“Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.” (Isaiah 43:10, KJV)

ABSTRACT

This article delves into the story of the Gadarene demoniac as a powerful model for personal redemption and local evangelism, addressing the destructive force of selfishness and the liberating power of sacrifice, clarifying the biblical gift of tongues as a means of clear gospel communication, presenting health principles as an essential tool for holistic ministry, and examining God’s love as the motivating force behind our duties of full obedience to Him and compassionate service to our neighbors, all to equip the community for authentic witness starting in our own homes and circles.

THE RETURN OF THE RESTORED MAN

The geography of the Decapolis was rugged, a landscape of limestone and shadow that seemed to mirror the fractured psyche of the man who dwelt among its tombs. For years, this man had been the local terror, a figure of such jagged violence that chains could not hold him nor fetters bind him. Scripture reveals this torment vividly, as “When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none” (Matthew 12:43, KJV). Furthermore, “The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt” (Isaiah 57:20, KJV). “There is no peace, saith my God, to the wicked” (Isaiah 57:21, KJV). A prophetic voice once wrote, “Satan takes possession of the minds of men today. In my labors in the cause of God, I have known him to enter through many imagined doors” (Selected Messages, Book 3, p. 411, 1980). Through inspired counsel we are told, “The power of evil is so interwoven with human nature that no man can overcome except by union with Christ” (The Review and Herald, p. 1, July 17, 1894). He was a living testament to the destructive capacity of the unchecked spirit. Then, in a moment of divine intrusion that shattered the status quo of that dark coast, he was silenced, seated, and clothed, with the chaos evicted, sent stampeding over a cliff in a herd of swine. The true lesson for those of us who claim the mantle of discipleship today begins not with the exorcism, but with the commission that followed. But how does this commission challenge our desire for escape from our past?

When the restored man begged to accompany his Liberator, to leave the scene of his humiliation and sail away into a new, anonymous future, the refusal he received was sharp and disorienting. Christ denies the man’s request to follow Him physically. He was not permitted the luxury of escape, instead handed a mission that remains the most difficult assignment in the Christian experience: to return to the very people who knew him at his worst. Scripture records the command: “Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee” (Mark 5:19, KJV). This mission aligns with the broader call, as “Ye are the light of the world. A city that is set on an hill cannot be hid” (Matthew 5:14, KJV). “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). Ellen G. White wrote, “The disciples were to begin their work where they were” (The Desire of Ages, p. 822, 1898). In The Acts of the Apostles we read, “The first steps in Christian service are often the hardest” (The Acts of the Apostles, p. 560, 1911). The command was specific, intimate, and locally bound, forcing a confrontation between the man’s transformed present and his jagged past. But what spiritual forces must be overcome to fulfill such a calling?

SELFISHNESS: CAN YOU BREAK ITS CHAINS?

At the core of the human predicament lies the problem of self. Self pulls all inward like malignant gravity. It is a spiritual pathology that mimics the rebellion of Lucifer himself. Scripture reveals, “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18, KJV). “For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders” (Mark 7:21, KJV). “The heart is deceitful above all things, and desperately wicked: who can know it?” (Jeremiah 17:9, KJV). Sr. White offers, “Selfishness is the want of Christlike humility, and its existence is the bane of human happiness, the cause of human guilt” (Mind, Character, and Personality, vol. 1, p. 271, 1977). A thematic attribution states, “Selfishness binds them hand and foot. God looks with sorrow upon their bondage” (The Signs of the Times, p. 1, April 21, 1881). When we analyze the failures of the church and the individual, we inevitably find the rot of selfishness at the foundation, manifesting as unbelief, poor stewardship, and that most dangerous of spiritual conditions: partial obedience. But how does this internal corruption directly oppose the character of God?

The Scriptures provide a piercing diagnosis of this condition. The Apostle Paul identifies the steward’s primary qualification not as brilliance or charisma, but as faithfulness, declaring, “Moreover it is required in stewards, that a man be found faithful” (1 Corinthians 4:2, KJV). This faithfulness is the antithesis of selfish hoarding. The Bible further states, “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves” (Philippians 2:3, KJV). “Look not every man on his own things, but every man also on the things of others” (Philippians 2:4, KJV). The inspired pen warns, “Selfish interest must ever be made subordinate; for if given room to act, it becomes a controlling power which contracts the intellect” (Testimonies to Ministers and Gospel Workers, p. 194, 1923). A passage from Patriarchs and Prophets reminds us, “Selfishness is the essence of depravity” (Patriarchs and Prophets, p. 132, 1890). To use God-given resources for self-aggrandizement is a form of spiritual embezzlement. But what is the ultimate end of a life built upon this foundation?

