SERVING HANDS?

The laver stood between the altar and the door, and it reminded every priest that sacred duties never cancel the need for personal cleansing, as God commanded Moses, “Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein” (Exodus 30:18, KJV). The command given to Aaron and his sons was both solemn and specific, “For Aaron and his sons shall wash their hands and their feet thereat: When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the LORD” (Exodus 30:19–20, KJV), and Sr. White confirms its place in the court, “Between the altar and the door of the tabernacle was the laver, which was also of brass, made from the mirrors that had been the freewill offering of the women of Israel. At the laver the priests were to wash their hands and their feet whenever they went into the sacred apartments, or approached the altar to offer a burnt offering unto the Lord” (Patriarchs and Prophets, p. 347, 1890; PP 347.3). The inspired pen explains the lesson of the priests’ bare feet, “Moses at the burning bush was directed to put off his sandals, for the ground whereon he stood was holy” (Patriarchs and Prophets, p. 350, 1890; PP 350.2), and she adds the reason for that care, “So the priests were not to enter the sanctuary with shoes upon their feet. Particles of dust cleaving to them would desecrate the holy place” (Patriarchs and Prophets, p. 350, 1890; PP 350.2). In Patriarchs and Prophets we read the rule they followed before every ministry, “They were to leave their shoes in the court before entering the sanctuary, and also to wash both their hands and their feet before ministering in the tabernacle or at the altar of burnt offering” (Patriarchs and Prophets, p. 350, 1890; PP 350.2), and Moses made the statute perpetual, “So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations” (Exodus 30:21, KJV). S. N. Haskell states the gravity of that requirement in The Cross and Its Shadow, “Death was the penalty for performing service at the altar or within the tabernacle without first washing in the laver” (S. N. Haskell, The Cross and its Shadow, p. 179, 1914; CIS 179.1), and Isaiah calls every bearer of holy vessels to be clean, “Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD” (Isaiah 52:11, KJV). The prophetic messenger describes the purpose behind every priestly garment and act, “Everything connected with the apparel and deportment of the priests was to be such as to impress the beholder with a sense of the holiness of God, the sacredness of His worship, and the purity required of those who came into His presence” (Patriarchs and Prophets, p. 351, 1890; PP 351.3), and the psalmist asks who may stand in God’s holy place, “Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully” (Psalm 24:3–4, KJV). Through inspired counsel we learn the lesson that all this ceremony constantly taught, “Thus was constantly taught the lesson that all defilement must be put away from those who would approach into the presence of God” (Patriarchs and Prophets, p. 350, 1890; PP 350.2), and Moses recorded that the laver was made from the women’s mirrors, “And he made the laver of brass, and the foot of it of brass, of the lookingglasses of the women assembling, which assembled at the door of the tabernacle of the congregation” (Exodus 38:8, KJV).

Serving near holy things cannot excuse neglect of personal purity, and the teacher must also come under the word, as Paul testified, “But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (1 Corinthians 9:27, KJV). I must not assume that preparing a lesson, teaching prophecy, or correcting another person has cleansed my own heart, for James warns, “My brethren, be not many masters, knowing that we shall receive the greater condemnation” (James 3:1, KJV), and Sr. White adds, “Whenever pride and self-complacency are indulged, the work is marred” (Christ’s Object Lessons, p. 402, 1900; COL 402.2). Sr. White states the principle that governs every influence for good, “You must be good before you can do good. You cannot exert an influence that will transform others until your own heart has been humbled and refined and made tender by the grace of Christ” (Thoughts From the Mount of Blessing, p. 127, 1896; MB 127.3), and Jesus rebuked teachers who say and do not, “All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not” (Matthew 23:3, KJV). In Thoughts From the Mount of Blessing we read where the cure must begin, “But the difficulty lies with the individual members of the church, and it is here that the cure must be wrought. Jesus bids the accuser first cast the beam out of his own eye, renounce his censorious spirit, confess and forsake his own sin, before trying to correct others” (Thoughts From the Mount of Blessing, p. 127, 1896; MB 127.2), and she adds, “This accusing spirit which you indulge is evil fruit, and shows that the tree is evil. It is useless for you to build yourselves up in self-righteousness. What you need is a change of heart” (Thoughts From the Mount of Blessing, p. 127, 1896; MB 127.2). E. J. Waggoner describes what happens when believers try to make themselves righteous, “When men set out to make themselves righteous, pride, emulation, vainglory, boasting, criticism, fault-finding, and backbiting, leading to open quarrels, are the result” (E. J. Waggoner, The Glad Tidings, p. 233, 1900; GTI 233.1), and Paul describes the vessel fit for the Master’s use, “If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work” (2 Timothy 2:21, KJV). The inspired pen insists that this cleansing is never finished in this life, “It is not only at the beginning of the Christian life that this renunciation of self is to be made. At every advance step heavenward it is to be renewed” (Christ’s Object Lessons, p. 159, 1900; COL 159.4), and she explains why, “Therefore there needs to be a continual reaching out of the heart after God, a continual, earnest, heartbreaking confession of sin and humbling of the soul before Him” (Christ’s Object Lessons, p. 159, 1900; COL 159.4). Isaiah’s lips were touched with a live coal before he was sent, “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), and every teacher may pray with David, “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).

John wrote to believers, not to outsiders, when he warned against claiming to have no sin, and the laver carries that warning into the life of the church, “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8, KJV). Sr. White explains why many in the church remain without assurance, “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, p. 37, 1892; SC 37.4), and Paul names the washing that God alone can perform, “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5, KJV). The inspired pen identifies the only obstacle to pardon, “The only reason why we do not have remission of sins that are past is that we are not willing to humble our hearts and comply with the conditions of the word of truth” (Steps to Christ, p. 37, 1892; SC 37.4), and Paul describes Christ cleansing His church with the washing of water by the word, “That he might sanctify and cleanse it with the washing of water by the word” (Ephesians 5:26, KJV). In Christ’s Object Lessons we read that no outward ceremony can ever take the place of inward surrender, “No outward observances can take the place of simple faith and entire renunciation of self. But no man can empty himself of self. We can only consent for Christ to accomplish the work” (Christ’s Object Lessons, p. 159, 1900; COL 159.3). The Desire of Ages explains what Peter’s refusal really meant, “The service which Peter refused was the type of a higher cleansing. Christ had come to wash the heart from the stain of sin. In refusing to allow Christ to wash his feet, Peter was refusing the higher cleansing included in the lower” (The Desire of Ages, p. 646, 1898; DA 646.1), and Hebrews invites us to draw near with hearts sprinkled and bodies washed, “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Hebrews 10:22, KJV). The prophetic messenger describes the discovery that the light of Christ produces, “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; SC 28.3), and Jesus told Peter, “Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me” (John 13:8, KJV). Through inspired counsel we learn how Peter answered that word, “At the words, ‘If I wash thee not, thou hast no part with Me,’ Peter surrendered his pride and self-will” (The Desire of Ages, p. 646, 1898; DA 646.2), and Jesus added that the washed still need their feet cleansed, “Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all” (John 13:10, KJV).

The ordinance of humility brings the lesson of the laver into the life of the church, because Jesus washed feet that their owners refused to wash for one another, “After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded” (John 13:5, KJV). Sr. White describes the mood in the upper room, “But each of the disciples, yielding to wounded pride, determined not to act the part of a servant. All manifested a stoical unconcern, seeming unconscious that there was anything for them to do” (The Desire of Ages, p. 644, 1898; DA 644.2), and Luke records the dispute that was in their hearts, “And there was also a strife among them, which of them should be accounted the greatest” (Luke 22:24, KJV). The inspired pen tells what Jesus did and what it revealed, “This action opened the eyes of the disciples. Bitter shame and humiliation filled their hearts. They understood the unspoken rebuke, and saw themselves in altogether a new light” (The Desire of Ages, p. 644, 1898; DA 644.4), and John records His instruction, “If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet” (John 13:14, KJV). In The Desire of Ages we read the deeper purpose of the service, “When Jesus girded Himself with a towel to wash the dust from their feet, He desired by that very act to wash the alienation, jealousy, and pride from their hearts. This was of far more consequence than the washing of their dusty feet” (The Desire of Ages, p. 646, 1898; DA 646.3), and Jesus promised blessing to those who do what they know, “If ye know these things, happy are ye if ye do them” (John 13:17, KJV). The prophetic messenger explains why this ordinance comes before the Lord’s Supper, “While pride, variance, and strife for supremacy are cherished, the heart cannot enter into fellowship with Christ” (The Desire of Ages, p. 650, 1898; DA 650.3), and she describes the disposition it is meant to break, “There is in man a disposition to esteem himself more highly than his brother, to work for self, to seek the highest place; and often this results in evil surmisings and bitterness of spirit. The ordinance preceding the Lord’s Supper is to clear away these misunderstandings, to bring man out of his selfishness, down from his stilts of self-exaltation, to the humility of heart that will lead him to serve his brother” (The Desire of Ages, p. 650, 1898; DA 650.4). Through inspired counsel we are told what happens when the service is received in its true spirit, “Roots of bitterness that have crowded out the precious plant of love are made manifest. Defects of character, neglect of duties, ingratitude to God, coldness toward our brethren, are called to remembrance. Sin is seen in the light in which God views it” (The Desire of Ages, p. 650, 1898; DA 650.5), and Paul calls believers to share the very mind of Christ, “Let this mind be in you, which was also in Christ Jesus” (Philippians 2:5, KJV). Paul later urged the church to put on humbleness of mind, “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering” (Colossians 3:12, KJV), and an older son who has knelt to wash a returned brother’s feet will find it hard to stay outside the feast.

Pride is the stain that the laver most often reveals, because it hides behind religious duty while closing the heart against cleansing, as James warns, “Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded” (James 4:8, KJV). Sr. White states what the proud must do before they can be blessed, “Those who are proud and self-righteous must abase self and become penitent and meek and lowly in heart” (Testimonies for the Church, vol. 5, p. 249, 1889; 5T 249.2), and the psalmist joins clean hands to worship at the altar, “I will wash mine hands in innocency: so will I compass thine altar, O LORD” (Psalm 26:6, KJV). The inspired pen describes the self-knowledge that must come first, “But we must have a knowledge of ourselves, a knowledge that will result in contrition, before we can find pardon and peace” (Christ’s Object Lessons, p. 158, 1900; COL 158.2), and she explains why the Pharisee received nothing, “The Pharisee felt no conviction of sin. The Holy Spirit could not work with him” (Christ’s Object Lessons, p. 158, 1900; COL 158.2). Paul urges believers to cleanse themselves from all filthiness of the flesh and spirit, “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), and in Christ’s Object Lessons we read whom Christ can save, “It is only he who knows himself to be a sinner that Christ can save” (Christ’s Object Lessons, p. 158, 1900; COL 158.2). The prophetic messenger notes the confession of the greatest saints, “None of the apostles or prophets ever claimed to be without sin” (Christ’s Object Lessons, p. 160, 1900; COL 160.2), and she describes where they placed their trust, “They have put no confidence in the flesh, have claimed no righteousness of their own, but have trusted wholly in the righteousness of Christ” (Christ’s Object Lessons, p. 160, 1900; COL 160.2). Ezekiel records the Lord’s promise to sprinkle clean water upon His people, “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), and Jeremiah warns that no soap can remove the stain that only God can wash away, “For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD” (Jeremiah 2:22, KJV). The laver therefore humbles the religious member and the returning sinner alike, for both must heed Isaiah’s call, “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil” (Isaiah 1:16, KJV).

The laver also teaches that cleansing is a daily need in the preparation of a people for the coming of Christ, and the psalmist asks God to cleanse secret faults, “Who can understand his errors? cleanse thou me from secret faults” (Psalm 19:12, KJV). Sr. White encourages those who feel their failures keenly and fear that God has turned away, “We shall often have to bow down and weep at the feet of Jesus because of our shortcomings and mistakes, but we are not to be discouraged” (Steps to Christ, p. 64, 1892; SC 64.1), and she adds, “Even if we are overcome by the enemy, we are not cast off, not forsaken and rejected of God” (Steps to Christ, p. 64, 1892; SC 64.1). Zechariah foresaw a fountain opened for sin and uncleanness, “In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness” (Zechariah 13:1, KJV), and the inspired pen explains what a deepening sense of sin really means, “This is evidence that Satan’s delusions have lost their power; that the vivifying influence of the Spirit of God is arousing you” (Steps to Christ, p. 64, 1892; SC 64.2). In Steps to Christ we read how faith renews the heart, “Through this faith the heart is renewed in the image of God” (Steps to Christ, p. 63, 1892; SC 63.2), and John says that everyone with this hope purifies himself, “And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:3, KJV). S. N. Haskell warns how the heavenly record is affected when someone forsakes a pardon once received, “Sins are forgiven and covered when confessed, and will never be uncovered if the one who confesses them remains faithful; but if he forsakes the Lord and turns back into the world, that part of his past life which, while he was faithful, was covered with Christ’s righteousness, appears open and uncovered on the books of heaven for he himself has withdrawn from Christ, and must meet the record of his entire life in the judgment” (S. N. Haskell, The Cross and its Shadow, p. 183, 1914; CIS 183.3). The prophetic messenger describes the goal of all this cleansing, “Christ is waiting with longing desire for the manifestation of Himself in His 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; COL 69.1), and Jesus pronounced a blessing on the pure in heart, “Blessed are the pure in heart: for they shall see God” (Matthew 5:8, KJV). Peter urges every believer who waits for that day to be found of Him in peace, without spot, “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). Revelation blesses those who wash their robes, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Revelation 22:14, KJV), and the inspired pen adds, “We must come to Christ for His cleansing grace” (The Desire of Ages, p. 646, 1898; DA 646.4), so the laver opens the holy place.

WILL THE TABLE TURN DEBT INTO THANKS?

The table of showbread taught dependence where the older son insisted upon debt, for its bread was a gift, not a wage, as Moses directed, “And thou shalt set upon the table shewbread before me alway” (Exodus 25:30, KJV). The loaves were prepared with care and set in order every Sabbath, “And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake. And thou shalt set them in two rows, six on a row, upon the pure table before the LORD” (Leviticus 24:5–6, KJV), and Sr. White describes that weekly service, “On this table the priests were each Sabbath to place twelve cakes, arranged in two piles, and sprinkled with frankincense. The loaves that were removed, being accounted holy, were to be eaten by the priests” (Patriarchs and Prophets, p. 348, 1890; PP 348.1). The inspired pen explains why the bread was called the bread of the presence, “The showbread was kept ever before the Lord as a perpetual offering. Thus it was a part of the daily sacrifice. It was called showbread, or ‘bread of the presence,’ because it was ever before the face of the Lord” (Patriarchs and Prophets, p. 354, 1890; PP 354.1), and Moses calls the arrangement an everlasting covenant, “Every sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant” (Leviticus 24:8, KJV). In Patriarchs and Prophets we read the central lesson of the table, “It was an acknowledgment of man’s dependence upon God for both temporal and spiritual food, and that it is received only through the mediation of Christ” (Patriarchs and Prophets, p. 354, 1890; PP 354.1), and S. N. Haskell states the same truth, “It taught that man was wholly dependent upon God for both temporal and spiritual food, and that both alike come to us through the One who ‘ever liveth to make intercession’ for us before the Father” (S. N. Haskell, The Cross and its Shadow, p. 56, 1914; CIS 56.2). The prophetic messenger connects the table with Israel’s history, “God had fed Israel in the wilderness with bread from heaven, and they were still dependent upon His bounty, both for temporal food and spiritual blessings” (Patriarchs and Prophets, p. 354, 1890; PP 354.1), and Moses taught that man lives by every word of God, “And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live” (Deuteronomy 8:3, KJV). Through inspired counsel we are told what the bread and the manna both pointed to, “Both the manna and the showbread pointed to Christ, the living Bread, who is ever in the presence of God for us” (Patriarchs and Prophets, p. 354, 1890; PP 354.1), and Jesus repeated the same principle in the wilderness, “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). Sr. White adds the memorial that closed each week, “When the bread was removed every Sabbath, to be replaced by fresh loaves, the frankincense was burned upon the altar as a memorial before God” (Patriarchs and Prophets, p. 354, 1890; PP 354.1), and Jesus offers Himself as bread that ends all hunger, “And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst” (John 6:35, KJV).

Christ is the true bread of the presence, and every faithful worker must receive from Him daily before he can serve anyone else, as Jesus declared, “I am that bread of life” (John 6:48, KJV). Sr. White draws the comparison between bodily and spiritual food, “As we need food to sustain our physical strength, so do we need Christ, the Bread from heaven, to sustain spiritual life and impart strength to work the works of God. As the body is continually receiving the nourishment that sustains life and vigor, so the soul must be constantly communing with Christ, submitting to Him and depending wholly upon Him” (Thoughts From the Mount of Blessing, p. 19, 1896; MB 19.1), and Jesus describes the bread He would give, “I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world” (John 6:51, KJV). The inspired pen shows that even our ordinary meals proclaim the sacrifice of Calvary, “To the death of Christ we owe even this earthly life. The bread we eat is the purchase of His broken body. The water we drink is bought by His spilled blood” (The Desire of Ages, p. 660, 1898; DA 660.3), and she adds, “The cross of Calvary is stamped on every loaf. It is reflected in every water spring” (The Desire of Ages, p. 660, 1898; DA 660.3). Jesus taught us to ask for daily bread, “Give us this day our daily bread” (Matthew 6:11, KJV), and in The Desire of Ages we read how the soul lives, “It is by receiving the life for us poured out on Calvary’s cross, that we can live the life of holiness” (The Desire of Ages, p. 660, 1898; DA 660.4). S. N. Haskell identifies the antitype of the showbread, “His word is the true bread, of which we are to eat” (S. N. Haskell, The Cross and its Shadow, p. 56, 1914; CIS 56.3), and Jesus says His words are spirit and life, “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life” (John 6:63, KJV). Haskell also warns against a careless way of reading Scripture, “We often read the Bible as a mere form of godliness, or to get something to give to others; but if we would receive its life-giving power into our own souls, we must have it ‘hot,’ warm from heaven” (S. N. Haskell, The Cross and its Shadow, p. 57, 1914; CIS 57.2), while Jeremiah testifies, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts” (Jeremiah 15:16, KJV), and Job esteemed God’s words above food, “Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food” (Job 23:12, KJV). The prophetic messenger states where all growth depends, “Our growth in grace, our joy, our usefulness,—all depend upon our union with Christ. It is by communion with Him, daily, hourly,—by abiding in Him,—that we are to grow in grace” (Steps to Christ, p. 69, 1892; SC 69.1), and Sr. White adds, “The words of God are the wellsprings of life” (Thoughts From the Mount of Blessing, p. 20, 1896; MB 20.1), so a believer who stops eating at this table soon starts keeping accounts.

