FOR THE PERFECTING OF THE SAINTS, FOR THE WORK OF THE MINISTRY, FOR THE EDIFYING OF THE BODY OF CHRIST: TILL WE ALL COME IN THE UNITY OF THE FAITH, AND OF THE KNOWLEDGE OF THE SON OF GOD, UNTO A PERFECT MAN, UNTO THE MEASURE OF THE STATURE OF THE FULNESS OF CHRIST (EPHESIANS 4:12-13).

THE FINAL HARVEST AWAITS!

We must begin where the gospel itself begins, with the Master Evangelist. It is a strange and unsettling portrait when you truly look at it. The greatest Teacher the world has ever known, the Word made flesh, concludes three and a half years of divine ministry, and by all human metrics, the results are bafflingly small. This is the foundational truth we must grasp: Christ’s primary role on earth was that of a sower, not a harvester. The Lord Himself defined His work in the parable, stating, “Hearken; Behold, there went out a sower to sow” (Mark 4:3). His mission was to cast the precious seeds of truth into the hard, rocky, and sometimes fertile soil of the human heart, not to compel an immediate, overwhelming harvest. This divine act of sowing is governed by an immutable law, for the apostle Paul warns, “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap” (Galatians 6:7). The harvest is certain, but the timing and the means belong to God, a principle that delineates the roles in His vineyard: “I have planted, Apollos watered; but God gave the increase” (1 Corinthians 3:6). Christ planted, and for this reason, His ministry was marked by a profound and persistent sense of what the world would call failure. As Ellen G. White so poignantly observes, “As the world’s Redeemer, Christ was constantly confronted with apparent failure. He, the messenger of mercy to our world, seemed to do little of the work He longed to do in uplifting and saving” (The Desire of Ages, Ellen G. White, 678). Yet, this appearance of failure was never a source of despair for Him, and it must not be for us. In this, He becomes our perfect example, for Sr. White continues, “Christ did not fail, neither was He discouraged, and His followers are to manifest a faith of the same enduring nature” (The Desire of Ages, Ellen G. White, 679). This perspective transforms our understanding of success and failure, lifting our gaze from the immediate to the eternal. It is a truth that reframes our entire spiritual journey, reminding us that “The life of Christ’s disciples is to be like His, a series of uninterrupted victories, not seen to be such here, but recognized as such in the great hereafter” (Testimonies for the Church, Volume 6, Ellen G. White, 307). This was not a flaw in His method but a deliberate feature of the divine plan, for if Christ had forced belief by reaping the harvest Himself, He would have bypassed the very mechanism of faith He came to model, establishing a kingdom of coercion rather than one of willing love. Therefore, His “apparent failure” was a divine necessity, preserving the integrity of the gospel and setting the pattern for all who would follow: our success is measured not in the reaping, but in the faithful, hopeful, and tireless sowing of the seed.

THE URGENCY OF WAITING!

Here we encounter one of the most profound paradoxes in all of Scripture. At the very moment of supreme urgency, with a world to be warned and a kingdom to be ushered in, Jesus gives His disciples a command that seems to defy all logic: wait. This command to wait for the empowerment of the Holy Spirit reveals a foundational truth: divine power is the absolute, non-negotiable prerequisite for any effective gospel work, and it supersedes all our frantic, human-driven urgency. Christ’s instruction was unequivocal: “And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke 24:49). The purpose of this waiting and this power was not ambiguous; it was for witness. As He promised them, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8). This divine order establishes a timeless principle for God’s people, a truth echoed by the prophet centuries earlier: “Not by might, nor by power, but by my spirit, saith the LORD of hosts” (Zechariah 4:6). The work is His, and it must be done in His strength alone. This ancient command has lost none of its relevance; indeed, its urgency has only magnified with the passing of time. To support this, Scripture declares, “But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (Isaiah 40:31, KJV) and “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). Sr. White powerfully exhorts us, “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work” (Selected Messages, Book 1, 121, 1958). She also states, “The promise of the Spirit is not appreciated as it should be. Its fulfillment is not realized as it might be” (The Desire of Ages, 672, 1898). When we receive this personal, divine endowment, the results are nothing short of miraculous. The Spirit works to convict the world of sin (John 16:8), to bestow the gifts necessary for a balanced ministry (1 Corinthians 12:7-11), and to empower our flawed humanity to achieve divine results. It is a staggering promise: “Through cooperation with Christ they are complete in Him, and in their human weakness they are enabled to do the deeds of Omnipotence” (The Desire of Ages, 827, 1898). The command to “wait” thus creates a foundational paradox when placed against the Great Commission. It forces a radical re-prioritization of kingdom work, establishing a theological hierarchy where the “Go” is entirely contingent upon the “Wait.” For a church that often values activity and programs, this is a searching, counter-cultural call to ensure our urgency is Spirit-led, not self-generated, recognizing that the active work of prayer and purification is the real work that must precede all public evangelism. How can we demonstrate salvation as a verifiable reality?