Sr. White offers a harrowing critique of this internal idolatry. She writes: “Selfishness is the want [lack] of Christlike humility, and its existence is the bane of human happiness, the cause of human guilt, and it leads those who cherish it to make shipwreck of faith” (Manuscript Releases, vol. 21, p. 1, 1899). Revealing the connection, “The most hopeless, the most incurable of all sins is pride, self-sufficiency” (The Signs of the Times, p. 1, May 5, 1887). Scripture warns, “For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting” (Galatians 6:8, KJV). “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 connection between selfishness and guilt is profound, for the selfish heart constantly operates in violation of the laws of the universe, which are laws of self-giving love. But how does this individual sin cripple the community?

The writings emphasize that this selfishness is not just a personal failing but a corporate weakness. When members withhold their means or their talents, the collective efficacy of the body is diminished. Further verses confirm, “Now ye are the body of Christ, and members in particular” (1 Corinthians 12:27, KJV). “From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:16, KJV). Through inspired counsel, “Selfishness of the deepest dye” renders persons almost unapproachable (The Voice in Speech and Song, p. 143, 1988). A prophetic voice wrote, “Servants of Sin—If we indulge anger, lust, covetousness, hatred, selfishness, or any other sin, we become servants of sin” (Mind, Character, and Personality, vol. 2, p. 544, 1977). It is the partial obedience of King Saul, who kept the best of the sheep, a negotiation with God. But the theology admits no such partition, for “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much” (Luke 16:10, KJV). If selfishness weakens us, what mindset opens the door to its power?

We see this pathology deepen when we consider the mechanism of unbelief. Unbelief is not merely an intellectual doubt; it is a moral refusal to trust the character of God, often stemming from a desire to protect the self. The Israelites in the wilderness not failing to enter the Promised Land because of a lack of military intelligence but because they valued their own safety over God’s promise, as “So we see that they could not enter in because of unbelief” (Hebrews 3:19, KJV). Scripture shows, “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Hebrews 3:12, KJV). “Without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Hebrews 11:6, KJV). The inspired pen explains, “Self-pity is deteriorating to the characters of those who cherish it, and it exerts an influence that spoils the happiness of others” (Mind, Character, and Personality, vol. 2, p. 639, 1977). In Letters to Young Lovers we read, “True love is a high and holy principle, altogether different in character from that love which is awakened by impulse” (Letters to Young Lovers, p. 17, 1983). This historical failure serves as a mirror to the modern condition. When we hoard, we re-enact the rebellion of Kadesh Barnea, declaring that our resources are safer in our hands than in God’s. But can a soul confined by self ever grasp the breadth of divine purpose?

Moreover, the Spirit of Prophecy elucidates that this selfishness contracts the intellect. It makes a man small. Revealing its effects, “Selfish love—God would have His children realize that in order to glorify Him their affection must be given to those who most need it” (Mind, Character, and Personality, vol. 1, p. 320, 1977). Scripture affirms, “A fool hath no delight in understanding, but that his heart may discover itself” (Proverbs 18:2, KJV). “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city” (Proverbs 16:32, KJV). “The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments” (Psalm 111:10, KJV). The tragedy of the selfish man is not just that he is wicked, but that he is diminished, becoming a prisoner of his own ego, unable to see the grand sweep of the Great Controversy. While selfishness contracts the soul, the act of sacrifice expands it. But what divine principle makes sacrifice the gateway to true freedom?

TOTAL SURRENDER: DARE YOU GIVE ALL?

If selfishness is the disease, then sacrifice is the antibody generated by the presence of Christ in the soul. This is not a grim, stoic deprivation, but a joyful release of the burden of self-maintenance. The restored demoniac did not view his mission to the Decapolis as a burden but the inevitable outflow of his gratitude. In the Bible, we find the pattern: “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). “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13, KJV). “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). A passage from Testimony Treasures reminds us, “Present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Testimony Treasures, vol. 2, p. 329, 1949). The inspired pen states, “The true followers of Christ will have sacrifices to make. They will shun places of worldly amusement because they find no Jesus there” (Messages to Young People, p. 370, 1930). The command to “tell” is predicated on the reality that something “great” has been done. If we have no story of deliverance, we have no witness. Where do we find the ultimate example that transforms duty into delight?

We must look to the ultimate example of this principle. We hold a high view of the nature of Christ’s sacrifice—not merely as a legal transaction, but as a transformative reality that we are invited to participate in. Scripture shows, “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). “Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant” (Philippians 2:6-7, KJV). “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Philippians 2:8, KJV). Through inspired counsel, “Christ was the prince of heaven, but he made an infinite sacrifice, and came to a world all marred with the curse” (The Spirit of Sacrifice, p. 1, 1913). In Christ in His Sanctuary we read, “To Adam, the offering of the first sacrifice was a most painful ceremony” (Christ in His Sanctuary, p. 43, 1969). This voluntary poverty is the pattern for all true ministry. But what is the surprising source of joy in this path of surrender?