The showbread was renewed every Sabbath, and the older son’s complaint reveals how a faithful member can keep the day outwardly while missing its joy, as God declared, “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). S. N. Haskell explains the weekly lesson of the fresh bread set before the Lord each Sabbath, “God designed that His people should each Sabbath day gain a fresh experience in divine things, which would make them better fitted to meet the temptations of the week. The soul that never gains a deeper experience on the Sabbath than on any other day, fails to keep the Sabbath as God would have him” (S. N. Haskell, The Cross and its Shadow, p. 57, 1914; CIS 57.4). Sr. White describes the Father whom Sabbath worship honors, “Our God is a tender, merciful Father. His service should not be looked upon as a heart-saddening, distressing exercise” (Steps to Christ, p. 103, 1892; SC 103.2), and Isaiah promises delight to those who honor the day, “If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it” (Isaiah 58:13–14, KJV). The inspired pen warns against the very attitude the older son displayed, “God would not have His children, for whom so great salvation has been provided, act as if He were a hard, exacting taskmaster” (Steps to Christ, p. 103, 1892; SC 103.2), and Jesus declared that the Sabbath was made for man, “And he said unto them, The sabbath was made for man, and not man for the sabbath” (Mark 2:27, KJV). In The Desire of Ages we read what the Sabbath signifies, “Then the Sabbath is a sign of Christ’s power to make us holy” (The Desire of Ages, p. 288, 1898; DA 288.2), and she describes those who see Christ in it, “To all who receive the Sabbath as a sign of Christ’s creative and redeeming power, it will be a delight. Seeing Christ in it, they delight themselves in Him” (The Desire of Ages, p. 289, 1898; DA 289.1). The prophetic messenger describes how God meets His worshipers, “He is their best friend; and when they worship Him, He expects to be with them, to bless and comfort them, filling their hearts with joy and love” (Steps to Christ, p. 103, 1892; SC 103.2), and Moses calls the Sabbath a sign between God and His people, “Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you” (Exodus 31:13, KJV). Hebrews says a rest remains for God’s people, “There remaineth therefore a rest to the people of God” (Hebrews 4:9, KJV), and a testimony describes the Sabbath as a bond, “The Sabbath is a golden clasp that unites God and His people” (Testimonies for the Church, vol. 6, p. 351, 1901; 6T 351.6), a bond the older son kept outwardly but never enjoyed.

Gratitude is the cure for entitlement, because it receives provision as a gift, while entitlement treats it as unpaid wages, as Paul asks, “For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?” (1 Corinthians 4:7, KJV). Sr. White explains the purpose of God’s many blessings, “The rich gifts He has bestowed upon us were not intended to absorb our thoughts and love so much that we should have nothing to give to God; they are constantly to remind us of Him and to bind us in bonds of love and gratitude to our heavenly Benefactor” (Steps to Christ, p. 102, 1892; SC 102.1), and David calls his soul to forget none of God’s benefits, “Bless the LORD, O my soul, and forget not all his benefits” (Psalm 103:2, KJV). The inspired pen corrects a common imbalance in the devotional life of many believers, “Our devotional exercises should not consist wholly in asking and receiving” (Steps to Christ, p. 102, 1892; SC 102.2), and she adds, “We do not pray any too much, but we are too sparing of giving thanks. We are the constant recipients of God’s mercies, and yet how little gratitude we express, how little we praise Him for what He has done for us” (Steps to Christ, p. 102, 1892; SC 102.2). Jesus once asked where the nine thankless lepers were, “And Jesus answering said, Were there not ten cleansed? but where are the nine? There are not found that returned to give glory to God, save this stranger” (Luke 17:17–18, KJV), and in Christ’s Object Lessons we read the sin that ruined a favored nation, “Ingratitude to God, the neglect of opportunities and blessings, the selfish appropriation of God’s gifts—these were comprised in the sin that brought wrath upon Israel” (Christ’s Object Lessons, p. 302, 1900; COL 302.2). The prophetic messenger describes the heart in which Christ abides, “Only when selfishness is dead, when strife for supremacy is banished, when gratitude fills the heart, and love makes fragrant the life—it is only then that Christ is abiding in the soul, and we are recognized as laborers together with God” (Christ’s Object Lessons, p. 402, 1900; COL 402.4), and David confesses that everything we give is already God’s, “But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee” (1 Chronicles 29:14, KJV). Through inspired counsel we are told what Christ longs to see in us, “He longs to see gratitude welling up in our hearts because our names are written in the Lamb’s book of life, because we may cast all our care upon Him who cares for us” (Christ’s Object Lessons, p. 299, 1900; COL 299.2), and the psalmist asks what he can render for all God’s benefits, “What shall I render unto the LORD for all his benefits toward me?” (Psalm 116:12, KJV). Paul ends the matter simply, “And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful” (Colossians 3:15, KJV), because a thankful member will find it difficult to resent a brother’s blessing.

The older son complained that he never received a kid, yet he lived beside a full table, like the one the psalmist praised, “Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over” (Psalm 23:5, KJV). Sr. White reminds us whose goods we handle in every part of our daily lives, “The Lord has lent man His own goods in trust—means which He requires be handed back to Him when His providence signifies and the upbuilding of His cause demands it” (Faith and Works, p. 20, 1979; FW 20.2), and she lists what God has supplied, “The Lord gave the intellect. He gave the health and the ability to gather earthly gain” (Faith and Works, p. 20, 1979; FW 20.2). The psalmist describes those who drink from the river of God’s pleasures, “They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures” (Psalm 36:8, KJV), and the inspired pen tells of the abundance that waits for us, “Our heavenly Father waits to bestow upon us the fullness of His blessing. It is our privilege to drink largely at the fountain of boundless love” (Steps to Christ, p. 94, 1892; SC 94.1). In Steps to Christ we read a sad exclamation, “What a wonder it is that we pray so little!” (Steps to Christ, p. 94, 1892; SC 94.1), and the psalmist invites us to taste and see that the Lord is good, “O taste and see that the LORD is good: blessed is the man that trusteth in him” (Psalm 34:8, KJV). The prophetic messenger describes how freely God gives, “God has poured out His love unstintedly, as the showers that refresh the earth” (Thoughts From the Mount of Blessing, p. 21, 1896; MB 21.1), and Isaiah foretells a feast of fat things for all people, “And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined” (Isaiah 25:6, KJV). Through inspired counsel we are told what God does not ask before He gives, “He does not ask if we are worthy of His love, but He pours upon us the riches of His love, to make us worthy” (Thoughts From the Mount of Blessing, p. 22, 1896; MB 22.1), and Jesus spoke of the blessedness of eating bread in the kingdom, “And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God” (Luke 14:15, KJV). The older son’s problem was not an empty table but an unthankful heart, though James reminds us, “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (James 1:17, KJV).

The table of showbread also points to the Lord’s Supper, where believers eat together before Christ and cannot sit at peace while refusing a brother, as Paul taught, “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread” (1 Corinthians 10:16–17, KJV). Sr. White states the condition of all true fellowship, “There can be no union between our souls and God except through Christ” (The Desire of Ages, p. 660, 1898; DA 660.1), and she adds what binds believers to one another, “The union and love between brother and brother must be cemented and rendered eternal by the love of Jesus” (The Desire of Ages, p. 660, 1898; DA 660.1). Jesus instituted the bread as a memorial of Himself, “And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me” (Luke 22:19, KJV), and in The Desire of Ages we read how the Communion sanctifies ordinary life, “The light shining from that Communion service in the upper chamber makes sacred the provisions for our daily life. The family board becomes as the table of the Lord, and every meal a sacrament” (The Desire of Ages, p. 660, 1898; DA 660.3). Paul calls each believer to examine himself before he eats, “But let a man examine himself, and so let him eat of that bread, and drink of that cup” (1 Corinthians 11:28, KJV), and the inspired pen describes the effect of a true Communion, “As faith contemplates our Lord’s great sacrifice, the soul assimilates the spiritual life of Christ. That soul will receive spiritual strength from every Communion” (The Desire of Ages, p. 660, 1898; DA 660.4). The prophetic messenger shows how the preparatory service binds the church together, “Whenever this ordinance is rightly celebrated, the children of God are brought into a holy relationship, to help and bless each other. They covenant that the life shall be given to unselfish ministry” (The Desire of Ages, p. 651, 1898; DA 651.2), and Luke records the early believers breaking bread with gladness, “And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart” (Acts 2:46, KJV). Through inspired counsel we are told how the believer may then come to the table, “We can partake of the Communion with a consciousness of sins forgiven” (The Desire of Ages, p. 651, 1898; DA 651.1), and Paul says we proclaim the Lord’s death until He comes, “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come” (1 Corinthians 11:26, KJV). Bread received with thanks prepares the heart for light, and the lampstand now asks whether that light will be used to serve or to compare.

WILL THE LAMP SHINE OR MERELY COMPARE?

The golden lampstand gave light for service in the holy place, and its flame was fed by oil that no priest could produce for himself, as God commanded Moses, “And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same” (Exodus 25:31, KJV). Sr. White describes the lampstand and its constant light, “On the south was the seven-branched candlestick, with its seven lamps. Its branches were ornamented with exquisitely wrought flowers, resembling lilies, and the whole was made from one solid piece of gold. There being no windows in the tabernacle, the lamps were never all extinguished at one time, but shed their light by day and by night” (Patriarchs and Prophets, p. 348, 1890; PP 348.1), and she notes why its flame never fully went out, “There being no windows in the tabernacle, the lamps were never all extinguished at one time, but shed their light by day and by night” (Patriarchs and Prophets, p. 348, 1890; PP 348.1). Moses commanded pure olive oil for the light, “And thou shalt command the children of Israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always” (Exodus 27:20, KJV), and S. N. Haskell describes its place in the sanctuary, “The golden candlestick with its seven golden lamps was on the south side of the first apartment of the sanctuary” (S. N. Haskell, The Cross and its Shadow, p. 50, 1914; CIS 50.1). The inspired pen explains the source of every true light in God’s work, “But no man can impart that which he himself has not received. In the work of God, humanity can originate nothing. No man can by his own effort make himself a light bearer for God” (Christ’s Object Lessons, p. 418, 1900; COL 418.5), and Zechariah received the same lesson in vision, “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). In Christ’s Object Lessons we read how the oil reached the lamps, “It was the golden oil emptied by the heavenly messengers into the golden tubes, to be conducted from the golden bowl into the lamps of the sanctuary, that produced a continuous bright and shining light. It is the love of God continually transferred to man that enables him to impart light” (Christ’s Object Lessons, p. 418, 1900; COL 418.5), and Moses ordered that the lamps burn continually, “Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually” (Leviticus 24:2, KJV). The prophetic messenger describes the boundless supply God offers, “In the great and measureless gift of the Holy Spirit are contained all of heaven’s resources” (Christ’s Object Lessons, p. 419, 1900; COL 419.1), and she explains what that light accomplishes, “Through the Holy Spirit, God’s word is a light as it becomes a transforming power in the life of the receiver. By implanting in their hearts the principles of His word, the Holy Spirit develops in men the attributes of God” (Christ’s Object Lessons, p. 414, 1900; COL 414.2). John saw seven lamps of fire before the throne, “And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God” (Revelation 4:5, KJV), and Moses set the lamps to give light, “And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it” (Exodus 25:37, KJV), so every ray in the holy place existed to serve.

Light is given so that we can see and serve, not so that we can stand above others and announce how bright we are, as Jesus taught His disciples, “Ye are the light of the world. A city that is set on an hill cannot be hid” (Matthew 5:14, KJV). Sr. White describes the mission of every follower of Christ, “So the followers of Christ are to shed light into the darkness of the world” (Christ’s Object Lessons, p. 414, 1900; COL 414.2), and she defines the light more precisely, “The light of His glory—His character—is to shine forth in His followers” (Christ’s Object Lessons, p. 414, 1900; COL 414.2). Jesus explains the purpose of that light, “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), and the inspired pen corrects a common misunderstanding of it, “Christ does not bid His followers strive to shine. He says, Let your light shine. If you have received the grace of God, the light is in you. Remove the obstructions, and the Lord’s glory will be revealed” (Christ’s Object Lessons, p. 420, 1900; COL 420.1). In Christ’s Object Lessons we read how this light is seen, “The light of the Sun of Righteousness is to shine forth in good works—in words of truth and deeds of holiness” (Christ’s Object Lessons, p. 416, 1900; COL 416.1), and Paul calls believers lights in a crooked world, “That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world” (Philippians 2:15, KJV). The prophetic messenger explains where the light is most needed, “Thus in the night of spiritual darkness God’s glory is to shine forth through His church in lifting up the bowed down and comforting those that mourn” (Christ’s Object Lessons, p. 417, 1900; COL 417.2), and she adds how personal that work must be, “God calls not only for our gifts for the needy, but for our cheerful countenance, our hopeful words, our kindly handclasp” (Christ’s Object Lessons, p. 418, 1900; COL 418.1). S. N. Haskell gives the daily lesson of the sanctuary lamps, “The lamps in the earthly sanctuary were to burn continually” (S. N. Haskell, The Cross and its Shadow, p. 52, 1914; CIS 52.1), and Paul reminds believers that they were once darkness, “For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light” (Ephesians 5:8, KJV). Paul also traces all light to the face of Christ, “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6, KJV), and Isaiah calls God’s people to arise and shine, “Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee” (Isaiah 60:1, KJV), which leaves no room for competition among the lamps.

Envy darkens the lamp, because it turns light inward and uses it to measure rivals, as Miriam and Aaron did when they resented Moses, “And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it” (Numbers 12:2, KJV). Sr. White traces their discontent to its source, “But the same evil that first brought discord in heaven sprang up in the heart of this woman of Israel, and she did not fail to find a sympathizer in her dissatisfaction” (Patriarchs and Prophets, p. 382, 1890; PP 382.3), and she explains what blinded them, “But Miriam and Aaron, blinded by jealousy and ambition, lost sight of this” (Patriarchs and Prophets, p. 383, 1890; PP 383.1). The inspired pen describes their sense of equal entitlement, “Regarding themselves as equally favored by God, they felt that they were entitled to the same position and authority” (Patriarchs and Prophets, p. 383, 1890; PP 383.1), and Solomon calls envy the rottenness of the bones, “A sound heart is the life of the flesh: but envy the rottenness of the bones” (Proverbs 14:30, KJV). In Patriarchs and Prophets we read the verdict upon this trait, “Envy is one of the most satanic traits that can exist in the human heart, and it is one of the most baleful in its effects” (Patriarchs and Prophets, p. 385, 1890; PP 385.1), and she traces its history, “It was envy that first caused discord in heaven, and its indulgence has wrought untold evil among men” (Patriarchs and Prophets, p. 385, 1890; PP 385.1). James warns that bitter envying is earthly, sensual, and devilish, “But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish” (James 3:14–15, KJV), and a testimony describes where envy may hide, “Envy has been cherished in the hearts of some in the church as well as in the college” (Testimonies for the Church, vol. 5, p. 56, 1889; 5T 56.4). Jesus taught that a single eye fills the body with light, “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!” (Matthew 6:22–23, KJV), and Peter urges believers to lay aside all envies, “Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings” (1 Peter 2:1, KJV). Paul lists envy among the marks of the old life, “For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another” (Titus 3:3, KJV), and a lamp that measures other lamps has already forgotten why it was lit.

Shared joy is the light that envy cannot survive, because it calls the heart into fellowship with the Father’s delight in every restored soul, as Paul commanded, “Rejoice with them that do rejoice, and weep with them that weep” (Romans 12:15, KJV). Sr. White describes how this change begins quietly within our own hearts before God, “When you see yourselves as sinners saved only by the love of your heavenly Father, you will have tender pity for others who are suffering in sin. You will no longer meet misery and repentance with jealousy and censure” (Christ’s Object Lessons, p. 210, 1900; COL 210.3), and she adds, “When the ice of selfishness is melted from your hearts, you will be in sympathy with God, and will share His joy in the saving of the lost” (Christ’s Object Lessons, p. 210, 1900; COL 210.3). Paul describes the body in which every member shares another’s honor, “And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it” (1 Corinthians 12:26, KJV), and the inspired pen describes the church Christ intends, “Christ has made every provision that His church shall be a transformed body, illumined with the Light of the world, possessing the glory of Emmanuel. It is His purpose that every Christian shall be surrounded with a spiritual atmosphere of light and peace. He desires that we shall reveal His own joy in our lives” (Christ’s Object Lessons, p. 419, 1900; COL 419.3). In Christ’s Object Lessons we read how the Spirit’s presence is seen, “The indwelling of the Spirit will be shown by the outflowing of heavenly love. The divine fullness will flow through the consecrated human agent, to be given forth to others” (Christ’s Object Lessons, p. 419, 1900; COL 419.4), and Paul urges each to look also on the things of others, “Look not every man on his own things, but every man also on the things of others” (Philippians 2:4, KJV). The prophetic messenger shows how Christ’s followers enter His joy, “As they partake of His love they will enter into His travail for the saving of the lost” (Thoughts From the Mount of Blessing, p. 12, 1896; MB 12.4), and Luke records how neighbors rejoiced with Elisabeth over God’s mercy, “And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her” (Luke 1:58, KJV). Through inspired counsel we are told, “It is not possible for the heart in which Christ abides to be destitute of love. If we love God because He first loved us, we shall love all for whom Christ died” (Christ’s Object Lessons, p. 384, 1900; COL 384.3), and Jesus spoke so that His joy might remain in us, “These things have I spoken unto you, that my joy might remain in you, and that your joy might be full” (John 15:11, KJV). The fruit of the Spirit begins with love and joy, “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith” (Galatians 5:22, KJV), and a member filled with that fruit will hear the music from the father’s house as good news.

The seven lamps also represent the churches, and the risen Christ walks among them with a searching eye, which John saw in vision, “And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle” (Revelation 1:12–13, KJV). S. N. Haskell explains the vision John received, “John, the beloved disciple, was permitted to look into the first apartment of the sanctuary in heaven, and there he beheld seven golden candlesticks. He also beheld the Saviour in the midst of the glorious candlesticks, of which the earthly one was a shadow” (S. N. Haskell, The Cross and its Shadow, p. 50, 1914; CIS 50.2), and John records the meaning Christ gave, “The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches” (Revelation 1:20, KJV). Sr. White describes what many professed believers have lost, “Faith and love are the gold tried in the fire. But with many the gold has become dim, and the rich treasure has been lost. The righteousness of Christ is to them as a robe unworn, a fountain untouched” (The Desire of Ages, p. 280, 1898; DA 280.3), and Christ warned Ephesus that its candlestick could be removed, “Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent” (Revelation 2:5, KJV). In Christ’s Object Lessons we read the darkness that now covers the world, “It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted” (Christ’s Object Lessons, p. 415, 1900; COL 415.3), and she states what God’s people must reveal, “The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory” (Christ’s Object Lessons, p. 415, 1900; COL 415.5). The inspired pen defines gospel religion simply, “Gospel religion is Christ in the life—a living, active principle. It is the grace of Christ revealed in character and wrought out in good works” (Christ’s Object Lessons, p. 384, 1900; COL 384.1), and Jesus praised John the Baptist as a burning and shining light, “He was a burning and a shining light: and ye were willing for a season to rejoice in his light” (John 5:35, KJV). The prophetic messenger describes the glory of heaven itself, “The glory of heaven is in lifting up the fallen, comforting the distressed. And wherever Christ abides in human hearts, He will be revealed in the same way” (Christ’s Object Lessons, p. 386, 1900; COL 386.1), and she adds each believer’s privilege, “It is the privilege of every soul to be a living channel through which God can communicate to the world the treasures of His grace, the unsearchable riches of Christ” (Christ’s Object Lessons, p. 419, 1900; COL 419.2). The foolish virgins discovered too late that their lamps were going out, “And the foolish said unto the wise, Give us of your oil; for our lamps are gone out” (Matthew 25:8, KJV), and a church cannot shine with love it refuses to share with returning sinners.

