"Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Isaiah 57:15.

1. What promise did Jesus leave the disciples when he told them about the final events on the Mount of Olives? Matthew 24:14.

a. You could just imagine the joy of the disciples as they remembered these words after the crucifixion.

b. All this may be true BUT!

c. Why did they need to tarry in Jerusalem?

d. We have prayed for the Holy Spirit, the Latter Rain so that we can go home haven’t we?

2. We need to learn how and with whom does God work. "Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Isaiah 57:15.

a. God dwells with those that are humble.

b. What is humility, true humility.

1. Although the church of God in the days of Isaiah humbled themselves before Jehovah, they did not receive the blessings. Isaiah 58:3.

a. Why is this God?

b. Did God call for such outward humility? Isaiah 58:5.

2. What are some of these outward forms of fasting that God does not accept?

a. Depriving ourselves of good nourishing food. "I saw that you had mistaken notions about afflicting your bodies, depriving yourselves of nourishing food. These things lead some of the church to think that God is surely with you, or you would not deny self, and sacrifice thus. But I saw that none of these things will make you more holy. The heathen do all this, but receive no reward for it. A broken and contrite spirit before God is in His sight of great price. I saw that your views concerning these things are erroneous, and that you are looking at the church and watching them, noticing little things, when your attention should be turned to your own soul’s interest. God has not laid the burden of His flock upon you. You think that the church is upon the background, because they cannot see things as you do, and because they do not follow the same rigid course which you think you are required to pursue. I saw that you are deceived in regard to your own duty and the duty of others. Some have gone to extremes in regard to diet. They have taken a rigid course, and lived so very plain that their health has suffered, disease has strengthened in the system, and the temple of God has been weakened." Vol. 1, Testimonies for the Church, p. 205:1.

b. Looking to be eccentric or odd. "The experience of some had been obtained among a class of religious fanatics who had no true sense of the exalted character of the work. The religious experience of this class of professed Seventh-day Adventists was not reliable. They had not firm principles underlying all their actions. They were self-confident, and boastful. Their religion did not consist in righteous acts, true humility of soul, and sincere devotion to God, but in impulse, in noise and confusion, spiced with eccentricities and oddities. They had not felt, neither could they feel, the necessity of being clothed with Christ’s righteousness. They had a righteousness of their own, which was as filthy rags, and which God can in no case accept. These persons had no love for union and harmony of action. They delighted in disorder. Confusion, distraction, and diversity of opinion were their choice. They were ungovernable, unsubdued, unregenerated, and unconsecrated, and this element of confusion suited their undisciplined minds. They were a curse to the cause of God and brought the name of Seventh-day Adventists into disrepute." Vol. 2, Testimonies for the Church, pp. 553-554.

c. Ignorant or uncultivated. "Those who occupy responsible positions should so educate and discipline themselves that all within the sphere of their influence may see what man can be, and what he can do, when connected with the God of wisdom and power. And why should not a man thus privileged become intellectually strong? Again and again have worldlings sneeringly asserted that those who believe present truth are weak-minded, deficient in education, without position or influence. This we know to be untrue, but is there not some reason for these assertions? Many have considered it a mark of humility to be ignorant and uncultivated. Such persons are deceived as to what constitutes true humility and Christian meekness." Vol. 4, Testimonies for the Church, p. 549:3.

d. Demerits oneself, lack of self-respect, ever being under an atmosphere of self-condemnation. "It is the privilege of every one to so live that God will approve and bless him. You may be hourly in communion with Heaven; it is not the will of your Heavenly Father that you should ever be under condemnation and darkness. It is not pleasing to God that you should demerit your self. You should cultivate self-respect by living so that you will be approved by your own conscience, and before men and angels. It is not an evidence of true humility that you go with your head bowed down, and your heart filled with thoughts of self. It is your privilege to go to Jesus and be cleansed, and to stand before the law without shame and remorse. ‘There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.’ While we should not think of ourselves more highly than we ought, the word of God does not condemn a proper self-respect. As sons and daughters of God, we should have a conscious dignity of character, in which pride and self-importance have no part." Advent Review and Sabbath Herald, March 27, 1888:17.

