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 Table of Contents
INTRODUCTION - AN OPEN LETTER ...................................................... 4
A Posi on Statement Regarding Tithe
1 - THE REMNANT CHURCH .................................................................. 7
Militant and Triumphant
2 - A “TEST” OF LOVE .......................................................................... 16
A Lesson from the Experience of Moses
3 - “WE OR “THEY”? ........................................................................... 23
A lesson from the Experience of Daniel
4 - “MINE HAND SHALL NOT BE UPON THE LORD’S ANOINTED” ....... 27
A Lesson from the Experience of David
5 - “WHAT DOEST THOU HERE” .......................................................... 31
A lesson from the Experience of Elijah
6 - HUMILITY AND HOPE.....................................................................35
A Lesson from the Experiences of Isaiah, Ezekiel, and Jeremiah
7 - WHEN MY LIBERTY BECOMES SIN .................................................43
A Lesson from the Experience of Paul
8 - PHARISEES, SADDUCEES, OR JESUS? .............................................52
Who are We Following?
9 - THE GREATEST NEED OF THE CHURCH .......................................... 56
A Revival of True Godliness

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INTRODUCTION - AN OPEN LETTER
A Posi on Statement Regarding Tithe
Dear Friends and Supporters of Light Bearers Ministry,

Gree ngs in the precious name of Jesus Christ, who did not count heaven a
place to be desired while we were lost.

Your gracious support, your encouragement, and the prayers you offer in our
behalf mean so much to us. We sincerely appreciate your trust and confidence.
You will be pleased to know that God’s grace and your coopera on made it
possible for us to publish and circulate approximately 28 million pieces of truth-
filled missionary literature in 1991. We believe God has called Light Bearers
Ministry to help prepare a people for the soon coming of Jesus, and we are certain
that He has inspired your interest and support in this work.

Those who are familiar with Light Bearers Ministry are aware that we have
never solicited the. Our mission is to help educate our people in the principles of
successful Chris an experience and to publish the everlas ng gospel to the world
as fast and as far as possible. To carry forth this work we have accepted whatever
financial support individuals have sent us. While we have not encouraged people
to send us their the, it is inevitable that some would do so because they feel a
harmony with our mission and message. This has been the case and we have
greatly appreciated the confidence thus expressed.

However, the present circumstances occurring in the church have made it

necessary for us to restudy the the issue and to seek a more conserva ve
posi on. We want to stand clearly in the light of day, allowing for no needless
misunderstanding of our mission and mo ves.

We have carefully considered the principles of the word of God related to this
topic, as well as the applicable counsel of the Spirit of Prophecy. We have also
sought counsel from many individuals whom we respect as persons of wisdom and
experience. Taking all into account we have concluded that it would be best for us
to take an official posi on to request that Seventh-day Adven sts not send their
the to Light Bearers Ministry. As of June 1, 1992, we will be returning any
dona ons marked “ the.” Of course your gi s and dona ons are as greatly
appreciated and needed as ever.

We realize that some may have difficulty with this posi on, but we are
convinced that it is the right decision for the ul mate good of God’s church and for

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the most effec ve furtherance of the gospel commission. We are confident that
the Holy Spirit has led us to this decision.

Our convic on concerning the has not been arrived at under pressure from
conference leadership. Before making this decision, we met with our local
conference leaders twice. They shared with us their desire to see independent
ministries occupy a more suppor ve posi on toward the organized church, but no
agreements were made.

A er these mee ngs a decision was made by the board of Light Bearers
Ministry to have no further dialogue with any conference leaders during the me
we would devote to studying the the issue and wri ng out our personal
convic ons. We thought this best in order to avoid confusion and rumors. This will
make it impossible for the “tribe of Dan” to justly accuse the conference of
pressuring us or to accuse us of weakly yielding to conference pressure. The
conference has made no threats and given no promises to Light Bearers Ministry.
Our decision concerning the is firmly established upon the clear teachings of
Inspira on. We are confident that the Holy Spirit has been our Guide in this ma er.

This booklet serves to state our posi on and present the inspired principles
that have persuaded us that we must take this stand. We humbly request that you
take the me to consider our reasons for choosing this course. Please give it more
than a casual reading, preferably more than once.

In order to make a concise statement of our posi on, we will here share some
of the key insights that have influenced us in our decision:

1. We are convinced by the tes mony of Inspira on that the Seventh-day

Adven st Church is the remnant church of Bible Prophecy, and as such will not be
succeeded by another movement. Inspira on speaks of “the sacredness of church
rela onship,” and urges that this “rela onship is not to be lightly canceled”
(Tes monies for the Church, vol. 4, p. 17). It is our se led convic on that “the
members of the church militant who have proved faithful will become the church
triumphant” (Evangelism, p. 707). The church will not be purified and made
triumphant at last by efforts to prove who is right and who is wrong, but by
humility and repentance. Whether or not self-suppor ng ministries have the right
to receive the is not an issue worth dividing the church over. Some mes it is
necessary to sacrifice what we may think is our right in order to reveal the
character of Christ and give solid evidence that we love other people more than
we love ourselves. Since our acceptance of the is perceived as an offense, we
would prefer to remove it out of the way. We want Jesus and His gospel to be the
center of a en on, not our acceptance of the. The apostle Paul operated on this
principle. (See 1 Corinthians 9:11-16.)

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 2. The unity of the church is a ma er of vital importance, second only to the
of the individual believer with Christ. The Lord has led us to see that division in the
church is to be avoided at any cost short of yielding the principles of truth and
righteousness. Our convic ons of conscience must be maintained without
excep on. But we are called upon by the Lord to sacrifice our amoral opinions and
preferences, even if they are not necessarily intrinsically wrong, in order to
maintain unity among us and avoid causing needless division. (See 1 Corinthians
1:10; John 17.)

3. Our highest objec ve is to reach as many perishing souls as possible with

the gospel of Christ. It is inevitable that receiving the will tend to hinder this
purpose and lessen our influence to carry it forward. It is not our desire to be
perceived as enemies of the church and thus arouse unnecessary conflict or
opposi on. As much as lies within us, we want to live peaceably with all men. (See
Romans 12:18.)

4. The receiving of the by self-suppor ng ministries is generally considered

an unacceptable prac ce by the leadership and laity of the church. In such a
circumstance we feel it is our responsibility to reveal an a tude of submission and
respect. If we had a direct command from God requiring that we receive the, of
course we would need to obey God rather than men. But since we have no such
command, we believe that submission and respect are the highest principles to be
obeyed in this ma er. (See 1 Peter 5:5-7.)

As we are confident that you love the Lord Jesus and desire the triumph of His
church, we would encourage you to look at this topic with an open mind, as we
know you desire to do. We cannot afford to act from impulse or strong feelings
concerning such a weighty ma er. Our convic ons and our prac ce concerning the
the must be based on sound reasons from the word of God. Please regard this
issue as of vital importance. Pray earnestly that the Holy Spirit will impress your
heart with a knowledge of God’s will for you. May our Lord bless and guide you in
this sensi ve ma er.

We are your brothers in Christ,

Ty Gibson and James Rafferty,

On behalf of Light Bearers Ministry

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 1 - THE REMNANT CHURCH
Militant and Triumphant

The Seventh-day Adven st Church is not merely a church among churches. She
is in a special sense the remnant church of Bible prophecy. Her iden ty is unique,
her mission dis nct. Her existence in the world cannot be traced to the zeal of men
or to the circumstances of ecclesias cal poli cs. The Seventh-day Adven st Church
was called into existence by God Himself with no less divine providence and
purpose than is seen in the calling of Israel as a chosen people.

In answer to prophecy, the Seventh-day Adven st Church emerged amidst

apostasy and infidelity to proclaim the three angels’ messages, calling special
a en on to the commandments of God and the faith of Jesus. (See Revela on 10;
Revela on 14.) Prophecy declares this movement to be the remnant church. (See
Revela on 12:17.) As such, this church is not to be succeeded by another. The
iden ty of the Seventh-day Adven st Church as the remnant people of God is a
point of Bible truth. Most of those who unite with the Seventh-day Adven st
Church do so as a ma er of convic on and not merely as a convenient or randomly
selected religious affilia on. Our rela onship to this church is a rela onship that is
based on an acceptance of Bible truth. Her mission, to proclaim the everlas ng
gospel to every na on, kindred, tongue, and people, is the very last effort of
Heaven to seek and save the lost. She is the last medium of truth and mercy to the
world just prior to the close of human proba on. According to Bible prophecy, this
church is des ned to triumph, though she will be severely a acked by the devil.
(See Revela on 12:17.) She will even “appear as about to fall” just prior to her final
victory. (See Selected Messages, vol. 2, p. 380.)

No doubt every genuine Seventh-day Adven st joined the remnant church

with these convic ons and hopes. But upon entering the church, it is only a ma er
of me before our faith in the iden ty and ul mate triumph of the church is
challenged. As we encounter tares mingled with the wheat, goats among the
sheep, and even wolves disguised in sheep’s clothing, we are tempted to doubt
whether we are, in fact, members of the remnant church of God. As we see
departure from principle, apostasy from truth and backsliding from righteousness,
we are amazed, hurt, and even angered. We may even feel a level of uncertainty
that tempts us to leave the church, but we wonder in our hearts as did the disciples
when tempted to forsake Jesus, “Where will we go?” We earnestly inquire, “Does
God have a church?”, wishing that our Lord Himself would answer. And He does:

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 “Has God no living church? He has a church, but it is the church militant, not
the church triumphant. We are sorry that there are defec ve members. While the
Lord brings into the church those who are truly converted, Satan at the same mes
brings persons who are not converted into its fellowship. While Christ is sowing
the good seed, Satan is sowing the tares. There are two opposing influences
con nually exerted on the members of the church. One influence is working for
the purifica on of the church, and the other for the corrup ng of the people of
God” (The Faith I Live By, p. 305).

“Although there are evils exis ng in the church, and will be un l the end of the
world, the church in these last days is to be the light of the world that is polluted
and demoralized by sin. The church, enfeebled and defec ve, needing to be
reproved, warned, and counseled, is the only object upon earth upon which Christ
bestows His supreme regard” (Tes monies to Ministers, p. 49).

“The church upon the earth is not perfect. The church militant is not the church
triumphant. Earth is not heaven. The church is composed of erring men and
women who will need pa ent, painstaking effort, that they may be educated,
trained, and disciplined by precept and example, to do their work with acceptance
here in this life, and to be crowned with glory and immortality in the future life”
(Manuscript Releases, vol. 9, p. 154).

“The members of the church militant who have proved faithful will become
the church triumphant” (Evangelism, p. 707).

Yes, God does have a church. But it is vital that we understand that the church
has two dis nct phases of existence and experience. She is now “the church
militant.” All of her “members” who prove faithful are des ned to become “the
church triumphant.” In her “church militant” phase she is composed of wheat and
tares, and is the arena of “two opposing influences.” One influence is working to
purify, the other to corrupt. In the church militant there are “evils” that exist, and
will con nue to exist “un l the end of the world.” Another term employed by the
Spirit of Prophecy to describe this body of people is “the visible church”
(Tes monies for the Church, vol. 4, p. 16). The visible Seventh-day Adven st
denomina on is “the church militant,” of which we are to be faithful “members”
if we are to finally be part of “the Church triumphant.”

Inspira on further describes the church in its militant experience and explains
how the Lord deals with her:

“Although in our churches, that claim to believe advanced truth, there are
those who are faulty and erring, as tares among the wheat, God is longsuffering
and pa ent. He reproves and warns the erring, but He does not destroy those who

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are long in learning the lesson He would teach them; He does not uproot the tares
from the wheat. Tares and wheat are to grow together ll the harvest; when the
wheat comes to its full growth and development, and because of its character
when ripened, it will be fully dis nguished from the tares” (Tes monies to
Ministers, pp. 45, 46).

“The church militant is not now the church triumphant; but God loves His
church and describes through the prophet how He opposes and resists Satan, who
is clothing the children of God in the blackest and most defiled garments, and
pleading for the privilege of destroying them. The angels of God were protec ng
them from the assaults of the enemy” (Tes monies to Ministers, pp. 21, 22).

God ministers to His faithful children and suffers long with the tares among the
precious wheat. He allows for the development of character, which will finally
reveal a clear dis nc on between these two classes. It is not God’s design that the
tares be uprooted prior to the harvest; “and the harvest is the end of proba onary
me” (Christ’s Object Lessons, p. 72). Yet we are to be ac ve in our efforts to defeat
the purposes of Satan in the church. How does Inspira on counsel us to engage in
this work?

“It is by teaching the truth that we are to defeat the purposes of Satan. Christ
illustrated this work in the parable of the sower….

“The teaching of this parable is illustrated in God’s own dealing with men and
angels. Satan is a deceiver. When he sinned in heaven, even the loyal angels did
not fully discern his character. This was why God did not at once destroy him. Had
He done so, the holy angels would not have perceived the jus ce and love of God.
A doubt of God’s goodness would have been as evil seed that would yield the bi er
fruit of sin and woe. Therefore the author of evil was spared, fully to develop his
character.

“Through long ages God has borne the anguish of beholding the work of evil.
He has given the infinite Gi of Calvary, rather than let any be deceived by the
misrepresenta ons of the wicked one, for the tares could not be plucked up
without danger of uproo ng the precious grain. And shall we not be as forbearing
toward our fellow men as the Lord of heaven is toward Satan?

“Not condemna on and judgment of others, but humility and distrust of self,
is the teaching of Christ’s parable” (The Upward Look, p. 77).

In 2 Timothy 2:15-26 we receive more detailed instruc on concerning how to

relate to the intrusion of evil influences which threaten to overthrow the faith of
God’s people. Paul urges us to “study” and “rightly divide the word of truth” that

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we might show ourselves “approved unto God.” Then, a er assuring us that the
“Lord knoweth them that are His,” Paul describes the church of God as a “great
house,” in which “there are not only vessels of gold and of silver, but also of wood
and of earth; and some to honor, and some to dishonor.” This accurately describes
the Seventh-day Adven st Church in its militant phase. Inspira on indicates this
applica on of Paul’s metaphor:

“The ‘great house’ represents the church. In the church will be found the vile
as well as the precious. The net cast into the sea gathers both good and bad”
(Review and Herald vol. 4, p. 261).

Paul does not encourage us to purge ourselves from the “great house” that
contains both good and bad influences, but rather to “avoid” joining with the evil
that is present in “the great house.” He says that we who take the name of Christ
should “depart from iniquity,” but gives no encouragement to depart from “the
great house.” Then the apostle admonishes that we are not to “strive” or enter
into disputes, but with a strong faith, founded on the word of God and prayer, we
are to instruct in “meekness” those who are taken cap ve by the devil at his will.
We are to “be gentle unto all men, apt to teach, pa ent,” hoping that they will
repent and acknowledge the truth.

It is becoming more popular to define the church as consis ng of only faithful

souls. In connec on with this thought the idea is gaining ground that the visible
Seventh-day Adven st Church, composed of both good and evil influences, is not
really God’s church at all. Those who adhere to this view find it difficult to grasp or
accept the plain truth of Inspira on that we have looked at so far in this chapter.
When they read the usage of “the church” in a context of righteousness and sin
struggling for the mastery in one body, it seems to pose a hurdle of faith and
pa ence that cannot be overcome. But the fact remains that the inspired wri ngs
repeatedly refer to the world-wide membership of the Seventh-day Adven st
denomina on as “the church” of God. She is composed of wheat and tares, but
she is no less the church. Does this negate those quota ons that speak of the
church as being composed of faithful souls? Not at all. There is a perfect harmony
between both sets of quota ons. The understanding gained from discerning this
harmony is vital.

There are two usages of the word “church” in the Spirit of Prophecy that need
to be considered in our present study. The church being referred to in a given Spirit
of Prophecy statement is made evident by the kind of terminology used in the
surrounding context of each quota on. First there is “the church militant,” which
is the “visible,” iden fiable membership of the world-wide Seventh-day Adven st
denomina on. This church is composed of both wheat and tares, faithful and
unfaithful people. We have already noted a few quota ons that speak of this

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church. Then there is the invisible church, composed of only faithful souls. This
church is made up of every true follower of Christ in the world. Whether Catholic,
Protestant, Evangelical, Pentecostal, etc., every true and faithful person is
recognized by Christ as part of His church. All who remain faithful to the end will
eventually unite in one body as the visible church triumphant.