THE SCIENCE OF A SOUL SAVED!

In an age that prizes empirical evidence and demonstrable results, the world is weary of mere theory, even religious theory. It is waiting for proof. It is in this context that the Bible presents salvation not as a philosophy to be debated, but as a science to be demonstrated—a process that is observable, verifiable, and reproducible. The world is waiting for the scientific proof of the gospel: a life so radically transformed by faith in Christ that the result cannot be denied. The “method” for this divine science is laid out with beautiful simplicity: “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved” (Romans 10:9). This is the true knowledge, the genuine science, which stands in stark contrast to the empty philosophies of the world, what the apostle Paul called “science falsely so called” (1 Timothy 6:20). The observable result of this spiritual experiment is a complete transformation, a new creation. As Scripture declares, “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). To reinforce this truth, consider: “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind” (2 Timothy 1:7, KJV) and “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2, KJV). Sr. White frames this concept with breathtaking scope, stating, “The religion of the Bible is not a sentiment, but a living principle, which takes possession of the whole being” (Testimonies for the Church, Volume 5, 389, 1889). She further explains, “The experimental knowledge of God and of Jesus Christ, whom He has sent, transforms man into the image of God” (Christ’s Object Lessons, 112, 1900). Christ’s life was the first successful trial. His resurrection was the verification. But it was on the day of Pentecost that the process was shown to be reproducible. It was then that “The disciples were to begin their work where he had sown the seeds of truth…. When the Holy Ghost was poured out, the seed that Christ had sowed blossomed and ripened into fruit” (The Spirit of Prophecy, Volume 3, 244, 1878). This scientific demonstration, however, does not eliminate the need for faith; it is the very basis of it. The evidence is ample, but never coercive. As Sr. White wisely cautions, “While God has given ample evidence for faith, He will never remove all excuse for unbelief. All who look for hooks to hang their doubts upon will find them” (The Great Controversy, 527, 1911). This framework explains why the masses who witnessed Christ’s miracles did not convert, but thousands did at Pentecost. A single experiment, no matter how amazing, is an anomaly. But when the world saw the experiment of a Christ-like life reproduced in a group of flawed, fearful, ordinary men, it was no longer an anomaly. It was a repeatable, verifiable process, and this demonstration is the most potent argument for the gospel. What is the ultimate proof that convinces the world?

BEHOLD, THE REVELATION REPRODUCED!

What, then, is this scientific proof? What is this reproducible result that the world is waiting for? It is the ultimate revelation of Christ, a revelation that is not a singular event but a corporate one: the miraculous, visible unity of a people transformed into His likeness. In His great intercessory prayer, Jesus made the world’s belief conditional upon this very demonstration: “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 17:21). This is not a vague, sentimental unity, but a profound oneness of purpose and spirit. The apostle Paul pleaded for this specific reality, beseeching the believers, “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). He echoed this call in his letter to the Philippians, urging them to “Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind” (Philippians 2:2). To support this, Scripture states, “Behold, how good and how pleasant it is for brethren to dwell together in unity!” (Psalm 133:1, KJV) and “And the multitude of them that believed were of one heart and of one soul” (Acts 4:32, KJV). As Sr. White declares, “Union is strength; division is weakness. When those who believe present truth are united, they exert a tremendous influence” (Testimonies for the Church, Volume 4, 593, 1881). She further states, “The unity of the church is the convincing evidence that God has sent His Son into the world” (Testimonies to Ministers and Gospel Workers, 493, 1923). This is the pressing need of our time. This corporate reproduction of Christ’s character is the final sign that precedes His return. “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, 69, 1900). This truth places an awesome responsibility upon us. It means that disunity, strife, and internal conflict are not merely unfortunate internal problems; they are active anti-witnesses to the world. They are a declaration that the gospel does not work. Therefore, the work of achieving unity is not secondary to the work of evangelism; it is the very heart of evangelism. Our mission field begins not in the streets, but in the pews of the church and the quiet chambers of our own hearts. How can we achieve this unity amidst our human flaws?