e. Carelessness in our clothing and dwellings. "Some who are very careless in their dwellings and of their persons, consider it pride to be neat and are tried with those who are neat and cleanly. I saw that neatness and order in dress, and cleanliness throughout the dwelling, should be strictly observed by Sabbath-keepers, who are looked upon as strange, and are watched for their faults. Their influence should be holy. The sacred truths which we profess will never degrade the receivers, and make them coarse and rough, neglectful of their persons, and untidy in their houses. If the receiver has slack habits, the truth elevates him, and works for him a thorough reformation. Unless the truth has this effect, the individual has not felt its saving power. A careless and disordered dress is no mark of humility. Here some have deceived themselves. The life, the acts, the words, will tell whether the individual possesses true humility, and the dress will correspond with the fruits manifested. A pure fountain cannot sent forth sweet water and bitter. Cleanse the fountain and the streams will be pure." Vol. 2, Spiritual Gifts. Volume, p. 288-289.

f. Skepticism and unbelief. "Christ reproved Martha, but His words were spoken with the utmost gentleness. ‘Said I not unto thee, that, if thou wouldst believe, thou shouldst see the glory of God?’ Why should you doubt in regard to My power? Why reason in opposition to My requirements? You have My word. If you will believe, you shall see the glory of God. Natural impossibilities cannot prevent the work of the Omnipotent One. Skepticism and unbelief are not humility. Implicit belief in Christ’s word is true humility, true self-surrender." Desire of Ages, p. 535:2.

3. How does God view such outward humility? "Let no one think that to bow the head as a bulrush will take the place of true humility. Such humility is a sham; for where meekness does not exist in the heart, it will not be manifested in the life. Those who are merely professors of truth and not doers of the word, will break down the family altar, and stir up strife and contention in the home, and there will be dearth of holy and beneficent actions that flow from faith in Christ. The most convincing evidence of the power of the gospel to the world is its effect on the lives of those who believe it. He who is a true Christian will represent Christ, and will cease from all murmuring or complaining of God, or of his fellow-men. Those who complain at the providences of God manifest weakness of faith, and show that they lack the knowledge of the character of God and of Jesus Christ whom he has sent. Of these half-hearted professors the Lord says, ‘Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.’" Review and Herald, June 5, 1894:6.

a. These are surface Christians. "Those who are merely surface Christians are no blessing to themselves or others, although they fast and spread sackcloth and ashes under them. The old habits return; quick temper, suspicion, jealousy, judgment of others,—all manifest that they are not controlled by the grace of Christ. Their habits of evil have become a yoke of bondage to themselves and to others. They may observe fasts, practice voluntary humility, and manifest apparent devotion; but as they do not have real humility, they do not find rest and peace and joy. Their accustomed habits control them; and when they fail to manifest a Christlike action, they throw the blame and responsibility upon the circumstances which surround them or the people with whom they are brought in contact. Instead of examining themselves to see wherein their inconsistency lies, they bemoan their case, and think that their difficulties are the results of other’s misdeeds. As long as they hold to this opinion, they cannot see their faults, repent of their evil, and confess their wrong-doing." Advent Review and Sabbath Herald, June 5, 1894:8.

4. Why does God refuse to accept this outward humility?

a. It shows that the heart is actually proud. "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 appreciation from others." Vol. 4, Bible Commentary, p. 1140:2.

b. Its purpose is to lead others to believe you are far advanced in the spiritual life. "I saw that God wants you to turn your attention to yourselves. Try your motives. You are deceived in regard to yourselves. You have an appearance of humility, and this has influence with others, and leads them to think that you are far advanced in the Christian life; but when your peculiar notions are touched, self rises at once, and you manifest a willful, stubborn spirit. This is a sure evidence that you do not possess true humility." Vol. 1, Testimonies for the Church, p. 204:2.

c. It actually shows that the heart is full of selfishness. "There are some who seem to have the impression that in order to be humble you must be odd, impolite, uncourteous; but this is an evidence, not of true humility, but of selfishness. The religion of Christ will never make you uncourteous. We do not think it essential to imitate the politeness of the world, which is simply affectation and display; but everyone who is connected with Christ will be elevated in character, and be an example of piety to others." The Signs of the Times, August 4, 1890:6.

d. Instead of outward humility, Jesus asks us to be humble privately. Matthew 6:16-18.