The invisible church, composed of only faithful souls, is referred to in such

statements as these:

“From the beginning, faithful souls have cons tuted the church on earth. In
every age the Lord has had His watchmen, who have borne a faithful tes mony to
the genera on in which they lived. These sen nels gave the message of warning;
and when they were called to lay off their armor, others took up the work. God
brought these witnesses into covenant rela on with Himself, uni ng the church
on earth with the church in heaven. He has sent forth His angels to minister to His
church, and the gates of hell have not been able to prevail against His people” (Acts
of the Apostles, p. 11).

“Notwithstanding the spiritual darkness and aliena on from God that exist in
the churches which cons tute Babylon, the great body of Christ’s true followers
are s ll to be found in their communion” (The Great Controversy, p. 390).

From the beginning of the great controversy, faithful souls have composed the
true church of God on earth. At the present me, the great majority of God’s true
people are s ll members of the various denomina ons and sca ered in obscurity
among the na ons. In this sense they are invisible. But it is not God’s will that they
remain invisible forever. All who remain faithful un l the end will become a part
of “the church triumphant.” For this purpose God has established in this world a
“visible church” into which all the faithful may be called. Presently it is composed
of wheat and tares, but when the faithful among all na ons and denomina ons
are finally called out of Babylon to unite with “the visible church,” then the tares
in “the visible church” will be shaken out to join the ranks of Babylon. A great
exchange will occur as company a er company go out of “the visible church” and
tribe a er tribe of new believers come in to occupy their vacant places.
“Mul tudes will receive the faith and join the armies of the Lord” (Evangelism, p.
700). Concerning the present visible church membership, Inspira on clearly states
that only “the members of the church militant who have proved faithful will
become the church triumphant” (Evangelism, p. 707). These faithful members,
abandoned by the tares and joined by the faithful of every na on and
denomina on, will finally cons tute “the church triumphant.” How, then, will this
change transpire, and when?

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 God has appointed a special test at a specific me that will finally, once and for
all, separate the wheat and the tares, the gold and the dross, and thus transform
the church militant into the church triumphant. As a result, all the faithful will be
brought to visible no ce as one united body. Give careful a en on to this very
important point as outlined by Inspira on:

“The me is not far distant when the test will come to every soul. The mark of
the beast will be urged upon us. Those who have step by step yielded to worldly
demands and conformed to worldly customs will not find it a hard ma er to yield
to the powers that be, rather than subject themselves to derision, insult,
threatened imprisonment, and death. The contest is between the commandments
of God and the commandments of men. In this me the gold will be separated
from the dross in the church” (Tes monies for the Church, vol. 5, p. 81).

The me of test that is to separate the gold from the dross in the church is the
me when the mark of the beast will be urged upon us. Any effort or movement
that seeks to separate these two groups in the church prior to the mark of the
beast test is at best premature, and at worst a decep on that will cause the loss
of many souls. Jesus warned us not to pull up the tares prior to the harvest, lest
we pull up some of the wheat in our efforts.

Before the me of final test, when the mark of the beast will be urged upon
us, we should be striving to unite all who will be united upon the pla orm of truth
and righteousness. We are to be a part of that “influence” which is “working” for
“the purifica on of the church.” Inspira on admonishes us to exert this influence
from the inside as “members” of “the church militant.”

While there have been various mes throughout history when God has
accomplished His purpose by “calling out” the faithful from among the unfaithful,
the final separa on of wheat and tares will be a “shaking out” of the unfaithful
from among the faithful. The seemingly endless cycle of separa ng the righteous
from the wicked will cease as God finally removes the wicked from the righteous
by a special test of character. There will be no separa on of the faithful from God’s
remnant church to form another movement. Rather, the tares are to be shaken
out from among the wheat.

No ce the careful wording of the following statements:

“As the storm approaches, a large class who have professed faith in the third
angel’s message, but have not been sanc fied through obedience to the truth,
abandon their posi on, and join the ranks of the opposi on” (The Great
Controversy, p. 608).

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 “Soon God’s people will be tested by fiery trials, and the great propor on of
those who now appear to be genuine and true will prove to be base metal. Instead
of being strengthened and confirmed by opposi on, threats, and abuse, they will
cowardly take the side of the opposers….

To stand in defense of truth and righteousness when the majority forsake us,
to fight the ba les of the Lord when champions are few – this will be our test. At
this me we must gather warmth from the coldness of others, courage from their
cowardice, and loyalty from their treason” (Tes monies for the Church, vol. 5, p.
136).

“There will be a shaking of the sieve. The chaff must in me be separated from
the wheat. Because iniquity abounds, the love of many waxes cold. It is the very
me when the genuine will be strongest. There will be a separa ng from us of
those who have not appreciated the light nor walked in it” (Le er 46, 1887, p. 6).

“The church may appear as about to fall, but it does not fall. It remains, while
the sinners in Zion will be si ed out – the chaff separated from the precious wheat.
This is a terrible ordeal, but nevertheless it must take place. None but those who
have been overcoming by the blood of the Lamb and the word of their tes mony
will be found with the loyal and true, without spot or stain of sin, without guile in
their mouths. We must be divested of our self-righteousness and arrayed in the
righteousness of Christ” (Selected Messages, vol. 2, p. 380).

The church militant, now composed of both wheat and tares, will finally stand
triumphant and purified. All of the above quota ons tell us that the sinners in the
church will go out from among the faithful. They will abandon their posi on and
join with the world against God’s people. “The majority will forsake us.” Those who
are truly faithful will not forsake “the visible church,” for the honor of God is at
stake.

“No advice or sanc on is given in the Word of God to those who believe the
third angel’s message to lead them to suppose that they can draw apart. This you
may se le with yourselves forever. It is the devising of unsanc fied minds that
would encourage a state of disunion….

“There must be no separa ng [of the faithful from the church] in this great
tes ng me” (Selected Messages, vol. 3, p. 21; words in brackets added for
contextual clarity).

“I am instructed to say to Seventh-day Adven sts the world over, God has
called us as a people to be a peculiar treasure unto Himself. He has appointed that

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His church on earth shall stand perfectly united in the Spirit and counsel of the
Lord of hosts to the end of me” (Selected Messages, vol. 2, p. 397).

“I know that the Lord loves His church. It is not to be disorganized or broken
up into independent atoms. There is not the least consistency in this; there is not
the least evidence that such a thing will be” (The Remnant Church, p. 53).

“Every truth that He has given for these last days is to be proclaimed to the
world. Every pillar that He has established is to be strengthened. We cannot now
step off the founda on that God has established. We cannot now enter into any
new organiza on; for this would mean apostasy from the truth” (Selected
Messages, vol. 2, p. 390).

These inspired statements take into considera on the a tude and posi on of
God’s faithful people toward the church militant un l “the end of me.” God
foresaw the present condi on of the church when He impressed His prophet to
pen these words. However great the problems among us may become, our Lord
has instructed us that we are not to separate from the church. “This you may se le
with yourselves forever.”

The unity of God’s church is a ma er of vital importance, second only to the

unity of each believer to Christ. Any issue that threatens to divide God’s people
prior to the me and the test which our Lord has appointed should be considered
a ma er of lesser importance compared to the higher purpose of unity among us.
God intends that we be united un l the end of me. He intends that the mark of
the beast be the tes ng point for our people. Any issue that we allow to become
a dividing factor that does not fit into this plan will, without ques on, cause a
needless loss of souls.

“The Lord desires us to realize that it is of great importance that we stand in

these last days upon the pla orm of eternal truth. Those who think that the church
militant is the church triumphant make a great mistake. The church militant will
gain great triumphs, but it will also have fierce conflicts with evil that it may be
firmly established upon the pla orm of eternal truth. And every one of us should
be determined to stand with the church upon this pla orm” (The Upward Look, p.
152).

Take courage, dear friend, for “it shall come to pass, that he that is le in Zion,
and he that remaineth in Jerusalem, shall be called holy, even every one that is
wri en among the living in Jerusalem: when the Lord shall have washed away the
filth of the daughters of Zion, and shall have purged the blood of Jerusalem from
the midst thereof by the spirit of judgment, and by the spirit of burning” (Isaiah
4:3, 4).

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 2 - A “TEST” OF LOVE
A Lesson from the Experience of Moses

The experience of Moses with the children of Israel in the wilderness confronts
today’s independent ministries and their followers with a significant challenge.
Perhaps we could call it “the straight tes mony to the independent ministries.”

The children of Israel had been given abundant evidence of God’s care and
power. He had delivered them from the cruel bondage of Egypt. The Red Sea was
miraculously parted before them and closed upon their enemies. Having led them
into the wilderness of freedom with the promise of sure guidance into the land of
Canaan, the Lord entered into covenant rela onship with His people and assured
them of His love. A lowly race of slaves, the Israelites had been chosen by the God
of Heaven to be exalted above all the na ons of the earth. If ever a people had
abundant evidence of God’s calling and leading it was ancient Israel. But, lo, in the
midst of such amazing providence and wonderful promise, the chosen people
turned their backs to the Lord with murmuring, rebellion, and idolatry.

Once the mul tude was safely encamped at the foot of Sinai, Moses was called
up into the mountain to commune with God. He was instructed to gather the
people together at a certain me that God might speak His covenant to them. At
the me appointed the eyes of all were focused on Sinai. The whole mountain
became enveloped in a thick, mysterious darkness as they watched. Then the
sound of the trumpet was heard summoning the people to assemble at the base
of the mountain. When they were all gathered to the solemn occasion, lightning
flashed and thunder roared. There was a period of solemn silence, and then the
voice of God was heard. In clear, resounding tones the ten commandment law was
spoken. With fear and sincere earnestness, the people cried out, “All that the Lord
hath said, we will do and be obedient” (Exodus 24:7).

Shortly a er this solemn event Moses was again called up into the mountain.
It was upon this occasion that he was given detailed instruc ons for the building
of a sanctuary as a dwelling place for Jehovah’s presence among His people. But
while the servant of God was communing with the Lord in the mount, the people,
so recently delivered and blessed, became impa ent in their wai ng for the return
of their leader. How quickly they forgot the God who had so clearly revealed
Himself to them as a mighty Deliverer and tender Father.

Finally, they felt they could no longer wait for Moses and concluded that he
must have deserted them. A vast crowd surrounded the tent of Aaron, to whom
Moses had delegated judicial authority in his absence. They demanded of him,

16
“Make us gods, which shall go before us; for as for this Moses, the man that
brought us up out of the land of Egypt, we wot not what is become of him.” Exodus
32:1. What terrible ingra tude! What blatant apostasy! They had just heard the
voice of God proclaiming His holy law, one precept of which forbade the making
and worship of graven images. Their course can be interpreted as nothing less than
willful rebellion against the clear light of divine truth.

A crisis so serious as this required firmness and courage on the part of Aaron,
but he was not of such a character and proved unfaithful to God. With feelings of
fear and thoughts of self-preserva on, he submi ed to the demanding mob and
assisted them in making a golden calf to worship. No greater insult could be thrust
in the face of One who had so manifestly demonstrated His love for them.

Inspira on records that “there were some who remained true to their
covenant with God, but the greater part of the people joined in the apostasy. A
few who ventured to denounce the proposed image making as idolatry, were set
upon and roughly treated, and in the confusion and excitement they finally lost
their lives” (Patriarchs and Prophets, pp. 316, 317).

Aaron feared for his own life and yielded to the demands of the frenzied
mul tude. Considering the failure of Aaron, we read: “there are s ll pliant Aarons,
who, while holding posi ons of authority in the church, will yield to the desires of
the unconsecrated, and thus encourage them in sin” (Patriarchs and Prophets, p.
317).

In such a terrible and apparently hopeless situa on, what would Moses do?
What a tude would he assume toward a rebellious people? What course of ac on
would he pursue toward them?

Inspira on gives the answer to Moses’ dilemma and in so doing tells us the
answer to our dilemma as well. Carefully consider every line of the following
excerpts from Patriarchs and Prophets:

“Moses in the mount was warned of the apostasy in the camp and was directed
to return without delay. ‘Go, get thee down,’ were the words of God; ‘thy people,
which thou broughtest out of the land of Egypt, have corrupted themselves: they
have turned aside quickly out of the way which I commanded them. They have
made them a molten calf, and have worshipped it.’ God might have checked the
movement at the outset; but He suffered it to come to this height that He might
teach all a lesson in His punishment of treason and apostasy.

“God’s covenant with His people had been disannulled, and He declared to
Moses, ‘Let Me alone, that My wrath may wax hot against them, and that I may

17
consume them: and I will make of thee a great na on.’ The people of Israel,
especially the mixed mul tude, would be constantly disposed to rebel against God.
They would also murmur against their leader, and would grieve him by their
unbelief and stubbornness, and it would be a laborious and soul-trying work to
lead them through to the Promised Land. Their sins had already forfeited the favor
of God, and jus ce called for their destruc on. The Lord therefore proposed to
destroy them and make of Moses a mighty na on.

“‘Let Me alone…that I may consume them,’ were the words of God. If God had
purposed to destroy Israel, who could plead for them? How few but would have
le the sinners to their fate! How few but would have gladly exchanged a lot of toil
and burden and sacrifice, repaid with ingra tude and murmuring, for a posi on of
ease and honor, when it was God Himself that offered the release.

“But Moses discerned ground for hope where there appeared only
discouragement and wrath. The words of God, ‘Let Me alone’ he understood not
to forbid but to encourage intercession, implying that nothing but the prayers of
Moses could save Israel, but that if thus entreated, God would spare His people.
He ‘besought the Lord his God, and said, Lord, why doth Thy wrath wax hot against
Thy people, which Thou hast brought forth out of the land of Egypt with great
power, and with a mighty hand?’

“God had signified that He disowned His people. He had spoken of them to
Moses as ‘thy people, which thou broughtest out of Egypt.’ But Moses humbly
disclaimed the leadership of Israel. They were not his, but God’s – ‘Thy people,
which Thou hast brought forth…with great power, and with a mighty hand.’…

“As Moses interceded for Israel, his midity was lost in his deep interest and
love for those for whom he had, in the hands of God, been the means of doing so
much. The Lord listened to his pleadings, and granted his unselfish prayer. God had
proved His servant; He had tested his faithfulness and his love for that erring,
ungrateful people, and nobly had Moses endured the trial. His interest in Israel
sprang from no selfish mo ve” (Patriarchs and Prophets, pp. 317-319).

“As the people were roused to see the enormity of their guilt, terror pervaded
the en re encampment. It was feared that every offender was to be cut off. Pitying
their distress, Moses promised to plead once more with God for them.

“‘Ye have sinned a great sin,’ he said, ‘and now I will go up unto the Lord;
peradventure I shall make an atonement for your sin.’ He went, and in his
confession before God he said, ‘Oh, this people have sinned a great sin, and have
made them gods of gold. Yet now if Thou wilt forgive their sin--; and if not, blot
me, I pray Thee, out of Thy book which Thou hast wri en.’ The answer was,

18
‘Whosoever hath sinned against Me, him will I blot out of My book. Therefore now
go, lead the people into the place of which I have spoken unto thee: behold, Mine
Angel shall go before thee: nevertheless, in the day when I visit, I will visit their sin
upon them.’

“In the prayer of Moses our minds are directed to the heavenly records in
which the names of all men are inscribed, and their deeds, whether good or evil,
are faithfully registered. The book of life contains the names of all who have ever
entered the service of God. If any of these depart from Him, and by stubborn
persistence in sin become finally hardened against the influences of His Holy Spirit,
their names will in the judgment be blo ed from the book of life, and they
themselves will be devoted to destruc on. Moses realized how dreadful would be
the fate of the sinner; yet if the people of Israel were to be rejected by the Lord,
he desired his name to be blo ed out with theirs; he could not endure to see the
judgments of God fall upon those who had been so graciously delivered….

“Moses knew well the perversity and blindness of those who were placed
under his care; he knew the difficul es with which he must contend. But he had
learned that in order to prevail with the people, he must have help from God. He
pleaded for a clearer revela on of God’s will and for an assurance of His presence:
‘See, Thou sayest unto me, Bring up this people: and Thou hast not let me know
whom Thou wilt send with me. Yet Thou hast said, I know thee by name, and thou
hast also found grace in My sight. Now therefore, I pray Thee, if I have found grace
in Thy sight show me now Thy way, that I may know Thee, that I may find grace in
Thy sight: and consider that this na on is Thy people.’