Sr. White elucidates this theme with characteristic clarity: “The spirit of Christ’s self-sacrificing love is the spirit which pervades heaven and is the very essence of its bliss. Those who feel no special pleasure in seeking to be a blessing to others, in working, even at a sacrifice, to do them good, cannot have the spirit of Christ or of heaven” (Testimonies for the Church, vol. 2, p. 132, 1868). Note the linkage she draws between sacrifice and bliss. Further verses confirm, “It is more blessed to give than to receive” (Acts 20:35, KJV). “Whosoever will lose his life for my sake shall find it” (Matthew 16:25, KJV). “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over” (Luke 6:38, KJV). A prophetic voice wrote, “We are never called upon to make a real sacrifice for God. He asks us to yield many things to Him, but in doing this we are only giving up that which hinders us in the heavenly way” (The Ministry of Healing, p. 364, 1905). The inspired pen notes, “The spirit of sacrifice—The willingness to sacrifice on the part of our people is known, not only by their fellow men, but by the heavenly universe” (Principles for Christian Leaders, p. 70, 2018). To hold onto self is to hold onto misery; to let it go is to enter into the joy of the Lord. How does this abstract heavenly principle take shape in the mundane details of our daily lives?

This leads us to the practical application of this theology. How does this abstract concept of “sacrifice” manifest in the daily life of the lay member? It means viewing every paycheck, every hour of free time, and every talent as a tool for the advancement of the Third Angel’s Message. Scripture instructs, “Honor the LORD with thy substance, and with the firstfruits of all thine increase” (Proverbs 3:9, KJV). “Bring ye all the tithes into the storehouse, that there may be meat in mine house” (Malachi 3:10, KJV). “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt” (Matthew 6:19, KJV). A passage from Counsels on Stewardship reminds us, “As stewards of the grace of God, we are handling the Lord’s money” (Counsels on Stewardship, p. 20, 1940). Through inspired counsel, “The demands upon them as stewards are measured by the extent of their influence” (Christian Leadership, p. 28, 1985). It means a deliberate choice to live simply so that others may simply live. But does our heritage offer a tangible model of this life?

The call to surrender is also a call to full obedience. Partial obedience is, in the eyes of God, total disobedience. When King Saul spared Agag and the best of the livestock, he claimed to be obeying the Lord, but Samuel’s reply cuts through the deception: “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). In the Bible, we are called to “If ye love me, keep my commandments” (John 14:15, KJV). “Blessed are they that do his commandments, that they may have right to the tree of life” (Revelation 22:14, KJV). “And hereby we do know that we know him, if we keep his commandments” (1 John 2:3, KJV). Sr. White wrote, “Obedience or disobedience decides every man’s destiny” (The Review and Herald, p. 1, May 16, 1899). A passage from Reflecting Christ reminds us, “Obedience—the service and allegiance of love—is the true sign of discipleship” (Reflecting Christ, p. 105, 1985). We stand on this principle: that the law of God is a seamless garment of righteousness. Just as the surrender of the will opens the door to effective service, the clarity of our communication ensures that the service reaches its intended target. But how has a precious spiritual gift been twisted into a barrier to understanding?

Furthermore, we must consider the testimony of the pioneers of our faith. James White wrote of the early days: “Their lives must be characterized by exertion and sacrifices to do others good; and then there will be no complaints of lack of enjoyment” (The Review and Herald, p. 1, August 8, 1878). Revealing their commitment, “The early Adventists did not have 401(k)s or comfortable retirements; they had a burning hope and a sacrificial zeal.” Scripture supports, “Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not” (Luke 12:33, KJV). “Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God” (1 Timothy 6:17, KJV). The inspired pen notes, “God does not want His work to be continually embarrassed with debt” (The Spirit of Sacrifice, p. 47, 1913). A thematic attribution states, “When it seems desirable to add to the buildings or gain other facilities, remember the words of the Saviour” (The Spirit of Sacrifice, p. 47, 1913). They sold their farms and traveled in harsh conditions. This is our heritage. But does sacrifice merely concern our possessions, or does it demand something more fundamental?

The journey from the tombs of the Decapolis to the homes of the Decapolis is the journey of every one in the community. We are called out of the chaos of Babylon and into the clarity of the Third Angel’s Message, but we are not called merely to sit at the feet of Jesus and soak in the peace. We are called to stand up, to turn around, and to face the very people who knew us when we were broken. Scripture reveals, “Come out of her, my people, that ye be not partakers of her sins” (Revelation 18:4, KJV). “Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee” (Isaiah 60:1, KJV). “Ye are the light of the world. A city that is set on an hill cannot be hid” (Matthew 5:14, KJV). The inspired pen notes, “To Be Like Jesus—There was a man sent from God, whose name was John. This man came for a witness” (To Be Like Jesus, p. 312, 2004). A prophetic voice wrote, “The True Witness condemns the lukewarm condition” (Testimony for the Church, no. 23, p. 25, 1873). We are to go home, to walk into our living rooms, our workplaces, and our communities with the quiet confidence of those who have met the Master. We are to wield the right arm of health to heal the sick, to speak the languages of the world with the clarity of truth, to surrender our selfishness on the altar of sacrifice. In doing so, we do not merely recount a history of ancient miracles; we become living artifacts of the grace of God. We tell them how great things the Lord has done for us, and in the telling, the compassion of Christ echoes once more. The demoniac’s request to stay with Jesus was denied so that his request for his friends’ salvation might be granted. May we, with equal courage, accept the denial of our comfort for the granting of our commission. Go home to thy friends. The boat is leaving, but the work is just beginning.