THE CROSS YOU CARRY… THAT CARRIES YOU!

How is such a supernatural unity possible among flawed human beings with varied dispositions, histories, and personalities? The answer lies in the most central and profound symbol of our faith: the cross. The unity required to receive God’s power and to provide a convincing witness to the world is utterly impossible until each believer individually and voluntarily embraces the cross of Christ, which is the divine instrument for death to self-will, pride, and division. Jesus made this an absolute condition of discipleship, stating plainly, “And whosoever doth not bear his cross, and come after me, cannot be my disciple” (Luke 14:27). This is not a burden of sorrow or trial, but a specific spiritual act: the crucifixion of the self-life. Paul understood this deeply, declaring, “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). This mutual crucifixion—self to the world and the world to self—is the very source of our spiritual power. What appears as foolishness and weakness to the perishing world is, in reality, the very power of God. “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God” (1 Corinthians 1:18). To affirm this, Scripture declares, “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Romans 6:6, KJV) and “And they that are Christ’s have crucified the flesh with the affections and lusts” (Galatians 5:24, KJV). Sr. White writes, “The cross of Calvary challenges, and will finally vanquish, every earthly and hellish power” (The Desire of Ages, 324, 1898). She also states, “The cross is the great center of attraction, for on it Christ gave up His life for the human race” (Testimonies for the Church, Volume 6, 236, 1901). For the apostle Paul, this was not a peripheral doctrine but the supreme object of his life. This is the experience awaiting every believer. In this act of surrender, we discover a glorious paradox: the burden we are called to lift is the very thing that lifts us. As Sr. White beautifully expresses it, “As we lift this cross we shall find that it lifts us” (The Desire of Ages, 755, 1898). This is the divine remedy for the pride and selfishness that work our “most grievous disaster,” for “It is not the opposition of the world that endangers us the most; it is the evil cherished in the hearts of professed believers that works our most grievous disaster and most retards the progress of God’s cause” (Counsels for the Church, 44, 1991). The cross is the practical, spiritual mechanism that puts to death the root of all disunity, making the impossible unity of John 17 a living reality. The call to prepare for the Latter Rain is not a call to try harder to get along; it is a call to die daily. What does it mean to take Christ’s yoke upon us?

THE YOKE THAT SETS YOU FREE!

After dying to self on the cross, the believer is not left in a vacuum. We are immediately invited to enter a new life of service and rest by taking upon ourselves the yoke of Christ. This act of being yoked with our Saviour is the very definition of entire submission, and it is the paradoxical source of true rest and divine power. The invitation is one of the most tender and beautiful in all of Scripture: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. 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. For my yoke is easy, and my burden is light” (Matthew 11:28–30). This yoking is the practical, daily experience of the truth Paul proclaimed: “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). It is in this divine partnership, where we cease striving in our own strength, that we find the ability to do all things, for as the apostle testified, “I can do all things through Christ which strengtheneth me” (Philippians 4:13). To reinforce this, Scripture states, “Casting all your care upon him; for he careth for you” (1 Peter 5:7, KJV) and “My grace is sufficient for thee: for my strength is made perfect in weakness” (2 Corinthians 12:9, KJV). Sr. White clarifies this critical point: “Those who take Christ at His word, and surrender their souls to His keeping, their lives to His ordering, will find peace and quietude” (The Desire of Ages, 331, 1898). She further states, “When we take His yoke upon us, we find that His service is perfect freedom” (Testimonies for the Church, Volume 5, 220, 1889). The yoke is an instrument of service, but it is also an instrument of submission. When we make this complete surrender, the practical result is a cessation of our internal struggles and complaints. “He says his yoke is easy, and I believe it…. When you are wearing Christ’s yoke, all your complaining and dissension will cease” (Testimonies for the Church, Volume 4, 56, 1881). This submission is not a condition for weakness, but for strength; it is the very key that unlocks divine power. As Sr. White states, “To take His yoke is one of the first conditions of receiving His power” (The Desire of Ages, 329, 1898). The yoke, then, is the theological bridge that connects the death of the cross with the power of the resurrection life. It is the path from dying with Him to living in Him, which is the only state that allows Him to work through us. This is the secret to finding rest for our souls and power for His service. How can we prepare for the promised Latter Rain?

PREPARE FOR THE PROMISED POWER!