5. What is one of the causes of trying to be odd and different, fanatical? "Thomas Munzer, who was the most active of these fanatics, was a man of considerable ability, which, rightly directed, would have enabled him to do good; but he had not learned the very first lessons of Christianity; he had not a knowledge of his own heart, and greatly lacked true humility. Yet he imagined himself ordained of God to reform the world, forgetting, like many other enthusiasts, that the reform should begin with himself. Erroneous writings which he had read in his youth had given a wrong direction to his character and his life. Furthermore, he was ambitious of position and influence, and unwilling to be second, even to Luther. He charged the Reformers with establishing, by their adherence to the Bible alone, a species of popery, and with forming churches that were not pure and holy." Signs of the Times, Oct. 25, 1883:17.

6. There is yet another description of what many falsely consider humility. Matthew 25:15.

a. This must be a humble man that had received only one talent.

b. He must have talked of how he is unable to do much because he doesn’t have but one talent. "But when we give ourselves wholly to God and in our work follow His directions, He makes Himself responsible for its accomplishment. He would not have us conjecture as to the success of our honest endeavors. Not once should we even think of failure. We are to co-operate with One who knows no failure." Christ’s Object Lessons, p. 363:1.

"We should not talk of our own weakness and inability. This is a manifest distrust of God, a denial of His word. When we murmur because of our burdens, or refuse the responsibilities He calls upon us to bear, we are virtually saying that He is a hard master, that He requires what He has not given us power to do." Christ’s Object Lessons, p. 363:2.

"God works by whom He will. He sometimes selects the humblest instrument to do the greatest work, for His power is revealed through the weakness of men. We have our standard, and by it we pronounce one thing great and another small; but God does not estimate according to our rule. We are not to suppose that what is great to us must be great to God, or that what is small to us must be small to Him. It does not rest with us to pass judgment on our talents or to choose our work. We are to take up the burdens that God appoints, bearing them for His sake, and ever going to Him for rest. Whatever our work, God is honored by wholehearted, cheerful service. He is pleased when we take up our duties with gratitude, rejoicing that we are accounted worthy to be co-laborers with Him." Christ’s Object Lessons, pp. 363-364.

c. Because he did not use that talent, what happened to it? Matthew 25:28, 29.

d. Is Christianity composed of just enjoying Bible studies etc.? "Let none suppose that they can live a life of selfishness, and then, having served their own interests, enter into the joy of their Lord. In the joy of unselfish love they could not participate. They would not be fitted for the heavenly courts. They could not appreciate the pure atmosphere of love that pervades heaven. The voices of the angels and the music of their harps would not satisfy them. To their minds the science of heaven would be as an enigma." Christ’s Object Lessons, pp. 364-365.

"In the great judgment day those who have not worked for Christ, those who have drifted along, carrying no responsibility, thinking of themselves, pleasing themselves, will be placed by the Judge of all the earth with those who did evil. They receive the same condemnation." Christ’s Object Lessons, p. 365:1.

"Many who profess to be Christians neglect the claims of God, and yet they do not feel that in this there is any wrong. They know that the blasphemer, the murderer, the adulterer, deserves punishment; but as for them, they enjoy the services of religion. They love to hear the gospel preached, and therefore they think themselves Christians. Though they have spent their lives in caring for themselves, they will be as much surprised as was the unfaithful servant in the parable to hear the sentence, ‘Take the talent from him.’ Like the Jews, they mistake the enjoyment of their blessings for the use they should make of them." Christ’s Object Lessons, p. 365:2.

"Many who excuse themselves from Christian effort plead their inability for the work. But did God make them so incapable? No, never. This inability has been produced by their own inactivity and perpetuated by their deliberate choice. Already, in their own characters, they are realizing the result of the sentence, ‘Take the talent from him.’ The continual misuse of their talents will effectually quench for them the Holy Spirit, which is the only light. The sentence, ‘Cast ye the unprofitable servant into outer darkness,’ sets Heaven’s seal to the choice which they themselves have made for eternity." Christ’s Object Lessons, p. 365:3.

e. What is the end result of their experience? Matthew 25:30.

1. What is real humility?

1. Whom does the Bible call the meekest man on earth? Numbers 12:3.

a. How did Moses feel about all the rebellious Israelites? Moses disheartened by the discontent and murmuring of the people he was leading into the land of promise. . ." Advent Review and Sabbath Herald, May 11, 1897:4.

b. How could Moses handle such a turbulent crowd?

c. How does God assure Moses? Exodus 33:14-18.

d. How does God answer Moses? Exodus 33:19-23, 34:5-7.