The darkest hour of earth’s history will be lit by God’s people, and the prophet foretold this contrast between gross darkness and rising glory, “For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee” (Isaiah 60:2, KJV). Sr. White describes the hour in which the Bridegroom comes, “The coming of the bridegroom was at midnight—the darkest hour. So the coming of Christ will take place in the darkest period of this earth’s history” (Christ’s Object Lessons, p. 414, 1900; COL 414.3), and she gives the promise that answers it, “But out of that night of darkness God’s light will shine” (Christ’s Object Lessons, p. 414, 1900; COL 414.3). Malachi foretold the Sun of righteousness arising with healing in His wings, “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall” (Malachi 4:2, KJV), and the inspired pen applies this to every disciple, “So from every true disciple is to be diffused an influence for life, courage, helpfulness, and true healing” (Christ’s Object Lessons, p. 419, 1900; COL 419.5). In Christ’s Object Lessons we read how universal that light must be, “Light is a blessing, a universal blessing, pouring forth its treasures on a world unthankful, unholy, demoralized” (Christ’s Object Lessons, p. 418, 1900; COL 418.3), and Solomon compares the path of the just to a shining light, “But the path of the just is as the shining light, that shineth more and more unto the perfect day” (Proverbs 4:18, KJV). The prophetic messenger describes the final effect of Christ revealed in His people, “The revelation of His own glory in the form of humanity will bring heaven so near to men that the beauty adorning the inner temple will be seen in every soul in whom the Saviour dwells. Men will be captivated by the glory of an abiding Christ” (Christ’s Object Lessons, p. 420, 1900; COL 420.2), and she pictures the saints when Christ appears, “While all the world is plunged in darkness, there will be light in every dwelling of the saints. They will catch the first light of His second appearing” (Christ’s Object Lessons, p. 420, 1900; COL 420.3). S. N. Haskell reminds us where such light comes from, “We can not comprehend the word of the Lord without the Spirit to enlighten our minds” (S. N. Haskell, The Cross and its Shadow, p. 53, 1914; CIS 53.2), and Peter calls prophecy a light in a dark place, “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts” (2 Peter 1:19, KJV). The psalmist names the lamp for every step, “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105, KJV), and Jesus promises the light of life, “Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12, KJV), which now leads us to the altar of incense.

CAN INCENSE TURN ACCUSATION TO PRAYER?

The altar of incense stood nearest the veil, and its fragrant cloud taught Israel that prayer rises to God only through the merits of a Mediator, as Moses commanded, “And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it” (Exodus 30:1, KJV). The priest tended that altar morning and evening, “And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations” (Exodus 30:7–8, KJV), and Sr. White describes its place before the veil, “Just before the veil separating the holy place from the most holy and the immediate presence of God, stood the golden altar of incense” (Patriarchs and Prophets, p. 348, 1890; PP 348.1). The inspired pen adds what took place upon it, “Upon this altar the priest was to burn incense every morning and evening; its horns were touched with the blood of the sin offering, and it was sprinkled with blood upon the great Day of Atonement” (Patriarchs and Prophets, p. 348, 1890; PP 348.1), and she explains the holy origin of its fire, “The fire upon this altar was kindled by God Himself and was sacredly cherished. Day and night the holy incense diffused its fragrance throughout the sacred apartments, and without, far around the tabernacle” (Patriarchs and Prophets, p. 348, 1890; PP 348.1). David prayed that his prayer might rise like incense, “Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice” (Psalm 141:2, KJV), and in Patriarchs and Prophets we read what that incense represents, “The incense, ascending with the prayers of Israel, represents the merits and intercession of Christ, His perfect righteousness, which through faith is imputed to His people, and which can alone make the worship of sinful beings acceptable to God” (Patriarchs and Prophets, p. 353, 1890; PP 353.2). The prophetic messenger describes the two altars as a pair, “Before the veil of the most holy place was an altar of perpetual intercession, before the holy, an altar of continual atonement” (Patriarchs and Prophets, p. 353, 1890; PP 353.2), while Luke records the people praying outside at the hour of incense, “And the whole multitude of the people were praying without at the time of incense” (Luke 1:10, KJV). S. N. Haskell describes the vision John was given, “John saw the smoke of the incense with the prayers of the saints ascend up before God” (S. N. Haskell, The Cross and its Shadow, p. 61, 1914; CIS 61.2), and John records the angel with the golden censer, “And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne” (Revelation 8:3, KJV). Through inspired counsel we are told what Christ now holds before the Father in our behalf, “His offering is complete, and as our Intercessor He executes His self-appointed work, holding before God the censer containing His own spotless merits and the prayers, confessions, and thanksgiving of His people. Perfumed with the fragrance of His righteousness, these ascend to God as a sweet savor. The offering is wholly acceptable, and pardon covers all transgression” (Christ’s Object Lessons, p. 156, 1900; COL 156.2). John saw the incense rise with the prayers of the saints, “And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand” (Revelation 8:4, KJV), so every acceptable prayer depends on Christ alone.

My prayer does not become acceptable because I am more deserving than the person for whom I pray, since both of us depend upon the same Mediator, as Paul declares, “For there is one God, and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5, KJV). Sr. White describes how Israel prepared for the hour of incense, “Before entering into the presence of God through the ministration of the priest, they were to engage in earnest searching of heart and confession of sin. They united in silent prayer, with their faces toward the holy place” (Patriarchs and Prophets, p. 353, 1890; PP 353.3), and Daniel prayed on the ground of mercy rather than merit, “O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies” (Daniel 9:18, KJV). The inspired pen explains how those prayers were carried upward, “Thus their petitions ascended with the cloud of incense, while faith laid hold upon the merits of the promised Saviour prefigured by the atoning sacrifice” (Patriarchs and Prophets, p. 353, 1890; PP 353.3), and Hebrews declares that Christ 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). In Steps to Christ we read the plain truth about merit in prayer, “Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance” (Steps to Christ, p. 95, 1892; SC 95.3), and she adds a searching condition, “If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted” (Steps to Christ, p. 95, 1892; SC 95.3). Paul says the Spirit helps our infirmities when we do not know how to pray, “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 the prophetic messenger describes how Christ interceded through His whole life, “By His spotless life, His obedience, His death on the cross of Calvary, Christ interceded for the lost race” (Christ’s Object Lessons, p. 156, 1900; COL 156.2). Through inspired counsel we are told what praying in His name really means, “But to pray in the name of Jesus is something more than a mere mention of that name at the beginning and the ending of a prayer. It is to pray in the mind and spirit of Jesus, while we believe His promises, rely upon His grace, and work His works” (Steps to Christ, p. 100, 1892; SC 100.2), and Paul says we all have access by one Spirit, “For through him we both have access by one Spirit unto the Father” (Ephesians 2:18, KJV). John adds that we have an 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), and that shared Advocate removes every ground for the older son’s superiority in prayer.

The self-righteous spirit easily turns prayer into accusation, praying mainly that another person will be exposed, corrected, or removed, but Jesus commanded otherwise, “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matthew 5:44, KJV). Sr. White shows that the Pharisee’s prayer was really an indictment of others, “‘Other men’ he condemns as transgressors of God’s law. Thus he is making manifest the very spirit of Satan, the accuser of the brethren” (Christ’s Object Lessons, p. 151, 1900; COL 151.2), and Jesus Himself prayed for those who crucified Him, “Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots” (Luke 23:34, KJV). The inspired pen exposes the hidden motive behind constant suspicion, “He who is guilty of wrong is the first to suspect wrong. By condemning another he is trying to conceal or excuse the evil of his own heart” (Thoughts From the Mount of Blessing, p. 126, 1896; MB 126.1), and Stephen died praying for his accusers, “And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep” (Acts 7:60, KJV). In Christ’s Object Lessons we read a better way to meet a struggling brother, “Let him feel the strong clasp of a sympathizing hand, and hear the whisper, Let us pray. God will give a rich experience to you both” (Christ’s Object Lessons, p. 250, 1900; COL 250.2), and she adds, “Prayer unites us with one another and with God” (Christ’s Object Lessons, p. 250, 1900; COL 250.2). Samuel counted it sin to cease praying for the people, “Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you: but I will teach you the good and the right way” (1 Samuel 12:23, KJV), and the prophetic messenger states the condition for our own pardon, “When we come to ask mercy and blessing from God we should have a spirit of love and forgiveness in our own hearts. How can we pray, ‘Forgive us our debts, as we forgive our debtors,’ and yet indulge an unforgiving spirit? Matthew 6:12” (Steps to Christ, p. 97, 1892; SC 97.1). Through inspired counsel we are told, “If we expect our own prayers to be heard we must forgive others in the same manner and to the same extent as we hope to be forgiven” (Steps to Christ, p. 97, 1892; SC 97.1), and James urges believers to pray for one another that they may be healed, “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). The Lord turned Job’s captivity when he prayed for his friends, “And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before” (Job 42:10, KJV), for intercession seeks healing, not the humbling of a brother.

The great accuser of the brethren is Satan, and every believer who joins his accusations takes up his work, as Zechariah saw in vision, “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. 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 3:1–2, KJV). Sr. White describes that vision of Joshua the high priest, “The high priest cannot defend himself or his people from Satan’s accusations. He does not claim that Israel is free from fault” (Prophets and Kings, p. 583, 1917; PK 583.3), and she explains why Satan accuses, “Satan’s accusations against those who seek the Lord are not prompted by displeasure at their sins” (Prophets and Kings, p. 585, 1917; PK 585.3). The inspired pen records the charges Satan brings against God’s people, “He pronounces them just as deserving as himself of exclusion from the favor of God” (Prophets and Kings, p. 588, 1917; PK 588.3), while Moses stood in the breach for Israel, “Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written” (Exodus 32:32, KJV). In Prophets and Kings we read how Christ answers the accuser, “But Jesus, our Advocate, presents an effectual plea in behalf of all who by repentance and faith have committed the keeping of their souls to Him. He pleads their cause, and by the mighty arguments of Calvary, vanquishes their accuser” (Prophets and Kings, p. 586, 1917; PK 586.2), and Moses prayed for Miriam even after her envy, “And Moses cried unto the LORD, saying, Heal her now, O God, I beseech thee” (Numbers 12:13, KJV). The prophetic messenger records how Moses bore that injustice, “Their accusations were borne by Moses in uncomplaining silence” (Patriarchs and Prophets, p. 384, 1890; PP 384.2), and Ezekiel records the Lord’s search for someone to stand in the gap, “And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none” (Ezekiel 22:30, KJV). Through inspired counsel we are told whose method accusation follows, “This is the way in which Satan has worked ever since the disaffection in heaven; and all who try to cause discord and alienation are actuated by his spirit” (The Desire of Ages, p. 275, 1898; DA 275.1), and the psalmist recalls Moses standing in the breach, “Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them” (Psalm 106:23, KJV). The older son wanted to prosecute his brother’s past, but the sanctuary calls every member to the work of intercession that Christ Himself performs.

Intercession grows in the secret place and in fellowship, for a heart that prays alone for others gladly gathers to pray with them, as Jesus taught, “But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly” (Matthew 6:6, KJV). Sr. White describes the place of family and secret prayer, “We should pray in the family circle, and above all we must not neglect secret prayer, for this is the life of the soul. It is impossible for the soul to flourish while prayer is neglected” (Steps to Christ, p. 98, 1892; SC 98.2), and the early church prayed without ceasing for Peter, “Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him” (Acts 12:5, KJV). The inspired pen compares silent prayers to the incense of the sanctuary, “These silent prayers rise like precious incense before the throne of grace. Satan cannot overcome him whose heart is thus stayed upon God” (Steps to Christ, p. 98, 1892; SC 98.3), and Paul urges believers to continue in prayer, “Continue in prayer, and watch in the same with thanksgiving” (Colossians 4:2, KJV). In Steps to Christ we read what we lose when we neglect Christian fellowship, “We sustain a loss when we neglect the privilege of associating together to strengthen and encourage one another in the service of God” (Steps to Christ, p. 101, 1892; SC 101.2), and she adds, “In our association as Christians we lose much by lack of sympathy with one another” (Steps to Christ, p. 101, 1892; SC 101.2). Malachi records that those who feared the Lord spoke often to one another, “Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name” (Malachi 3:16, KJV), and the prophetic messenger describes the remedy for self-centered conversation, “If we thought and talked more of Jesus, and less of self, we should have far more of His presence” (Steps to Christ, p. 101, 1892; SC 101.3). Through inspired counsel we are told what unceasing prayer really is, “Unceasing prayer is the unbroken union of the soul with God, so that life from God flows into our life; and from our life, purity and holiness flow back to God” (Steps to Christ, p. 97, 1892; SC 97.2), and Paul calls believers to pray without ceasing, “Pray without ceasing” (1 Thessalonians 5:17, KJV). Hebrews warns against forsaking the assembling of ourselves together, “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), for a congregation that prays together will find it far harder to shut a returning brother out.

Christ’s intercession answers the older son’s complaint, for the same High Priest pleads for the wanderer and for the resentful member, as Jesus prayed, “Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me” (John 17:20–21, KJV). Sr. White describes that intercession in the language of the Sermon on the Mount, “He pleads before God in our behalf, saying: I have taken the sinner’s place. Look not upon this wayward child, but look on Me. Does Satan plead loudly against our souls, accusing of sin, and claiming us as his prey, the blood of Christ pleads with greater power” (Thoughts From the Mount of Blessing, p. 8, 1896; MB 8.2), and Hebrews declares that Christ appears in God’s presence for us, “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 inspired pen describes Christ’s pledge to every helpless soul who cannot save himself, “Christ has pledged Himself to be our substitute and surety, and He neglects no one. He who could not see human beings exposed to eternal ruin without pouring out His soul unto death in their behalf, will look with pity and compassion upon every soul who realizes that he cannot save himself” (Christ’s Object Lessons, p. 157, 1900; COL 157.1), and she adds, “He will look upon no trembling suppliant without raising him up” (Christ’s Object Lessons, p. 157, 1900; COL 157.2). John encourages believers to ask life for a brother who has sinned, “If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it” (1 John 5:16, KJV), and in Steps to Christ we read, “Look up, you that are doubting and trembling; for Jesus lives to make intercession for us” (Steps to Christ, p. 54, 1892; SC 54.3). The prophetic messenger describes the security of a praying heart, “Satan cannot overcome him whose heart is thus stayed upon God” (Steps to Christ, p. 98, 1892; SC 98.3), and she assures us that nothing is hidden from God’s care, “There is no chapter in our experience too dark for Him to read; there is no perplexity too difficult for Him to unravel” (Steps to Christ, p. 100, 1892; SC 100.1). Paul prayed that love might abound in knowledge and judgment, “And this I pray, that your love may abound yet more and more in knowledge and in all judgment” (Philippians 1:9, KJV), and our hope now enters within the veil, “Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil” (Hebrews 6:19, KJV), where the mercy seat waits.

DOES THE MERCY SEAT HOLD LAW AND GRACE?

Within the most holy place the law lay beneath the mercy seat, teaching Israel that justice and mercy meet in one throne, as God told Moses, “And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel” (Exodus 25:21–22, KJV). Sr. White describes the inner apartment and its meaning, “Beyond the inner veil was the holy of holies, where centered the symbolic service of atonement and intercession, and which formed the connecting link between heaven and earth” (Patriarchs and Prophets, p. 348, 1890; PP 348.2), and she explains what the ark contained, “It was made as a depository for the tables of stone, upon which God Himself had inscribed the Ten Commandments. Hence it was called the ark of God’s testament, or the ark of the covenant, since the Ten Commandments were the basis of the covenant made between God and Israel” (Patriarchs and Prophets, p. 348, 1890; PP 348.2). Moses records the making of the mercy seat of pure gold, “And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof” (Exodus 25:17, KJV), and the inspired pen describes it further, “The cover of the sacred chest was called the mercy seat” (Patriarchs and Prophets, p. 348, 1890; PP 348.3). In Patriarchs and Prophets we read what the cherubim represented, “The position of the cherubim, with their faces turned toward each other, and looking reverently downward toward the ark, represented the reverence with which the heavenly host regard the law of God and their interest in the plan of redemption” (Patriarchs and Prophets, p. 348, 1890; PP 348.3), and the psalmist says justice and judgment are the habitation of God’s throne, “Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face” (Psalm 89:14, KJV). The prophetic messenger describes the glory that rested there, “Above the mercy seat was the Shekinah, the manifestation of the divine Presence; and from between the cherubim, God made known His will” (Patriarchs and Prophets, p. 349, 1890; PP 349.1), and J. H. Waggoner, in The Atonement, describes what the Lord sees there, “Again the Lord looks down upon his law, but between him and the law is the mercy-seat sprinkled with the blood of the victim; the law is honored; its penalty has been enforced; a substitute has been accepted; and the penitent sinner is pardoned” (J. H. Waggoner, The Atonement, p. 229, 1884; AERS 229.2). Through inspired counsel we are told how law and mercy meet, “The law of God, enshrined within the ark, was the great rule of righteousness and judgment. That law pronounced death upon the transgressor; but above the law was the mercy seat, upon which the presence of God was revealed, and from which, by virtue of the atonement, pardon was granted to the repentant sinner. Thus in the work of Christ for our redemption, symbolized by the sanctuary service, ‘mercy and truth are met together; righteousness and peace have kissed each other.’ Psalm 85:10” (Patriarchs and Prophets, p. 349, 1890; PP 349.2), and Paul says God set forth Christ as a propitiation through faith in His blood, “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). The psalmist celebrated this meeting long before the cross, “Mercy and truth are met together; righteousness and peace have kissed each other” (Psalm 85:10, KJV), and the high priest sprinkled its blood upon the mercy seat, “And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times” (Leviticus 16:14, KJV).

Sin is serious enough to require atonement, and the older son was not wrong to recognize that his brother had sinned, for Paul states the wages of sin plainly, “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23, KJV). Sr. White explains what each sacrifice confessed, “By the offering of blood, the sinner acknowledged the authority of the law, confessed the guilt of his transgression, and expressed his faith in Him who was to take away the sin of the world; but he was not entirely released from the condemnation of the law” (Patriarchs and Prophets, p. 355, 1890; PP 355.5), and Paul insists that faith establishes the law, “Do we then make void the law through faith? God forbid: yea, we establish the law” (Romans 3:31, KJV). The inspired pen describes what happened when the blood touched the mercy seat, “Thus the claims of the law, which demanded the life of the sinner, were satisfied” (Patriarchs and Prophets, p. 355, 1890; PP 355.5), and she states why the law could not simply be set aside, “If the law could be changed, man might have been saved without the sacrifice of Christ; but the fact that it was necessary for Christ to give His life for the fallen race, proves that the law of God will not release the sinner from its claims upon him” (Patriarchs and Prophets, p. 70, 1890; PP 70.1). Uriah Smith, in Looking Unto Jesus, describes what believers see when they look into the opened temple, “They see that the requirements of the law in that ark are neither relaxed nor altered” (Uriah Smith, Looking Unto Jesus, p. 230, 1898; LUJ 230.2), and Paul calls that law holy, just, and good, “Wherefore the law is holy, and the commandment holy, and just, and good” (Romans 7:12, KJV). In Patriarchs and Prophets we read the lesson Calvary proved, “It is demonstrated that the wages of sin is death” (Patriarchs and Prophets, p. 70, 1890; PP 70.1), while John defines sin as the transgression of the law, “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law” (1 John 3:4, KJV). The prophetic messenger answers those who imagine God too kind to judge, “When men urge that God is too good to cast off the sinner, let them look to Calvary” (Steps to Christ, p. 31, 1892; SC 31.2), and she adds, “It is true that God ‘will by no means clear the guilty’ (Exodus 34:7), but He would take away the guilt” (Thoughts From the Mount of Blessing, p. 22, 1896; MB 22.1). Isaiah says the Lord will magnify the law, “The LORD is well pleased for his righteousness’ sake; he will magnify the law, and make it honourable” (Isaiah 42:21, KJV), and David calls it perfect, “The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple” (Psalm 19:7, KJV), so the older son’s error was his opposition to mercy, not his view of sin.