This brings us to the culmination of our study and to the heart of our present duty as a people. As we commemorate 100 years, we must face the solemn reality that the final outpouring of God’s Spirit, the Latter Rain, is conditional upon a corporate preparation that mirrors the work of the first disciples, but in a greater measure. The result of their preparation was a supernatural unity: “And when the day of Pentecost was fully come, they were all with one accord in one place” (Acts 2:1). This event was the fulfillment of the “former rain,” but a greater outpouring is promised to the final generation. The prophet Joel foresaw this, declaring, “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…” (Joel 2:23). This promise comes with a call to action, a summons to prepare the soil of our hearts: “Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the LORD, till he come and rain righteousness upon you” (Hosea 10:12). To affirm this, Scripture states, “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 “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 lays it out with startling clarity: “A revival in our own hearts must precede the outpouring of the Spirit” (Selected Messages, Book 1, 128, 1958). She also states, “The work of God in this earth can never be finished until the men and women comprising our church membership rally to the work, and unite their efforts with those of ministers and church officers” (Testimonies for the Church, Volume 9, 117, 1909). The method of this preparation is not a secret. What was this work? It was a deep, earnest searching of heart, a putting away of all that separated them from God and from each other. “The disciples prayed with intense earnestness for a fitness to meet men…. Putting away all differences, all desire for the supremacy, they came close together in Christian fellowship” (The Acts of the Apostles, 37, 1911). This preparation is a daily, moment-by-moment work, not something for which we can wait. Our reception of future light depends entirely on our faithfulness to the light we already have. “Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it” (Testimonies to Ministers and Gospel Workers, 507, 1923). The path forward is not a new strategy, but a deeper, more sincere commitment to the original, divine pattern. The responsibility for hastening Christ’s coming lies squarely with our willingness, as a corporate body, to undergo this deep, collective, spiritual preparation. How does this preparation reflect God’s love?

GOD’S LOVE REVEALED!

How do these demanding concepts of waiting, surrender, and the cross reflect the love of God? They reveal that God’s love is infinitely more profound than a simple, sentimental pardon; it is an empowering, transforming, and dignifying partnership. His love is demonstrated in His patient willingness to wait until we are truly ready to receive His power, refusing to entrust us with omnipotent force that would destroy us if we were not first emptied of self. It is shown in His incredible trust, offering to fill our weak, human vessels with the very “deeds of Omnipotence.” Most of all, His love is manifested in His wisdom, providing the cross and the yoke not as instruments of oppression, but as the very means to elevate us, to lift us out of our fallen state, and to bind us inseparably to Himself. This is a love that seeks not merely to forgive us, but to restore us completely into His image. To support this, Scripture declares, “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) and “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV). Sr. White could say, “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” (Thoughts From the Mount of Blessing, 58, 1896). She further states, “The gift of Christ to the world was a gift of infinite value” (The Desire of Ages, 565, 1898). This is why Sr. White could say, “In the gift of the Spirit, Jesus gave to man the highest good that heaven could bestow… With his Spirit Christ sends a reconciling influence and a power that takes away sin” (The Review and Herald, May 19, 1904). God’s love gives us not just a title to heaven, but a fitness for it, by giving us Himself. What are my responsibilities toward God in light of this love?

In light of this divine pattern, what, then, are my personal responsibilities toward God? My duty is not to generate power, but to prepare the vessel. It is not to devise the plan, but to submit to it. My responsibility is one of active, willing participation in the process God has ordained. I must submit my will to His, for Scripture commands, “Submit yourselves therefore to God. Resist the devil, and he will flee from you” (James 4:7). I must take up my cross daily, not as a one-time event, but as a continual state of surrender (Luke 9:23). My responsibility is to earnestly seek and pray for the Holy Spirit, not as a luxury but as a necessity, and to yoke myself to Christ in humble service, learning of Him. To affirm this, Scripture states, “Humble yourselves in the sight of the Lord, and he shall lift you up” (James 4:10, KJV) and “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God” (Colossians 3:1, KJV). Sr. White outlines this responsibility with unmistakable clarity: “We are to empty the heart of everything that defiles, that Christ may dwell there” (Testimonies for the Church, Volume 7, 188, 1902). She also states, “The only condition upon which the freedom of man is possible is that of becoming one with Christ” (The Desire of Ages, 466, 1898). This preparation is the most critical work of my life, a work that must be done now. “The heart must be emptied of every defilement, and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now” (The Review and Herald, May 19, 1904). My responsibility is to engage in this deep, personal work of preparation today. What is my duty toward my brothers and sisters in faith?