2. With the experience of Moses, how would we be able to face the world? Romans 8:38, 39.

"Moses had genuine humility, and the Lord honored him by showing him his glory. Even so will he honor all who will serve him, as did Moses, with a perfect heart. He does not require his servants to work in their own strength. He will impart his wisdom to those who have a humble and contrite spirit. The righteousness of Christ will go before them, and the glory of the Lord will be their rereward. Nothing in this world can harm those who are thus honored by a close connection with God. The earth may shake; the pillars of the world may tremble under them, but they need not fear. ‘I am persuaded,’ writes Paul, ‘that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.’" Advent Review and Sabbath Herald, May 11, 1897:7.

a. What is God waiting for? "God has been waiting long for his followers to manifest true humility, that he may impart rich blessings to them. Those who offer him the sacrifice of a broken and contrite spirit, will be hidden in the cleft of the rock, and will behold the Lamb of God, who taketh away the sins of the world. As Jesus, the sin-bearer, the all-sufficient sacrifice, is seen more distinctly, their lips are tuned to the loftiest praise. The more they see of the character of Christ, the more humble they become, and the lower is their estimate of themselves. No heedless presumption is seen in their work. They do not seek self-exaltation; they are not anxious to mix common fire with the sacred fire of God’s own kindling. Self is lost sight of in their consciousness of their own unworthiness and of God’s wonderful glory." Advent Review and Sabbath Herald, May 11, 1897:8.

b. How do we obtain such a promise? John 16:23, 24; Matthew 7:7, 8.

"Those who value a holy and happy walk with God, who prize the strength that a knowledge of him brings, will leave nothing undone if only they may behold God. They will cherish the spirit that trembles at his word, and in every place, and under every circumstance, they will pray that they may be allowed to see his glory." Advent Review and Sabbath Herald, May 11, 1897:11.

3. Was Moses always strong in the Lord. Did he feel himself worthy to carry on the work of the Lord in delivering Israel from Egypt? Exodus 3:11; 4:10.

a. Was Moses to bring the work down to his deficiency? Exodus 4:11, 12.

c. What happened when Moses continued making excuses? Exodus 4:14.

4. Moses and Aaron:

"While Moses was receiving the law of God in the mount, the Lord informed him of the sin of rebellious Israel and requested him to let them go, that He might destroy them. But Moses pleaded before God for the people. Although Moses was the meekest man that lived, yet when the interests of the people over whom God had appointed him as leader were at stake, he lost his natural timidity and with singular persistency and wonderful boldness pleaded with God for Israel. He would not consent that God should destroy His people, although God promised that in their destruction He would exalt Moses and raise up a better people than Israel." Vol. 3, Testimonies for the Church, pp. 297-298.

"Moses prevailed. God granted his earnest petition not to blot out His people. Moses took the tables of the covenant, the law of Ten Commandments, and descended from the mount. The boisterous, drunken revelry of the children of Israel reached his ears long before he came to the camp. When he saw their idolatry, and that they had broken in a most marked manner the words of the covenant, he became overwhelmed with grief and indignation at their base idolatry. Confusion and shame on their account took possession of him, and he there threw down the tables and broke them. As they had broken their covenant with God, Moses, in breaking the tables, signified to them that so also God had broken His covenant with them. The tables whereupon was written the law of God were broken." Vol. 3, Testimonies for the Church, p. 298:1.

"Aaron, with his amiable disposition, so very mild and pleasing, sought to conciliate Moses, as though no very great sin had been committed by the people, over which he should feel thus deeply. Moses asked in anger: ‘What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, 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. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.’ Aaron would have Moses think that some wonderful miracle had transformed their golden ornaments into the shape of a calf. He did not relate to Moses that he, with other workmen, had wrought out this image." Vol. 3, Testimonies for the Church, p. 298:2.