Jesus told of a servant who was forgiven an immense debt and then choked a fellow servant over a small one, and the parable searches every older son, “Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt” (Matthew 18:27, KJV). Sr. White explains what the king’s generous pardon represents in the plan of salvation, “The pardon granted by this king represents a divine forgiveness of all sin” (Christ’s Object Lessons, p. 244, 1900; COL 244.3), and she draws the conclusion, “Here is the ground upon which we should exercise compassion toward our fellow sinners” (Christ’s Object Lessons, p. 245, 1900; COL 245.1). The king rebuked the servant with words that still burn, “Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me” (Matthew 18:32, KJV), and the inspired pen measures the difference between the two debts, “Their own sins against God, compared with their brother’s sins against them, are as ten thousand talents to one hundred pence—nearly one million to one; yet they dare to be unforgiving” (Christ’s Object Lessons, p. 245, 1900; COL 245.3). S. N. Haskell connects this parable with the record of sin in the sanctuary, “This is very forcefully taught in the parable of the unmerciful servant, who, after he had been forgiven his entire debt, dealt harshly with his debtors, and the Lord then required him, to pay all that had been once forgiven him” (S. N. Haskell, The Cross and its Shadow, p. 184, 1914; CIS 184.1), and Jesus warned what the Father will do, “So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses” (Matthew 18:35, KJV). In Christ’s Object Lessons we read what an unforgiving spirit casts away, “He who refuses to forgive is thereby casting away his own hope of pardon” (Christ’s Object Lessons, p. 247, 1900; COL 247.1), and she adds, “Nothing can justify an unforgiving spirit. He who is unmerciful toward others shows that he himself is not a partaker of God’s pardoning grace” (Christ’s Object Lessons, p. 251, 1900; COL 251.1). Jesus taught us to ask forgiveness as we forgive, “And forgive us our debts, as we forgive our debtors” (Matthew 6:12, KJV), and the prophetic messenger explains how those words should be understood, “We are not forgiven because we forgive, but as we forgive. 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; COL 251.4). Jesus repeated the warning after the prayer, “For if ye forgive men their trespasses, your heavenly Father will also forgive you” (Matthew 6:14, KJV), and Paul gives the pattern, “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Ephesians 4:32, KJV), because the mercy seat’s pardon is meant to flow through us.

Mercy does not mean that wrongdoing is ignored, and the same chapter that teaches unlimited forgiveness also teaches how a brother’s fault should be addressed, “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). Sr. White guards against a misreading of the parable, “But the teaching of this parable should not be misapplied. God’s forgiveness toward us lessens in no wise our duty to obey Him. So the spirit of forgiveness toward our fellow men does not lessen the claim of just obligation” (Christ’s Object Lessons, p. 247, 1900; COL 247.2), and she adds a needed balance, “But sin is not to be lightly regarded. The Lord has commanded us not to suffer wrong upon our brother. He says, ‘If thy brother trespass against thee, rebuke him.’ Luke 17:3” (Christ’s Object Lessons, p. 248, 1900; COL 248.2). Jesus joined rebuke and forgiveness in one sentence, “Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him” (Luke 17:3, KJV), and the inspired pen states the aim of every correction, “Instead of trying to avenge himself, let him seek to save his brother” (Christ’s Object Lessons, p. 248, 1900; COL 248.5). In Christ’s Object Lessons we read a common failure among the injured, “Too often when wrongs are committed again and again, and the wrongdoer confesses his fault, the injured one becomes weary, and thinks he has forgiven quite enough” (Christ’s Object Lessons, p. 249, 1900; COL 249.1), and Jesus set no weary limit on forgiveness, “And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him” (Luke 17:4, KJV). The prophetic messenger warns against a subtle form of refusal, “When they come to you with confession, you should not say, I do not think they are humble enough. I do not think they feel their confession. What right have you to judge them, as if you could read the heart?” (Christ’s Object Lessons, p. 249, 1900; COL 249.2), and Solomon says the wounds of a friend are faithful, “Faithful are the wounds of a friend; but the kisses of an enemy are deceitful” (Proverbs 27:6, KJV). Moses forbade both vengeance and grudges among God’s people, “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD” (Leviticus 19:18, KJV), and Paul leaves all vengeance with God, “Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord” (Romans 12:19, KJV). Forgiveness may not restore every position at once, yet it always removes the grudge, as Sr. White writes, “If your brethren err, you are to forgive them” (Christ’s Object Lessons, p. 249, 1900; COL 249.2).

The Day of Atonement turned Israel toward the mercy seat and called each person to afflict his own soul rather than examine others, as Moses commanded, “And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: 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 16:29–30, KJV). Sr. White describes the yearly service, “Once a year, on the great Day of Atonement, the priest entered the most holy place for the cleansing of the sanctuary. The work there performed completed the yearly round of ministration” (Patriarchs and Prophets, p. 355, 1890; PP 355.2), and the high priest entered alone, not without blood, “But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people” (Hebrews 9:7, KJV). The inspired pen tells how the people waited, “With trembling he went in before God, and the people in reverent silence awaited his return, their hearts uplifted in earnest prayer for the divine blessing” (Patriarchs and Prophets, p. 352, 1890; PP 352.1), and she describes the goat for the Lord, “The goat upon which the first lot fell was to be slain as a sin offering for the people” (Patriarchs and Prophets, p. 355, 1890; PP 355.3). Moses commanded that the sins be confessed over the scapegoat, “And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness” (Leviticus 16:21, KJV), and in Patriarchs and Prophets we read, “Not until the goat had been thus sent away did the people regard themselves as freed from the burden of their sins” (Patriarchs and Prophets, p. 355, 1890; PP 355.4). The prophetic messenger describes the high priest’s work as mediator, “Then in his character of mediator the priest took the sins upon himself, and, leaving the sanctuary, he bore with him the burden of Israel’s guilt” (Patriarchs and Prophets, p. 355, 1890; PP 355.5), and she explains the result, “And as the goat bearing these sins was sent away, they were, with him, regarded as forever separated from the people” (Patriarchs and Prophets, p. 355, 1890; PP 355.5). S. N. Haskell explains that this typical service points to a final work, “But Christ will not always bear the sins of the world. There will come a time when He will blot out the last trace of sin from the books of heaven” (S. N. Haskell, The Cross and its Shadow, p. 187, 1914; CIS 187.1), and Moses warned that whoever did not afflict his soul would be cut off, “For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people” (Leviticus 23:29, KJV). The psalmist confesses that if God marked iniquity, none could stand, “If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared” (Psalm 130:3–4, KJV), which is why the Day of Atonement left no room for an older son to stand apart.

The mercy seat gives no basis for dismissing wrongdoing and no basis for denying the mercy God provides, and Hebrews invites every sinner to that throne, “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). Sr. White states what every believer owes to grace, “We ourselves owe everything to God’s free grace. Grace in the covenant ordained our adoption. Grace in the Saviour effected our redemption, our regeneration, and our exaltation to heirship with Christ. Let this grace be revealed to others” (Christ’s Object Lessons, p. 250, 1900; COL 250.1), and James says mercy rejoices against judgment, “For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment” (James 2:13, KJV). The inspired pen describes how forgiveness flows outward, “In God’s forgiveness the heart of the erring one is drawn close to the great heart of Infinite Love. The tide of divine compassion flows into the sinner’s soul, and from him to the souls of others. The tenderness and mercy that Christ has revealed in His own precious life will be seen in those who become sharers of His grace” (Christ’s Object Lessons, p. 251, 1900; COL 251.1), and Jesus pronounced the merciful blessed, “Blessed are the merciful: for they shall obtain mercy” (Matthew 5:7, KJV). In Christ’s Object Lessons we read the great lesson of the unforgiving servant, “But the great lesson of the parable lies in the contrast between God’s compassion and man’s hardheartedness; in the fact that God’s forgiving mercy is to be the measure of our own” (Christ’s Object Lessons, p. 251, 1900; COL 251.3), and Jesus asks us to be merciful as our Father is merciful, “Be ye therefore merciful, as your Father also is merciful” (Luke 6:36, KJV). The prophetic messenger describes the heart of God toward every sinner who has wandered, “He is not vindictive. He seeks not to punish, but to redeem” (Thoughts From the Mount of Blessing, p. 22, 1896; MB 22.1), and she adds, “He is wooing by His tender love the hearts of His erring children” (Steps to Christ, p. 35, 1892; SC 35.3). Hebrews describes Christ as a merciful and faithful High Priest, “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), and Sr. White adds what He freely offers to every soul, “He gave Himself for our sins, and to every soul He freely offers the blood-bought pardon” (Christ’s Object Lessons, p. 244, 1900; COL 244.3). Isaiah promises that God’s kindness will not depart, “For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the LORD that hath mercy on thee” (Isaiah 54:10, KJV), and that mercy now calls us to examine a church that thinks itself rich.

WILL THE JUDGMENT READ THE HEART?

The sanctuary message carries the older son’s story into the judgment, where heaven examines the professed people of God, as Daniel saw, “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). Daniel adds that the court sat and the books were opened, “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 Sr. White explains the meaning of that scene, “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’” (The Great Controversy, p. 479, 1911; GC 479.2). The inspired pen describes Christ’s entrance into that work, “Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits” (The Great Controversy, p. 479, 1911; GC 479.3), and Gabriel gave Daniel the time of its beginning, “And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed” (Daniel 8:14, KJV). S. N. Haskell states the date in The Cross and Its Shadow, “In 1844 the great Court from which there is no appeal convened in the most holy place of the heavenly sanctuary” (S. N. Haskell, The Cross and its Shadow, p. 197, 1914; CIS 197.1), and in The Great Controversy we read whose cases come first, “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; GC 480.1). The prophetic messenger adds that this scrutiny reaches every professed believer, “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. All who have ever taken upon themselves the name of Christ must pass its searching scrutiny” (The Great Controversy, p. 486, 1911; GC 486.1), and Paul declares that God has appointed a day of judgment, “Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:31, KJV). Through inspired counsel we are told how personal this hearing is, “Each has a case pending at the bar of God. Each must meet the great Judge face to face” (The Great Controversy, p. 488, 1911; GC 488.2), and the first angel announces that the hour of His judgment is come, “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). Sr. White states why this truth matters to every soul, “The sanctuary in heaven is the very center of Christ’s work in behalf of men. It concerns every soul living upon the earth” (The Great Controversy, p. 488, 1911; GC 488.3), and Solomon warns that God will bring every work into judgment, “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 books of heaven record more than activity, because they preserve every deed of love and every word of tender pity, as Nehemiah knew, “Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the offices thereof” (Nehemiah 13:14, KJV). Sr. White describes the book of remembrance, “In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded” (The Great Controversy, p. 481, 1911; GC 481.1), and David asked God to keep his tears in His bottle, “Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book?” (Psalm 56:8, KJV). The inspired pen lists the questions the judgment will ask, “In the judgment the use made of every talent will be scrutinized” (The Great Controversy, p. 487, 1911; GC 487.2), and she presses one of them upon us, “What have we done for Christ, in the person of the poor, the afflicted, the orphan, or the widow?” (The Great Controversy, p. 487, 1911; GC 487.2). Jesus counts kindness to the least of His brethren as done to Himself, “And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me” (Matthew 25:40, KJV), and in The Great Controversy we read what heaven actually values, “No value is attached to a mere profession of faith in Christ; only the love which is shown by works is counted genuine. Yet it is love alone which in the sight of Heaven makes any act of value. 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; GC 487.2). Hebrews assures believers that God will not forget their labor of love, “For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister” (Hebrews 6:10, KJV), and Christ’s Object Lessons describes what God alone sees, “God sees many temptations resisted of which the world and even near friends never know—temptations in the home, in the heart” (Christ’s Object Lessons, p. 403, 1900; COL 403.3). The prophetic messenger adds, “A book of remembrance is written before Him for them that fear the Lord and that think upon His name” (Christ’s Object Lessons, p. 403, 1900; COL 403.3), and Jesus promised that even a cup of cold water will be remembered, “And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward” (Matthew 10:42, KJV). John saw the dead judged out of the things written in the books, “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works” (Revelation 20:12, KJV), and a greeting given to a returning brother is written there too.

The record also reveals the hidden selfishness that a religious life can conceal, and Paul says the Lord will make manifest the counsels of the heart, “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God” (1 Corinthians 4:5, KJV). Sr. White describes the exactness of that record, “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel” (The Great Controversy, p. 482, 1911; GC 482.1), and Jesus warned that every idle word must be accounted for, “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment” (Matthew 12:36, KJV). The inspired pen names what the older son’s years of labor could not hide, “The hidden selfishness of men stands revealed in the books of heaven. There is the record of unfulfilled duties to their fellow men, of forgetfulness of the Saviour’s claims” (The Great Controversy, p. 487, 1911; GC 487.3), and Hebrews says all things are naked before God, “Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do” (Hebrews 4:13, KJV). In The Great Controversy we read that no appearance of piety can deceive the heavenly Judge, “He is not deceived by appearances of piety. He makes no mistakes in His estimation of character. 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; GC 486.2), and she adds, “Our acts, our words, even our most secret motives, all have their weight in deciding our destiny for weal or woe. Though they may be forgotten by us, they will bear their testimony to justify or condemn” (The Great Controversy, p. 486, 1911; GC 486.3). Solomon says the eyes of the Lord are in every place, “The eyes of the LORD are in every place, beholding the evil and the good” (Proverbs 15:3, KJV), and the prophetic messenger uses a striking image, “As the features of the countenance are reproduced with unerring accuracy on the polished plate of the artist, so the character is faithfully delineated in the books above” (The Great Controversy, p. 487, 1911; GC 487.1). Through inspired counsel we are told the standard of that judgment, “The law of God is the standard by which the characters and the lives of men will be tested in the judgment” (The Great Controversy, p. 482, 1911; GC 482.2), and Jesus says nothing covered shall remain hidden, “For there is nothing covered, that shall not be revealed; neither hid, that shall not be known” (Luke 12:2, KJV). Paul adds that God will judge the secrets of men by Jesus Christ, “In the day when God shall judge the secrets of men by Jesus Christ according to my gospel” (Romans 2:16, KJV), so a record of perfect attendance cannot cover a heart that refused to love.

In the judgment Satan accuses God’s people while Christ pleads for them, and Isaiah asks who will contend with those whom God justifies, “He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me” (Isaiah 50:8, KJV). Sr. White describes the two voices before the throne, “While Jesus is pleading for the subjects of His grace, Satan accuses them before God as transgressors” (The Great Controversy, p. 484, 1911; GC 484.1), and she explains what the accuser points to, “Now he points to the record of their lives, to the defects of character, the unlikeness to Christ, which has dishonored their Redeemer, to all the sins that he has tempted them to commit, and because of these he claims them as his subjects” (The Great Controversy, p. 484, 1911; GC 484.1). The inspired pen records how Christ answers, “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. I have graven them on the palms of My hands. ‘The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise.’ Psalm 51:17” (The Great Controversy, p. 484, 1911; GC 484.2), and the Lord says His people are graven on His palms, “Behold, I have graven thee upon the palms of my hands; thy walls are continually before me” (Isaiah 49:16, KJV). Uriah Smith appeals to the reader in Looking Unto Jesus, “Do you not see him standing before the ark of God’s testament in the heavenly temple, pleading for those who seek his intercession? Do you not need him as your advocate? Do you not need his righteousness?” (Uriah Smith, Looking Unto Jesus, p. 230, 1898; LUJ 230.3), and Paul declares there is no condemnation for those in Christ, “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:1, KJV). In The Great Controversy we read the destiny of the truly 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; GC 483.2), and Christ promises not to blot the overcomer’s name from the book of life, “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). The prophetic messenger states what Christ requests for His people, “He asks for His people not only pardon and justification, full and complete, but a share in His glory and a seat upon His throne” (The Great Controversy, p. 483, 1911; GC 483.3), and Prophets and Kings records His answer, “He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’” (Prophets and Kings, p. 589, 1917; PK 589.1). Christ will present His church without spot or wrinkle, “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), and the faithful will walk with Him in white, “Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy” (Revelation 3:4, KJV), so no believer should join the accuser.

The investigative judgment is an individual work, and no one stands or falls by a brother’s record, as Ezekiel declares, “Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD” (Ezekiel 14:14, KJV). Sr. White tells us plainly where the church now stands in the prophetic calendar of God, “We are now living in the great day of atonement” (The Great Controversy, p. 489, 1911; GC 489.3), and she describes our duty, “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. There must be deep, faithful searching of heart” (The Great Controversy, p. 489, 1911; GC 489.3). Paul says we must all appear before the judgment seat of Christ, “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Corinthians 5:10, KJV), and the inspired pen states the principle plainly, “The work of preparation is an individual work. We are not saved in groups. The purity and devotion of one will not offset the want of these qualities in another” (The Great Controversy, p. 489, 1911; GC 489.3). Paul also asks why we judge our brother, since we shall all stand before Christ, “But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ” (Romans 14:10, KJV), and in The Great Controversy we read a warning about hidden faults, “If those who hide and excuse their faults could see how Satan exults over them, how he taunts Christ and holy angels with their course, they would make haste to confess their sins and to put them away” (The Great Controversy, p. 489, 1911; GC 489.2). The prophetic messenger adds hope to that warning, “Let none, then, regard their defects as incurable. God will give faith and grace to overcome them” (The Great Controversy, p. 489, 1911; GC 489.2), and Paul says every man shall bear his own burden, “For every man shall bear his own burden” (Galatians 6:5, KJV). Through inspired counsel we are told how urgent the present hour is, “The judgment is now passing in the sanctuary above. For many years this work has been in progress. Soon—none know how soon—it will pass to the cases of the living” (The Great Controversy, p. 490, 1911; GC 490.1), and Zephaniah calls the meek to seek righteousness, “Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD’s anger” (Zephaniah 2:3, KJV). The older son needed to afflict his own soul, not audit his brother’s record, and Paul gives the same counsel, “For if we would judge ourselves, we should not be judged” (1 Corinthians 11:31, KJV).