“The answer was, ‘My presence shall go with thee, and I will give thee rest.’
But Moses was not yet sa sfied. There pressed upon his soul a sense of the terrible
results should God leave Israel to hardness and impenitence. He could not endure
that his interests should be separated from those of his brethren, and he prayed
that the favor of God might be restored to His people, and that the token of His
presence might con nue to direct their journeyings: ‘If Thy presence go not with
me, carry us not up hence. For wherein shall it be known here that I and Thy people
have found grace in Thy sight? Is it not in that Thou goest with us? So shall we be
separated, I and Thy people, from all the people that are upon the face of the
earth’….

“And the Lord said, ‘I will do this thing also that thou hast spoken: for thou hast
found grace in My sight, and I know thee by name’….
“Again he entreated that God would pardon the iniquity of His people, and take
them for His inheritance. His prayer was granted. The Lord graciously promised to
renew His favor to Israel, and in their behalf to do marvels such as had not been
done ‘in all the earth, nor in any na on’” (Patriarchs and Prophets, pp. 326-329).

19
 “Moses was then tested and proved of God. Forsake Israel? Come out from
among them, and leave them in their rebellion and sin? — No, never.

“These things are wri en for our ensamples upon whom the ends of the world
are come. We see the unbelief, and the stout resistance of some who have had
great light, and although evidence has been piled upon evidence they have kept
themselves in stubborn resistance. The Lord has sent messages of warning and
entreaty, messages of reproof and rebuke, and they have not been in vain. But we
have never had a message that the Lord would disorganize the church” (Review
and Herald, vol. 3, pp. 85-86).

“In the example of Moses pleading for the children of Israel, is represented the
posi on that we should take in regard to the people of God, however erring, or
weak, or defec ve they may be. By the mighty cleaver of truth, the Lord has
brought out a people from the quarry of the world, as He brought out of Egypt a
people to keep His commandments, and at every step He has shown them that He
is leading them in paths of truth and righteousness. He has sent His light and His
counsels, instruc ng them to build ins tu ons of learning, to provide sanitariums
and publishing houses, and success has a ended the carrying out of these plans.
The money of the Seventh-day Adven sts has not been hoarded in order that they
might live delicately, but self-denial and self-sacrifice have marked their history,
and s ll their work is to make progress, and to be aggressive. The world have a
light constantly shining upon them, because this people honor God in keeping His
commandments. Now can we expect that a message would be true that would
designate as Babylon the people for whom God has done so much? Hell would
triumph should such a message be received, and the world would be strengthened
in iniquity. All the reproaches which Satan has cast upon the character of God,
would appear as truth, and the conclusion would be made that God has no chosen
or organized church in the world. O, what a triumph would this be to Satan and his
confederacy of evil! God does not work in this way” (Review and Herald, vol. 3, p.
86).

We stand today where Moses stood. His test has now become our own. Do we
discern ground for hope where there appears to be only cause for discouragement
and wrath? Do we love this church enough to die for it rather than be saved
without it? Do we long for the salva on of our brethren with a love that refuses to
abandon them?

Search your heart, dear Seventh-day Adven st friend. Do you love God’s
church? Will you quickly give her up to a failure that God has never foretold? Have
you not been glad for the mercy of God toward your own soul? Do you inquire,
“But how can God use the church in its present condi on and considering her past

20
failures?” If so, we invite you to ask yourself a similar ques on in the honest
privacy of your own soul: “How can God use me in my present condi on and
considering my past failures?” Only the merciful will receive mercy, dear friend.

No, the failures in our personal lives are no jus fica on for the failures of the
church. But the point is, we are all in need of repentance and humility. We are all
in need of a mutual a tude of mercy and oneness as a people.

Are you one of the “few” who will follow the example of Moses, or will you
leave sinners to their fate? Will you choose the lot of “toil, burden and sacrifice”
to seek the restora on of those who may respond with “ingra tude and
murmuring?” Will you choose the course of unselfish love manifested in the prayer
of Moses? If the la er is your choice, then you will soon find, if you haven’t already,
that the greatest ba le ever fought is not the ba le against those in apostasy in
the church, but the ba le against self. In the midst of his struggle against darkness
and error, Mar n Luther faced reality when he said, “I fear self more than the pope
and all his bishops.” Today we are confronted with the same searching reality, for
“to deal pa ently with the tempted requires us to ba le with self” (Evangelism, p.
631).

Some reason that our rela onship to the visible church is not a ma er of
personal salva on, and therefore cannot be a ma er of great importance. What
ma ers, they say, is our faithfulness to Christ. True, we are not saved by church
membership, but by grace through faith in the Lord Jesus Christ. “No
denomina onal name has any virtue to bring us into favor with God. We are saved
individually as believers in the Lord Jesus Christ” (Review and Herald, vol. 2, p.
464). But really, isn’t there something more important than my personal salva on,
and yours? Indeed, there is. Moses was of such a heart as to desire the salva on
of rebellious sinners more than his own. Christ did not count heaven a place to be
desired while we were lost. No, you may not be lost if you separate yourself from
God’s church, but someone else may be lost due to your absence. If you truly know
the truth and the Author of truth, then He has made you a steward of His saving
grace, a channel of light and love. You are responsible to employ your God-given
gi s and endowments to draw others to Jesus. To separate from those who need
what you possess is to abandon them to possible doom while you might have been
an instrument in the hand of God to help work out their redemp on. Moses was
willing to risk the loss of his own eternal life to secure the favor of God to His
people. The love of Moses for his people led him to conclude that he would rather
be lost with them than saved without them. Imagine what our demise would be if
Jesus chose to deal with us as we deserve. Then, ask your heavenly Father to give
you the heart of Moses.

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 We urge you, dear friend, do not fail the test of God upon your soul. Do not
give up hope and turn your back to those who need to see the compassion and
righteousness of God’s character in you. Do not suppose that God will abandon
the church He has guided and labored with for over 150 years and make of you or
your favorite independent ministry “a great na on,” or a new movement.

The Lord is watching to see if you will gather warmth from the coldness of
others, courage from their cowardice, and loyalty from their treason. Will you love
the church as Christ has loved you? Perhaps the restora on and salva on of
modern Israel is dependent on your intercession for her and a willingness on your
part to sacrifice your own eternal life to secure her favor with God. On the other
hand, perhaps your own salva on is weighing in the balances of heaven
dependent on the posi on you take toward the church in this solemn me of
tes ng.

Whatever the case may be, of this we are certain: Moses was a man of God, a
follower of the Lamb, Christ Jesus. Dear friend, are you preparing to sing the song
of Moses and the Lamb? If so, you must be learning the love of Moses and the
Lamb for God’s church, for their song is one of experience. (See The Great
Controversy, p. 649.)

22
 3 - “WE OR “THEY”?
A lesson from the Experience of Daniel

In our previous chapter we gave special a en on to the a tude of Moses

toward a rebellious and s ff-necked people. The a tude of Daniel toward the
same people at a different me of trial in their history gives us added insight into
God’s will for us today.

O en we are at a loss for wisdom to know what to do in a given circumstance

and we long for divine guidance. At the present me many Seventh-day Adven sts
are deeply wondering what a tude we should be seeking to maintain toward the
church. We look around us and see the varying a tudes that others are taking and
we wonder which a tude we should assume. One says that we must openly and
without hesita on expose and denounce the failings of the church. Another says
that all is well and that we should be about our own business and not meddle in
the affairs of others. Whose example should we follow? Who is truly led of the
Lord?

While we may not be sure of any present example we see, we know that Daniel
was a man of God and one whose a tude toward the sins of God’s church is safe
for us to follow.

Before quo ng Daniel’s prayer, the Spirit of Prophecy comments on the

a tude of heart that characterized the pe on of this holy man:

“In his pe on he iden fied himself fully with those who had fallen short of
the divine purpose, confessing their sins as his own….

“Though Daniel had long been in the service of God, and had been spoken of
by heaven as ‘greatly beloved,’ yet he now appeared before God as a sinner, urging
the great need of the people he loved. His prayer was eloquent in its simplicity,
and intensely earnest. Hear him pleading:

“‘O Lord, the great and dreadful God, keeping the covenant and mercy to them
that love Him, and to them that keep His commandments; we have sinned, and
have commi ed iniquity, and have done wickedly, and have rebelled, even by
depar ng from Thy precepts and from Thy judgments: neither have we hearkened
unto Thy servants the prophets, which spake in Thy name to our kings, our princes,
and our fathers, and to all the people of the land.

23
 “‘O Lord, righteousness belongeth unto Thee, but unto us confusion of faces,
as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto
all Israel, that are near, and that are far off, through all the countries whither Thou
has driven them, because of their trespass that they have trespassed against
Thee….

“‘To the Lord our God belongs mercies and forgivenesses, though we have
rebelled against Him.’ ‘O Lord, according to all Thy righteousness, I beseech Thee,
let Thine anger and Thy fury be turned away from Thy city Jerusalem, Thy holy
mountain: because for our sins, and for the iniqui es of our fathers, Jerusalem
and Thy people are become a reproach to all that are about us.

“‘Now therefore, O our God, hear the prayer of Thy servant, and his
supplica ons, and cause Thy face to shine upon Thy sanctuary that is desolate, for
the Lord’s sake. O my God, incline Thine ear, and hear; open Thine eyes, and behold
our desola ons, and the city which is called by Thy name: for we do not present
our supplica ons before Thee for our righteousness, but for Thy great mercies.

“‘O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for Thine
own sake, O my God: for Thy city and Thy people are called by Thy name.’ Daniel
9:4-9, 16-19” (Prophets and Kings, pp. 555, 556).

The prayer of Daniel reveals the highest quality of love that can be experienced
by human beings for one another – a love that is willing to be held responsible by
God for the sins of others. Possibly the greatest selfishness that can be manifested
is a disposi on to cast blame on others and refuse to iden fy with them in their
sins. Such an a tude reveals a great lack of understanding and a stark absence of
humble self-awareness. When we comprehend the sins of others aright, we shall
realize that their guilt is really our own as well. Our inclina on to accuse and
condemn is actually an effort to evade the reality of our own sinfulness. Daniel’s
prayer revealed a conscious humility that freely acknowledged that he was no
be er than those for whom he pleaded.

This same understanding is seen in the humble a tude of Ellen White as she
iden fied herself with the remnant church. Give a en ve heed to her words:

“I am filled with sadness as I think of our condi on as a people. The Lord has
not closed heaven to us, but our own course of con nual backsliding has separated
us from God” (Tes monies for the Church, vol. 5, p. 217).

No ce, she does not say “they,” but “us.” She, like Daniel and Moses, so closely
united her interests with the church that she regarded herself as part of the

24
“condi on” of “backsliding.” She considered herself part of the problem and did
not boast of being the answer.

We so need to understand and experience this a tude, else we are in great

danger of being swept away into a spiritual pride that will work our ruin. If, indeed,
the Seventh-day Adven st Church is God’s church, and if we believe in the pa ence
and power of God to bear with and change our own hearts and lives, then is it not
far from righteousness for us to turn from the church with disgust and reproach
because of her failures?

The prophets, priests, kings, and reformers raised up to bring revival and
reforma on to Israel maintained an a tude such as Daniel possessed. Ezra, when
confronted with the apostasy of Israel, afflicted himself and interceded before God
in behalf of the guilty. He plucked off the hairs of his head and beard and said, “O
my God, I am ashamed and blush to li up my face to Thee, my God: for our
iniqui es are increased over our head, and our trespass is grown up unto the
heavens” (Ezra 9:6).

This man of God supplicated the throne of grace as though he were guilty.
Ezra claimed the sins of his people as his own. His a tude led him to say “our” sin.
He experienced “weeping” before the Lord on behalf of his people. Such a spirit
was not without affect. (See Ezra 10.) The Bible states that “the effectual, fervent
prayer of a righteous man availeth much” (James 5:16). Ezra prayed with the same
spirit as did Daniel, who was “not exal ng himself or claiming any goodness: “O
Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for Thine own sake,
O my God.’ This is what James calls the effectual, fervent prayer” (Tes monies for
the Church, vol. 4, p. 534).

And such was the experience of Nehemiah in his work to bring reforma on
and revival to Israel. “In their work, Ezra and Nehemiah humbled themselves
before God, confessing their sins and the sins of their people, and entrea ng
pardon as if they themselves were the offenders” (Prophets and Kings, p. 677). The
a tude of Ezra and Nehemiah is a type of the work to be “wrought in the closing
days of this earth’s history” (Ibid). Like these men raised up of God, we too are
called to iden fy ourselves with the weaknesses and failures of the church and
maintain a humble recogni on that we, not they, have sinned.
“The me has come for a thorough reforma on to take place. When this
reforma on begins, the spirit of prayer will actuate every believer and will banish
from the church the spirit of discord and strife. Those who have not been living in
Chris an fellowship will draw close to one another. One member working in right
lines will lead other members to unite with him in making intercession for the
revela on of the Holy Spirit. The barriers separa ng believer from believer will be
broken down, and God’s servants will speak the same things. The Lord will co-

25
operate with His servants. All will pray understandingly the prayer that Christ
taught His servants: ‘Thy kingdom come. Thy will be done in earth, as it is in
heaven.’ Ma hew 6:10” (Tes monies for the Church, vol. 8, p. 251).
We shall never bring the church to humility and repentance by condemning
her as beyond hope. Nor will we secure the mercy of God to our own souls while
we have no mercy for those whom God is seeking to restore. We must consider
the sins and failings of the church to be our own if we are to have a voice that wins
and draws our brothers and sisters to Christ.
“In the church militant men will be ever in need of restora on from the results
of sin. The one who in some respects is superior to another is in other respects
inferior to him. Every human being is subject to tempta on and in need of
brotherly interest and sympathy. The exercise of mercy in our daily rela ons with
one another is one of the most effec ve means of a aining perfec on of character,
for only those who walk with Christ can be truly merciful” (In Heavenly Places, p.
290).
We may find in the end that many who are finally lost for eternity were kept
from the Saviour and driven to more stubborn rebellion by the accusing a tudes
of those who said they instead of we.

26
 4 - “MINE HAND SHALL NOT BE UPON THE LORD’S
ANOINTED”
A Lesson from the Experience of David

The story of David and Saul holds great insight for the people of God today.
Saul was chosen by God to reign as the first king of Israel. This calling of God to
Saul was in answer to the carnal desire of the people to have a king like all the
other na ons of the world. Saul was a humble man and of a character and stature
to be respected by the people. But once chosen by God to occupy this high posi on
of responsibility, Saul became proud and began to covet the glory due to God
alone. Yet the people had demanded a king, and God granted their request with
the clear warning that tragedy would be the result.

As Saul sunk deeper and s ll deeper into apostasy, the people experienced a
propor onal spiritual decline. Scripture records that God bore long with Saul and
that he was indeed the anointed of the Lord as long as he occupied the posi on
granted him by God. But the Lord had a plan for the spiritual restora on of His
people. Even while Saul was yet in sacred office, God had chosen another to
succeed the proud king and lead the people to reverence Him as their true King
and Lord. David, a common shepherd boy, was a man a er God’s own heart. He
was the chosen of God, while Saul was s ll the Lord’s anointed.

The account of David’s a tude toward Saul reveals the proper regard that
today’s independent ministries ought to maintain for those whom God has placed
in sacred office as leaders of His church. It would be extreme for us to make an
exact comparison between Saul and the general church leadership of today, but
the comparison does exist in basic principle and rela onship. As there are Judases
and rash Peters among us, so, no doubt, there are Sauls among us as well. The
point is, if we see failure, or even apostasy, in men occupying responsible posi ons
in the church, David has given us an example of what our a tude toward them
ought to be.

Saul knew in his inmost heart that David was called of God. David knew he was
called of God as well. But David also knew that Saul was the anointed king whom
God had set in office. While Saul sought with vehement determina on to destroy
David, David’s conscience forbade him to pursue a similar course toward Saul.