"Aaron had thought that Moses had been too unyielding to the wishes of the people. He thought that if Moses had been less firm, less decided at times, and that if he had made a compromise with the people and gratified their wishes, he would have had less trouble, and there would have been more peace and harmony in the camp of Israel. He, therefore, had been trying this new policy. He carried out his natural temperament by yielding to the wishes of the people, to save dissatisfaction and preserve their good will, and thereby prevent a rebellion, which he thought would certainly come if he did not yield to their wishes. But had Aaron stood unwaveringly for God; had he met the intimation of the people for him to make them gods to go before them to Egypt with the just indignation and horror that their proposition deserved; had he cited them to the terrors of Sinai, where God had spoken His law in such glory and majesty; had he reminded them of their solemn covenant with God to obey all that He should command them; had he told them that he would not, at the sacrifice of his life, yield to their entreaties, he would have had influence with the people to prevent a terrible apostasy. But when, in the absence of Moses, his influence was required to be used in the right direction, when he should have stood as firm and unyielding as did Moses, to prevent the people from pursuing a course of sin, his influence was exerted on the wrong side. He was powerless to make his influence felt in vindication of God’s honor in keeping His holy law. But on the wrong side he swayed a powerful influence. He directed, and the people obeyed." Vol. 3, Testimonies for the Church, pp. 298-299.

"When Aaron took the first step in the wrong direction, the spirit which had actuated the people imbued him, and he took the lead and directed as a general, and the people were singularly obedient. Here Aaron gave decided sanction to the most aggravated sins, because it was less difficult than to stand in vindication of the right. When he swerved from his integrity in giving sanction to the people in their sins he seemed inspired with a decision, earnestness, and zeal new to him. His timidity seemed suddenly to disappear. With a zeal that he had never manifested in standing in defense of the honor of God against wrong he seized the instruments to work out the gold into the image of a calf. He ordered an altar to be built, and, with assurance worthy of a better cause, he proclaimed to the people that on the morrow there would be a feast to the Lord. The trumpeters took the word from the mouth of Aaron and sounded the proclamation from company to company of the armies of Israel." Vol. 3, Testimonies for the Church, pp. 299-300.

"Aaron’s calm assurance in a wrong course gave him greater influence with the people than Moses could have had in leading them in a right course and in subduing their rebellion. What terrible spiritual blindness had come upon Aaron that he should put light for darkness and darkness for light! What presumption in him to proclaim a feast to the Lord over their idolatrous worship of a golden image! Here is seen the power that Satan has over minds that are not fully controlled by the Spirit of God. Satan had set up his banner in the midst of Israel, and it was exalted as the banner of God." Vol. 3, Testimonies for the Church, p. 300:1.

"‘These,’ said Aaron without hesitation or shame, ‘be thy gods, O Israel, which brought thee up out of the land of Egypt.’ Aaron influenced the children of Israel to go to greater lengths in idolatry than had entered their minds. They were no longer troubled lest the burning glory like flaming fire upon the mount had consumed their leader. They thought they had a general who just suited them, and they were ready to do anything that he suggested. They sacrificed to their golden god; they offered peace offerings, and gave themselves up to pleasure, rioting, and drunkenness. They were then decided in their own minds that it was not because they were wrong that they had so much trouble in the wilderness; but the difficulty, after all, was with their leader. He was not the right kind of man. He was too unyielding and kept their sins continually before them, warning, reproving, and threatening them with God’s displeasure. A new order of things had come, and they were pleased with Aaron and pleased with themselves. They thought: If Moses had only been as amiable and mild as Aaron, what peace and harmony would have prevailed in the camp of Israel! They cared not now whether Moses ever came down from the mount or not." Vol. 3, Testimonies for the Church, p. 300:2.

"When Moses saw the idolatry of Israel and his indignation was so aroused at their shameful forgetfulness of God that he threw down the tables of stone and broke them, Aaron stood meekly by, bearing the censure of Moses with commendable patience. The people were charmed with Aaron’s lovely spirit and were disgusted with the rashness of Moses. But God seeth not as man sees. He condemned not the ardor and indignation of Moses against the base apostasy of Israel." Vol. 3, Testimonies for the Church, pp. 300-301.

"The true general then takes his position for God. He has come direct from the presence of the Lord, where he pleaded with Him to turn away His wrath from His erring people. Now he has another work to do, as God’s minister, to vindicate His honor before the people, and let them see that sin is sin, and righteousness is righteousness. He has a work to do to counteract the terrible influence of Aaron. ‘Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. For Moses had said, Consecrate yourselves today to the Lord, even every man upon his son, and upon his brother, that He may bestow upon you a blessing this day.’" Vol. 3, Testimonies for the Church, p. 301:1.