Given this divine blueprint for finishing the work, what is my ultimate responsibility toward my neighbor, my brother and sister in the faith? My primary duty is to become a living, breathing part of the collective “proof” that will convince the world of the truth of the gospel. My responsibility extends beyond personal piety; it is corporate. I must actively pursue the supernatural unity for which Christ prayed. This means I must, by God’s grace, put away all desire for supremacy, all envy, all criticism, and every selfish ambition that creates “collision” and destroys fellowship. My responsibility is to die to self on the cross of Christ so that my life contributes to, rather than detracts from, the church’s witness. I must recognize that my relationship with my brethren is a powerful sermon preached to a watching world, for good or for ill. To support this, Scripture declares, “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another” (John 13:34, KJV) and “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35, KJV). Sr. White defines this responsibility as our highest privilege: “The strongest argument in favor of the gospel is a loving and lovable Christian” (The Ministry of Healing, 470, 1905). She further states, “The unity for which Christ prayed does not exist. Instead of this there is discord and strife and hatred among brethren. But we are to be of one mind with Christ” (Testimonies for the Church, Volume 5, 236, 1889). My love, forgiveness, and forbearance toward my neighbor are not just ethical duties; they are my most powerful evangelistic tools. How can we reflect on these truths personally?

A CALL TO ACTION!

One hundred years have passed. The divine pattern for finishing the work has not changed. It remains a clear, sequential path: from the foundational sowing of Christ, to the essential waiting for His Spirit, to the scientific demonstration of His reproduced character, made possible only by the daily death of the cross and the willing submission to His yoke. The promise of power is as sure today as it was in the upper room. The world is still waiting, not for a better argument, but for a better demonstration—the “strongest witness” of a people so united in Christ that their love becomes an undeniable miracle. The reason we are still here is not because God is unwilling to give, but because we have not been fully ready to receive. The final harvest awaits our preparation. To summarize this concept, Scripture declares, “And let us not be weary in well doing: for in due season we shall reap, if we faint not” (Galatians 6:9, KJV). As we stand at this historic milestone, let us not look for a new path, but commit ourselves more deeply to the old one. May this be a time of profound, personal, and corporate consecration. Let us engage in the “greater work” of heart-searching, confession, and unity, so that the Latter Rain can fall, the work can be finished, and we can finally, at long last, go home.

SELF-REFLECTIONS!

As we absorb these truths, the call becomes intensely personal. We must each step back from the noise of our work and ask the searching questions that these lessons demand of our souls. Am I measuring my ministry by my faithfulness in sowing the seed, or am I discouraged by worldly metrics of success and “apparent failure”? Am I truly “tarrying” in prayer for God’s power, or am I rushing ahead in my own strength, mistaking activity for anointing? Is my life a reproducible demonstration of Christ’s character? If someone studied my life, would they see the “science of salvation” at work, or just another theory? What “collision” of will, what point of friction, am I contributing to in my church family? What part of “self”—my pride, my opinion, my ambition—do I need to bring to the cross today? To affirm this, Scripture states, “Examine yourselves, whether ye be in the faith; prove your own selves” (2 Corinthians 13:5, KJV) and “Let us search and try our ways, and turn again to the LORD” (Lamentations 3:40, KJV). Sr. White urges, “Every soul must search his own heart, to see what is there that is not in harmony with the will of God” (Testimonies for the Church, Volume 5, 332, 1889). She also states, “We need to humble ourselves before the Lord, and with true repentance seek His forgiveness for our lukewarmness” (Testimonies for the Church, Volume 8, 115, 1904).

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SELF- REFLECTIONS

As we absorb these truths, the call becomes intensely personal. We must each step back from the noise of our work and ask the searching questions that these lessons demand of our souls.

1. Am I measuring my ministry by my faithfulness in sowing the seed, or am I discouraged by worldly metrics of success and “apparent failure”?
2. Am I truly “tarrying” in prayer for God’s power, or am I rushing ahead in my own strength, mistaking activity for anointing?
3. Is my life a reproducible demonstration of Christ’s character? If someone studied my life, would they see the “science of salvation” at work, or just another theory?
4. What “collision” of will, what point of friction, am I contributing to in my church family? What part of “self”—my pride, my opinion, my ambition—do I need to bring to the cross today?
5. Am I struggling under a heavy yoke of my own making, full of anxiety and complaint, or have I truly taken His yoke and found the rest He promises to my soul?

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