Scripture records that David had great influence with the people of Israel and
had ample opportunity to destroy Saul. On one occasion while hun ng David like
a wild beast, Saul stepped into a cave where David and his men were hiding.
David’s men urged him to slay Saul, assuming that the providence of God was

27
making Saul an easy victory for David. (See 1 Samuel 24:4.) “David was tempted to
take this view of the ma er; but the voice of conscience spoke to him, saying,
‘Touch not the anointed of the Lord’” (Patriarchs and Prophets, p. 661). While
David did not kill Saul, he did touch the Lord’s anointed in such a way as to cause
his conscience to condemn him a erward. “‘David arose, and cut off the skirt of
Saul’s robe privily.’ But His conscience smote him a erward, because he had even
marred the garment of the king” (Ibid.).

In cu ng off Saul’s robe, David exposed the king to humilia on and shame

before the people. Today we see a similar course being pursued by some well-
meaning “Davids,” encouraged by loyal followers. Does not the same Holy Spirit
that smote the heart of David s ll speak to the consciences of men today?

It is important to note that those who encouraged David to Kill Saul were men
who were in “distress,” in “debt,” and “discontented,” as well as David’s family
members. (See 1 Samuel 22: 1, 2.) It is likely that these nega ve condi ons
experienced by David’s men were the result of Saul’s apostasy. Yet, it becomes
obvious that the feelings of David’s men were not in harmony with the will of God,
in spite of Saul’s state of apostasy. In encouraging David to a ack Saul, his men
were taking the work of judgment into their own hands.

Inspira on warns in this context: “God permits men to be placed in posi ons
of responsibility. When they err, He has power to correct or to remove them. We
should be careful not to take into our hands the work of judging that belongs to
God” (The Ministry of Healing, p. 484).

Not only was David’s a tude toward Saul dis nctly opposite to that of his men,
but inspira on says that David went one step further. David spoke and acted in
such a manner as to discourage his men from hur ng Saul, maintaining that he
was the Lord’s anointed. (See 1 Samuel 24:7.) God had called and anointed Saul,
and though in apostasy, he was s ll to be treated with deference and respect.

“The conduct of David toward Saul has a lesson. By command of God, Saul had
been anointed as king over Israel. Because of his disobedience the Lord declared
that the kingdom should be taken from him; and yet how tender and courteous
and forbearing was the conduct of David toward him!” (Ibid).

A er Saul le the cave, David called out, “My lord the king. And when Saul
looked behind him, David stooped with his face to the earth, and bowed himself”
(1 Samuel 24:8). David’s conscience had smi en him for cu ng off Saul’s skirt, and
now he humbly renders a gesture of honor to the apostate king. Some might argue
that David had gone too far in this ma er and that God did not move upon David’s
heart to yield such respect to this proud wicked leader. Such have not learned the

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meekness of Christ. The Spirit of Prophecy clearly states that David was led of the
Lord to follow this humble course. No ce:

“The course of David made it manifest that he had a Ruler whom he obeyed.
He could not permit his natural passions to gain the victory over him; for he knew
that he that ruleth his own spirit, is greater than he who taketh a city. If he had
been led and controlled by human feelings, he would have reasoned that the Lord
had brought his enemy under his power in order that he might slay him, and take
the government of Israel upon himself. Saul’s mind was in such a condi on that his
authority was not respected, and the people were becoming irreligious and
demoralized. Yet the fact that Saul had been divinely chosen king of Israel kept him
in safety, for David conscien ously served God, and he would not in any wise harm
the anointed of the Lord” (SDA Bible Commentary, vol. 2, p. 1021).

A er bowing before Saul, David cried out, “Wherefore hearest thou men’s
words, saying, Behold, David seeketh thy hurt? Behold, this day thine eyes have
seen how that the Lord had delivered thee today into mine hand in the cave: and
some bade me kill thee: but mine eye spared thee; and I said, I will not put forth
mine hand against my lord; for he is the Lord’s anointed. Moreover, my father, see,
yea, see the skirt of thy robe in my hand: for in that I cut off the skirt of thy robe,
and killed thee not, know thou and see that there is neither evil nor transgression
in mine hand, and I have not sinned against thee; yet thou huntest my soul to take
it. The Lord judge between me and thee, and the Lord avenge me of thee: but
mine hand shall not be upon thee. As saith the proverb of the ancients,
Wickedness proceedeth from the wicked: but mine hand shall not be upon thee”
(1 Samuel 24:9-13). David understood the truth long a erward spoken by the
apostle Paul: “If thine enemy hunger, feed him; if he thirst, give him drink: for in
so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but
overcome evil with good” (Romans 12:20, 21).

The humble and respec ul a tude of David had a piercing effect upon Saul’s
heart. In response to David’s overture Saul confessed, “Thou art more righteous
than I: for thou hast rewarded me good, whereas I have rewarded thee evil. And
thou hast shewed this day how that thou hast dealt well with me: forasmuch as
when the Lord had delivered me into thine hand, thou killedst me not. For if a man
find his enemy, will he let him go well away? Wherefore the Lord reward thee good
for that thou hast done unto me this day. And now, behold, I know well that thou
shalt surely be king, and that the kingdom of Israel shall be established in thine
hand” (1 Samuel 24:17-20).

If the principles of righteousness are the same today as in the days of David
and Saul; if the Holy Spirit s ll moves with the same convic ons of conscience
upon our hearts, then the a tude and conduct of David toward Saul is as

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acceptable and pleasing to God now as then. Is not this our great need as a people
today? Is there not need of men like David who will yield due respect to the
anointed of the Lord in His church and thus encourage a responsive humility that
might lead us all to a united repentance?

If the Seventh-day Adven st Church is the modern Israel of God – His visible,
militant church – then are not its leaders allowed to occupy their posi on by God
Himself? If so, are we at liberty to “slay” their influence and divert the respect of
the people from them to ourselves? And if we have done so, does our conscience
smite us? And if not, was David’s conscience over-sensi ve?

While we believe God has called Light Bearers Ministry to do a certain work in
the church and in the world, we are also deeply convicted that the leadership of
this denomina on is “the anointed of the Lord.” We feel it needful to yield due
respect and exercise Chris an courtesy toward those who occupy posi ons of
authority in God’s cause. We realize that this may seem a bit extreme to some, but
we are confident that at this me in our experience the Holy Spirit has moved upon
our hearts in this ma er as He did upon the heart of David. Search your heart as
well, dear follower of Jesus, and see if the Spirit speaks to you in like manner.

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 5 - “WHAT DOEST THOU HERE”
A lesson from the Experience of Elijah

The a tude of Moses and that of Daniel led them to intercede for the
rebellious people whom they loved more than their own lives. In contrast to their
spirit of intercession to God for Israel, the prophet Elijah, at one point in his
ministry, developed a spirit of “intercession to God against Israel” (Romans 11:2).
Let us recall the account to which Paul is referring in this passage.

An apostasy as dark as midnight had imprisoned the people of God in heathen

idolatry. Rebellion and sin had stolen from their hearts the true knowledge of God.
The evil influences bearing sway at that me were exceedingly great, comparable
to nothing modern Israel has ever had to face. At a me such as this, light must
shine, a dis nct voice must be heard. Elijah was commissioned of God to call for
revival, repentance, and reforma on. At the appointed me both leaders and
people of the na on gathered to Mount Carmel at the specific summons of God’s
prophet. Elijah faithfully delivered the message of truth appropriate for the crisis.
God manifested His approval of Elijah’s message. The false prophets were
defeated.

Just a er the conflict and victory at Mount Carmel, Elijah was led by the Holy
Spirit to run before the chariot of Ahab, thus manifes ng respect and deference
for the visible leader of Israel. “In this gracious act of God’s messenger shown to a
wicked king is a lesson for all who claim to be servants of God, but who are exalted
in their own es ma on” (Prophets and Kings, p. 158). Elijah violated no principle
by yielding a gesture of such high respect in his recogni on of King Ahab. In fact,
in the performance of this humble deed he was prompted by the “hand of the
Lord” (1 Kings 18:46).

Today, the general body of visible leadership in God’s church can with no just
comparison be likened to the wicked King Ahab, but the comparison does exist in
basic principle and rela onship. And no doubt some feel an exact comparison is
just. Even if the blatant wickedness of Ahab was mirrored in the leadership of
modern Israel, the principles of Chris an character would s ll mandate a
respec ul recogni on of those whom our Lord has allowed to occupy posi ons of
governance in His church. It would be well for every modern “Elijah” who feels a
burden for contemporary Israel to contemplate the unselfish overture of God’s
prophet in this ma er. Let each one inquire, “What gestures of respect and
deference might be God’s will for me to manifest toward those whom He has
placed in posi ons of church leadership?” Elijah’s example in this instance is a
challenge to us all and cannot be ignored without hazard.

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 King Ahab was impressed with the events of the Mount Carmel demonstra on.
His heart was moved by the humble, respec ul a tude which Elijah manifested
toward him. Upon his arrival to the royal palace, he shared with Jezebel his
convic on that Elijah must be God’s true prophet. Jezebel rejected the appeal and
demanded that Elijah be put to death. That night Elijah received word that the evil
queen was determined to have him slain before the end of the next day.

This same Elijah who ran before Ahab’s chariot, now ran into the wilderness,
but this running was not prompted by the Lord. Once he arrived at the place of his
hiding, God asked him, through a s ll small voice, “what doest thou here?” Seeking
to defend his posi on, and no doubt feeling totally jus fied and led by God to
abandon the trying situa on, he began his “intercession to God against Israel,
saying, Lord, they have killed Thy prophets, and digged down Thine altars; and I
am le alone, and they seek my life. But what saith the answer of God unto him?
I have reserved to Myself seven thousand men, who have not bowed the knee to
the image of Baal. Even so then at this present me also there is a remnant
according to the elec on of grace” (Romans 11:2-5).

Inspira on magnifies the lessons that may be learned from the experience of
Elijah. Give careful considera on to these inspired insights:

“It would seem that a er showing courage so undaunted, a er triumphing so

completely over king and priests and people, Elijah could never a erward have
given way to despondency nor been awed into midity. But he who had been
blessed with so many evidences of God’s loving care was not above the frail es of
mankind, and in this dark hour his faith and courage forsook him…. The prophet
now fled for his life…

“Elijah should not have fled from his post of duty. He should have met the
threat of Jezebel with an appeal for protec on to the One who had commissioned
him to vindicate the honor of Jehovah…. Had he remained where he was, had he
made God his Refuge and Strength, standing steadfast for the truth, he would have
been shielded from harm. The Lord would have given him another signal victory
by sending His judgments on Jezebel; and the impression made on the king and
the people would have wrought a great reforma on.

“Not un l Elijah had learned to trust wholly in God could he complete his work
for those who had been seduced into Baal worship. The signal triumph on the
heights of Carmel had opened the way for s ll greater victories; yet from the
wonderful opportuni es opening before him, Elijah had been turned away by the
threat of Jezebel. The man of God must be made to understand the weakness of

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his present posi on as compared with the vantage ground the Lord would have
him occupy.

“God met His tried servant with the inquiry, ‘What doest thou here, Elijah? I
sent you to the brook Cherith and a erward to the widow of Sarepta. I
commissioned you to return to Israel and to stand before the idolatrous priests on
Carmel, and I girded you with strength to guide the chariot of the king to the gate
of Jezreel. But who sent you on this hasty flight into the wilderness? What errand
have you here?’

“In bi erness of soul Elijah mourned out his complaint: ‘I have been very
jealous for the Lord God of hosts: for the children of Israel have forsaken Thy
covenant, thrown down Thine altars, and slain Thy prophets with the sword; and
I, even I only, am le ; and they seek my life, to take it away.’ …

“The Lord answered Elijah that the wrongdoers in Israel should not go
unpunished. Men were to be especially chosen to fulfill the divine purpose in the
punishment of the idolatrous kingdom. There was stern work to be done, that all
might be given opportunity to take their posi on on the side of the true God. Elijah
himself was to return to Israel, and share with others the burden of bringing about
a reforma on….

“Elijah had thought that he alone in Israel was a worshiper of the true God. But
He who reads the hearts of all revealed to the prophet that there were many
others who, through the long years of apostasy, had remained true to Him. ‘I have
le Me,’ God said, ‘seven thousand in Israel, all the knees which have not bowed
unto Baal, and every mouth which hath not kissed him’” (Prophets and Kings, pp.
159, 160, 167-170).

There is no doubt—and all who have eyes to see and ears to hear will freely
confess—that the church of God is in need of revival and reforma on. It is equally
beyond ques on that the Lord will call men to awaken the church to this need and
educate our people in the true principles of Chris an experience. All who feel
called to such a ministry must consider the experience of Elijah and be warned by
his failure.

Elijah expected to see “a speedy reform throughout Israel” (Ibid., p. 160), and
because there was not, he lost pa ence and faith and actually became one of the
greatest hindrances to the reforma on that God was working out in His me and
way. Instead of standing in the midst of Israel and interceding for her and pleading
for her repentance with God, he vacated his post of duty and turned his heart
“against” the chosen people. He began to imagine that he was the only one faithful
to the Lord, or at least close to it. But God reproved him for his blindness and

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assured him that there were many others in Israel who loved the true God and
served Him with faithfulness.

“Hope and courage are essen al to perfect service for God. These are the fruit
of faith. Despondency is sinful and unreasonable. God is able and willing ‘more
abundantly’ (Hebrews 6:17) to bestow upon His servants the strength they need
for test and trial. The plans of the enemies of His work may seem to be well laid
and firmly established, but God can overthrow the strongest of these. And this He
does in His own me and way, when He sees that the faith of His servants has been
sufficiently tested” (Ibid., p. 164).

God has not lost control. He is eager and able to bring about a revival and
reforma on in His me and way, and He fully intends to do so. Be assured, He does
have many faithful servants in the church. The realiza on of these things ought to
bring hope and encouragement to our hearts.

Dear friend, this is no me to lose heart and run away, as did Elijah. Nor can
we now become angry and begin hurling our “thunderbolts” of condemna on and
denuncia on against “the church militant.” (See Review and Herald, vol. 6, pp. 515,
516.) God is yet determined to show forth the full and final display of His glory
through His remnant church. Inspira on promises that “the great issue so near at
hand will weed out those whom God has not appointed and He will have a pure,
true, sanc fied ministry prepared for the la er rain” (Selected Messages, vol. 3, p.
385). With such an encouraging hope placed before us, let us intercede for modern
Israel and never be found forsaking our post of duty in the church.

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 6 - HUMILITY AND HOPE
A Lesson from the Experiences of Isaiah, Ezekiel, and Jeremiah

Three of the most prominent prophets in the Old Testament are Isaiah,
Jeremiah, and Ezekiel. These men of God gave solemn messages to His people in
the me leading up to and following the Babylonian cap vity. The prevailing sin
and apostasy that characterized the period in which they lived and ministered
challenged their faith in Israel as the chosen people of God. They had abundant
cause to doubt the possibility that a future restora on was possible. This same
challenge meets God’s people today.

The Experience of Isaiah

At one point in his experience, Isaiah was so overwhelmed with the sins of
God’s professed people that he was in danger of falling short of his high calling. As
Moses, wearied with the murmurings of the people against God, spoke
unadvisedly with his lips, so Isaiah was in danger of sinning against God in a similar
manner.

In Isaiah chapter six we read the account of how God revealed to His servant a
vision of the heavenly temple. Isaiah’s eyes were directed heavenward. As he
beheld the glory of God he came to the dis nct realiza on that he was “undone.”
Why did Isaiah feel so humbled? He explains, “For mine eyes have seen the King,
the Lord of hosts.” As a result of cas ng his eyes upon Jesus, Isaiah realized that
he, like his people, had fallen short of God’s glory. Only when his eyes were taken
off the sins of others and placed upon the true standard for all mankind could
Isaiah begin to understand his true posi on before God.

“As the prophet Isaiah beheld the glory of the Lord, he was amazed, and,
overwhelmed with a sense of his own weakness and unworthiness, he cried, ‘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.

“Isaiah had denounced the sin of others; but now he sees himself exposed to
the same condemna on he had pronounced upon them. He had been sa sfied
with a cold, lifeless ceremony in his worship of God. He had not known this un l
the vision was given him of the Lord” (SDA Bible Commentary, vol. 4, pp. 1138,
1139).

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 It was not un l Isaiah focused the a en on of his heart upon the character of
Jesus that he realized the magnitude of his own guilt and condemna on. Then,
when he saw and felt his own need of reforma on, the prophet of God was
prepared to be purged from his sins and labor for his people.