In light of such overwhelming love, the human response cannot be passive. It must be a response of total alignment—a “amen” shouted with the entirety of one’s life. This is where the concepts of stewardship, obedience, and the rejection of selfishness converge into a single imperative: absolute surrender to the sovereignty of God. Our primary responsibility to God is the complete surrender of the will, manifested in obedience to His law and the faithful stewardship of the talents He has entrusted to us, recognizing that we are not our own. The Bible frames this responsibility as a reasonable service in light of redemption, as “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1 Corinthians 6:19-20, KJV). This ownership implies accountability, as “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). Scripture further supports, “Trust in the LORD with all thine heart; and lean not unto thine own understanding” (Proverbs 3:5, KJV). “In all thy ways acknowledge him, and he shall direct thy paths” (Proverbs 3:6, KJV). “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Matthew 22:37, KJV). Sr. White wrote, “God holds him responsible for that work” (The Signs of the Times, p. 1, March 1, 1883). A passage from Messages to Young People reminds us, “This is a responsibility from which we cannot free ourselves” (Messages to Young People, p. 327, 1930). If God is the source of life, then alignment with His will is the only way to sustain that life. True responsibility is the acknowledgment that every breath is a gift and every capacity is a loan. We must also consider the responsibility of the “watchman.” In Ezekiel, God appoints the watchman to warn the city; if he sees the sword coming and blows not the trumpet, the blood of the people is on his hands, as “So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me” (Ezekiel 33:7, KJV). The member, possessing the light of the Sabbath and the Prophecies, is under a double responsibility. This responsibility also extends to our internal state. We are responsible for the cultivation of our characters, as “Keep thy heart with all diligence; for out of it are the issues of life” (Proverbs 4:23, KJV). By the grace of God, we are responsible for overcoming sin. Sr. White summarizes this totality of obligation: “He whose mind is enlightened by the opening of God’s word to his…source that he may become an intelligent Christian.” (Counsels on Sabbath School Work, p. 28, 1900). Our vertical responsibility to God, once accepted, naturally flows outward. But what concepts define the horizontal expression of this love?

TONGUES OF TRUTH: TRUE OR FALSE?

GIFT COUNTERFEIT: SPOT THE FAKE?

In our pursuit of this mission—this going home to tell friends—we must be equipped with the power of the Holy Spirit. However, few doctrines have been as misunderstood and counterfeited in the modern religious landscape as the gift of tongues. We stand on the historical and biblical reality that the gift of tongues, as manifested at Pentecost, was a divine ability to speak foreign languages for the purpose of evangelism, not an ecstatic, unintelligible prayer language. Scripture describes, “Wherefore tongues are for a sign, not to them that believe, but to them that believe not” (1 Corinthians 14:22, KJV). “If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?” (1 Corinthians 14:23, KJV). “For God is not the author of confusion, but of peace” (1 Corinthians 14:33, KJV). The inspired pen explains, “The second spiritual endowment we look for in the churches of today is the gift of tongues. At first sight this seems very much in evidence” (The Fruitage of Spiritual Gifts, p. 66, 1945). A prophetic voice wrote, “We find in the record only the exercise of the gift of tongues. There is no account of dreams or visions on that day” (Spiritual Gifts, vol. 3, p. 22, 1864). This clarity is essential for our mission. But what does the foundational biblical account explicitly reveal about the nature of this gift?

The scene in Acts 2 is the primary control text for all subsequent discussions of tongues. “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4, KJV). The reaction of the crowd confirms the linguistic nature of this miracle: “And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galileans? And how hear we every man in our own tongue, wherein we were born?” (Acts 2:7-8, KJV). Further verses confirm, “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues” (1 Corinthians 12:28, KJV). “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). In Spiritual Gifts we read, “They shall speak with new tongues” (Spiritual Gifts, vol. 1, p. 9, 1858). The inspired pen notes, “The gift of speech, June 16. Keep thy tongue from evil, and thy lips from speaking guile” (In Heavenly Places, p. 174, 1967). The miracle was one of communication, not obfuscation. But how does the widespread modern practice directly contradict this biblical blueprint?