The judgment is good news for every penitent sinner, because the Advocate who examines the record is the same Saviour who died to blot it out, as Peter promised, “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). Sr. White describes what Christ asks of the Father, “Satan in his efforts to deceive and tempt our race had thought to frustrate the divine plan in man’s creation; but Christ now asks that this plan be carried into effect as if man had never fallen. He asks for His people not only pardon and justification, full and complete, but a share in His glory and a seat upon His throne” (The Great Controversy, p. 483, 1911; GC 483.3), and John says love gives boldness in the day of judgment, “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 inspired pen explains what follows the close of that work, “When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be” (The Great Controversy, p. 485, 1911; GC 485.2), and Hebrews promises that Christ will appear a second time without sin unto salvation, “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). In The Great Controversy we read the meaning of the high priest’s blessing, “In the typical service the high priest, having made the atonement for Israel, came forth and blessed the congregation. So Christ, at the close of His work as mediator, will appear, ‘without sin unto salvation’ (Hebrews 9:28), to bless His waiting people with eternal life” (The Great Controversy, p. 485, 1911; GC 485.3), and she describes the end of the plan, “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. 485, 1911; GC 485.3). Uriah Smith distinguishes reconciliation from the final atonement, “Reconciliation is effected between ourselves and God, through our repentance and the intercession of our great High Priest above; but the atonement, or the removing of sins so that they can be remembered no more against us, is the last act of priestly service performed by the Lord for us” (Uriah Smith, Looking Unto Jesus, p. 240, 1898; LUJ 240.3), and Daniel saw judgment given to the saints, “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). The prophetic messenger states how essential Christ’s present ministry is, “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. By His death He began that work which after His resurrection He ascended to complete in heaven” (The Great Controversy, p. 489, 1911; GC 489.1), and she adds, “Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God” (The Great Controversy, p. 489, 1911; GC 489.1). Micah says the Lord will plead his cause, “I will bear the indignation of the LORD, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness” (Micah 7:9, KJV), and Isaiah promises that the Servant shall justify many, “He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities” (Isaiah 53:11, KJV), which leads us to a church that must be warned.

IS LAODICEA THE ELDER BROTHER’S HOME?

The message to Laodicea describes a church much like the older son, satisfied with its record and unaware of its need, as the faithful Witness declares, “And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot” (Revelation 3:14–15, KJV). Sr. White applies that message directly to God’s people in the last days, “The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time” (Testimonies for the Church, vol. 3, p. 252, 1875; 3T 252.1), and Christ states the result of lukewarmness, “So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth” (Revelation 3:16, KJV). The inspired pen describes the security that blinds such a people, “The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments” (Testimonies for the Church, vol. 3, p. 252, 1875; 3T 252.3), and Hosea records Ephraim’s confident claim, “And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin” (Hosea 12:8, KJV). In the Testimonies we read how deep this deception goes, “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God” (Testimonies for the Church, vol. 3, p. 252, 1875; 3T 252.4), and Isaiah pronounces woe on those wise in their own eyes, “Woe unto them that are wise in their own eyes, and prudent in their own sight!” (Isaiah 5:21, KJV). The prophetic messenger explains why this message is so hard to receive, “It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace” (Testimonies for the Church, vol. 3, p. 253, 1875; 3T 253.1), and Amos warns those who are at ease in Zion, “Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came!” (Amos 6:1, KJV). Through inspired counsel we are told how such people answer reproof, “They continue to declare themselves rich and having need of nothing” (Testimonies for the Church, vol. 3, p. 254, 1875; 3T 254.2), and Zephaniah describes men settled on their lees, “And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The LORD will not do good, neither will he do evil” (Zephaniah 1:12, KJV). Sr. White adds the condition of many who appear secure, “Many, I saw, were flattering themselves that they were good Christians, who have not a single ray of light from Jesus” (Testimonies for the Church, vol. 1, p. 189, 1868; 1T 189.2), so the older son’s confident complaint is the voice of Laodicea in a single household.

The Laodicean danger is not a lack of doctrinal light but a lack of the graces that light should produce, and Paul warns that knowledge alone can deceive, “And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know” (1 Corinthians 8:2, KJV). Sr. White states this contrast with unusual frankness, “As a people we are triumphing in the clearness and strength of the truth. We are fully sustained in our positions by an overwhelming amount of plain Scriptural testimony” (Testimonies for the Church, vol. 3, p. 253, 1875; 3T 253.2), and she adds what is missing, “But we are very much wanting in Bible humility, patience, faith, love, self-denial, watchfulness, and the spirit of sacrifice. We need to cultivate Bible holiness” (Testimonies for the Church, vol. 3, p. 253, 1875; 3T 253.2). Jesus rebuked leaders who tithed mint while neglecting judgment, mercy, and faith, “Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone” (Matthew 23:23, KJV), and the inspired pen describes those who think reproof is not meant for them, “Many cling to their doubts and their darling sins while they are in so great a deception as to talk and feel that they are in need of nothing. They think the testimony of the Spirit of God in reproof is uncalled for or that it does not mean them” (Testimonies for the Church, vol. 3, p. 253, 1875; 3T 253.2). In the Testimonies we read that profession is not enough, “It is not enough to merely profess to believe the truth” (Testimonies for the Church, vol. 3, p. 254, 1875; 3T 254.1), and Hosea mourns a goodness that vanishes like the morning cloud, “O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away” (Hosea 6:4, KJV). The prophetic messenger names the treasures most lacking, “Faith and love are golden treasures, elements that are greatly wanting among God’s people” (Testimonies for the Church, vol. 3, p. 255, 1875; 3T 255.3), and Luke records the same rebuke of neglected love, “But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone” (Luke 11:42, KJV). The psalmist confesses that the Lord has searched and known him, “O LORD, thou hast searched me, and known me” (Psalm 139:1, KJV), and Sr. White warns against resting in the past, “Some lean upon an old experience which they had years ago; but when brought down to this heart-searching time, when all should have a daily experience, they have nothing to relate. They seem to think that a profession of the truth will save them” (Testimonies for the Church, vol. 1, p. 188, 1868; 1T 188.2). A church can be right in its positions and wrong in its spirit, as Paul warns, “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (1 Corinthians 13:1, KJV), just as the older son was right about sin and wrong about love.

The faithful Witness does not merely expose the church’s poverty; He offers it gold, white raiment, and eyesalve from His own treasury, “I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see” (Revelation 3:18, KJV). Sr. White explains the meaning of each gift, “They will feel the necessity of buying gold, which is pure faith and love; white raiment, which is a spotless character made pure in the blood of their dear Redeemer; and eyesalve, which is the grace of God and which will give clear discernment of spiritual things and detect sin. These attainments are more precious than the gold of Ophir” (Testimonies for the Church, vol. 3, p. 254, 1875; 3T 254.2), and in Christ’s Object Lessons we read, “The gold tried in the fire is faith that works by love. Only this can bring us into harmony with God” (Christ’s Object Lessons, p. 158, 1900; COL 158.3). Isaiah invites the poor to buy without money and without price, “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), and Peter calls tried faith more precious than gold, “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ” (1 Peter 1:7, KJV). The inspired pen explains why Christ’s rebuke is itself an act of love, “Because Christ bears this rebuking testimony, shall we suppose that He is destitute of tender love to His people? Oh, no! He who died to redeem man from death, loves with a divine love, and those whom He loves He rebukes” (Testimonies for the Church, vol. 3, p. 257, 1875; 3T 257.3), and the faithful Witness declares, “As many as I love, I rebuke and chasten: be zealous therefore, and repent” (Revelation 3:19, KJV). In the Testimonies we read why the church remains blind, “I have been shown that the greatest reason why the people of God are now found in this state of spiritual blindness is that they will not receive correction” (Testimonies for the Church, vol. 3, p. 255, 1875; 3T 255.1), and she explains what the testimony accomplishes when received, “This testimony, if received, will arouse to action and lead to self-abasement and confession of sins” (Testimonies for the Church, vol. 3, p. 259, 1875; 3T 259.1). The prophetic messenger describes the purpose of this whole message, “It is designed to arouse the people of God, to discover to them their backslidings, and to lead to zealous repentance, that they may be favored with the presence of Jesus, and be fitted for the loud cry of the third angel” (Testimonies for the Church, vol. 1, p. 186, 1868; 1T 186.1), and John saw the fine linen that is the righteousness of saints, “And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints” (Revelation 19:8, KJV). Paul prays that the eyes of our understanding may be enlightened, “The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints” (Ephesians 1:18, KJV), because an older son who receives the eyesalve will finally see his brother as the father sees him.

Christ stands at the door of the lukewarm church and knocks, just as the father went out to plead with the son who would not come in, “Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Revelation 3:20, KJV). Sr. White describes those who answer the knock, “But those who heed it, and zealously go about the work of separating their sins from them in order to have the needed graces, will be opening the door of their hearts that the dear Saviour may come in and dwell with them” (Testimonies for the Church, vol. 3, p. 257, 1875; 3T 257.1), and the bride in the Song heard her beloved knocking at night, “I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night” (Song of Solomon 5:2, KJV). The inspired pen shows what happens when cherished sins are put away, “When they subdue those sins which God hates, Jesus will come in and sup with them and they with Him” (Testimonies for the Church, vol. 1, p. 188, 1868; 1T 188.2), and Jesus promises that He and the Father will make their abode with the obedient, “Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (John 14:23, KJV). In the Testimonies we read that God’s searching tests reveal whatever shuts Him out of the heart, “Here they have opportunity to see what is in their hearts that shuts out Jesus. They prize something higher than the truth, and their hearts are not prepared to receive Jesus” (Testimonies for the Church, vol. 1, p. 187, 1868; 1T 187.1). The prophetic messenger shows how patiently Christ waits, “Jesus bears patiently with them, and does not spew them out of His mouth in a moment” (Testimonies for the Church, vol. 1, p. 186, 1868; 1T 186.2), and Jesus describes servants who open to their Lord immediately when He knocks, “And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately” (Luke 12:36, KJV). Through inspired counsel we are told how the heart should remain toward Christ, “We should have the door of the heart open continually and our invitation going up that Jesus may come and abide as a heavenly guest in the soul” (Steps to Christ, p. 99, 1892; SC 99.1), and Sr. White adds what only He can supply, “No human agent can supply that which will satisfy the hunger and thirst of the soul” (Thoughts From the Mount of Blessing, p. 18, 1896; MB 18.3). Christ promises the overcomer a seat with Him on His throne, “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Revelation 3:21, KJV), and the psalmist calls the gates to lift up their heads for the King of glory, “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in” (Psalm 24:7, KJV).

The Laodicean message also reminds us that a faithful church must keep the pointed testimony alive, though it must begin with ourselves, as the Lord commanded Isaiah, “Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins” (Isaiah 58:1, KJV). Sr. White explains that this message is not a smooth word, “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular” (Testimonies for the Church, vol. 3, p. 252, 1875; 3T 252.3), and Paul charged Timothy to reprove and rebuke with all longsuffering, “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2, KJV). The inspired pen states plainly what must continue to live within the church of God, “I was shown that the pointed testimony must live in the church. This alone will answer to the message to the Laodiceans. Wrongs must be reproved, sin must be called sin, and iniquity must be met promptly and decidedly, and put away from us as a people” (Testimonies for the Church, vol. 3, p. 260, 1875; 3T 260.1), and she adds, “The testimony of the True Witness is not a smooth message” (Testimonies for the Church, vol. 3, p. 257, 1875; 3T 257.2). God made Ezekiel a watchman to give warning from His mouth, “Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me” (Ezekiel 3:17, KJV), and in the Testimonies we read how serious delay can be, “The evidence given one day, if rejected, may never be repeated” (Testimonies for the Church, vol. 3, p. 258, 1875; 3T 258.3). The prophetic messenger applies this testimony even to ministers, “These men need to be thoroughly converted to God themselves and sanctified by the truths they present to others” (Testimonies for the Church, vol. 3, p. 256, 1875; 3T 256.2), and Solomon says a wise man loves the one who rebukes him, “Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee” (Proverbs 9:8, KJV). Through inspired counsel we are told how truth reveals itself in conduct, “If it is the power of divine truth, it will lead to good works. It will elevate the receiver, and make him noblehearted and generous, like his divine Lord” (Testimonies for the Church, vol. 1, p. 188, 1868; 1T 188.1), and Hebrews says that chastening yields the peaceable fruit of righteousness, “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby” (Hebrews 12:11, KJV). The pointed testimony that heals the church must be spoken with the father’s tears, as Paul wrote with many tears, “For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you” (2 Corinthians 2:4, KJV).

The deepest Laodicean danger is a self-satisfaction that cannot rejoice over returning sinners, yet Joel promises rain to a repentant people, “Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month” (Joel 2:23, KJV). Sr. White describes how this message first stirred God’s people, “When it was first presented, it led to close examination of heart. Sins were confessed, and the people of God were stirred everywhere” (Testimonies for the Church, vol. 1, p. 186, 1868; 1T 186.1), and she adds its fruit, “As this message affected the heart, it led to deep humility before God” (Testimonies for the Church, vol. 1, p. 186, 1868; 1T 186.1). Zechariah urges the people to ask the Lord for rain in the time of the latter rain, “Ask ye of the LORD rain in the time of the latter rain; so the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field” (Zechariah 10:1, KJV), and the inspired pen describes the way God leads His people, “God leads His people on, step by step. He brings them up to different points calculated to manifest what is in the heart” (Testimonies for the Church, vol. 1, p. 187, 1868; 1T 187.1). In the Testimonies we read what this present world is for, “God proves His people in this world. This is the fitting-up place to appear in His presence” (Testimonies for the Church, vol. 1, p. 188, 1868; 1T 188.1), and Habakkuk prays for revival in the midst of the years, “O LORD, I have heard thy speech, and was afraid: O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy” (Habakkuk 3:2, KJV). The prophetic messenger describes those who heed the True Witness to the end, “Those who come up to every point, and stand every test, and overcome, be the price what it may, have heeded the counsel of the True Witness, and they will receive the latter rain, and thus be fitted for translation” (Testimonies for the Church, vol. 1, p. 187, 1868; 1T 187.1), and the psalmist asks God to revive His people that they may rejoice in Him, “Wilt thou not revive us again: that thy people may rejoice in thee?” (Psalm 85:6, KJV). Through inspired counsel we are told how God regards His people even now, “Said the angel: ‘God is weighing His people.’” (Testimonies for the Church, vol. 1, p. 186, 1868; 1T 186.2), and Daniel warns against being found wanting, “TEKEL; Thou art weighed in the balances, and art found wanting” (Daniel 5:27, KJV). Christ closes each message with a call to hear the Spirit, “He that hath an ear, let him hear what the Spirit saith unto the churches” (Revelation 3:22, KJV), and the Father who knocks at Laodicea now goes out to His older son.

WILL THE FATHER GO OUT A SECOND TIME?

God’s love appears in the father’s movement toward both sons, for the younger was met on the road and the older was sought outside the feast, “Like as a father pitieth his children, so the LORD pitieth them that fear him” (Psalm 103:13, KJV). Sr. White says that even this parable falls short of the reality, “But even this parable, tender and touching as it is, comes short of expressing the infinite compassion of the heavenly Father” (Steps to Christ, p. 54, 1892; SC 54.1), and the psalmist explains why God is so patient with us, “For he knoweth our frame; he remembereth that we are dust” (Psalm 103:14, KJV). The inspired pen describes the remarkable tenderness of every appeal God makes to the erring, “No one could plead more tenderly with the transgressor. No human lips ever poured out more tender entreaties to the wanderer than does He” (Steps to Christ, p. 35, 1892; SC 35.3), and she adds, “All His promises, His warnings, are but the breathing of unutterable love” (Steps to Christ, p. 35, 1892; SC 35.3). Isaiah says that a mother may forget her child, but God will not forget His own, “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), and in Christ’s Object Lessons we read, “He is full of kindness and tender pity toward all who are exposed to the temptations of the artful foe” (Christ’s Object Lessons, p. 198, 1900; COL 198.1). The prophetic messenger compares this love to a shepherd who cannot rest while one is missing, “As the shepherd loves his sheep, and cannot rest if even one be missing, so, in an infinitely higher degree, does God love every outcast soul” (Christ’s Object Lessons, p. 187, 1900; COL 187.1), and Isaiah says that in all their affliction He was afflicted, “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). Through inspired counsel we are told how such love conquers, “Only by love is love awakened. To know God is to love Him; His character must be manifested in contrast to the character of Satan” (The Desire of Ages, p. 22, 1898; DA 22.1), and Jeremiah records the Lord’s call to return because He is merciful, “Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever” (Jeremiah 3:12, KJV). Hosea promises that God will love His people freely, “I will heal their backsliding, I will love them freely: for mine anger is turned away from him” (Hosea 14:4, KJV), and that free love went out to the son on the road and to the son at the door.

The father did not stop loving when he met pride in his older son, and Scripture shows the same patience toward Jonah, who resented mercy shown to Nineveh, “Then said the LORD, Doest thou well to be angry?” (Jonah 4:4, KJV). Sr. White explains why God never compels love, “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. Only by love is love awakened” (The Desire of Ages, p. 22, 1898; DA 22.1), and the Lord answered Jonah with a question of compassion, “Then said the LORD, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night: And should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle?” (Jonah 4:10–11, KJV). In Steps to Christ we read the same principle, “God does not force the will of His creatures. He cannot accept an homage that is not willingly and intelligently given” (Steps to Christ, p. 43, 1892; SC 43.4), and the psalmist calls God full of compassion, gracious, and longsuffering, “But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth” (Psalm 86:15, KJV). The inspired pen explains how Satan distorted God’s character, “Because God is a God of justice and terrible majesty, Satan caused them to look upon Him as severe and unforgiving” (The Desire of Ages, p. 21, 1898; DA 21.3), and she names the source of that distortion, “Sin originated in self-seeking” (The Desire of Ages, p. 21, 1898; DA 21.3). Nehemiah praised a God ready to pardon even when Israel hardened its neck, “And refused to obey, neither were mindful of thy wonders that thou didst among them; but hardened their necks, and in their rebellion appointed a captain to return to their bondage: but thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not” (Nehemiah 9:17, KJV), and in The Desire of Ages we read what Jesus revealed instead, “Looking unto Jesus we see that it is the glory of our God to give” (The Desire of Ages, p. 21, 1898; DA 21.2). The prophetic messenger assures us that no straying soul is overlooked, “Here is the divine guarantee that not even one of the straying sheep of God’s fold is overlooked, not one is left unsuccored” (Christ’s Object Lessons, p. 188, 1900; COL 188.2), and Peter says the Lord is not willing that any should perish, “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Peter 3:9, KJV). The older son’s resentment did not exhaust his father’s patience, and that is the hope of every religious heart that has grown cold.

Love is active, truthful, and patient, so the father received one son’s confession and exposed the other’s lovelessness, as Solomon teaches, “For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth” (Proverbs 3:12, KJV). Sr. White explains the gracious purpose behind even the severest of God’s providences, “Even the severity which He manifests through His providences is manifested for the salvation of the wayward” (Thoughts From the Mount of Blessing, p. 22, 1896; MB 22.1), and she adds, “He seeks not to punish, but to redeem” (Thoughts From the Mount of Blessing, p. 22, 1896; MB 22.1). Moses reminded Israel that God chastens as a man chastens his son, “Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee” (Deuteronomy 8:5, KJV), and the inspired pen describes God’s longing over every wound, “He yearns with intense desire to relieve the woes of men and to apply His balsam to their wounds” (Thoughts From the Mount of Blessing, p. 22, 1896; MB 22.1). Hebrews urges believers not to despise the Lord’s chastening, “And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him” (Hebrews 12:5, KJV), and in Steps to Christ we read, “All heaven is interested in the happiness of man” (Steps to Christ, p. 46, 1892; SC 46.3). The prophetic messenger describes the joy of heaven’s angels, “The angels of glory find their joy in giving,—giving love and tireless watchcare to souls that are fallen and unholy” (The Desire of Ages, p. 21, 1898; DA 21.1), and Hebrews says God deals with us as with sons, “If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?” (Hebrews 12:7, KJV). Through inspired counsel we are told the one thing in creation that lives for itself, “There is nothing, save the selfish heart of man, that lives unto itself” (The Desire of Ages, p. 20, 1898; DA 20.2), and David welcomed the rebuke of the righteous as kindness, “Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities” (Psalm 141:5, KJV). Paul says love rejoices not in iniquity but in the truth, “Rejoiceth not in iniquity, but rejoiceth in the truth” (1 Corinthians 13:6, KJV), and that kind of love can correct an older son without despising him.