“Did he think himself unworthy before he had a view of God’s glory? – No; he
imagined himself in a righteous state before God; but when the glory of the Lord
of hosts was revealed to him, when he beheld the inexpressible majesty of God,
he said, ‘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. Then flew one of the seraphims unto me, having a live
coal in his hand, which he had taken with the tongs from off the altar: 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 6:5-7” (Ibid., vol. 4, p. 1139).

The experience of Isaiah reveals the will of God fur us all. “The vision given to
Isaiah represents the condi on of God’s people in the last days” (Ibid.). Not only
so, but it speaks of a genuine, hear elt a tude we are to reflect toward others
who are falling short of God’s glory. If we truly know the character of Jesus, we will
realize that we are really no more righteous than anyone else. As we keep our eyes
on the Saviour long enough for self to die, and consistently enough to keep it from
raising its ugly head again, we will enter into a genuine experience of humility
before God and men.

“This is not that voluntary humility and servile self-reproach that so many
seem to consider it a virtue to display. This vague mockery of humility is prompted
by hearts full of pride and self-esteem. There are many who demerit themselves
in words, who would be disappointed if this course did not call forth expressions
of praise and apprecia on from others. But the convic on of the prophet [Isaiah]
was genuine. As humanity, with its weakness and deformity, was brought out in
contrast with the perfec on of divine holiness and light and glory, he felt
altogether inefficient and unworthy. How could he go and speak to the people the
holy requirements of Jehovah, who was high and li ed up, and whose train filled
the temple?” (Ibid., vol. 4, p. 1140).

The law of beholding reacts on every human being, for weal or for woe. If we
make Jesus Christ and the great plan of salva on the constant theme of our
thoughts and conversa on, we will be changed into His glorious image. On the
other hand, if we think and talk of the sins and failings of others, we will become
self-righteous and cynical, while adop ng the very a ributes we condemn in them.
“The very act of looking for evil in others develops evil in those who look” (The
Ministry of Healing, p. 492). Will we individually learn from Isaiah’s experience and

36
keep our eyes focused upon Jesus rather than on the sins of others? Inspira on
exhorts us to do this very thing:

“By beholding we become changed into the image of that upon which we
dwell; then let us turn away our eyes from beholding the imperfec ons of those
who are in the church, but who have not the likeness of Christ. We shall not be
held responsible because those who make a high profession do not possess
corresponding virtues…. By beholding and copying the perfect Model, we shall
present to the world a character that is Christlike. We have much desired that
others should possess such a character, and have been greatly perplexed because
they did not manifest Christlikeness in their life; but let us see to it that others are
not perplexed at seeing this same lack in our own character….

“In this world we shall become hopelessly perplexed [as the devil wants us to
be], if we keep looking upon those things that are perplexing; for by dwelling upon
them, and talking of them, we become discouraged. In cri cizing others because
they fail to manifest love, we shall kill the precious plant of love in our own hearts.
Have we individually appreciated and felt the warmth of love which Christ
represented in His life? Then it is our duty to manifest this love to the world. Let
us fear to dwell upon, to behold and talk of the great mistakes that others are
making by not manifes ng love to their brethren and sisters. Spend as li le me
over this ques on as possible; but be sure to give due a en on to the precious
truths which come to us from lips that have been touched with a live coal from off
the altar. Praise God that light has been sown for the righteous, and gladness for
the upright in heart. Talk of the instruc on that you have received that was to your
soul as a feast of fat things….

“It is not an uncommon thing to see imperfec on in those who carry on God’s
work. Go into any place where there is a large church, where there are important
interests at stake, as there are at Ba le Creek, and there we may behold the deep
plo ngs of Satan; but this should not lead us to dwell upon the imperfec ons of
those who yield to his tempta ons. Would it not be more pleasing to God to take
an impar al outlook, and see how many souls are serving God, and glorifying and
honoring Him with their talents of means and intellect? Would it not be be er to
consider the wonderful, miracle-working power of God in the transforma on of
poor, degraded sinners, who have been full of moral pollu on, who become
changed so that they are Christ-like in character, partakers of the divine nature,
having escaped the corrup on that is in the world through lust? ....

“We become changed into the image of that upon which we dwell. Then how
important to open our hearts to the things that are true and lovely and of good
report. Let into the heart the light of the Sun of Righteousness. Do not cherish one
root of bi erness that may spring up whereby many may be defiled. The most

37
unfavorable ma ers that are developed in Ba le Creek or elsewhere should not
cause us to feel perplexed and discouraged. Everything that causes us to see the
weakness of humanity is in the Lord’s purpose to help us to look to Him, and in no
case put our trust in man, or make flesh our arm” (Manuscript Release No. 491).

By leading us to dwell on the various failures and problems among our people,
Satan will steal away from our hearts all hope for the church. Some have feasted
their minds upon heresies and scandals so much that it has become impossible for
them to believe the plainest inspired statements concerning the Church’s
triumphant des ny. There are those who have made up their minds that there is
no hope for the church, regardless of what God says.

The Experience of Ezekiel

Upon his exodus from Adven sm, one man stated that he thought the church
was just a “dead horse” whose proba on had closed. “You can ride a dead horse
if you want to,” he said, “but I’m not going to.” The prophet Ezekiel was given a
special parable that likens the church to a valley of dry bones, a similar metaphor
to the “dead horse” idea. A careful look at Ezekiel’s vision reveals the true purpose
of God for His church as well as the a tude He would have us maintain un l this
purpose is accomplished.

Ezekiel was taken off in vision to an open valley in which he was show “very
many” bones that were “very dry” (Ezekiel 37:2). Then he was asked the ques on,
“Son of man, can these bones live?” (Verse 3). The prophet’s response to this
ques on shows the a tude that actually qualified him to be God’s messenger. He
did not answer the Lord with doubt, saying, “No, they cannot live; they are dead
and there is no hope of revival.” Ezekiel answered with simple faith, “O Lord God,
Thou knowest” (Verse 3).

Do we reveal the same a tude as Ezekiel in rela on to the Seventh-day

Adven st Church? If we think that the church is dead beyond revival, due to its
appearance and problems, we will surely not work for its restora on and final
triumph. Only as we leave in God’s hands the judgment of those who are failing to
follow the light of truth can we go forth and speak to dead bones, hoping and
believing that they can live if God so wills.

“Again He said unto me, Prophesy upon these bones, and say unto them, O ye
dry bones, hear the word of the Lord….So I prophesied as I was commanded: and
as I prophesied, there was a noise, and behold a shaking, and the bones came
together, bone to his bone. And when I beheld, lo, the sinews and the flesh came
up upon them, and the skin covered them above: but there was no breath in them.
Then said He unto me, Prophesy unto the wind, prophesy, son of man, and say to

38
the wind, Thus saith the Lord God; Come from the four winds, O breath, and
breathe upon these slain, that they may live. So I prophesied as He commanded
me, and the breath came into them, and they lived, and stood up upon their feet,
an exceeding great army. Then He said unto me, Son of man, these bones are the
whole house of Israel: behold, they say, Our bones are dried, and our hope is lost:
we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the
Lord God; Behold, O my people, I will open your graves, and cause you to come up
out of your graves, and bring you into the land of Israel” (Ezekiel 37:4, 7-12).

The obedience of Ezekiel in giving the word of the Lord, regardless of the
outward appearance of things, is one that we should take to heart today. Many
mes we are quick to judge our situa on as hopeless and therefore fail to put forth
the appropriate efforts for revival. Are we following Ezekiel’s example of hope as
we look upon the Seventh-day Adven st Church? Do we believe that these bones,
this church, can live according to the will of God? Or do we doubt the power of our
Lord to accomplish His purpose through the church as He says He will?

The parable of the dry bones speaks with special force to all who are uncertain
as to the plan of God for the Seventh-day Adven st Church, for Inspira on says
that Ezekiel’s vision applies to “those who have been blessed with great light; for
they also are like the skeletons of the valley. They have the form of men, the
framework of the body, but they have not spiritual life…. These bones represent
the house of Israel, the church of God, and the hope of the church is the vivifying
influence of the Holy Spirit” (SDA Bible Commentary, vol. 4, pp. 1165, 1166).

When Ezekiel obeyed the word of the Lord and prophesied of revival and life
as he was commanded, there was “a shaking, and the bones came together, …and
stood up upon their feet an exceeding great army.” Here we have a Biblical
representa on of the shaking of the church and the uni ng of the faithful to give
the loud cry of the third angel’s message. Ellen White was shown the shaking of
the church and the final outcome. She described a people “who were migh ly
shaken.” A er their trying ordeal had passed, she said “they moved in exact order,
firmly, like a company of soldiers” (Tes monies for the Church, vol. 1, pp. 180-184).
We can praise God for the promise of what will be in the future; but we must also
learn to trust Him in the present. Though she is to pass through severe trials, the
remnant church of God is des ned to glorious triumph.

In the light of this prophecy, it behooves each one of us to examine ourselves

closely to see if our hearts are girded with the hope of Ezekiel. Only as we learn
the lesson that the example of Ezekiel teaches will we be qualified to be part of
the “exceeding great army” that will accomplish the purpose of God on earth.

The following quota on is of great interest in this context:

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 “God will rebuke Satan, refusing to hear his accusa ons against His church,
even though she is far from what she should be. Standing before God in filthy
garments, Joshua well represents the condi on of God’s ministers and the lay
members of the church. They need to be revived and reformed. They need to be
sanc fied by the Holy Spirit. Those who con nue in the service of God will, through
the revival of God’s appointed agencies, return to whole-hearted obedience,
depending on the merits of a crucified Saviour and trus ng in His atonement for
salva on….

“The church has failed, sadly failed, to meet the expecta ons of her Redeemer,
and yet the Lord does not withdraw Himself from His people. He bears with them
s ll, not because of any goodness found in them, but that His name shall not be
dishonored before the enemies of truth and righteousness, that the satanic
agencies may not triumph in their punishment and destruc on. He has borne long
with their waywardness and unbelief and folly. With wonderful forbearance and
compassion He has disciplined them. If they will heed His instruc on, He will
cleanse away their perverse tendencies, saving them with an everlas ng salva on
and making them eternal monuments of the power of His grace” (Manuscript 51,
1901).

The Experience of Jeremiah

In expressing such great hope for God’s church, it is likely that some might think
that we are going too far. However, Inspira on tes fies again and again to the true
posi on of spirit and a tude all should possess toward modern Israel. The
experience of Jeremiah, in a special sense, reveals to us a test of faith concerning
the final triumph of God’s church. Again, we are considering a prophet of God,
called to present a message of revival and warning to the church.

As the situa on became worse in Israel, and the messengers as well as the
message were treated with scorn, God allowed His people to be taken cap ve into
Babylon. While this was the fate of a na on that had been appointed to reveal
God’s glory to the world, Jeremiah did not give up hope for Israel’s final restora on.

“Laying fast hold on the promises of God, Jeremiah, by means of an acted

parable, illustrated before the inhabitants of the fated city his strong faith in the
ul mate fulfillment of God’s purpose for His people. In the presence of witnesses,
and with careful observance of all necessary legal forms, he purchased for
seventeen shekels of silver an ancestral field situated in the neighboring village of
Anathoth.

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 “From every human point of view this purchase of land in territory already
under the control of the Babylonians, appeared to be an act of folly. The prophet
himself had been foretelling the destruc on of Jerusalem, the desola on of Judea,
and the u er ruin of the kingdom. He had been prophesying a long period of
cap vity in faraway Babylon. Already advanced in years, he could never hope to
receive personal benefit from the purchase he had made. However, his study of
the prophecies that were recorded in the Scriptures had created within his heart
a firm convic on that the Lord purposed to restore to the children of the cap vity
their ancient possession of the Land of Promise. With the eye of faith Jeremiah
saw the exiles returning at the end of the years of afflic on and reoccupying the
land of their fathers. Through the purchase of the Anathoth estate he would do
what he could to inspire others with the hope that brought so much comfort to his
own heart” (Prophets and Kings, p. 469).

However, this posi on was not taken by Jeremiah without forethought and
even some serious a erthought. It seems that condi ons were so discouraging for
God’s people that Jeremiah struggled with the confidence he had placed in his
na on’s recovery.

“So discouraging was the outlook for Judah at the me of this extraordinary
transac on that immediately a er perfec ng the details of the purchase and
arranging for the preserva on of the wri en records, the faith of Jeremiah,
unshaken though it had been, was now sorely tried. Had he, in his endeavor to
encourage Judah, acted presumptuously? In his desire to establish confidence in
the promises of God’s word, had he given ground for false hope? Those who had
entered into covenant rela onship with God had long since scorned the provisions
made in their behalf. Could the promises to the chosen na on ever meet with
complete fulfillment?

“Perplexed in spirit, bowed down with sorrow over the sufferings of those who
had refused to repent of their sins, the prophet appealed to God for further
enlightenment concerning the divine purpose for mankind….

“Nebuchadnezzar’s armies were about to take the walls of Zion by storm.

Thousands were perishing in a last desperate defense of the city. Many thousands
more were dying of hunger and disease. The fate of Jerusalem was already sealed.
The besieging towers of the enemy’s forces were already overlooking the walls.
‘Behold the mounts,’ the prophet con nued in his prayer to God; ‘they are come
unto the city to take it; and the city is given into the hand of the Chaldeans, that
fight against it, because of the sword, and of the famine, and of the pes lence:
and what Thou has spoken is come to pass; and, behold, Thou seest it. And Thou
has said unto me, O Lord God, Buy thee the field for money, and take witnesses;
for the city is given into the hand of the Chaldeans.’ Jeremiah 32:24, 25.

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 “The prayer of the prophet was graciously answered. ‘The word of the Lord
unto Jeremiah’ in that hour of distress, when the faith of the messenger of truth
was being tried as by fire, was: ‘Behold, I am the Lord, the God of all flesh: is there
anything too hard for Me?’ Verses 26, 27. The city was soon to fall into the hand
of the Chaldeans; its gates and palaces were to be set on fire and burned; but,
notwithstanding the fact that destruc on was imminent and the inhabitants of
Jerusalem were to be carried away cap ve, nevertheless the eternal purpose of
Jehovah for Israel was yet to be fulfilled. …

“Thus was the church of God comforted in one of the darkest hours of her long
conflict with the forces of evil. Satan had seemingly triumphed in his efforts to
destroy Israel; but the Lord was overruling the events of the present, and during
the years that were to follow, His people were to have opportunity to redeem the
past” (Prophets and Kings, pp. 471-474).

Jeremiah wrestled and prayed with the decision he had made. He could not
trust his senses or outward appearances. He must place full confidence in the
restora on of Israel, for thus had the Lord spoken. He must put all of his weight
firmly upon the promises of the word of God.

In the eyes of some, it might have appeared that Jeremiah was going too far,
hoping against hope. The same may be thought today of our confidence in the
eventual triumph of the remnant church, but we stand in good company. We
would rather rest our faith in the sure word of God than in the opinions of men,
no ma er how learned or zealous they may appear to be. In these days of many
winds and a thousand voices, it is difficult to really know who’s who. But when we
turn to the examples and teachings of men we know to be prophets of God, we
can be sure that all of Heaven is on our side.

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 7 - WHEN MY LIBERTY BECOMES SIN
A Lesson from the Experience of Paul

According to the Bible, that which is my right is not always what is best for me
to do. Indeed, it is possible for me to sin by defending what is my legi mate right.
In what sense is this so? If my conscience allows me to do a certain thing without
condemna on, but to do so causes others to stumble with offense, then my liberty
becomes sin. Why? Is it because the deed itself is sin? No, but because the deed
causes offense to those whose consciences are more sensi ve. Of course this
principle has no applica on to moral issues of righteousness and sin. A convic on
based on a command of God cannot be altered to avoid offense. But regarding
ma ers that involve no such divine mandate, expediency is the highest principle,
because the salva on of souls is the highest priority.

The apostle Paul clearly expounded this truth. Give careful considera on to his
words:

“All things are lawful unto me, but all things are not expedient” (1 Corinthians
6:12).

“But take heed lest by any means this liberty of yours become a stumblingblock
to them that are week….And through thy knowledge shall the weak brother perish,
for whom Christ died? But when ye sin so against the brethren, and wound their
weak conscience, ye sin against Christ. Wherefore, if meat make my brother to
offend, I will eat no flesh while the world standeth, lest I make my brother to
offend” (1 Corinthians 8:9, 11-13).