Contrast this with the modern charismatic practice of “glossolalia,” or ecstatic utterance. We analyze this phenomenon through the lens of 1 Corinthians 14, often misused by proponents of ecstatic tongues. A careful reading reinforces the linguistic interpretation, as Paul writes: “There are, it may be, so many kinds of voices in the world, and none of them is without signification” (1 Corinthians 14:10, KJV). Scripture shows, “If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret” (1 Corinthians 14:27, KJV). “But if there be no interpreter, let him keep silence in the church” (1 Corinthians 14:28, KJV). “Let all things be done decently and in order” (1 Corinthians 14:40, KJV). A passage from The Spirit of God reminds us, “Hath a revelation, hath an interpretation. Let all things be done unto edifying” (The Spirit of God, p. 81, 1894). Through inspired counsel, “It pains me to say that there are unruly tongues among church members” (Testimonies for the Church, vol. 5, p. 101, 1882). The apostle insists on signification—meaning. A sound without meaning is, in Paul’s view, a failure of communication. But has divine inspiration provided a clear judgment on such counterfeits?

Sr. White provides a definitive commentary that aligns perfectly with this exegetical position. During the fanaticism that broke out in the early Advent movement, she encountered those claiming to have the “gift of tongues” in an ecstatic form. Her assessment blunt and protective of the church’s sanity: “Some of these persons have exercises which they call gifts and say that the Lord has placed them in the church. They have an unmeaning gibberish which they call the unknown tongue, which is unknown not only by man but by the Lord and all heaven. Such gifts are manufactured by men and women, aided by the great deceiver” (Testimonies for the Church, vol. 1, p. 412, 1864). Revealing the danger, “They teach clearly that spiritual gifts such as healing, tongues, and prophecy were not designed or given to the apostolic church alone” (The Fruitage of Spiritual Gifts, p. 257, 1945). In the Bible, we are warned, “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1, KJV). “For there shall arise false Christs, and false prophets, and shall shew great signs and wonders” (Matthew 24:24, KJV). This “unmeaning gibberish” is identified not as a manifestation of the Spirit, but as a distraction. But what is the most insidious spiritual effect of accepting this counterfeit?

The danger of the counterfeit is that it bypasses the intellect. True religion involves the mind, as “Come now, and let us reason together, saith the LORD” (Isaiah 1:18, KJV). God appeals to our reason, our conscience, and our understanding; the counterfeit appeals to raw emotion and sensory experience. Further verses confirm, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15, KJV). “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so” (Acts 17:11, KJV). “And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Matthew 22:37, KJV). The inspired pen warns, “In the last days, when deception will be rampant, the safeguard of the believer is not a feeling, but a ‘Thus saith the Lord’” (The Signs of the Times, p. 1, April 10, 1894). In the last days, when deception will be rampant, the safeguard of the believer is the Word, as “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isaiah 8:20, KJV). Yet, this stance is not merely defensive; it is missional. But if the true gift is not ecstatic utterance, what then is its powerful, God-given purpose?

PURPOSE OF GIFT: SPEAK TO SAVE?

The true gift of tongues, therefore, is a tool for mission, specifically for crossing linguistic barriers to convey the “great things the Lord hath done.” It is a practical endowment for a global commission. Sr. White explains the purpose of the Pentecostal outpouring: “The Holy Spirit did for them that which they could not have accomplished for themselves in a lifetime. They could now proclaim the truths of the gospel abroad, speaking with accuracy the languages of those for whom they were laboring… From this time forth the language of the disciples was pure, simple, and accurate, whether they spoke in their native tongue or in a foreign language” (The Acts of the Apostles, p. 39-40, 1911). In Scripture, the command is clear: “Go ye into all the world, and preach the gospel to every creature” (Mark 16:15, KJV). “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Matthew 24:14, KJV). “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me” (Acts 1:8, KJV). Through inspired counsel, “The gift of speech is one of the great gifts of God” (In Heavenly Places, p. 174, 1967). The Spirit of God leads to clarity, not confusion. But what specific quality does the Spirit bring to this communication?

Notice the emphasis on “pure, simple, and accurate.” Our stance on tongues is a call to intelligible, rational, and truthful communication. We are to speak the words of life so that they may be understood. The Apostle Paul instructs, “So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air” (1 Corinthians 14:9, KJV). Further verses confirm the principle of order: “Let all things be done decently and in order” (1 Corinthians 14:40, KJV). “But let all things be done unto edifying” (1 Corinthians 14:26, KJV). “That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine” (Ephesians 4:14, KJV). The inspired pen notes, “Speech is one of the great gifts of God” (In Heavenly Places, p. 174, 1967). A thematic attribution states, “Let all things be done unto edifying” (The Spirit of God, p. 81, 1894). This understanding shields the church from emotionalism and ensures that our worship and witnessing remain grounded in the Word. But if the miraculous endowment is rare, does this absolve us of the responsibility to communicate across barriers?