"Here Moses defines genuine consecration as obedience to God, to stand in vindication of the right and to show a readiness to carry out the purpose of God in the most unpleasant duties, showing that the claims of God are higher than the claims of friends or the lives of the nearest relatives. The sons of Levi consecrated themselves to God to execute His justice against crime and sin." Vol. 3, Testimonies for the Church, p. 301:2.

"Aaron and Moses both sinned in not giving glory and honor to God at the waters of Meribah. They were both wearied and provoked with the continual complaining of Israel, and, at a time when God was to mercifully display His glory to the people, to soften and subdue their hearts and lead them to repentance, Moses and Aaron claimed the power of opening the rock for them. ‘Hear now, ye rebels; must we fetch you water out of this rock?’ Here was a golden opportunity to sanctify the Lord in the midst of them, to show them the long-suffering of God and His tender pity for them. They had murmured against Moses and Aaron because they could not find water. Moses and Aaron took these murmurings as a great trial and dishonor to themselves, forgetting that it was God whom the people were grieving. It was God whom they were sinning against and dishonoring, not those who were appointed of God to carry out His purpose. They were insulting their best Friend in charging their calamities upon Moses and Aaron; they were murmuring at God’s providence." Vol. 3, Testimonies for the Church, pp. 301-302.

"This sin of these noble leaders was great. Their lives might have been illustrious to the close. They had been greatly exalted and honored; yet God does not excuse sin in those in exalted positions any sooner than He does in those in more humble positions. Many professed Christians look upon men who do not reprove and condemn wrong, as men of piety and Christians indeed, while they think that those who stand boldly in defense of the right, and will not yield their integrity to unconsecrated influences, lack piety and a Christian spirit." Vol. 3, Testimonies for the Church, p. 302:1.

"Those who stand in defense of the honor of God and maintain the purity of truth at any cost will have manifold trials, as did our Saviour in the wilderness of temptation. While those who have yielding temperaments, who have not courage to condemn wrong, but keep silent when their influence is needed to stand in defense of the right against any pressure, may avoid many heartaches and escape many perplexities, they will also lose a very rich reward, if not their own souls. Those who are in harmony with God, and who through faith in Him receive strength to resist wrong and stand in defense of the right, will always have severe conflicts and will frequently have to stand almost alone. But precious victories will be theirs while they make God their dependence. His grace will be their strength. Their moral sensibility will be keen and clear, and their moral powers will be able to withstand wrong influences. Their integrity, like that of Moses, will be of the purest character." Vol. 3, Testimonies for the Church, pp. 302-303.

"The mild and yielding spirit of Aaron, and his desire to please the people, blinded his eyes to their sins and to the enormity of the crime that he was sanctioning. His course in giving influence to wrong and sin in Israel cost the lives of three thousand men. In what contrast with this is the course of Moses. After he had evidenced to the people that they could not trifle with God with impunity; after he had shown them the just displeasure of God because of their sins, by giving the terrible decree to slay friends or relatives who persisted in their apostasy; after the work of justice to turn away the wrath of God, irrespective of their feelings of sympathy for loved friends and relatives who continued obstinate in their rebellion—after this, Moses was prepared for another work. He proved who was the true friend of God and the friend of the people." Vol. 3, Testimonies for the Church, p. 303:1.

"‘And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make an atonement for your sin. And Moses returned unto the Lord, and 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 has written. And the Lord said unto Moses, Whosoever hath sinned against Me, him will I blot out of My book. Therefore now go, lead the people unto 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. And the Lord plagued the people, because they made the calf, which Aaron made.’" Vol. 3, Testimonies for the Church, p. 303:2.

"Moses supplicated God in behalf of sinning Israel. He did not try to lessen their sin before God; he did not excuse them in their sin. He frankly acknowledged that they had sinned a great sin and had made them gods of gold. Then he loses his timidity, and the interest of Israel is so closely interwoven with his life that he comes with boldness to God and prays for Him to forgive His people. If their sin, he pleads, is so great that God cannot forgive them, if their names must be blotted from His book, he prays the Lord to blot out his name also. When the Lord renewed His promise to Moses, that His Angel should go before him in leading the people to the Promised Land, Moses knew that his request was granted. But the Lord assured Moses that if He was provoked to visit the people for their transgressions, He would surely punish them for this grievous sin also. But if they were henceforth obedient, He would blot this great sin out of His book." Vol. 3, Testimonies, pp. 303-304.