We should never preach the older brother as beyond the Father’s reach, for proud religious men were later won by grace, as Luke reports, “And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith” (Acts 6:7, KJV). Sr. White describes Nicodemus before his conversion, “He was a strict Pharisee, and prided himself on his good works” (The Desire of Ages, p. 171, 1898; DA 171.2), and she notes the struggle within him, “The pride of the Pharisee was struggling against the honest desire of the seeker after truth” (The Desire of Ages, p. 171, 1898; DA 171.3). John records that Nicodemus later brought spices for the burial of Jesus, “And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight” (John 19:39, KJV), and the inspired pen describes the greatest example of a Pharisee transformed, “He who had been a proud Pharisee, confident that he was justified by his good works, now bowed before God with the humility and simplicity of a little child, confessing his own unworthiness and pleading the merits of a crucified and risen Saviour” (The Acts of the Apostles, p. 119, 1911; AA 119.2). Paul described his former life plainly and without excuse to the Philippian believers, “Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless” (Philippians 3:5–6, KJV), and in The Acts of the Apostles we read, “The prayers of the penitent Pharisee were not in vain” (The Acts of the Apostles, p. 120, 1911; AA 120.1). The prophetic messenger adds what Christ became to him, “Christ and His righteousness became to Saul more than the whole world” (The Acts of the Apostles, p. 120, 1911; AA 120.1), and Paul confessed that he obtained mercy because he acted ignorantly, “Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief” (1 Timothy 1:13, KJV). Through inspired counsel we are told that many religious leaders later confessed Christ openly, “Many others, afraid then to confess Him, because of the Pharisees, were converted at the descent of the Holy Spirit, and, before the angry priests and rulers, acknowledged Him as the Son of God” (The Desire of Ages, p. 359, 1898; DA 359.3), and Paul testified before Agrippa of his strict upbringing, “Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee” (Acts 26:5, KJV). The warning to the older son is severe because the invitation is genuine, and the same grace that changed Saul can change any of us.

Even the member who recognizes a bitter heart can turn, confess, and enter into a different way of living, because God calls backsliders home in plain words, “O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity. Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips” (Hosea 14:1–2, KJV). Sr. White explains where that change begins, “What you need to understand is the true force of the will. This is the governing power in the nature of man, the power of decision, or of choice” (Steps to Christ, p. 47, 1892; SC 47.1), and Joel calls the people to turn with all their heart, “Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning” (Joel 2:12, KJV). The inspired pen describes what we can and cannot do, “You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure” (Steps to Christ, p. 47, 1892; SC 47.1), and she adds the result of yielding, “Through the right exercise of the will, an entire change may be made in your life” (Steps to Christ, p. 48, 1892; SC 48.1). James calls the proud to draw near and be humbled before God, “Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” (James 4:9–10, KJV), and in Steps to Christ we read the next step, “Now go to Him, and ask that He will wash away your sins and give you a new heart. Then believe that He does this because He has promised” (Steps to Christ, p. 49, 1892; SC 49.3). The prophetic messenger warns against waiting for feelings, “Do not wait to feel that you are made whole, but say, ‘I believe it; it is so, not because I feel it, but because God has promised.’” (Steps to Christ, p. 51, 1892; SC 51.2), and Isaiah records God’s plea to return because He has redeemed us, “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). Through inspired counsel we are told how to keep what has been received, “Now that you have given yourself to Jesus, do not draw back, do not take yourself away from Him, but day by day say, ‘I am Christ’s; I have given myself to Him;’ and ask Him to give you His Spirit and keep you by His grace” (Steps to Christ, p. 52, 1892; SC 52.1), and Jeremiah prays, “Turn thou us unto thee, O LORD, and we shall be turned; renew our days as of old” (Lamentations 5:21, KJV). An older son who walks into the feast need not pretend he was never angry, because the Father welcomes honest confession at both doors.

The Father’s love is the wellspring of every true affection, and John states the order of that love in a single sentence, “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). Sr. White removes a common misunderstanding of the atonement, “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; SC 13.2), and she describes heaven’s gift, “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; DA 22.2). John draws the practical conclusion for every church member who has received such great love, “Beloved, if God so loved us, we ought also to love one another” (1 John 4:11, KJV). The inspired pen describes what the cross will reveal to the universe, “It will be seen that the glory shining in the face of Jesus is the glory of self-sacrificing love” (The Desire of Ages, p. 19, 1898; DA 19.2), and she adds, “In the light from Calvary it will be seen that the law of self-renouncing love is the law of life for earth and heaven; that the love which ‘seeketh not her own’ has its source in the heart of God; and that in the meek and lowly One is manifested the character of Him who dwelleth in the light which no man can approach unto” (The Desire of Ages, p. 19, 1898; DA 19.2). Paul prays that we may know the breadth and length and depth and height of that love, “May be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God” (Ephesians 3:18–19, KJV), and in The Desire of Ages we read that redemption was not an afterthought, “The plan for our redemption was not an afterthought, a plan formulated after the fall of Adam” (The Desire of Ages, p. 22, 1898; DA 22.2). The prophetic messenger describes Christ’s free choice, “This was a voluntary sacrifice. Jesus might have remained at the Father’s side” (The Desire of Ages, p. 22, 1898; DA 22.4), and Paul says God’s love is shed abroad in our hearts by the Holy Ghost, “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). Jeremiah records the Lord’s yearning over Ephraim, “Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD” (Jeremiah 31:20, KJV), and Hosea promises that God will speak comfortably to His people, “Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her” (Hosea 2:14, KJV). That love asks for a response, and the next question is whether we will offer God a willing heart rather than a record of service.

DOES A WILLING HEART OUTWEIGH A RECORD?

My responsibility toward God begins with surrender, while self-righteousness offers activity as a substitute for yielding the heart, though God says plainly, “My son, give me thine heart, and let thine eyes observe my ways” (Proverbs 23:26, KJV). Moses placed the whole heart at the center of Israel’s confession, “And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might” (Deuteronomy 6:5, KJV), and Sr. White states what God measures in our service, “It is not the length of time we labor but our willingness and fidelity in the work that makes it acceptable to God. In all our service a full surrender of self is demanded” (Christ’s Object Lessons, p. 402, 1900; COL 402.3). The inspired pen adds a principle that humbles every busy worker, “The smallest duty done in sincerity and self-forgetfulness is more pleasing to God than the greatest work when marred with self-seeking” (Christ’s Object Lessons, p. 402, 1900; COL 402.3), and Jesus repeated the great commandment with all its fullness, “And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment” (Mark 12:30, KJV). In The Desire of Ages we read what God values most, “It is the service of love that God values” (The Desire of Ages, p. 286, 1898; DA 286.1), and the psalmist delighted to do God’s will with His law in his heart, “I delight to do thy will, O my God: yea, thy law is within my heart” (Psalm 40:8, KJV). The prophetic messenger describes the nature of all grace, “The whole work of grace is one continual service of love, of self-denying, self-sacrificing effort” (The Desire of Ages, p. 677, 1898; DA 677.2), and she states what conversion requires, “The whole heart must be yielded to God, or the change can never be wrought in us by which we are to be restored to His likeness” (Steps to Christ, p. 43, 1892; SC 43.2). E. J. Waggoner, in Christ and His Righteousness, summarizes the secret of victory, “The whole secret of overcoming, then, lies in first wholly yielding to God with a sincere desire to do His will; next, in knowing that in our yielding He accepts us as His servants; and then, in retaining that submission to Him and leaving ourselves in His hands” (E. J. Waggoner, Christ and His Righteousness, p. 94, 1890; CHR 94.2), and Paul urges believers to yield themselves to God, “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). Through inspired counsel we are told what discipleship includes, “In becoming His disciples, we surrender ourselves to Him with all that we are and have” (Christ’s Object Lessons, p. 328, 1900; COL 328.2), and the Macedonians first gave their own selves to the Lord, “And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God” (2 Corinthians 8:5, KJV). God asks for a willing person, not merely a productive schedule, and the heart must be yielded before the hands can serve acceptably.

Good works reveal the love of God but never purchase it, and Jesus joins love and obedience in a single sentence, “If ye love me, keep my commandments” (John 14:15, KJV). Sr. White explains this relationship clearly, “Good works do not purchase the love of God, but they reveal that we possess that love. If we surrender the will to God, we shall not work in order to earn God’s love. His love as a free gift will be received into the soul, and from love to Him we shall delight to obey His commandments” (Christ’s Object Lessons, p. 283, 1900; COL 283.2), and Jesus says the one who keeps His commandments is the one who loves Him, “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him” (John 14:21, KJV). The inspired pen states the purpose of Christ’s salvation, “He saves men, not in sin, but from sin; and those who love Him will show their love by obedience” (The Desire of Ages, p. 668, 1898; DA 668.2), and John says His commandments are not grievous, “For this is the love of God, that we keep his commandments: and his commandments are not grievous” (1 John 5:3, KJV). In The Desire of Ages we read where all true obedience begins, “It was heart work with Christ. 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; DA 668.3), and she describes the sanctified will, “The will, refined and sanctified, will find its highest delight in doing His service” (The Desire of Ages, p. 668, 1898; DA 668.3). Paul says that in Christ what matters is faith which works by love, “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love” (Galatians 5:6, KJV), and the prophetic messenger describes what wins God’s approval, “It is the faithfulness, the loyalty to God, the loving service, that wins the divine approval” (Christ’s Object Lessons, p. 361, 1900; COL 361.3). Through inspired counsel we are told who truly serves, “He only serves who acts up to the highest standard of obedience” (Christ’s Object Lessons, p. 283, 1900; COL 283.1), and Paul says love is the fulfilling of the law, “Love worketh no ill to his neighbour: therefore love is the fulfilling of the law” (Romans 13:10, KJV). The older son’s obedience was real but loveless, though Moses had asked for love, “And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul” (Deuteronomy 10:12, KJV), so it produced complaint instead of joy.

Surrender becomes concrete at the points where my own will is challenged, and Paul names the attitudes that must be put away, “Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice” (Ephesians 4:31, KJV). Am I willing for God to correct my view of another person, and will I accept His gifts without deciding who deserves less, as Hebrews warns, “Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled” (Hebrews 12:15, KJV)? Sr. White describes the real battlefield of the Christian life, “The warfare against self is the greatest battle that was ever fought. 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; SC 43.3), and Paul tells believers to put off anger, wrath, and malice, “But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth” (Colossians 3:8, KJV). In Thoughts From the Mount of Blessing we read how self fights for recognition, “Human nature is ever struggling for expression, ready for contest; but he who learns of Christ is emptied of self, of pride, of love of supremacy, and there is silence in the soul” (Thoughts From the Mount of Blessing, p. 15, 1896; MB 15.1), and she describes the peace of a surrendered heart, “Then we are not anxious to have the highest place. We have no ambition to crowd and elbow ourselves into notice; but we feel that our highest place is at the feet of our Saviour” (Thoughts From the Mount of Blessing, p. 15, 1896; MB 15.1). Jesus told worshipers to be reconciled before bringing their gifts, “Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 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 5:23–24, KJV), and the inspired pen explains why slights wound us so deeply, “While self is all alive, we stand ready continually to guard it from mortification and insult; but when we are dead, and our life is hid with Christ in God, we shall not take neglects or slights to heart. We shall be deaf to reproach and blind to scorn and insult” (Thoughts From the Mount of Blessing, p. 16, 1896; MB 16.1). The prophetic messenger names the origin of a grudge that has become part of our identity, “The spirit of hatred and revenge originated with Satan, and can bring only evil to him who cherishes it” (Thoughts From the Mount of Blessing, p. 17, 1896; MB 17.1), and Jesus links our forgiveness with our prayers, “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). Through inspired counsel we are warned that good desires alone are never enough to change a life, “Desires for goodness and holiness are right as far as they go; but if you stop here, they will avail nothing. Many will be lost while hoping and desiring to be Christians” (Steps to Christ, p. 47, 1892; SC 47.2). Paul resolved to forget what lay behind, “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), so surrender names the issue in prayer and takes the next obedient step.

Surrender is renewed every morning, because the heart that yielded yesterday must choose again today, as the psalmist counsels, “Commit thy way unto the LORD; trust also in him; and he shall bring it to pass” (Psalm 37:5, KJV). Sr. White gives words for that daily prayer, “Let your prayer be, ‘Take me, O Lord, as wholly Thine. I lay all my plans at Thy feet. Use me today in Thy service. Abide with me, and let all my work be wrought in Thee.’” (Steps to Christ, p. 70, 1892; SC 70.1), and Solomon promises that committed works will be established, “Commit thy works unto the LORD, and thy thoughts shall be established” (Proverbs 16:3, KJV). The inspired pen describes the life that follows such consecration, “A life in Christ is a life of restfulness. There may be no ecstasy of feeling, but there should be an abiding, peaceful trust” (Steps to Christ, p. 70, 1892; SC 70.2), and Jesus offers rest to all who take His yoke, “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Matthew 11:29, KJV). In Steps to Christ we read where hope is anchored, “Your hope is not in yourself; it is in Christ. Your weakness is united to His strength, your ignorance to His wisdom, your frailty to His enduring might” (Steps to Christ, p. 70, 1892; SC 70.2), and Isaiah says that in quietness and confidence shall be our strength, “For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not” (Isaiah 30:15, KJV). The prophetic messenger explains that true rest and faithful labor always belong together, “This rest is not found in inactivity; for in the Saviour’s invitation the promise of rest is united with the call to labor: ‘Take My yoke upon you:… and ye shall find rest.’ Matthew 11:29” (Steps to Christ, p. 71, 1892; SC 71.1), and she adds, “The heart that rests most fully upon Christ will be most earnest and active in labor for Him” (Steps to Christ, p. 71, 1892; SC 71.1). Through inspired counsel we are told what we give and what we receive, “You are to give all,—your heart, your will, your service,—give yourself to Him to obey all His requirements; and you must take all,—Christ, the fullness of all blessing, to abide in your heart, to be your strength, your righteousness, your everlasting helper,—to give you power to obey” (Steps to Christ, p. 69, 1892; SC 69.2), and David prays to be taught to do God’s will, “Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness” (Psalm 143:10, KJV). Paul describes the exchanged life that results, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Galatians 2:20, KJV), and a member who lives that life each morning will have little energy left for keeping score.

The rich young ruler shows how a careful record can coexist with an unsurrendered heart, for he claimed to have kept the commandments from his youth, “And he answered and said unto him, Master, all these have I observed from my youth” (Mark 10:20, KJV). Sr. White describes the religious climate that shaped him, “The truth of God’s free grace had been almost lost sight of by the Jews. The rabbis taught that God’s favor must be earned. The reward of the righteous they hoped to gain by their own works” (Christ’s Object Lessons, p. 390, 1900; COL 390.1), and Mark records the love and the demand of Jesus together, “Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me” (Mark 10:21, KJV). The inspired pen states what Christ required, “He must give himself unreservedly to God” (Christ’s Object Lessons, p. 393, 1900; COL 393.1), and she explains that Christ asked nothing greater than He Himself gave, “And in this Christ did not ask a greater sacrifice than He Himself had made” (Christ’s Object Lessons, p. 393, 1900; COL 393.1). The young man’s response reveals the older son’s problem in a different setting, “And he was sad at that saying, and went away grieved: for he had great possessions” (Mark 10:22, KJV), and in Christ’s Object Lessons we read what he refused, “In the place of that which He called upon him to surrender, Christ offered him the privilege of companionship with Himself” (Christ’s Object Lessons, p. 393, 1900; COL 393.2). The prophetic messenger states the tragedy plainly, “He wanted eternal life, but would not receive into the soul that unselfish love which alone is life, and with a sorrowful heart he turned away from Christ” (Christ’s Object Lessons, p. 393, 1900; COL 393.2), and Jesus told Martha that one thing is needful, “And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her” (Luke 10:41–42, KJV). Through inspired counsel we learn who may stand highest in heaven’s records, “The Christian who is such in his private life, in the daily surrender of self, in sincerity of purpose and purity of thought, in meekness under provocation, in faith and piety, in fidelity in that which is least, the one who in the home life represents the character of Christ—such a one may in the sight of God be more precious than even the world-renowned missionary or martyr” (Christ’s Object Lessons, p. 403, 1900; COL 403.2), and Jesus says our heart follows our treasure, “For where your treasure is, there will your heart be also” (Matthew 6:21, KJV). The psalmist warns not to set the heart on increasing riches, “Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them” (Psalm 62:10, KJV), and every older son must ask whether his treasure is his father or his record.

A surrendered heart finds joy in service, so that labor becomes fellowship with God rather than a ledger of grievances, as the psalmist invites, “Serve the LORD with gladness: come before his presence with singing” (Psalm 100:2, KJV). Sr. White describes how true workers regard their labor, “However trying their labor, the true workers do not regard it as drudgery. They are ready to spend and to be spent; but it is a cheerful work, done with a glad heart” (Christ’s Object Lessons, p. 402, 1900; COL 402.5), and Nehemiah told the people that the joy of the Lord is their strength, “Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength” (Nehemiah 8:10, KJV). The inspired pen explains what sweetens all toil, “They are in co-operation with the Lord of glory. This thought sweetens all toil, it braces the will, it nerves the spirit for whatever may befall” (Christ’s Object Lessons, p. 402, 1900; COL 402.5), and Paul tells believers to work heartily as to the Lord, “And whatsoever ye do, do it heartily, as to the Lord, and not unto men” (Colossians 3:23, KJV). In Christ’s Object Lessons we read about the latecomer’s spirit, “He works with a humble, trusting spirit, thankful for the privilege of being a co-worker with Christ. This spirit God delights to honor” (Christ’s Object Lessons, p. 397, 1900; COL 397.3), and Paul says God loves a cheerful giver, “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver” (2 Corinthians 9:7, KJV). The prophetic messenger describes the spirit in which God delights to see His children work, “He is pleased when we take up our duties with gratitude, rejoicing that we are accounted worthy to be co-laborers with Him” (Christ’s Object Lessons, p. 363, 1900; COL 363.4), and she adds, “Duty becomes a delight, and sacrifice a pleasure” (Steps to Christ, p. 59, 1892; SC 59.2). Through inspired counsel we are told what knowing God produces, “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; DA 668.3), and Paul calls believers to rejoice in the Lord always, “Rejoice in the Lord alway: and again I say, Rejoice” (Philippians 4:4, KJV). Isaiah promises the oil of joy for mourning, “To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified” (Isaiah 61:3, KJV), and such joy turns naturally outward toward a neighbor who needs restoring.

WILL WE RESTORE THE NEIGHBOR WITH CARE?