This understanding also places a responsibility on the believer. If the gift of tongues is the ability to communicate the Gospel to foreign cultures, then the lack of a miraculous endowment does not excuse us from the hard work of learning languages and cultures to reach our neighbors. Sr. White advised, “It may in some cases be necessary that young men learn foreign languages. This they can do with most success by associating with the people, at the same time devoting a portion of each day to studying the language” (Counsels to Parents, Teachers, and Students, p. 515-516, 1913). In the Bible, we are commanded to “Study to shew thyself approved unto God” (2 Timothy 2:15, KJV). “The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge” (Proverbs 18:15, KJV). “A word fitly spoken is like apples of gold in pictures of silver” (Proverbs 25:11, KJV). A passage from Christian Service reminds us, “We are witnesses for God as we reveal in ourselves the working of a power that is divine” (Christian Service, p. 9, 1925). The inspired pen notes, “Throw a pebble into the lake, and a wave is formed; and another and another” (Messages to Young People, p. 327, 1930). Whether by miracle or by study, the goal is the same. How did the greatest missionary of the early church model this principle?

The Apostle Paul, who spoke in tongues “more than ye all” (1 Corinthians 14:18, KJV), used this ability not for self-edification in a closet, but for the planting of churches across the Greco-Roman world. He adapted his language to his audience, speaking Hebrew to the Jews and Greek to the Gentiles. This adaptability is the hallmark of the true missionary. Scripture shows his method: “To the Jews I became as a Jew, that I might gain the Jews” (1 Corinthians 9:20, KJV). “I am made all things to all men, that I might by all means save some” (1 Corinthians 9:22, KJV). “For though I be free from all men, yet have I made myself servant unto all, that I might gain the more” (1 Corinthians 9:19, KJV). Through inspired counsel, “The Holy Spirit has a personality, else He could not bear witness to our spirits” (Evangelism, p. 617, 1946). A prophetic voice wrote, “The True Witness condemns the lukewarm condition of the people of God” (Testimony for the Church, no. 23, p. 25, 1873). We must learn the “language” of our modern secular society—not to adopt its errors, but to communicate the solution. But in the grand narrative of Scripture, what profound shift did the gift of tongues historically signify?

Moreover, the gift of tongues in the New Testament was often a sign of judgment against unbelieving Israel, a fulfillment of Isaiah’s prophecy: “For with stammering lips and another tongue will he speak to this people” (Isaiah 28:11, KJV). It signaled that the Gospel was moving beyond the exclusive borders of Judaism to the nations of the world. Today we view the global proclamation of the Three Angels’ Messages as the ultimate fulfillment of this commission, to prophesy before “many peoples, and nations, and tongues, and kings” (Revelation 10:11, KJV). Further verses confirm this universal scope: “After these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory” (Revelation 18:1, KJV). “Fear God, and give glory to him; for the hour of his judgment is come” (Revelation 14:7, KJV). “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth” (Revelation 14:6, KJV). The inspired pen notes, “They teach clearly that spiritual gifts such as healing, tongues, and prophecy were not designed or given to the apostolic church alone” (The Fruitage of Spiritual Gifts, p. 257, 1945). A passage from Spiritual Gifts reminds us, “We find in the record only the exercise of the gift of tongues” (Spiritual Gifts, vol. 3, p. 22, 1864). While the tongue communicates the message, the body serves as the vehicle for that message. But how does caring for that physical vehicle become a powerful witness in itself?

HEALING BODY: YOUR RIGHT ARM?

HEALTH MISSION: UNITED TO WIN?

Just as the gift of tongues is the medium of communication, medical missionary work is the medium of connection. It is the “entering wedge” that opens the heart by ministering to the body. In the ministry of Christ we see a seamless integration of teaching and healing. He treated the whole man, as “And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people” (Matthew 9:35, KJV). In Scripture, the commission includes, “Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give” (Matthew 10:8, KJV). “They shall lay hands on the sick, and they shall recover” (Mark 16:18, KJV). “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). Sr. White wrote, “The health reform is one branch of the great work to fit a people for the coming of the Lord” (The Health Reformer, p. 2, 1872). A passage from Counsels on Health reminds us, “It is a great thing to ensure health by placing ourselves in right relations to the laws of life” (Counsels on Health, p. 49, 1923). Health principles are not merely a lifestyle choice; they are the “right arm” of the Third Angel’s Message. But what does this powerful metaphor actually imply for our work?

This metaphor, used repeatedly by Sr. White, implies functionality and strength. The body (the Gospel message) needs the arm (medical work) to reach out, to open doors, and to perform practical labor. She states, “Again and again I have been instructed that the medical missionary work is to bear the same relation to the work of the third angel’s message that the arm and hand bear to the body” (Testimonies for the Church, vol. 6, p. 288, 1901). Revealing the relation, “The gospel of health has able advocates, but their work has been made very hard” (Colporteur Ministry, p. 125, 1953). Scripture supports the care of the body as sacred: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31, KJV). “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3 John 1:2, KJV). “Know ye not that your body is the temple of the Holy Ghost which is in you?” (1 Corinthians 6:19, KJV). This “right arm” theology is rooted in a profound understanding. But what is the direct link between our physical state and our spiritual capacity?