1. "When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’" Gospel Workers, p. 21:1.

"The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshipping Him, their highest ambition is reached." Gospel Workers, p. 21:2.

"As the prophet listened, the glory, the power, and the majesty of the Lord was opened to his vision; and in the light of this revelation his own inward defilement appeared with startling clearness. His very words seemed vile to him. In deep humiliation he cried, ‘Woe is me! for I am undone; because I am a man of unclean lips:...for mine eyes have seen the King, the Lord of hosts.’" Gospel Workers, pp. 21-22.

"Isaiah’s humiliation was genuine. As the contrast between humanity and the divine character was made plain to him, he felt altogether inefficient and unworthy. How could he speak to the people the holy requirements of Jehovah?" Gospel Workers, p. 22:1.

"‘Then flew one of the seraphim unto me,’ he writes, ‘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.’" Gospel Workers, p. 22:2.

"Then Isaiah heard the voice of the Lord, saying, ‘Whom shall I send, and who will go for us?’ and strengthened by the thought of the divine touch, he answered, ‘Here am I; send me.’" Gospel Workers, p. 22:3.

"As God’s ministers look by faith into the holy of holies, and see the work of our great High Priest in the heavenly sanctuary, they realize that they are men of unclean lips, men whose tongues have often spoken vanity. Well may they despair as they contrast their own unworthiness with the perfection of Christ. With contrition of heart, feeling wholly unworthy and unfit for their great work, they cry, ‘I am undone.’ But if, like Isaiah, they humble their hearts before God, the work done for the prophet will be performed for them. Their lips will be touched with a live coal from off the altar, and they will lose sight of self in a sense of the greatness and power of God and His readiness to help them. They will realize the sacredness of the work entrusted to them, and will be led to abhor everything that would cause them to dishonor Him who has sent them forth with His message." Gospel Workers, pp. 22-23.

"The live coal is symbolical of purification, and it also represents the potency of the efforts of God’s true servants. To those who make so full a consecration that the Lord can place His touch upon their lips, the word is spoken, Go forth into the harvest-field. I will co-operate with you." Gospel Workers, p. 23:1.

2. What is the result?

"The minister who has received this preparation will be a power for good in the world. His words will be right words, pure and true, fraught with sympathy and love; his actions will be right actions, a help and a blessing to the weak. Christ will be to him an abiding presence, controlling thought, word, and deed. He has pledged himself to overcome pride, covetousness, selfishness. As he seeks to fulfill this pledge, he gains spiritual strength. By daily communion with God he becomes mighty in a knowledge of the Scriptures. His fellowship is with the Father and the Son; and as he constantly obeys the divine will, he becomes daily better fitted to speak words that will guide wandering souls to the fold of Christ." Gospel Workers, p. 23:2.

"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.’" Vol. 4, S.D.A. Bible Commentary, pp. 1138-1139.

"Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched _ man that I am! who shall deliver me from the body of this death?’" Vol. 4, S.D.A. Bible Commentary, pp. 1139:1.

"But relief was sent to Isaiah in his distress. [Isa. 6:6, 7 quoted.] . . ." Vol. 4, S.D.A. Bible Commentary, p. 1139:2.

"The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart (RH Dec. 22, 1896)." Vol. 4, S.D.A. Bible Commentary, p. 1139:3.

"Isaiah had a wonderful view of God’s glory. He saw the manifestation of God’s power, and after beholding His majesty, a message came to him to go and do a certain work. He felt wholly unworthy for the work. What made him esteem himself unworthy? 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, ‘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 seraphim unto me, having a living coal in his hands, 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.’ This is the work that as individuals we need to have done for us. We want the living coal from off the altar placed upon our lips. We want to hear the word spoken, ‘Thine iniquity is taken away, and thy sin purged’ (RH June 4, 1889)." Vol. 4, S.D.A. Bible Commentary, p. 1139:4.

"While he listened to the song of the angels, as they cried, ‘Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory,’ the glory, the infinite power, and the unsurpassed majesty of the Lord passed before his vision, and was impressed upon his soul. In the light of this matchless radiance that made manifest all he could bear in the revelation of the divine character, his own inward defilement stood out before him with startling clearness. His very words seemed vile to him." Vol. 4, S.D.A. Bible Commentary, p. 1140:1.