My responsibility toward my neighbor is to practice the mercy I have received, while refusing the easier role of spectator and critic, as Paul commands, “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2, KJV). Sr. White states where godliness begins, “Love is the basis of godliness. 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; COL 384.2), and Jesus ended the parable of the Samaritan with a command, “Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise” (Luke 10:36–37, KJV). The inspired pen explains how such love is obtained, “But we can never come into possession of this spirit by trying to love others. What is needed is the love of Christ in the heart. When self is merged in Christ, love springs forth spontaneously” (Christ’s Object Lessons, p. 384, 1900; COL 384.2), and John asks how God’s love dwells in one who shuts up compassion, “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” (1 John 3:17, KJV). In Christ’s Object Lessons we read whom such love embraces, “If we love God because He first loved us, we shall love all for whom Christ died” (Christ’s Object Lessons, p. 384, 1900; COL 384.3), and she adds why it cannot be separated from worship, “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; COL 384.3). James rebukes a faith that speaks kindly but gives nothing, “If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?” (James 2:15–16, KJV), and the prophetic messenger describes the spontaneous service of a renewed heart, “We shall not wait to have the needy and unfortunate brought to us. We shall not need to be entreated to feel for the woes of others” (Christ’s Object Lessons, p. 384, 1900; COL 384.3). E. J. Waggoner states the contrast in The Glad Tidings, “Instead of hunting for faults, that we may condemn them, we are to hunt for sinners, that we may save them” (E. J. Waggoner, The Glad Tidings, p. 233, 1900; GTI 233.1), and Solomon says not to withhold good when it is in our power, “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). Through inspired counsel we are told what kind of witness reaches human hearts most effectively, “Practical work will have far more effect than mere sermonizing” (Christ’s Object Lessons, p. 417, 1900; COL 417.4). Isaiah promises light to those who draw out their soul to the hungry, “And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday” (Isaiah 58:10, KJV), so the older son’s calling was to help, not to watch.

Practical help may involve transport, Bible study, a meal, help finding work, or a trusted conversation, as Jesus described such care, “For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me” (Matthew 25:35–36, KJV). Sr. White explains why such help opens hearts to the gospel, “Many of these can be reached only through acts of disinterested kindness. Their physical wants must first be cared for” (Christ’s Object Lessons, p. 387, 1900; COL 387.1), and Paul urges believers to distribute to the necessity of saints, “Distributing to the necessity of saints; given to hospitality” (Romans 12:13, KJV). The inspired pen also reminds us that many hide their needs, “There are many who hide their soul hunger. These would be greatly helped by a tender word or a kind remembrance” (Christ’s Object Lessons, p. 387, 1900; COL 387.1), and Paul tells the church to comfort the feebleminded and support the weak, “Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men” (1 Thessalonians 5:14, KJV). In Christ’s Object Lessons we read how personal this ministry must be, “When Christ healed the sick, He laid His hands upon them. So should we come in close touch with those whom we seek to benefit” (Christ’s Object Lessons, p. 418, 1900; COL 418.1), and Jesus said it is more blessed to give than to receive, “I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive” (Acts 20:35, KJV). Practical help should respect a person’s dignity and never depend on a public story or a visible success for our ministry, as Jesus taught, “But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly” (Matthew 6:3–4, KJV). A testimony shows how heaven regards quiet kindness, “Little acts of kindness performed for their brother in a secret manner would bind their hearts together, and would be noticed in heaven” (Testimonies for the Church, vol. 1, p. 194, 1868; 1T 194.1), and the prophetic messenger describes its power, “Kind words, looks of sympathy, expressions of appreciation, would be to many a struggling and lonely one as the cup of cold water to a thirsty soul. A word of sympathy, an act of kindness, would lift burdens that rest heavily upon weary shoulders” (Thoughts From the Mount of Blessing, p. 23, 1896; MB 23.1). Through inspired counsel we are told to anticipate the needs of others, “We should anticipate the sorrows, the difficulties, the troubles of others. We should enter into the joys and cares of both high and low, rich and poor” (Christ’s Object Lessons, p. 386, 1900; COL 386.5), and Solomon says that whoever pities the poor lends to the Lord, “He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again” (Proverbs 19:17, KJV). The returning person is a neighbor to serve, not evidence to display, and the older son’s curiosity about the past must give way to care for the future.

A returning member often needs hopeful words more than another lecture, because the current of guilt is already strong, and Jesus reached out His hand to sinking Peter, “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). Sr. White describes those who are nearly overwhelmed by their own mistakes, “There are many who err, and who feel their shame and their folly. They look upon their mistakes and errors until they are driven almost to desperation. These souls we are not to neglect” (Christ’s Object Lessons, p. 387, 1900; COL 387.2), and Isaiah prayed for the tongue of the learned to speak a word in season, “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 inspired pen describes what such a person needs from us, “Let a helping hand then be held out to him as was the Elder Brother’s hand to the sinking Peter. Speak to him hopeful words, words that will establish confidence and awaken love” (Christ’s Object Lessons, p. 387, 1900; COL 387.2), and Solomon compares a fitly spoken word to apples of gold, “A word fitly spoken is like apples of gold in pictures of silver” (Proverbs 25:11, KJV). In Christ’s Object Lessons we read why our own weakness qualifies us to help, “Thy brother, sick in spirit, needs thee, as thou thyself hast needed a brother’s love. He needs the experience of one who has been as weak as he, one who can sympathize with him and help him” (Christ’s Object Lessons, p. 387, 1900; COL 387.3), and she adds, “The knowledge of our own weakness should help us to help another in his bitter need. Never should we pass by one suffering soul without seeking to impart to him the comfort wherewith we are comforted of God” (Christ’s Object Lessons, p. 387, 1900; COL 387.3). Hebrews urges believers to exhort one another daily, “But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin” (Hebrews 3:13, KJV), and the prophetic messenger names the source of every victory, “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; COL 388.1). Through inspired counsel we are told what a struggling soul longs for, “He needs to clasp a hand that is warm, to trust in a heart full of tenderness. Keep his mind stayed upon the thought of a divine presence ever beside him, ever looking upon him with pitying love” (Christ’s Object Lessons, p. 388, 1900; COL 388.1), and Isaiah calls us to strengthen the weak hands and confirm the feeble knees, “Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you” (Isaiah 35:3–4, KJV). Paul tells the church to comfort and build one another up, “Wherefore comfort yourselves together, and edify one another, even as also ye do” (1 Thessalonians 5:11, KJV), and that work is impossible for an older son who keeps his hands folded at the door.

Restoring a returning member must never require silence from those he harmed, for hopeful care belongs to everyone involved, as the psalmist pleads, “Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and needy: rid them out of the hand of the wicked” (Psalm 82:3–4, KJV). Sr. White assures the wronged that God guards their cause, “God will guard the interests of those who love and fear Him, and with confidence we may commit our case to Him who judges righteously” (Christ’s Object Lessons, p. 248, 1900; COL 248.5), and Isaiah describes the Messiah sent to bind up the brokenhearted, “The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound” (Isaiah 61:1, KJV). The inspired pen shows how near Christ is to every wounded heart, “His heart is open to our griefs, our sorrows, and our trials” (Thoughts From the Mount of Blessing, p. 12, 1896; MB 12.2), and she describes the healing He brings, “His love opens a channel into the wounded and bruised soul, and becomes a healing balsam to those who sorrow” (Thoughts From the Mount of Blessing, p. 13, 1896; MB 13.1). Jesus counsels His followers to be wise as serpents and harmless as doves, “Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves” (Matthew 10:16, KJV), and The Desire of Ages explains the purpose of visible repentance, “By giving proof of repentance, the disciple, so far as lies in his power, is to remove this reproach” (The Desire of Ages, p. 811, 1898; DA 811.2). Wise boundaries and patient rebuilding of trust are not enemies of mercy, and Solomon notes that the prudent foresee danger and take care, “A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished” (Proverbs 22:3, KJV). The prophetic messenger defines the merciful plainly, “The merciful are those who manifest compassion to the poor, the suffering, and the oppressed” (Thoughts From the Mount of Blessing, p. 22, 1896; MB 22.4), and she describes the sorrow that surrounds us, “All around us are heard the wails of a world’s sorrow. On every hand are the needy and distressed. It is ours to aid in relieving and softening life’s hardships and misery” (Christ’s Object Lessons, p. 417, 1900; COL 417.3). Zechariah forbids oppressing the widow, the fatherless, or the stranger, “And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart” (Zechariah 7:10, KJV), so a loving church protects the hurt while it welcomes the penitent.

Believers become living epistles when their conduct is patient, truthful, and dependable, and Paul says the church itself is a letter of Christ read by all, “Ye are our epistle written in our hearts, known and read of all men: 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 3:2–3, KJV). Sr. White describes what Christ desires above all, “There is nothing that Christ desires so much as agents who will represent to the world His Spirit and character. There is nothing that the world needs so much as the manifestation through humanity of the Saviour’s love” (Christ’s Object Lessons, p. 419, 1900; COL 419.2), and Jesus said that love among disciples would identify them to the world, “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35, KJV). A testimony explains why such works preach so effectively, “The good works of the children of God are the most effectual preaching that the unbeliever has” (Testimonies for the Church, vol. 1, p. 193, 1868; 1T 193.2), and Peter urges honest conduct among those who watch, “Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation” (1 Peter 2:12, KJV). The Ministry of Healing states the matter in one sentence, “The strongest argument in favor of the gospel is a loving and lovable Christian” (The Ministry of Healing, p. 470, 1905; MH 470.1), E. J. Waggoner names the church’s work, “Their work is to reveal God to the world as a kind and loving Father, and this they can do only by allowing His love to shine forth in their lives” (E. J. Waggoner, The Everlasting Covenant, p. 406, 1900; EVCO 406.2), and Paul tells Titus to be a pattern, “In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity” (Titus 2:7, KJV). In Thoughts From the Mount of Blessing we read the meaning of each kind act, “And every word or deed of unselfish kindness is an expression of the love of Christ for lost humanity” (Thoughts From the Mount of Blessing, p. 23, 1896; MB 23.1), and the inspired pen describes the completeness of Christian character, “The completeness of Christian character is attained when the impulse to help and bless others springs constantly from within—when the sunshine of heaven fills the heart and is revealed in the countenance” (Christ’s Object Lessons, p. 384, 1900; COL 384.2). The prophetic messenger describes love’s quiet influence, “This love, cherished in the soul, sweetens the life and sheds a refining influence on all around” (Steps to Christ, p. 59, 1892; SC 59.3), and Paul urges believers to walk wisely toward those outside, “Walk in wisdom toward them that are without, redeeming the time” (Colossians 4:5, KJV). Clear convictions and generous action belong together, and when our conduct is gracious, as Paul adds, “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), people can see something of the Christ we describe.

The ministry of restoration carries eternal stakes and eternal companions, for angels serve beside every believer who serves a neighbor, as Hebrews teaches, “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” (Hebrews 1:14, KJV). Sr. White describes those unseen companions, “Angels from the heavenly courts stand by all who do God’s service in ministering to their fellow men. And you have the co-operation of Christ Himself” (Christ’s Object Lessons, p. 388, 1900; COL 388.2), and Jesus said He came not to be ministered unto but to minister, “Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matthew 20:28, KJV). The inspired pen adds that Christ Himself is the Restorer, “He is the Restorer, and as you work under His supervision, you will see great results” (Christ’s Object Lessons, p. 388, 1900; COL 388.2), and she explains why He lets us meet suffering, “He permits us to come in contact with suffering and calamity in order to call us out of our selfishness; He seeks to develop in us the attributes of His character—compassion, tenderness, and love” (Christ’s Object Lessons, p. 388, 1900; COL 388.3). E. J. Waggoner reminds the church of the worth of a single soul, “No man’s time is so precious that it is wasted when devoted to the salvation of one single person” (E. J. Waggoner, The Glad Tidings, p. 234, 1900; GTI 234.2), and Paul urges believers not to grow weary in well doing, “And let us not be weary in well doing: for in due season we shall reap, if we faint not” (Galatians 6:9, KJV). In Christ’s Object Lessons we read how high the stakes are, “Upon your faithfulness in this work not only the well-being of others but your own eternal destiny depends” (Christ’s Object Lessons, p. 388, 1900; COL 388.3), and Paul says our labor is not in vain in the Lord, “Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (1 Corinthians 15:58, KJV). The prophetic messenger describes the preparation such ministry provides, “By co-operating with heavenly beings in their work on earth, we are preparing for their companionship in heaven” (Christ’s Object Lessons, p. 389, 1900; COL 389.1), and she adds the reward of the compassionate, “There is sweet peace for the compassionate spirit, a blessed satisfaction in the life of self-forgetful service for the good of others” (Thoughts From the Mount of Blessing, p. 23, 1896; MB 23.2). Jesus promises the faithful servant his Lord’s joy, “His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord” (Matthew 25:21, KJV), and Christ says His reward is with Him, “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be” (Revelation 22:12, KJV), which returns us to the older son’s door.

WILL THE OPEN ENDING DEMAND A DECISION?

The parable leaves the older son’s answer unstated, and that silence places a decision before every hearer who has ever stood outside a feast, as Joshua once did, “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). Sr. White asks the question Jesus left unanswered, “Was the elder brother brought to see his own mean, ungrateful spirit?” (Christ’s Object Lessons, p. 209, 1900; COL 209.2), and she explains why the story ends where it does, “Did the elder brother repent of his jealousy and hardheartedness? Concerning this, Christ was silent. For the parable was still enacting, and it rested with His hearers to determine what the outcome should be” (Christ’s Object Lessons, p. 209, 1900; COL 209.2). We cannot announce that the older son certainly entered, nor that his final rejection was settled, for Moses also set life and death before Israel, “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live” (Deuteronomy 30:19, KJV). The inspired pen states what refusing to enter would mean, “But you will be in the darkness without” (Christ’s Object Lessons, p. 211, 1900; COL 211.2), and John gives the reason, “He that loveth not knoweth not God; for God is love” (1 John 4:8, KJV). In Steps to Christ we read a warning against delay, “Beware of procrastination. Do not put off the work of forsaking your sins and seeking purity of heart through Jesus” (Steps to Christ, p. 32, 1892; SC 32.2), and Elijah asked how long Israel would halt between two opinions, “And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word” (1 Kings 18:21, KJV). The prophetic messenger states the condition of all true faith, “Man must be emptied of self before he can be, in the fullest sense, a believer in Jesus. When self is renounced, then the Lord can make man a new creature” (The Desire of Ages, p. 280, 1898; DA 280.4), and Hebrews urges every hearer not to harden the heart today, “While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation” (Hebrews 3:15, KJV). Through inspired counsel we are warned how the first may become last, “Through a lack of this spirit, many who appear to be first will become last, while those who possess it, though accounted last, will become first” (Christ’s Object Lessons, p. 403, 1900; COL 403.1), and Paul declares now is the day, “(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), so the open ending is mercy giving us time.

Perhaps I recognize myself in the younger son’s waste, the older son’s complaint, or both at different times, and Scripture concludes that all have sinned together, “What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin” (Romans 3:9, KJV). The answer is not to choose the brother who makes me look better, for Sr. White describes the first condition of acceptance, “The sense of need, the recognition of our poverty and sin, is the very first condition of acceptance with God” (Christ’s Object Lessons, p. 152, 1900; COL 152.1), as the publican’s story shows, “I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted” (Luke 18:14, KJV). Solomon says there is not a just man on earth who sins not, “For there is not a just man upon earth, that doeth good, and sinneth not” (Ecclesiastes 7:20, KJV), and the inspired pen explains how nearness to Christ changes our view of ourselves, “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; SC 64.2). In Steps to Christ we read the paradox of growth, “The less we see to esteem in ourselves, the more we shall see to esteem in the infinite purity and loveliness of our Saviour” (Steps to Christ, p. 65, 1892; SC 65.2), and David prays that God would not enter into judgment with him, “And enter not into judgment with thy servant: for in thy sight shall no man living be justified” (Psalm 143:2, KJV). The prophetic messenger shows where that view leads, “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; SC 65.2), and Paul says Scripture has concluded all under sin, “But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe” (Galatians 3:22, KJV). Through inspired counsel we are told why the publican was heard, “The prayer of the publican was heard because it showed dependence reaching forth to lay hold upon Omnipotence” (Christ’s Object Lessons, p. 159, 1900; COL 159.2), and she adds how saints regard themselves, “The nearer we come to Jesus and the more clearly we discern the purity of His character, the more clearly we shall discern the exceeding sinfulness of sin and the less we shall feel like exalting ourselves” (Christ’s Object Lessons, p. 160, 1900; COL 160.1). Solomon prayed for a people who would confess that there is no man that sins not, “If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near” (1 Kings 8:46, KJV), and the response that matters is to the Father who seeks fellowship with both sons.

A congregation can use the six sanctuary lessons as prompts for prayer, but never as labels placed upon members, and Haggai’s counsel fits each question, “Now therefore thus saith the LORD of hosts; Consider your ways” (Haggai 1:5, KJV). I can ask where I rely on merit, resist cleansing, demand reward, envy, withhold fellowship, or oppose mercy, as the psalmist prayed, “Examine me, O LORD, and prove me; try my reins and my heart” (Psalm 26:2, KJV). Sr. White warns against turning such questions into an anxious and endless self-absorption, “When the mind dwells upon self, it is turned away from Christ, the source of strength and life” (Steps to Christ, p. 71, 1892; SC 71.2), and she adds, “We should not make self the center and indulge anxiety and fear as to whether we shall be saved. All this turns the soul away from the Source of our strength” (Steps to Christ, p. 71, 1892; SC 71.2). John assures us that God is greater than our heart and knows all things, “For if our heart condemn us, God is greater than our heart, and knoweth all things” (1 John 3:20, KJV), and in Steps to Christ we read the right direction for every inquiry, “Commit the keeping of your soul to God, and trust in Him. Talk and think of Jesus. Let self be lost in Him. Put away all doubt; dismiss your fears” (Steps to Christ, p. 71, 1892; SC 71.2). The inspired pen describes what the soul should contemplate, “Christ in His self-denial, Christ in His humiliation, Christ in His purity and holiness, Christ in His matchless love—this is the subject for the soul’s contemplation. It is by loving Him, copying Him, depending wholly upon Him, that you are to be transformed into His likeness” (Steps to Christ, p. 70, 1892; SC 70.2), and the psalmist says those who looked to Him were radiant, “They looked unto him, and were lightened: and their faces were not ashamed” (Psalm 34:5, KJV). The prophetic messenger encourages the discouraged seeker, “Pray more fervently; believe more fully. As we come to distrust our own power, let us trust the power of our Redeemer, and we shall praise Him who is the health of our countenance” (Steps to Christ, p. 64, 1892; SC 64.1), and she adds the secret of safety, “Looking unto Jesus, we are safe. Nothing can pluck us out of His hand” (Steps to Christ, p. 72, 1892; SC 72.1). Hebrews calls us to lay aside every weight and to run the race set before us with patience, “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us” (Hebrews 12:1, KJV). The psalmist bids us commune with our own heart and be still, “Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah” (Psalm 4:4, KJV), so each question leads toward Christ, not endless guilt.