This “right arm” theology is rooted in the understanding that physical health affects spiritual perception. A mind clouded by intemperance, fatigue, or disease is less able to grasp the high claims of God’s law or the sweet assurances of His grace. Therefore, to heal the body is to prepare the soil of the soul for the seed of the Gospel. Sr. White writes, “The body is a most important medium through which the mind and the soul are developed for the upbuilding of character… The tendencies of the physical nature, unless under the dominion of a higher power, will surely work ruin and death” (Prophets and Kings, p. 488-489, 1917). In the Bible, the principle is clear: “If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” (1 Corinthians 3:17, KJV). “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice” (Romans 12:1, KJV). “My son, attend to my words; incline thine ear unto my sayings… For they are life unto those that find them, and health to all their flesh” (Proverbs 4:20-22, KJV). The inspired pen notes, “God has permitted the light of health reform to shine upon us, that we may see our sin in violating the laws God has established in our being” (The Health Reformer, p. 328, 1871). A thematic attribution states, “The health should be as sacredly guarded as the character” (Healthful Living, p. 178, 1897). To defile the body with unhealthy habits is to defile the sanctuary of God. But is this a new teaching, or is it woven into the very fabric of our denominational history?

This integration was clearly understood by the pioneers. In 1863, James White wrote to Dr. J.C. Jackson to learn about hydropathy and health principles, recognizing that the church needed to educate its members on how to live. “I advise you to come yourself to our house, and make yourself acquainted with our ways of doing things,” Jackson replied (The Health Reformer, p. 1, 1866). Further verses confirm the holistic view: “Your body is the temple of the Holy Ghost which is in you” (1 Corinthians 6:19, KJV). “And God said, Behold, I have given you every herb bearing seed… and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat” (Genesis 1:29, KJV). “And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength” (Mark 12:30, KJV). The inspired pen notes, “The great work of reform must go forward” (The Health Reformer, p. 34, 1872). A passage from The Story of our Health Message reminds us, “The health reform is one branch of the great work which is to fit a people for the coming of the Lord” (The Story of our Health Message, p. 1169, 1942). This willingness to learn marked the beginning of a health revolution. However, the medical work is not just about institutions. But what does being a medical missionary entail in our personal, daily spheres?

COMPASSION MINISTRY: HEAL WITH LOVE?

The application of this principle requires us to be “medical missionaries” in our own spheres. This does not necessarily mean becoming physicians, though that is a noble calling. It means understanding the laws of health—nutrition, rest, exercise, trust in God—and sharing them as part of the good news. It means following the method of Christ alone, which gives true success. Scripture records His invitation: “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28, KJV). “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). “Is any sick among you? let him call for the elders of the church; and let them pray over him” (James 5:14, KJV). Sr. White wrote, “Nothing will open doors for the truth like evangelistic medical missionary work” (Evangelism, p. 513, 1946). The inspired pen notes, “We are under obligations to God to take care of the habitation he has given us” (The Health Reformer, p. 328, 1871). This work must be distinct from worldly medical practices that ignore the spiritual dimension. We should point to the “Great Physician,” to be the hands of Christ, touching the lepers of modern society. But how does this practical care transcend social barriers and open hearts?

This ministry of compassion breaks down prejudice. When a person is suffering, they are often more open to spiritual things. By alleviating their pain, we earn the right to speak to their heart. This was the strategy of Jesus; He healed the paralytic to demonstrate His authority to forgive sins. Further verses confirm the call to active compassion: “Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free” (Isaiah 58:6, KJV). “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” (James 1:27, KJV). “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2, KJV). A passage from Welfare Ministry reminds us, “Go to your neighbors one by one, and come close to them till their hearts are warmed by your unselfish interest and love” (Welfare Ministry, p. 83, 1952). The inspired pen notes, “The Saviour mingled with men as one who desired their good” (The Ministry of Healing, p. 143, 1905). We use the “right arm” to open the door for the “body” of the message. But in our zeal for this good work, what critical danger must we vigilantly avoid?

However, a warning is necessary. The “right arm” is not the whole body. The medical work is not to supersede the preaching of the everlasting gospel and the commandments of God; it is to support it. There is a danger, identified by the pioneers and Sr. White, of the medical work becoming an end in itself, disconnected from the distinctive truths. She writes, “The medical missionary work is to be the work of the church as the right arm to the body. The third angel goes forth proclaiming the commandments of God and the faith of Jesus. The medical missionary work is the gospel in practice” (Testimonies for the Church, vol. 8, p. 77, 1904). In the Bible, the priority is clear: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2, KJV). “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation” (Romans 1:16, KJV). “But seek ye first the kingdom of God, and his righteousness” (Matthew 6:33, KJV). Through inspired counsel, “The health reform is one branch of the great work to fit a people for the coming of the Lord. And it is as closely connected with the third angel’s message as the hand is united to the body” (The Health Reformer, p. 2, 1872). A prophetic voice wrote, “Health is a great treasure” (Healthful Living, p. 178, 1897). The arm must remain attached to the body to have life and purpose. Having established the practical tools of our mission, we must now turn to the theological foundation. How do all these concepts ultimately reflect the character of our God?