“All things are lawful for me, but all things are not expedient: all things are
lawful for me, but all things edify not. Let no man seek his own, but every man
another’s wealth….Give none offense, neither to the Jews, nor to the Gen les, nor
to the church of God; even as I please all men in all things, not seeking mine own
profit, but the profit of many, that they may be saved” (1 Corinthians 10:23, 24,
32, 33).

The context of these verses reveals that Paul is speaking with regard to the
ea ng of meats offered to idols. Concerning this ma er Paul clearly stated that it
was not a moral issue: “But meat commendeth us not to God: for neither, if we
eat, are we the be er; neither, if we eat not, are we the worse” (1 Corinthians 8:8).
But there was a moral issue involved that Paul stressed: “If [the ea ng of] meat
[offered to idols] make my brother to offend, I will eat no flesh while the world
standeth, lest I make my brother to offend” (1 Corinthians 8:13; words in brackets

43
supplied). To thus cause needless offense, over a personal right that could be
sacrificed without viola ng the law of God, is “sin against the brethren” and “sin
against Christ” (1 Corinthians 8:12).

In light of this Biblical principle, we can only conclude that God would have us
sacrifice our amoral rights and prac ces that cause souls to stumble. We are called
upon by Scripture to do all we can to avoid any offense that does not require a
viola on of our own conscience before God. My liber es and rights become sin
when I seek to maintain them at the expense of souls.

In the very same context of the previously quoted Scriptures, Paul applies this
principle to jus fy his choice to refuse the support. This counsel is mely. No ce
the sound reasoning and pure mo ve revealed in the apostle’s posi on:

“Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are
not ye my work in the Lord? If I be not an apostle unto others, yet doubtless I am
to you: for the seal of mine apostleship are ye in the Lord. Mine answer to them
that do examine me is this, Have we not power to eat and to drink?” (1 Corinthians
9:1-4). “Have we not the right to our food and drink [at the expense of the
churches]?” (1 Corinthians 9:4, The Amplified Bible).

“[Consider this:] What soldier at any me serves at his own expense? Who
plants a vineyard and does not eat any of the fruit of it? Who tends a flock and
does not partake of the milk of the flock?” (1 Corinthians 9:7, The Amplified Bible).

“He that thresheth in hope should be partaker of his hope. If we have sown
unto you spiritual things, is it a great thing if we shall reap your carnal things? If
others be partakers of this power over you, are not we rather? Nevertheless we
have not used this power; but suffer all things, lest we should hinder the gospel of
Christ. Do ye not know that they which minister about holy things live of the things
of the temple? And they which wait at the altar are partakers with the altar? Even
so hath the Lord ordained that they which preach the gospel should live of the
gospel. But I have used none of these things: neither have I wri en these things,
that it should be so done unto me: for it were be er for me to die, than that any
man should make my glorying void” (1 Corinthians 9:10-15).

“If we have sown [the seed of] spiritual good among you, [is it too] much if we
reap from your material benefits? If others share in this righ ul claim upon you,
do not we [have a s ll be er and greater claim]? However, we have never
exercised this right, but we endure everything rather than put a hindrance in the
way [of the spread] of the good news (the Gospel) of Christ” (1 Corinthians 9:11,
12, The Amplified Bible).

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 There is no ques on that Paul is here referring to the support. He begins by
establishing that he is, indeed, called to preach the gospel and points to the souls
he has won to Christ as the evidence of his calling. He then impresses on their
minds the fact that He has the perfect right to receive his material support from
those for whom he has labored in spiritual service, Those who preach the gospel
have the right to live of the gospel, he says. And then he makes his point.

Nevertheless, even though he has the right to receive the, he chooses not to
exercise this right. Why? Because he sees that to do so would “hinder the gospel
of Christ.” He actually says, “it were be er for me to die,” rather than accept the
from the Corinthians and thus make void the higher glory of preaching the gospel.

One might ques on Paul’s reasoning. How could he actually believe that under
certain circumstances accep ng the may “hinder” the gospel? Surely Paul would
agree that the more money a minister has, the greater will be his ability to win
souls, wouldn’t he? No, Paul discerned the possibility of exer ng a far greater
influence for Christ among the Corinthians by taking a posi on to refuse their the.
He seems to have understood human nature in such a way as to lead him to believe
that the offense and strife involved in receiving the from the Corinthians would
have been counter-produc ve to the gospel purpose.

It is also important for us to consider some of the circumstances which may

have influenced Paul’s decision. The first fact which presents itself is that he took
this posi on with regards to “the church of God” which was at “Corinth.” He
addressed these believers as “them that are sanc fied in Christ Jesus, called to be
saints, with all that in every place call upon the name of Jesus Christ our Lord” (1
Corinthians 1:2). Later in his le er, the apostle says that he had to speak to the
Corinthians “as unto carnal, even as unto babes in Christ” (1 Corinthians 3:1). He
confronted them straightly, saying, “for ye are yet carnal: for whereas there is
among you envying, and strife, and divisions, are ye not carnal, and walk as men?”
(Verse 3).

The church at Corinth was part of the “church of God.” Yet there were carnally-
minded members in its fellowship. This was made evident by “envying, strife, and
divisions: among church members. The church was in great need of a more
personal encounter with Christ. None will ques on that this same situa on exists
in God’s church today, in its pre-triumphant status.

“Let every one who is seeking to live a Chris an life, remember that the church
militant is not the church triumphant. Those who are carnally minded will be found
in the church. They are to be pi ed more than blamed. The church is not to be
judged as sustaining these characters, though they be found within her
borders….It may be that in the church there are those who are cold, proud,

45
haughty, and unchris an, but you need not associate with this class. There are
many who are warm-hearted, who are self-denying, self-sacrificing, who would,
were it required, lay down their lives to save souls. Jesus saw the bad and the good
in church rela onship, and said, ‘Let both grow together un l the harvest.’ None
are under the necessity of becoming tares because every plant in the field is not
wheat” (Fundamentals of Chris an Educa on, pp. 294, 295).

Because of the low level of spirituality among the members of the church at
Corinth, it was necessary for Paul to bear a “straight tes mony” to them. Paul must
so dis nctly magnify the righteousness and love of the Lord Jesus Christ, that the
Corinthians would be faced with the painful realiza on that they were “yet carnal.”
He would need to tell them the truth concerning themselves. The compassionate
apostle well knew that it would be difficult for some to bear the revela on of
Christ, and he desired to remove any obstacle that might be seized upon as an
excuse to reject his message.

“Paul longed to speak to the church in Corinth of spiritual things. But to his
sorrow he found it in great weakness. The church members could not even bear
to hear the truth concerning themselves…. The spiritual growth of this people was
so dwarfed that a plain ‘Thus saith the Lord’ was an offense to them. Paul knew
that by giving them the truth he would be ranked as an accuser and faul inder”
(SDA Bible Commentary, vol. 6, p. 1086).

It was considera on of the great spiritual needs of the people that led Paul to
take a posi on of declining to receive the. Under such circumstances as these,
the apostle wanted to make it clear that he did not work for money, but for souls.
Inspira on comments on the integrity of Paul and makes it clear that he did not
sacrifice principle in his refusal to accept the:

“Paul did not vacillate. He was established and grounded in the faith. But as far
as possible he sought to make himself one with those for whom he labored.

“As a gospel minister, it was Paul’s privilege to claim a support from those for
whom he labored. But though he became the servant of all, yet he worked with
his hands to support himself, that none might find occasion to charge him with
selfishness. He did not receive wages for his labor, though as a minister of the
gospel this was his right. Thus he made it evident that he was working for souls,
not for money….

“Would that today men might be found with faith to do as Paul did, men who
would preach the gospel, not looking to men for their reward, but willing to receive
their reward in souls.

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 “We know that the apostle did not sacrifice one jot of principle. He did not
allow himself to be led away by the sophistry and maxims of men” (SDA Bible
Commentary, vol. 6, p. 1088).

Thus Paul gave tes mony that there are issues and truths of far greater
importance than whether a ministry has the right to receive the money. If we
allow ourselves or our acceptance of the to become the major ma er of
a en on, the focus of many people will be diverted from the vital truths for this
me to contend for their right to do as they choose with their the. In counter
response many will become caught up in denying that individuals have any such
right, and thus their a en on as well will be shi ed from those things that really
ma er. A major division will likely result. The church leadership may think it
necessary to take ac on to disfellowship those who pursue a course to defend
their right to receive the the of others. The excommunicated will cry,
“persecu on,” and claim that “the shaking” has occurred to divide the wheat and
tares in the church. All this, over whether or not independent ministries have the
right to receive the. Will the Lord be glorified in such a scenario?

As we have already pointed out, any movement that would divide the church
prior to the Sunday law test is des ned to failure and will only cause a needless
loss of souls in the process. We may have the right to receive the, or to pay it
wherever we please, but are we at liberty to divide the church over the issue? In
ma ers that involve no viola on of moral law, submission to the body of Christ is
the highest principle.

With a spirit of coopera on and humility we can press together as a people

and strive for revival and reforma on in the church. If the acceptance of the by
independent ministries is interpreted as wrong and divisive, then let us lay the
issue aside and give no occasion for offense. Then, with an earnest spirit ablaze
with the love of Christ, let us help to awaken and educate our people as fast and
as far as possible in prepara on for the real test that will finally separate the wheat
and the tares. Then “the members of the church militant who have proved faithful
will become the church triumphant” (Evangelism, p. 707).

We may urge that independent ministries have the right to receive the and
that individual members of the church are at liberty to return their the wherever
they choose. But in light of Paul’s instruc on and example, the more important
ques on is not whether we have the right to follow this course, but whether it is
best to do so, and if such a course would “hinder the gospel.”

Reformers in Israel’s past consistently encouraged the rendering of financial

support to God’s chosen na on, in spite of its sins. Nehemiah was one such
reformer. (See Nehemiah 10:37-39; 13:1-12.) We have no record that he used the

47
apostasy of Israel to divert financial support to himself. Rather, he went about to
correct the abuses of the temple so that the confidence of the people and their
monetary support might be restored. Sister White followed the same course of
ac on. She urges us to give no heed to messengers that are “taking the posi on
that the Seventh-day Adven st Church is Babylon” and advoca ng “that we should
not pay the” (Tes monies to Ministers, pp. 58, 60).

Ellen White spoke out strongly against the abusive use of the, as did
Nehemiah. At mes she even appropriated the the of individuals, as well as her
own, to denomina onal workers or their families who were being neglected. (See
Spaulding-Magan Collec on, pp. 117, 215, 216). In another circumstance she
spoke of many ministers who did not “feed” the people and through whom the
“standard of the gospel ministry is lowered into the dust.” Also men oned were
“the elders of our churches” who, with the ministers, had “not all been as branches
of the Living Vine, drawing nourishment from Christ; they are not rich in spiritual
knowledge and heavenly wisdom, but are dry and Christless. The words they speak
in the desk may be good in themselves, but they are powerless because the heart
of the speaker is not transformed by grace. The churches would do far be er
without such elders and ministers.

“Money is drawn from the Lord’s treasury to support those who are
unconverted, and need that one teach them the first principles of the gospel,
which is Christ formed within, the hope of glory” (Series A, no. 1, pp. 24, 25).

In the context of this quota on the prophet of God does not encourage us to
stop suppor ng the church because of these abuses. While she went to work to
correct this evil, she encouraged the people, as did Nehemiah, not to neglect their
duty to financially support the church.

“You who have been withholding your means from the cause of God, read the
book of Malachi, and see what is spoken there in regard to thes and offerings.
Cannot you see that it is not best under any circumstances to withhold your thes
and offerings because you are not in harmony with everything your brethren do?
The thes and offerings are not the property of any man, but are to be used in
doing a certain work for God. Unworthy ministers may receive some of the means
thus raised, but dare any one, because of this, withhold from the treasury, and
brave the curse of God? I dare not. I pay my thes gladly and freely, saying, as did
David, ‘Of thine own have we given thee.’ A selfish withholding from God will tend
to poverty in our own souls. Act your part, my brethren and sisters. God loves you,
and He stands at the helm. If the Conference business is not managed according
to the order of the Lord, that is the sin of the erring ones. The Lord will not hold
you responsible for it, if you do what you can to correct the evil. But do not commit

48
sin yourselves by withholding from God His own property. ‘Cursed be he that doeth
the work of the Lord negligently,’ or decei ully.

“When persons declare that they will not pay their thes because the means
are not used as they think they ought to be, will the elder of the church or the
minister sympathize with the sinners? Will he aid the enemy in his work? Or will
he, as a wise man, endued with knowledge, go to work to correct the evil and thus
remove the stumbling-block? But, brethren, do not be unfaithful in your lot. Stand
in your place. Do not, by your neglect of duty, increase our financial difficul es”
(Series A, no. 1, pp. 27, 28).

We may have an accurate record of all the sins and abuses of the church and
use such as evidence that they do not deserve our support, but is this in
accordance with all the counsel of God? If we are to iden fy with the weaknesses
and failures of the church and maintain a humble recogni on that we, not they,
have sinned, then we cannot set ourselves up as superior to the church by
claiming, in essence, that we are worthy of the the but they are not.

As we examine the Spirit of Prophecy regarding the disposi on of the by

church members, we can only conclude that God’s first will is that we return our
thes to the organized church ministry. This is the general rule expressed
throughout Inspira on. The very latest counsel given on the subject by Ellen White
was wri en in 1911, just four years before her death. Note what she said:

“You ask if I will accept the from you and use it in the cause of God where
most needed. In reply, I will say that I shall not refuse to do this, but at the same
me I will tell you that there is a be er way.

“It is be er to put confidence in the ministers of the conference where you

live, and in the officers of the church where you worship. Draw nigh to your
brethren. Love them with a true heart fervently, and encourage them to bear their
responsibili es in the fear of God. ‘Be thou an example of the believers, in word,
in conversa on, in charity in spirit, in faith, in purity’ (1 Timothy 4:12” (Manuscript
Releases, vol. 1, p. 196).

The spirit and wisdom of Christ shines through very clear and beau ful in this
statement. Even under circumstances where individuals were reluctant to do so,
Ellen White counseled that it would be “be er” for them to return their the
through the local church and conference channel. She was careful not to dictate
where the the must be returned, but she did not hesitate to point out “the be er
way” to return the. Any deliberate effort to divert the from the church or to
encourage people to return their the to any other en ty or person would be a
clear viola on of this counsel. When an independent ministry publishes books and

49
produces tapes that encourage people to send them their the, they are pursuing
a course for which there is no inspired backing. Even if a ministry takes a posi on
to accept the but not solicit it, a total submission to the Spirit of Prophecy will
require that ministry to ac vely encourage their supporters to choose what God’s
prophet called the “be er way.”

The following inspired counsel should be carefully considered in this context:

“We should all feel our individual responsibility as members of the visible
church and workers in the vineyard of the Lord….

“God is leading out a people to stand in perfect unity upon the pla orm of
eternal truth. Christ gave Himself to the world that He might ‘purify unto Himself
a peculiar people, zealous of good works.’ This refining process is designed to
purge the church from all unrighteousness and the spirit of discord and conten on,
that they may build up instead of tear down, and concentrate their energies on
the great work before them. God designs that His people should all come into the
unity of the faith….

“Many do not realize the sacredness of church rela onship and are loath to
submit to restraint and discipline. Their course of ac on shows that they exalt their
own judgment above that of the united church, and they are not careful to guard
themselves lest they encourage a spirit of opposi on to its voice. Those who hold
responsible posi ons in the church may have faults in common with other people
and may err in their decisions; but notwithstanding this, the church of Christ on
earth has given to them an authority that cannot be lightly esteemed….

“Church rela onship is not to be lightly canceled; yet when the path of some
professed followers of Christ is crossed, or when their voice has not the controlling
influence which they think it deserves, they will threaten to leave the church. True,
in leaving the church they would themselves be the greatest sufferers; for in
withdrawing beyond the pale of its influence they subject themselves to the full
tempta ons of the world.

“Every believer should be wholehearted in his a achment to the church. Its

prosperity should be his first interest, and unless he feels under sacred obliga ons
to make his connec on with the church a benefit to it in preference to himself, it
can do far be er without him.