The older son’s years of work were not the enemy, and the remedy for his error is never a careless dismissal of obedience, for Paul refuses that conclusion firmly, “What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?” (Romans 6:1–2, KJV). Sr. White names that opposite error clearly, “The opposite and no less dangerous error is that belief in Christ releases men from keeping the law of God; that since by faith alone we become partakers of the grace of Christ, our works have nothing to do with our redemption” (Steps to Christ, p. 60, 1892; SC 60.1), and Revelation describes the saints who keep the commandments and the faith of Jesus, “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus” (Revelation 14:12, KJV). The enemy was the self-centered claim that made the father’s kindness seem intolerable, and the inspired pen exposes it, “Self-righteousness is not true righteousness, and those who cling to it will be left to take the consequences of holding a fatal deception” (Christ’s Object Lessons, p. 279, 1900; COL 279.1). In Christ’s Object Lessons we read what such religion lacks, “Many today claim to obey the commandments of God, but they have not the love of God in their hearts to flow forth to others” (Christ’s Object Lessons, p. 279, 1900; COL 279.1), and Paul says grace teaches us to deny ungodliness and live soberly, “For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world” (Titus 2:11–12, KJV). The prophetic messenger describes the two classes the judgment recognizes, “There are only two classes in the world today, and only two classes will be recognized in the judgment—those who violate God’s law and those who obey it. Christ gives the test by which to prove our loyalty or disloyalty” (Christ’s Object Lessons, p. 283, 1900; COL 283.3), and James says that faith without works is dead, “For as the body without the spirit is dead, so faith without works is dead also” (James 2:26, KJV). Through inspired counsel we are told that justification is settled by grace, “Justification by faith is placed beyond controversy” (Faith and Works, p. 19, 1979; FW 19.3), and she warns against a hidden form of resistance, “Do not think that because you do not manifest decided hostility to Christ you are doing Him service. We thus deceive our own souls” (Christ’s Object Lessons, p. 279, 1900; COL 279.3). John says the one who abides in Christ ought to walk as He walked, “He that saith he abideth in him ought himself also so to walk, even as he walked” (1 John 2:6, KJV), so the path forward is trust in Christ that yields the heart and bears the fruit of love.

I can begin with the person whose name awakens resistance in me, asking God for truth, a clean motive, wise boundaries, and willingness, as Paul urges, “If it be possible, as much as lieth in you, live peaceably with all men” (Romans 12:18, KJV). Sr. White describes Christ’s teaching on forgiveness, “But Christ taught that we are never to become weary of forgiving” (Christ’s Object Lessons, p. 243, 1900; COL 243.1), and Jesus answered Peter with seventy times seven, “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven” (Matthew 18:21–22, KJV). The inspired pen explains where transformation begins, “When one turns away from human imperfections to behold Jesus, a divine transformation takes place in the character. The Spirit of Christ working upon the heart conforms it to His image” (Christ’s Object Lessons, p. 250, 1900; COL 250.3), and she gives the task that follows, “Then let it be your effort to lift up Jesus” (Christ’s Object Lessons, p. 250, 1900; COL 250.3). Jesus commanded His followers to bless those who curse them and pray for those who wrong them, “But I say unto you which hear, Love your enemies, do good to them which hate you, Bless them that curse you, and pray for them which despitefully use you” (Luke 6:27–28, KJV), and in Thoughts From the Mount of Blessing we read a demanding standard, “Not until you feel that you could sacrifice your own self-dignity, and even lay down your life in order to save an erring brother, have you cast the beam out of your own eye so that you are prepared to help your brother. Then you can approach him and touch his heart” (Thoughts From the Mount of Blessing, p. 128, 1896; MB 128.3). The prophetic messenger adds a sobering comparison, “Far better would it be for us to suffer under false accusation than to inflict upon ourselves the torture of retaliation upon our enemies” (Thoughts From the Mount of Blessing, p. 17, 1896; MB 17.1), and Solomon promises that when a man’s ways please the Lord, He makes even enemies to be at peace with him, “When a man’s ways please the LORD, he maketh even his enemies to be at peace with him” (Proverbs 16:7, KJV). Through inspired counsel we are told how prayer changes such encounters, “God will give a rich experience to you both” (Christ’s Object Lessons, p. 250, 1900; COL 250.2), and Paul says he can do all things through Christ who strengthens him, “I can do all things through Christ which strengtheneth me” (Philippians 4:13, KJV). The first step home for an older son is often a single conversation, a single prayer, or a single greeting offered in the strength of Christ.

We can build a church where confession meets honest care and faithfulness grows without contempt, for Micah states the Lord’s 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). Sr. White describes the church God sustains, “Enfeebled and defective as it may appear, the church is the one object upon which God bestows in a special sense His supreme regard. 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; AA 12.1), and Paul urges believers to keep the unity of the Spirit in the bond of peace, “With all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavouring to keep the unity of the Spirit in the bond of peace” (Ephesians 4:2–3, KJV). The inspired pen states the purpose for which the church exists, “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; AA 9.1), and Paul calls charity the bond of perfectness, “And above all these things put on charity, which is the bond of perfectness” (Colossians 3:14, KJV). In The Acts of the Apostles we read where church members find their happiness, “The members are to find their happiness in the happiness of those whom they help and bless” (The Acts of the Apostles, p. 12, 1911; AA 12.2), and Paul prays that believers may glorify God with one mind and one mouth, “Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ” (Romans 15:5–6, KJV). The prophetic messenger describes the church as a refuge, “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; AA 11.2), and she describes the service God has chosen, “This is the service that God has chosen—‘to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke,… and that thou hide not thyself from thine own flesh.’ Isaiah 58:6, 7” (Christ’s Object Lessons, p. 210, 1900; COL 210.3). Paul urges the church to speak the same thing and be perfectly joined together, “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Corinthians 1:10, KJV), and Jesus prayed that His people would be one, “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). Our response is made in the life we choose today, as Sr. White reminds us, “That which even the greatest and wisest cannot earn, the weakest and most humble may receive” (Christ’s Object Lessons, p. 404, 1900; COL 404.2), and the sanctuary now gathers every lesson into one view.

WHAT DOES THE WHOLE SANCTUARY SAY?

The sanctuary lessons are connected dimensions of one life of dependence, not a ladder whose upper steps make some members better than others, for God said, “And let them make me a sanctuary; that I may dwell among them” (Exodus 25:8, KJV). Sr. White describes the work the sanctuary was built to reveal, “After His ascension, our Saviour was to begin His work as our High Priest” (Patriarchs and Prophets, p. 357, 1890; PP 357.3), and Hebrews says Christ entered by His own blood, “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 inspired pen shows how the daily service mirrored His ministry, “As Christ at His ascension appeared in the presence of God to plead His blood in behalf of penitent believers, so the priest in the daily ministration sprinkled the blood of the sacrifice in the holy place in the sinner’s behalf” (Patriarchs and Prophets, p. 357, 1890; PP 357.4), and she describes the two divisions of that ministry, “The ministration of the sanctuary consisted of two divisions, a daily and a yearly service” (Patriarchs and Prophets, p. 351, 1890; PP 351.4). In Patriarchs and Prophets we read what Christ carries before the Father, “So Christ, the great High Priest, pleading His blood before the Father in the sinner’s behalf, bears upon His heart the name of every repentant, believing soul” (Patriarchs and Prophets, p. 351, 1890; PP 351.1), and the psalmist longed to see God’s power and glory in the sanctuary, “To see thy power and thy glory, so as I have seen thee in the sanctuary” (Psalm 63:2, KJV). The prophetic messenger describes the glory that filled that sacred tent, “No language can describe the glory of the scene presented within the sanctuary—the gold-plated walls reflecting the light from the golden candlestick, the brilliant hues of the richly embroidered curtains with their shining angels, the table, and the altar of incense, glittering with gold; beyond the second veil the sacred ark, with its mystic cherubim, and above it the holy Shekinah, the visible manifestation of Jehovah’s presence; all but a dim reflection of the glories of the temple of God in heaven, the great center of the work for man’s redemption” (Patriarchs and Prophets, p. 349, 1890; PP 349.3), and David prays that help may come from the sanctuary, “Send thee help from the sanctuary, and strengthen thee out of Zion” (Psalm 20:2, KJV). Through inspired counsel we are told how worshipers should value that presence, “All who love the worship of God and prize the blessing of His sacred presence will manifest the same spirit of sacrifice in preparing a house where He may meet with them” (Patriarchs and Prophets, p. 344, 1890; PP 344.5), and the psalmist says strength and beauty are in His sanctuary, “Honour and majesty are before him: strength and beauty are in his sanctuary” (Psalm 96:6, KJV). Hebrews calls Christ a high priest of good things to come, “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), and every article of furniture points to Him rather than to our progress.

At the altar we relinquish our claim to merit, and at the laver we acknowledge our need of cleansing, as Paul reminded the Corinthians, “And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Corinthians 6:11, KJV). Sr. White explains where every right desire begins, “Christ is the source of every right impulse. He is the only one that can implant in the heart enmity against sin. Every desire for truth and purity, every conviction of our own sinfulness, is an evidence that His Spirit is moving upon our hearts” (Steps to Christ, p. 26, 1892; SC 26.3), and Paul says God made Christ sin for us, “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 describes God’s constant drawing, “Through influences seen and unseen, our Saviour is constantly at work to attract the minds of men from the unsatisfying pleasures of sin to the infinite blessings that may be theirs in Him” (Steps to Christ, p. 28, 1892; SC 28.1), and Hebrews says Jesus suffered without the gate to sanctify the people, “Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate” (Hebrews 13:12, KJV). In Steps to Christ we read how near the gift is, “It is yours if you will but reach out your hand and grasp it” (Steps to Christ, p. 49, 1892; SC 49.2), and she adds the certainty of its reception, “If you believe the promise,—believe that you are forgiven and cleansed,—God supplies the fact; you are made whole, just as Christ gave the paralytic power to walk when the man believed that he was healed. It is so if you believe it” (Steps to Christ, p. 51, 1892; SC 51.1). Jeremiah promises cleansing from all iniquity, “And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me” (Jeremiah 33:8, KJV), and the prophetic messenger describes the safety of trusting Christ, “In the whole Satanic force there is not power to overcome one soul who in simple trust casts himself on Christ” (Christ’s Object Lessons, p. 157, 1900; COL 157.3). Through inspired counsel we are told what happens at the foot of the cross, “A new heart is given him. He becomes a new creature in Christ Jesus” (Christ’s Object Lessons, p. 162, 1900; COL 162.4), and Ezekiel promises God’s Spirit to cause us to walk in His statutes, “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). Paul says we are accepted in the Beloved, “To the praise of the glory of his grace, wherein he hath made us accepted in the beloved” (Ephesians 1:6, KJV), so the altar and the laver leave no member standing above another.

At the table we receive with gratitude, and in the lamp’s light we ask the Spirit to replace envy with love, because the psalmist knew where life and light are found, “For with thee is the fountain of life: in thy light shall we see light” (Psalm 36:9, KJV). Sr. White describes the atmosphere of grace God has provided, “In the matchless gift of His Son, God has encircled the whole world with an atmosphere of grace as real as the air which circulates around the globe. All who choose to breathe this life-giving atmosphere will live and grow up to the stature of men and women in Christ Jesus” (Steps to Christ, p. 68, 1892; SC 68.1), and John says the life of Christ is the light of men, “In him was life; and the life was the light of men” (John 1:4, KJV). The inspired pen gives a simple picture of growth, “As the flower turns to the sun, that the bright beams may aid in perfecting its beauty and symmetry, so should we turn to the Sun of Righteousness, that heaven’s light may shine upon us, that our character may be developed into the likeness of Christ” (Steps to Christ, p. 68, 1892; SC 68.2), and Paul says to give thanks in everything, “In every thing give thanks: for this is the will of God in Christ Jesus concerning you” (1 Thessalonians 5:18, KJV). In Steps to Christ we read how praise lifts the soul, “The soul may ascend nearer heaven on the wings of praise. God is worshiped with song and music in the courts above, and as we express our gratitude we are approximating to the worship of the heavenly hosts” (Steps to Christ, p. 104, 1892; SC 104.1), and the psalmist calls it good to give thanks unto the Lord, “It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O most High” (Psalm 92:1, KJV). The prophetic messenger names the center of all our joy, “We must gather about the cross. Christ and Him crucified should be the theme of contemplation, of conversation, and of our most joyful emotion” (Steps to Christ, p. 103, 1892; SC 103.3), and she describes what the religion of Christ means, “The religion of Christ means more than the forgiveness of sin; it means taking away our sins, and filling the vacuum with the graces of the Holy Spirit. It means divine illumination, rejoicing in God. It means a heart emptied of self, and blessed with the abiding presence of Christ” (Christ’s Object Lessons, p. 419, 1900; COL 419.6). Through inspired counsel we are told how life flows from God to all, “All things Christ received from God, but He took to give” (The Desire of Ages, p. 21, 1898; DA 21.2), and Paul urges believers to give thanks always for all things, “Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ” (Ephesians 5:20, KJV). Paul prays that the God of hope may fill us with joy and peace, “Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost” (Romans 15:13, KJV), and a thankful, Spirit-lit heart has no room left for the older son’s resentment.

At the incense altar we learn to intercede rather than accuse, and before the mercy seat we meet both holy law and real pardon, as David rejoiced, “Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile” (Psalm 32:2, KJV). Sr. White describes the trial of God’s people and its outcome, “The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire” (Prophets and Kings, p. 589, 1917; PK 589.2), and Hebrews describes our High Priest as holy, harmless, and undefiled, “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens” (Hebrews 7:26, KJV). The inspired pen tells what happens to those clothed in Christ’s righteousness, “All who have put on the robe of Christ’s righteousness will stand before Him as chosen and faithful and true. Satan has no power to pluck them out of the hand of the Saviour” (Prophets and Kings, p. 587, 1917; PK 587.1), and John says Christ is the propitiation for our sins, “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2, KJV). In Prophets and Kings we read that every rescued soul is contested, “Over every soul that is rescued from the power of evil, and whose name is registered in the Lamb’s book of life, the controversy is repeated. Never is one received into the family of God without exciting the determined resistance of the enemy” (Prophets and Kings, p. 585, 1917; PK 585.2), and Paul quotes David on the blessedness of forgiven sin, “Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin” (Romans 4:7–8, KJV). The prophetic messenger warns of the enemy’s purpose, “Satan is ready to steal away the blessed assurances of God” (Steps to Christ, p. 53, 1892; SC 53.2), and she describes Christ’s answer to every accusation, “Does Satan plead loudly against our souls, accusing of sin, and claiming us as his prey, the blood of Christ pleads with greater power” (Thoughts From the Mount of Blessing, p. 8, 1896; MB 8.2). Through inspired counsel we learn how Christ remembers each believer, “The Lord’s direction was, ‘Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.’ Exodus 28:29” (Patriarchs and Prophets, p. 351, 1890; PP 351.1), and David praises the Lord who forgives all iniquities, “Who forgiveth all thine iniquities; who healeth all thy diseases” (Psalm 103:3, KJV). These six lessons are not achievements by which we earn acceptance; they show different aspects of our need and His provision.

The sanctuary finally points beyond itself to the marriage supper of the Lamb, where the Father’s feast will no longer have anyone standing outside by choice, “And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God” (Revelation 19:9, KJV). Sr. White describes the redeemed as they meet their Lord, “With uplifted heads, with the bright beams of the Sun of Righteousness shining upon them, with rejoicing that their redemption draweth nigh, they go forth to meet the Bridegroom, saying, ‘Lo, this is our God; we have waited for Him, and He will save us.’ Isaiah 25:9” (Christ’s Object Lessons, p. 421, 1900; COL 421.1), and Isaiah gives their words of joy, “And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the LORD; we have waited for him, we will be glad and rejoice in his salvation” (Isaiah 25:9, KJV). The inspired pen explains why they are ready for that fellowship, “They are prepared for the communion of heaven; for they have heaven in their hearts” (Christ’s Object Lessons, p. 420, 1900; COL 420.3), and Jesus said many shall come from the east and west to sit down in the kingdom, “And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven” (Matthew 8:11, KJV). In The Great Controversy we read how that joy will grow forever, “And the years of eternity, as they roll, will bring richer and still more glorious revelations of God and of Christ. As knowledge is progressive, so will love, reverence, and happiness increase” (The Great Controversy, p. 678, 1911; GC 678.1), and Luke repeats the promise of guests from every direction, “And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God” (Luke 13:29, KJV). The prophetic messenger describes the earth God intended from the beginning, “God created the earth to be the abode of holy, happy beings” (Patriarchs and Prophets, p. 67, 1890; PP 67.1), and she describes the companionship we will share, “In this blessed companionship we shall learn, to our eternal joy, all that is wrapped up in the question, ‘Who is my neighbour?’” (Christ’s Object Lessons, p. 389, 1900; COL 389.1). Through inspired counsel we are told how Christ, who served all, will be honored by all, “Jesus, the served of all, came to be the servant of all. And because He ministered to all, He will again be served and honored by all” (The Desire of Ages, p. 651, 1898; DA 651.3), and John heard that God Himself will dwell with His people, “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). Then no older son will stand outside the music, and no younger son will doubt his welcome, for God will wipe away all tears, “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 father’s appeal still reaches the member at the door as surely as the wanderer on the road, and Jesus gives the command that settles every resentment, “This is my commandment, That ye love one another, as I have loved you” (John 15:12, KJV). Sr. White states the principle that governs heaven’s entrance, “Heaven’s golden gate opens not to the self-exalted. It is not lifted up to the proud in spirit. But the everlasting portals will open wide to the trembling touch of a little child” (Christ’s Object Lessons, p. 404, 1900; COL 404.2), and Paul says we should owe no man anything but to love one another, “Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law” (Romans 13:8, KJV). The inspired pen describes the reward of those who serve in simple faith, “Blessed will be the recompense of grace to those who have wrought for God in the simplicity of faith and love” (Christ’s Object Lessons, p. 404, 1900; COL 404.2), and John urges, “Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God” (1 John 4:7, KJV). In Steps to Christ we read how beholding transforms, “In constantly beholding Him, we ‘are changed into the same image from glory to glory, even as by the Spirit of the Lord.’ 2 Corinthians 3:18” (Steps to Christ, p. 72, 1892; SC 72.1), and The Desire of Ages records the testimony of the aged apostle, “To his latest days John closely followed his Lord. The burden of his testimony to the churches was, ‘Beloved, let us love one another;’ ‘he that dwelleth in love, dwelleth in God, and God in him.’ 1 John 4:7, 16” (The Desire of Ages, p. 816, 1898; DA 816.4). Jude urges believers to keep themselves in the love of God, “Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life” (Jude 1:21, KJV), and the prophetic messenger describes those who share Christ’s work, “One with Him in His work, drinking with Him the cup of sorrow, they are partakers also of His joy” (Thoughts From the Mount of Blessing, p. 12, 1896; MB 12.4). Paul says the greatest of all graces is charity, “And now abideth faith, hope, charity, these three; but the greatest of these is charity” (1 Corinthians 13:13, KJV), and the Spirit and the bride still say come, “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). Sr. White closes the great controversy with the same truth the father spoke at the door, “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; GC 678.3), so let every older son come in.

“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).

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SELF-REFLECTION

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

How can we adapt these complex themes to be understandable and relevant to diverse audiences, from seasoned church members to new seekers or those from different faith traditions, without compromising theological accuracy?

What are the most common misconceptions about these topics in my community, and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members become more vibrant beacons of truth and hope, living out the reality of Christ’s soon return and God’s ultimate victory over evil?