DIVINE LOVE: HOW DOES IT SHINE?

GOD’S LOVE: DEEP ENOUGH?

The theological framework we have established is, at its foundation, a treatise on the nature of Divine Love. It is a love that is proactive, restorative, and intensely personal. To answer the question, “How do these concepts reflect God’s love?” we must examine the mechanics of His interaction with humanity. The very fact that He calls us to “go home” to our friends is an act of love—not just for them, but for us. He trusts us with His reputation and invites us into partnership. The demand for obedience and stewardship is not tyranny, but the guidance of a Father who knows that sin is self-destruction. By restricting our selfishness, He preserves our happiness. God’s love demonstrates in His relentless pursuit of our restoration. The Scriptures testify of a love that precedes our repentance, as “In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. 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 4:9-10, KJV). Furthermore, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV). Scripture further supports, “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). “For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end” (Jeremiah 29:11, KJV). Sr. White wrote, “The love of God is something more than a mere negation; it is a positive and active principle, a living spring, ever flowing to bless others” (Mind, Character, and Personality, vol. 1, p. 320, 1977). A passage from Steps to Christ reminds us, “Nature and revelation alike testify of God’s love. Our Father in heaven is the source of life, of wisdom, and of joy” (Steps to Christ, p. 9, 1892). This love is the engine of the entire plan of salvation. When we understand the medical missionary work, or the call to witness, as extensions of this love, they cease to be duties and become delights. The beauty of the natural world, the complexity of the human body, and the clarity of the written Word are all love letters from the Creator. Even the discipline of the Lord, which corrects our partial obedience, is a manifestation of His love, as “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth” (Hebrews 12:6, KJV). The following statement from the Spirit of Prophecy encapsulates this concept perfectly: “The Father loves us, not because of the great propitiation, but He provided the propitiation because He loves us. Christ was the medium through which He could pour out His infinite love upon a fallen world. ‘God was in Christ, reconciling the world unto Himself.’ 2 Corinthians 5:19. God suffered with His Son. In the agony of Gethsemane, the death of Calvary, the heart of Infinite Love paid the price of our redemption.” (Steps to Christ, p. 13, 1892). This realization inevitably compels a response. But what is the architecture of the responsibility that such love builds within us?

RESPONSIBILITY: BUILD IT STRONG?

TO GOD: OBEY FULLY NOW?

TO NEIGHBOR: LOVE THEM TRUE?

Finally, our responsibility to God inevitably spills over into our responsibility to our neighbor. We cannot love the Father and hate the child. The “Go home to thy friends” command of Mark 5 is the template; our neighbor is the immediate recipient of the grace that flows through us. My responsibility to my neighbor is to actively seek their temporal and eternal good through self-sacrificing service, medical missionary work, and the sharing of the truth, modeling the compassion of Jesus. The Scriptures command a love that is active and burden-bearing, as “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2, KJV). This responsibility extends to their physical well-being and spiritual enlightenment, as “Let every one of us please his neighbor for his good to edification” (Romans 15:2, KJV). “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). Scripture further supports, “Thou shalt love thy neighbour as thyself” (Leviticus 19:18, KJV). “And as ye would that men should do to you, do ye also to them likewise” (Luke 6:31, KJV). “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35, KJV). Sr. White wrote, “Come close to your neighbors—Go to your neighbors one by one, and come close to them till their hearts are warmed by your unselfish interest and love” (Welfare Ministry, p. 83, 1952). A passage from The Adventist Home reminds us, “Parents, upon you rests the responsibility of being light-bearers and light-givers” (The Adventist Home, p. 37, 1952). This responsibility is the antidote to the Cain-like question, “Am I my brother’s keeper?” The answer is “Yes.” We are debtors to every person we meet. This involves the “right arm” work of relieving suffering, but it also involves the courageous work of warning them of the times in which we live. We are also responsible for our influence; our lives are the only Bible some people will ever read. The parable of the Good Samaritan defines “neighbor” not by geography, but by need. We are called to be the Good Samaritans of the 21st century. Sr. White connects our happiness directly to this selfless service: “In order to be happy ourselves, we must live to make others happy. It is well for us to yield our possessions, our talents, and our affections in grateful devotion to Christ, and in that way find happiness here and immortal glory hereafter.” (Testimonies for the Church, vol. 3, p. 251, 1873). Having embraced both our vertical and horizontal duties, what final call echoes from the Decapolis to our homes today?

RESTORED WITNESSES: READY TO SHINE?

SELF-REFLECTION

How can I delve deeper into the transformative power of Christ’s commission in my daily devotions, allowing these truths to reshape my priorities and character?

How can we present the call to home witness and health principles in ways that resonate with both long-time members and newcomers, preserving biblical depth?

What common misunderstandings about the gift of tongues or selfishness exist in our community, and how can I correct them gently with Scripture and Sr. White’s insights?

In what concrete steps can we as individuals and congregations embody sacrifice and compassion, becoming living examples of God’s love in our neighborhoods?

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