“If the world sees a perfect harmony exis ng in the church of God, it will be a
powerful evidence to them in favor of the Chris an religion. Dissensions, unhappy
differences, and pe y church trials dishonor our Redeemer. All these may be
avoided if self is surrendered to God and the followers of Jesus obey the voice of

50
the church. Unbelief suggests that individual independence increases our
importance, that it is weak to yield our own ideas of what is right and proper to
the verdict of the church; but to yield to such feelings and views is unsafe and will
bring us into anarchy and confusion. Christ saw that unity and Chris an fellowship
were necessary to the cause of God, therefore He enjoined it upon His disciples.
And the history of Chris anity from that me un l now proves conclusively that in
union only is there strength. Let individual judgment submit to the authority of the
church” (Tes monies for the Church, vol. 4, pp. 16-19).

“Some have advanced the thought that, as we near the close of me, every
child of God will act independently of any religious organiza on. But I have been
instructed by the Lord that in this work there is no such thing as every man being
independent…. If men will not move in concert in the great grand work for this
me, there will be confusion. It is not a good sign when men refuse to unite with
their brethren and prefer to act alone. Let laborers take into their confidence the
brethren who are free to point out every departure from right principles. If men
wear the yoke of Christ, they cannot pull apart; they will draw with Christ”
(Tes monies for the Church, vol. 9, p. 258).

Without ques on we are living in a me of “great perplexity and confusion” on

many issues (Tes monies for the Church, vol. 5, p. 80). Lines are blurred in many
minds. “What should we do?” is the heart-felt cry of many in Israel. It seems that
Wisdom would urge us at this me to be exceedingly careful to adhere to the
plainest statements of Inspira on. It is be er to be safe than sorry when dealing
in ma ers of eternal consequence. When you doubt, don’t. Do not take unclear or
non-specific quota ons to draw a conclusion when there are plain statements that
cannot be misunderstood. When you are unsure about a ma er, move to the side
of unques onable right. Then you will be sure of where you stand and stand
without ques on.

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 8 - PHARISEES, SADDUCEES, OR JESUS?
Who are We Following?

In the me of Christ there were two major sects of Jews. The Pharisees were
the more conserva ve, superficial class. Their primary theological focus was the
law of God. They mul plied and urged outward forms and demanded the
execu on of jus ce. The Sadducees were the more liberal, poli cally influen al
class. Their theological emphasis led them to live for the present with li le or no
thought of the future. A compromising diplomacy characterized their class. These
two categories of religious people represent two extremes in human nature that
have ever been present in the world.

Because of the differences in their theological focus, the Pharisees and

Sadducees were bi er enemies and con nually sought to diminish one another’s
influence with the people. But while they opposed one another and magnified
their differences before the people, they had one thing in common. They were of
the same spirit, controlled by the same mo ves and infected with the same desire
for self-exalta on and control.

Amid this state of strange divided unity, the Lord Jesus appeared upon the
scene with a spirit and mo ve en rely dis nct from that which prompted these
two classes. He came seeking to ally Himself with neither class but invited all to
follow Him. He sought no influence for Himself or for which He would be required
to strive, but gained an influence which was freely given Him from the hearts of
those who knew His words were truth. He emphasized neither jus ce nor mercy,
but revealed the perfect balance of the two. O en He forgave those whom men
condemned, and reproved those whom men had thought just. To the Pharisees He
appeared liberal and lawless. To the Sadducees He seemed far too conserva ve to
be anything less than foolish. In reality, He was the perfect expression of balance
– the personified character of God. It was this that a racted the masses to Him. It
was the harmony of jus ce and mercy, the blend of grace and truth, the balance
of law and love that gave Him influence with the people.

While the Pharisees hated the liberal focus of the Sadducees, and the
Sadducees detested the conserva ve emphasis of the Pharisees, each class
unitedly despised the balance of Christ, which condemned them both. It was upon
this common ground that the Pharisees and Sadducees confederated to oppose
Christ and His followers. To the natural heart, whether conserva ve or liberal,
balance appears to be threatening. In uni ng to crucify Christ, the Pharisees and
Sadducees revealed that they were really one company with one purpose, though
they knew it not.

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 “Inspira on speaks of the mutual spirit of these two groups and points out the
factor that determined their unity:

“The two sects had been at bi er enmity. The Sadducees courted the favor of
the ruling power in order to maintain their own posi on and authority. The
Pharisees, on the other hand, fostered the popular hatred against the Romans,
longing for the me when they could throw off the yoke of the conqueror. But
Pharisee and Sadducee now united against Christ. Like seeks like; and evil,
wherever it exists, leagues with evil for the destruc on of the good” (The Desire
of Ages, p. 405).

As the influence of Christ increased among the people, the Pharisees and
Sadducees panicked at the prospect of what might be the result to themselves if
He were allowed to con nue teaching. They determined to join forces and destroy
Christ rather than yield up their control over the people.

The revela on of the character of God serves to reveal the sameness of spirit
that governs both conserva ves and liberals who are not under the governing
influence of the Spirit of Christ. Thus it is seen that all who are right in their own
eyes, zealous to defend their rights and push their views while failing to truly love
like Jesus loves, are really serving the same master, though on the surface they
appear at odds. When Christ is revealed, the deeper mo ves of every heart are
made manifest.

Inspira on prophesies of only two groups to finally develop in the church in

these last days. Carefully consider this statement:

“Divisions will come in the church. Two par es will be developed. The wheat
and tares grow up together for the harvest.

“The work will grow deeper and become more earnest to the very close of
me. And all who are laborers together with God will contend most earnestly for
the faith once delivered to the saints. They will not be turned from the present
message, which is already lightening the earth with its glory. Nothing is worth
contending for but the glory of God” (Selected Messages, vol. 2, p. 114).

Even now, as in the days of Christ, there are only two spirits promp ng men
and women. As the end draws nearer and nearer, each member of the church
militant will reveal the spirit that prompts them. Issues will arise, opportuni es for
compromise will present themselves and tests of faith and pa ence will occur to
require decisions and reveal character. “As we near the judgment, all will manifest
their true character, and it will be made plain to what company they belong”

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(Tes monies for the Church, vol. 1, p. 100). Time, trial, and circumstance will
eventually reveal only two classes: those who love God with all their heart and
their neighbor as themselves, and those who love themselves and are merely
seeking a posi on or a following among men. All who have the Spirit of Christ will
unite on the pla orm of truth, while those who are at heart opposed to
righteousness will unite to persecute Christ in the person of His true followers.

Those who are truly following Christ will learn to stand in Him alone. They will
seek the approval of God, not of men, and will thus find themselves in harmony
with all who seek the same. They will hate none and love all, discerning when to
reprove and when to forgive, when to speak and when to be silent. They will agree
with the truth spoken by every man, whether conserva ve or liberal, and will
direct the a en on of all to Christ and His word. They will not exalt themselves
and praise men for their accomplishments. Their voices will not be heard
pronouncing judgment on others and declaring themselves to be the answer. They
will not magnify issues that have no bearing on salva on, nor will they be involved
in contending for their own rights. For them, “nothing will be worth contending
for but the glory of God.”

“As trials thicken around us, both separa on and unity will be seen in our ranks.
Some who are now ready to take up weapons of warfare will in mes of real peril
make it manifest that they have not built upon the solid rock; they will yield to
tempta on. Those who have had great light and precious privileges, but have not
improved them, will, under one pretext or another, go out from us. Not having
received the love of the truth they will be taken in the delusions of the enemy;
they will give heed to seducing spirits and doctrines of devils, and will depart from
the faith. But, on the other hand, when the storm of persecu on really breaks
upon us, the true sheep will hear the true Shepherd’s voice. Self-denying efforts
will be put forth to save the lost, and many who have strayed from the fold will
come back to follow the great Shepherd. The people of God will draw together and
present to the enemy a united front. In view of the common peril, strife for
supremacy will cease; there will be no dispu ng as to who shall be accounted
greatest. No one of the true believers will say: ‘I am of Paul; and I of Apollos; and I
of Cephas.’ The tes mony of one and all will be: ‘I cleave unto Christ’ I rejoice in
Him as my personal Saviour.’

“Thus will the truth be brought into prac cal life, and thus will be answered
the prayer of Christ, u ered just before His humilia on and death: ‘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 has sent Me.’ John 17:21. The love of
Christ, the love of our brethren, will tes fy to the world that we have been with
Jesus and learned of Him. Then will the message of the third angel swell to a loud

54
cry, and the whole earth will be lightened with the glory of the Lord” (Tes monies
for the Church, vol. 6, pp. 400, 401).

No ce the sequence of events that are given in this inspired quota on. First it
speaks about the present me, a me when both separa on and unity are seen in
our ranks. Then it reveals that when the storm of persecu on really breaks upon
us, when the Sunday law test confronts the church militant, the people of God will
draw together. It says that they will present to the world a united front and thus
will be answered the prayer of Christ in John 17. Then will the loud cry of the third
angel fill the whole earth with its glory.

“The work of God in this earth can never be finished un l the men and women
comprising our church membership rally to the work and unite their efforts with
those of ministers and church officers” (Tes monies for the Church, vol. 9, p. 117)

Seventh-day Adven sm is des ned to triumph with every member who proves
faithful. The trials among us will reveal whether we are possessed of a spirit to
accuse and condemn or to heal and restore. Though now the conserva ves and
liberals appear at war, finally the tares among both classes will unite to oppose
God’s true and faithful people, while the true-hearted draw together and present
to the enemy a united front.

Where do you stand, fellow believer in Christ? Are you sca ering with those
who sca er, or are you pressing together with those who are pu ng forth self-
denying efforts to seek and save the lost? Are you dispu ng over who’s right and
who’s wrong, or are you striving to present to the enemy a united front? Surely
these are ques ons worth asking, for only when the love of Christ overcomes the
“we versus they” a tude in our hearts will the world believe that we are indeed
His disciples. Only when we love one another as Christ has loved us will the earth
be lightened with the glory of the Lord.

Pharisees, Sadducees, or Jesus? With whom will you stand?

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 9 - THE GREATEST NEED OF THE CHURCH
A Revival of True Godliness

Here we are, living in this dark world of suffering and sin, well over one
hundred years beyond the divine intent. The mocking reality of our failure to
hasten the glorious coming of Jesus threatens to steal away our confidence that
God will yet purify His church and lead her on to victory at last. The passage of
me tempts us to doubt the special iden ty we claim as a people and seems to
belie the whole idea of a remnant church. And yet, we hold on and hope, for we
know in our inmost souls that we have believed the truth and not a lie. But our
hearts cannot be sa sfied merely to hope. We cannot help but wonder what delays
our Lord’s glorious advent. The promise of God to the remnant church of eventual
triumph is so certain that we cannot help but pursue an understanding of how it
will happen. We sense that there must be something that yet eludes the grasp of
our understanding. What will make the difference? What is our great need as a
people? What will be the determining factor to transform the church militant into
the church triumphant and usher in the long-awaited return of our Lord and
Saviour, Jesus Christ? Here we are …

There is a voice, an inspired, prophe c voice, that cries out in the wilderness
of our wonder. A bright light illumines our pathway, if we will but open our eyes
and extend our faith to see and believe what it reveals. There is no need for
guessing, neither is there reason for confusion and doubt. While the dragon is
wroth with the woman, she is supplied with the Spirit of Prophecy to guide her in
every vital ma er. There is an inspired answer to our dilemma. There is but one
solu on to the stalemate of Adven sm, just one.

Carefully review the following statement and then we will break down the
divine formula it prescribes:

“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. There must be earnest effort to obtain
the blessing of the Lord, not because God is not willing to bestow His blessing upon
us, but because we are unprepared to receive it. Our heavenly Father is more
willing to give His Holy Spirit to them that ask Him, than are earthly parents to give
good gi s to their children. But it is our work, by confession, humilia on,
repentance, and earnest prayer, to fulfill the condi ons upon which God has
promised to grant us His blessing” (Selected Messages, vol. 1, p. 121).

The spiritual experience of revival is a blessing only God can give. We cannot
of ourselves create a true revival. But we can “seek” the revival God offers in His

56
appointed way. According to the above statement, we are called upon to seek the
revival our Lord longs to give by engaging our hearts in an experience of
“confession, humilia on, repentance, and earnest prayer.”

Some feel confident that the great need of our people is to hear proclaimed
loud and long the failures, sins, and apostasies in the church. They seem certain
that such an approach will one day succeed in arousing enough people to “stand
up” and demand repentance or require a revival. The idea is gaining ground today
that “the straight tes mony” is equivalent to exposing error and sin. The more
blunt and cu ng the uncloaking of evil, the more “straight” the tes mony is
thought to be. Men are being praised as messengers of truth for “telling it
[whatever it may be] like it is and le ng the chips fall where they may.”

Ellen White defined the straight tes mony as follows:

“I asked the meaning of the shaking I had seen, and was shown that it would
be caused by the straight tes mony called forth by the counsel of the True Witness
to the Laodiceans. This will have its effect upon the heart of the receiver, and will
lead him to exalt the standard and pour forth the straight truth. Some will not bear
this straight tes mony. They will rise up against it, and this will cause a shaking
among God’s people” (Tes monies for the Church, vol. 1, p. 181).

The True Witness is Jesus Christ. The counsel or straight tes mony that He
gives is the Laodicean message. Those who receive His counsel are said to “exalt
the standard” of righteousness and “pour forth the straight truth.”

It seems that the line is becoming blurred today between what it means to
preach “the truth” in contrast to preaching things that are merely “true.” It is
assumed that if a man exposes the various errors and sins of the church, he has
preached “the straight truth.” But just because something is “true” doesn’t
necessarily mean it is “the truth.”

Here are a few quota ons that clearly define what “the truth” is:

“There are many precious truths contained in the Word of God, but it is
‘present truth’ that the flock needs now. I have seen the danger of the messengers
running off from the important points of present truth, to dwell upon subjects that
are not calculated to unite the flock and sanc fy the soul. Satan will here take
every possible advantage to injure the cause.

“But such subjects as the sanctuary, in connec on with the 2300 days, the
commandments of God and the faith of Jesus, are perfectly calculated to explain
the past Advent movement and show what our present posi on is, establish the

57
faith of the doub ng, and give certainty to the glorious future. These, I have
frequently seen, were the principal subjects on which the messengers should
dwell” (Early Wri ngs, p. 63).

“You need plainly to define to the churches the ma er of faith and en re

dependence upon the righteousness of Christ. In your talks and prayers there has
been so li le dwelling upon Christ, His matchless love, His great sacrifice made in
our behalf, that Satan has nearly eclipsed the views we should have and must have
of Jesus Christ. We must trust less in human beings for spiritual help and more, far
more, in approaching Jesus Christ as our Redeemer. We may dwell with a
determined purpose on the heavenly a ributes of Jesus Christ; we may talk of his
love, we may tell and sing of His mercies, we may make Him our own personal
Saviour ….

“I address the ministers. Lead the people along step by step, dwelling upon
Christ’s efficiency un l, by a living faith, they see Jesus as He is – see Him in His
fullness, a sin-pardoning Saviour, One who can pardon all our transgressions. It is
by beholding that we become changed into His likeness. This is present truth. We
have talked the law. This is right. But we have only casually li ed up Christ as the
sin-pardoning Saviour….

“Here is the work of the ministers of Christ. Because this work has not been
done, because Christ and His character, His words and His work have not been
brought before the people, the religious state of the churches tes fies against their
teachers. The churches are ready to die because li le of Christ is presented. They
have not spiritual life and spiritual discernment” (Manuscript Releases, vol. 8, pp.
271-273).
“We thank the Lord with all the heart that we have precious light to present
before the people, and we rejoice that we have a message for this me which is
present truth. The dings that Christ is our righteousness has brought relief to
many, many souls, and God says to His people, ‘Go forward’” (Evangelism, p. 192).
“Our churches are dying for want of teaching on the subject of righteousness
by faith in Christ, and on kindred truths” (Gospel Workers, p. 301).
Preaching about the errors and apostasies of weak, fallen human beings in no
way cons tutes “the straight truth,” or “present truth,” or “the truth as it is in
Jesus.” Yes, it is “true” that men sin and aposta ze, but this is not the gospel.
Preaching such things will no doubt cause a shaking, but it will never bring about
a “revival of true godliness.” Our people need understanding, more than
condemna on.
“The churches need educa on more than censure. Instead of blaming them
too severely for their want of spirituality and neglect of duty, the minister should,
by precepts and example, teach them to grow in grace and in the knowledge of
the truth” (Tes monies for the Church, vol. 4, p. 269).