"When the cleansing coal is applied from the glowing altar, the conscience will be purged from dead works to serve the living God; and when the love of Jesus is the theme of contemplation, the words coming from human lips will be full of praise and thanksgiving to God and to the Lamb." Vol. 4, S.D.A. Bible Commentary, pp. 1140-1141.

"The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord. God hates all coldness, all commonness, all cheap efforts. Those who labor acceptably in His cause, must be men who pray fervently, and whose works are wrought in God; and they will never have cause to be ashamed of their record. They will have an abundant entrance into the kingdom of our Lord Jesus Christ, and their reward will be given them,—even eternal life (RH Oct. 16, 1888)." Vol. 4, S.D.A. Bible Commentary, p. 1141:5.

3. "What gives the proper level to the human mind? It is the cross of Calvary. By looking unto Jesus, who is the Author and Finisher of our faith, all the desire for self-glorification is laid in the dust. There comes, as we see aright, a spirit of self-abasement that promotes lowliness and humbleness of mind. As we contemplate the cross, we are enabled to see the wonderful provision it has brought to every believer. God in Christ . . . if seen aright, will level human exaltation and pride. There will be no self-exaltation, but there will be true humility." Our High Calling, p. 114:1.

"The light reflected from the cross of Calvary will humble every proud thought. Those who seek God with all the heart, and accept the great salvation offered them, will open the door of the heart to Jesus. They will cease to ascribe glory to themselves. They will not pride themselves on their acquirements, or take credit to themselves for their capabilities, but will regard all their talents as God’s gifts, to be used to His glory. Every intellectual ability they will regard as precious only as it can be used in the service of Christ." Our High Calling, p. 114:2.

"Those who teach unpopular truth today must have power from on high to combine with their doctrine, or their efforts will be of little account. The precious grace of humility is sadly wanting in the ministry and the church. Men who preach the truth think too highly of their own abilities. True humility will lead a man to exalt Christ and the truth, and to realize his utter dependence upon the God of truth. It is painful to learn lessons of humility, yet nothing is more beneficial in the end. The pain attendant upon learning lessons of humility is in consequence of our being elated by a false estimate of ourselves, so that we are unable to see our great need. Vanity and pride fill the hearts of men. God’s grace alone can work a reformation." Volume 4, Testimonies for the Church, p. 378:2.

"While we can have only humble views of self, as we behold the purity and completeness of the character of our Redeemer, still God is not well pleased to have his followers bowed down in sadness and gloom. His arm is mighty to save, his grace is strong to deliver. He would have us wear a cheerful face, and bear hearts full of rejoicing. But we are not to indulge in jesting and joking, and in trifling conversation. For ‘as he which has called you is holy, so be ye holy in all manner of conversation.’ The sharper the assaults of the enemy, the nearer will Jesus draw, and the more will his grace be bestowed upon us. In place of yielding to discouragements, and gathering about us the gloom of unbelief, we should take advantage of our high privilege, and come into the sunshine of the presence of the Lord. We should ever press forward to meet a higher standard of excellence in our life and deportment." Advent Review and Sabbath Herald, August, 7, 1888:11.

"There are lessons to learn daily in regard to offering praise and thanksgiving to God. To praise God and glorify him in the fullness and sincerity of heart is as much the duty of those who love God as is prayer. We are to show to all the heavenly intelligences that we appreciate their ministrations, and that we are expecting and waiting for the goodness and mercy and large blessings of God. Never should we lose sight of his wondrous love for the fallen human family. We are under obligations to God to offer thanksgiving. Whoso offereth praise glorifieth God. After a special outpouring of his Holy Spirit, our cheerfulness, our helpfulness, our joy in the Lord will be increased by recounting his goodness and his wonderful works to the children of men. This will make the Christian courageous and yet simple and trustful as a little child. Read Matt. 18: 1-6. True humility will be evidenced by recounting the mercies of God. Think of his goodness and praise his name. The more we see and tell of the love and goodness and compassion of God, the more will gratitude spring up in our hearts. This will put a stop to grumbling. Distrust, censuring, jealousy, and evil surmising are never cherished in a heart that is thankful because of the mercies of God. True Christian life is that of higher and still higher education. Christian must grow up to the full stature of men and women in Christ Jesus. This is the character we must form if we have the wisdom of the Lord with us." Spalding and Magan Collection, p. 148:2.