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 During the 1888 General Conference session, one man was preaching upon
“the great wickedness and corrup on in our midst and dwelling upon the
apostasies among us.” Sister White called this a “gloomy discourse.” (See 1888
Materials, vol. 1, pp. 67, 68.)
The primi ve godliness of the apostolic Chris an church is described by
Inspira on with such language as this:
“A er the descent of the Holy Spirit, when the disciples went forth to proclaim
a living Saviour, their one desire was the salva on of souls. They rejoiced in the
sweetness of communion with saints. They were tender, though ul, self-denying,
willing to make any sacrifice for the truth’s sake. In their daily associa on with one
another, they revealed the love that Christ had enjoined upon them. By unselfish
words and deeds they strove to kindle this love in other hearts. Such a love the
believers were ever to cherish” (The Acts of the Apostles, p. 547).
“Warm, inspired personal appeals were made to the erring, to the outcast, and
to those who, while professing to know the truth, were lovers of pleasure more
than lovers of God” (The Acts of the Apostles, p. 580).
It wasn’t long before this beau ful spirit was lost. Satan was successful in his
decep ve efforts to destroy the experience of primi ve godliness that
dis nguished the early church. It should be of great interest to every Seventh-day
Adven st to understand how the devil was able to accomplish this evil work. Praise
God, we are not le to wonder or guess. No ce what Inspira on says:
“Gradually a change came. The believers began to look for defects in others.
Dwelling upon mistakes, giving place to unkind cri cism, they lost sight of the
Saviour and His love. They became more strict in regard to outward ceremonies,
more par cular about the theory than the prac ce of the faith. In their zeal to
condemn others, they overlooked their own errors. They lost the brotherly love
that Christ enjoined, and, saddest of all, they were unconscious of their loss. They
did not realize that happiness and joy were going out of their lives and that, having
shut the love of God out of their hearts, they would soon walk in darkness….
“It is not the opposi on of the world that most endangers the church of Christ.
It is the evil cherished in the hearts of believers that works their most grievous
disaster and most surely retards the progress of God’s cause. There is no surer way
of weakening spirituality than by cherishing envy, suspicion, faul inding, and evil
surmising” (The Acts of the Apostles, pp. 548, 549).
There is no ques on that we are working against the possibility of a true revival
if we are leading people to feed upon the errors, sins, and apostasies of others.
According to Inspira on, this is the most effec ve way to weaken the spirituality
of our people. Never forget, “the very act of looking for evil in others develops evil
in those who look” (The Ministry of Healing, p. 492). If the messages we preach
merely lead our hearers to see the sins and failings of others, then we are really
preaching “peace and safety,” not “the straight tes mony.” The sinner is always
made more comfortable in his sins when he looks upon the sins of others. Such a
focus will make a person immune to personal repentance. On the other hand, if

59
we preach and talk of Christ and His righteousness, magnifying the beauty of His
character, then we are promo ng “the straight tes mony.” Inspira on says, “this
is present truth.” Perhaps we could call it, “the straighter tes mony.”
Inspira on encourages a different and more effec ve approach than that of
condemning wrong. Those who feel a burden to expose error and sin would do
well to seriously consider this inspired counsel:
“The Lord wants His people to follow other methods than that of condemning
wrong, even though the condemna on be just. He wants us to do something more
than to hurl at our adversaries charges that only drive them further from the truth.
The work which Christ came to do in our world was not to erect barriers and
constantly thrust upon the people the fact that they were wrong.
“He who expects to enlighten a deceived people must come near to them and
labor for them in love. He must become a center of holy influence” (Tes monies
for the Church, vol. 6, pp. 121, 122).
“We are not to hurl the thunderbolts against the church of Christ militant; for
Satan is doing all he possibly can in this line, and you who claim to be the remnant
of the people of God had be er not be found helping him, denouncing, accusing,
and condemning. Seek to restore, not to tear down, discourage, and destroy”
(Review and Herald, vol. 6, p. 516).
“The way to dispel darkness is to admit light. The best way to deal with error
is to present truth. It is the revela on of God’s love that makes manifest the
deformity and sin of the heart centered in self” (The Desire of Ages, p. 498).
Yes, revival is our greatest need as a people; and true, enlightened repentance
is the basic condi on upon which the reviving influence of the Holy Spirit will be
granted. But the human heart is not led to repentance by condemna on, even if
the condemna on be just. In fact, every effort to denounce and demand only
drives the sinner into a more stubborn rebellion. True repentance is a gi from
God, given only through a knowledge of His goodness – His pardoning mercy and
restoring love. (See Romans 2:4.) Only the heart that has fallen in love with Jesus
is capable of repentance. Herein lies the secret of true revival and reforma on in
the church. The Lord Jesus Christ, in all His matchless beauty, must be upli ed
before our people. Drawing all eyes to Him, repentance becomes possible. Fixing
the a en on and rive ng the affec ons upon the crucified, risen, and interceding
Saviour, we will be mo vated to turn from sin to righteousness with a willing heart.
To suppose that people will be led to repentance by constantly thrus ng upon
them the fact that they are wrong is not only “bad psychology,” but it also serves
to make repentance more difficult, and perhaps impossible for some.
The Laodicean message presents a balanced approach to a people in need of
repentance. It gives an accurate diagnosis of our condi on as a church and offers
the prescribed medicine for our restora on. Consider the following amplifica on
of the Laodicean Message (excuse our liberty):
“Unto the angel of the church of the Laodiceans [the church of judgment and
vindica on] write; these things saith the Amen, the faithful and true Witness, the

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beginning of the crea on of God [Jesus Christ]; I know thy works [I am perfectly
aware of the superficial quality of your religious service], that thou art neither cold
[blatantly evil] nor hot [wholehearted and fully consecrated]: I would thou wert
cold or hot. So then because thou art lukewarm [you are religious without really
knowing God; intellectually converted but spiritually unregenerated], and neither
cold nor hot, I will spew thee out of My mouth [your spiritual condi on nauseates
me to the point of vomi ng]. Because thou sayest, I am rich, and increased with
goods [I am wealthy in material status and spiritual heritage], and have need of
nothing [I have the truth; I am the remnant church]; and knowest not [you are
unaware of the fact] that thou art wretched, and miserable, and poor, and blind,
and naked [you are really not what you think you are; you do not discern your true
spiritual poverty]: I counsel thee to buy of Me [exchange what you think you have
for] gold tried in the fire [faith proved genuine by love], that thou mayest be rich
[in true spiritual experience]; and white raiment [the spotless righteousness of
Christ], that thou mayest be clothed [made righteous], that the shame of thy
nakedness [your want of true righteousness] do not appear; and anoint thine eyes
[of understanding[ with eyesalve [the discernment of the Holy Spirit], that thou
mayest see [your true condi on and need]. As many as I love, I rebuke and chasten
[I’m telling you these things because I love you, not to hurt you]: be zealous
therefore [in light of My love for you], and repent [turn from your sins individually
and as a people]. Behold [perceive My pleading], I stand at the door [of your
heart], and knock [I’m speaking to your conscience]: if any man hear My [pleading]
voice, and open the door [of his understanding], I will [eagerly] come into him, and
will sup with him, and he with Me [we will truly communicate with one another
and become friends]. To him that overcometh [the lukewarm condi on] 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 [you will occupy the most exalted and privileged posi on in
the universe]” (Revela on 3:14-21).
This message is so honest and full of hope. And it must be, for it is the counsel
of Christ to the very last church of earth’s history. She is therefore named according
to God’s purpose for her. Laodicea means a people judged and vindicated. This
church occupies a unique posi on in both me and calling. She is the church to
exist during the me of final judgment; and her des na on is one of vindica on.
(This is not to be misunderstood to mean that those who remain in the lukewarm
condi on and fail to repent will be saved.)
In raising up churches through the succession of ages, God has had but one
eventual purpose in view. Inspira on states this purpose with telling insight:
“From the beginning it has been God’s plan that through His church shall be
reflected to the world His fullness and His sufficiency. The members of the church,
those whom He has called out of darkness into His marvelous light, are to show
forth His glory. The church is the repository of the riches of the grace of Christ; and
through the church will eventually be made manifest, even to ‘the principali es

61
and powers in heavenly places,’ the final and full display of the love of God.
Ephesians 3:10” (The Acts of the Apostles, p. 9).
Here is revealed the eternal purpose of God for the church, and also the sure
promise that “eventually” the universe will behold the final and full display of
divine glory and love through the church. The Bible tes fies that Laodicea is the
final church to exist in the great controversy. The Spirit of Prophecy just as clearly
states that the Seventh-day Adven st Church is the church that occupies the
historic posi on of Laodicea. It is therefore conclusive that the final and full display
of the glory and love of God is eventually to be revealed through the Seventh-day
Adven st Church. There is absolutely no inspired evidence that there will be
another church to succeed Laodicea. She is des ned to vindica on and triumph
with all who are found faithful to her message and mission. Those who fail to
repent and refuse to avail themselves of the provisions offered for restora on, and
choose to remain in the lukewarm condi on, will be spewed out of the mouth of
the Lord.
The present spiritual condi on of the church is diagnosed by Jesus as very
serious and poten ally fatal if she does not repent. He pronounces her “wretched,
miserable, poor, blind, and naked.” Yet she boasts that she is “rich and increased
with goods and in need of nothing.” She is filled with religious pride and self-
righteousness. The fact that she is so blessed with an intellectual knowledge of
truth and with temporal prosperity has created a rather puffy a tude of self-
exalta on. She is inclined to parade her accomplishments and boast of her special
iden ty as the remnant church. Moreover, she claims to be clothed with the robe
of Christ’s righteousness.
In startling contrast to her high claims, the True Witness tes fies that she is far
from what she thinks she is. The most decep ve feature of her disease is that she
does not see her true condi on. Herein lies the seriousness of her spiritual
sickness. As she looks upon herself, the appearance is rather impressive. In her
own eyes she looks faithful and serving. In reality, pride and selfishness corrupt
her good works. Her religious service is not pleasing to God. She tempts the Lord
to vomit her up as nausea ng. But rather than cast her off as a hopeless cause, He
appeals to her conscience with tender compassion, saying, “As many as I love, I
rebuke and chasten: be zealous therefore, and repent.” He says, “I love you,” and
demonstrates His love by giving an honest evalua on of her condi on and offering
the hope of spiritual restora on. He pleads for entrance into her heart, and to
those who overcome He promises the most exalted posi on in all the universe,
even a seat upon His throne.
The True Witness knows and loves us like no other. It is He who offers the only
hope of the church. With eager longing He urges us to accept His proposal. Jesus
says we need three vital things: (1) gold tried in the fire, which is the united powers
of faith and love; (2) white raiment, which is the righteousness of Christ, both to
pardon and empower; not produced by us, but given to us; (3) eyesalve, which is
the discernment of the Holy Spirit upon our hearts, enabling us to see through

62
eyes enlightened with divine percep on. The tes mony of the True Witness to the
Laodicean church is the glorious gospel of righteousness by faith. This is the great
need of the church.
The True Witness offers faith that works by love. These are the coopera ve
influences that make it possible for the believer to be clothed with the
righteousness of Christ. The Bible teaches that faith is the only acceptable and
effectual response of man to God. Faith is the single means of obtaining the
salva on and righteousness of God. Without faith it is impossible to please God,
for whatsoever is not of faith is sin. (See Hebrews 11:6; Romans 14:23.) But we are
naturally inclined to seek the salva on and righteousness of God by carefully
looking at the requirements of the law that condemns us and then proceeding to
try real hard to measure up to its high standard. It is this approach to securing
salva on that blinds the mind to the truth of Christ’s righteousness and envelops
the soul in a self-righteousness. The Laodicean condi on is a direct result of
focusing on the law and its requirements to the exclusion of Christ from our vision.
He is never so far removed from our view as to be ignored or forgo en; He just
takes second place in our emphasis, while we claim He is our all in all. We do not
openly confess that we are depending on our good works and religious services
for favor with God; indeed, we are not even conscious of the fact.
Salva on is not obtained “by works of righteousness that we have done” (Titus
3:5); it is not even obtained by faith and works. Salva on is received “by grace
through faith” alone, “not of works, lest any man should boast. For we are His
workmanship, created in Christ Jesus unto good works” (Ephesians 2:8-10). In
other words, salva on is not the product of good works, but good works are the
product of salva on. The source of salva on is the grace of God, both to pardon
and to empower. The means of securing salva on is faith. Faith is the only
response that God accepts from man, and even his faith is a gi from God,
implanted in the human heart without merit. The faith through which we are saved
is not merely a passive, intellectual assent to truth, but rather, it is an aggressive
principle that moves the human will in concert harmony with the revealed will of
God. True faith works.
It is vital that we know how faith works – that is, how it is made ac ve to
accomplish its purpose. The Bible gives but one answer to this important ques on:
“Faith…worketh by love” (Gala ans 5:6). That is, faith is awakened to ac on and
aroused to its high purpose by God’s love. This is why the True Witness offers the
a rac ve influence of His love along with the gi of faith.
The apostle Paul expounds this principle even more clearly when he says, “For
the love of Christ constraineth us; because we thus judge, that if One died for all,
then were all dead: and that He died for all,, that they which live should not
henceforth live unto themselves, but unto Him which died for them, and rose
again” (2 Corinthians 5:14, 15). God’s love is the mo va onal force that causes
faith to do those things that otherwise we would be totally unwilling and unable
to do. Divine love is of such a power as to influence the naturally selfish human

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heart to cease living for self and begin living for the One who revealed this love by
dying for us. How, then, do we receive God’s love and experience its power to
mobilize our dormant faith?
God’s love finds access to the human heart through the medium of percep on
or comprehension. Therefore Paul prays that we might “comprehend…the love of
Christ…that we might be filled with all the fullness of God” (Ephesians 3:18, 19).
Divine love is a crea ve principle. It produces a er its own likeness. When it enters
into the heart through the channel of understanding, it gives birth to a like,
responsive love that returns to God the life that was His already. We give nothing
to God; we only return to Him that which He first gives us. Perceiving His love is
the way by which we are made willing to yield to God all that we are and all that
we have.
The cross of Christ is the perfect expression of God’s love. Only as we
understand the love and goodness of the Lord that Calvary proclaims will we be
willing and able to turn from sin and truly repent. The only hope for Laodicea is
such a revela on of Christ, so pure and penetra ng, as will melt her selfish heart
and cause her to live for the glory of God and the salva on of souls. Efforts to
repent; demands for repentance; increased awareness of the fact that we need to
repent; all will avail us nothing, unless our eyes are directed to Christ. True revival
is only possible through repentance; and repentance is only possible in the light of
Calvary’s love.
Dear friend, our final appeal is that you would confess that the need of the
church is your own need as well. Pray in your inmost heart of hearts: Dear God,
Your people are my people, Her sins are my own. We are wretched, miserable,
poor, blind, and naked. “Spare Thy people, O Lord, and give not Thine heritage to
reproach, that the heathen should not rule over them: wherefore should they say
among the people, Where is their God” (Joel 2:17). We need Your love to mo vate
our faith, that we may be clothed with the beau ful righteousness of Christ. Please
incline our hearts to know Your Son and the matchless a rac on of His grace.
Revive in our midst the spirit of brotherly love that characterized the primi ve
godliness of the apostolic church. Help us, dear God, to love as Jesus loves and not
count men’s sins against them. (See 2 Corinthians 5:17-19.) Grant us both courage
and meekness to make warm, personal appeals to those within our sphere of
influence. Give us the love of Moses, the intercession of Daniel, Ezra, and
Nehemiah, the deference and respect of David, the humility of Isaiah, the hope of
Ezekiel, the faith of Jeremiah, and the wisdom and sacrificial spirit of Paul. May all
of these a ributes be combined in our experience that we may truly know of the
“rebuke that is love, of the blow that wounds to heal, of the warning that speaks
hope” (Educa on, pp. 89, 90). Let us reveal the character of our Lord Jesus Christ,
who did not count heaven a place to be desired while we were lost. Amen.

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