Q4 2026 · Adult Bible Study Guide

The Gift of Prophecy

Sep 26 – Dec 25, 2026

Lesson 8

Interpreting Prophetic Writings

Saturday, Nov 14 – Friday, Nov 20

Saturday · November 14

Interpreting Prophetic Writings

Read for This Week’s Study

Matt. 5:17–48; 1 Cor. 16:20; Matt. 4:1–11; Luke 10:25–28; Luke 24:25–27, 44–49.

Memory Text:
“Then beginning with Moses and with all the Prophets, He explained to them the things written about Himself in all the Scriptures” (Luke 24:27, NASB).

In the aftermath of the crucifixion and resurrection of Jesus, Christ appeared to two downcast disciples, both of whom confessed, “ ‘We were hoping that it was He who was going to redeem Israel’ ” (Luke 24:21, NKJV). The disciples expected a Messiah who would deliver the Jews from Roman occupation. This false expectation and consequent disappointment derived from a biased, one-sided interpretation of the Messianic prophecies of the Old Testament.

Christ solved the misunderstanding of these two disciples by explaining the Scriptures to them from a broader perspective (Luke 24:25–27). Christ’s interpretation of Scripture opened their eyes and made their hearts burn within them (Luke 24:31, 32). Later, Jesus appeared also to a larger group of disciples in Jerusalem, and “He opened their understanding, that they might comprehend the Scriptures” (Luke 24:45, NKJV; see also Luke 24:33, 36, 44–49).

These experiences highlight the positive results of correctly understanding prophetic writings. A false understanding of prophecy can lead to spiritual disaster.

*Study this week’s lesson to prepare for Sabbath, November 21.

Supplemental EGW Notes

The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great Advent Movement.
Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the Second Advent. Hence the conclusion that Christ would return to the earth in 1844.But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? . . .
In their investigation they learned that there is no Scripture evidence sustaining the popular view that the earth is the sanctuary; but they found in the Bible a full explanation of the subject of the sanctuary, its nature, location, and services.
Those who followed in the light of the prophetic word saw that, instead of coming to the earth at the termination of the 2300 days in 1844, Christ then entered the most holy place of the heavenly sanctuary, to perform the closing work of atonement, preparatory to His coming.—The Faith I Live By, p. 284.

Now in the holy of holies they again beheld Him, their compassionate High Priest, soon to appear as their king and deliverer. Light from the sanctuary illumined the past, the present, and the future. They knew that God had led them by His unerring providence. Though, like the first disciples, they themselves had failed to understand the message which they bore, yet it had been in every respect correct. In proclaiming it they had fulfilled the purpose of God, and their labor had not been in vain in the Lord. Begotten “again unto a lively hope,” they rejoiced “with joy unspeakable and full of glory.”
Both the prophecy of Daniel 8:14, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed,” and the first angel’s message, “Fear God, and give glory to Him; for the hour of His judgment is come,” pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.—The Great Controversy, pp. 423, 424.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Sunday · November 15

The Bible, Its Own Interpreter

Our interpretation of Scripture is largely influenced by our assumptions. Those who consider the Bible as a mere collection of ancient documents are unable to see any unity among its various books. But by taking into consideration the basic principle that “all Scripture is inspired by God and beneficial” (2 Tim. 3:16, NASB), we can appreciate its underlying unity and allow the Bible to be its own interpreter.

Read Matthew 5:17–48. How did Jesus explain the teachings of the Old Testament mentioned in this passage?

A superficial reading of Matthew 5:17–48 can give the impression that Jesus was replacing the teachings of the Old Testament with new ones of His own. But a more careful reading makes clear that Jesus was unfolding the deep, spiritual dimensions of the Old Testament. In this sense, He was fulfilling the promise of Jeremiah 31:31–33 that, under the new covenant, God’s law would be put in the minds and written on the hearts of His people (compare with Heb. 8:8–10, Heb. 10:16).

Sometimes the interpretation of a given passage is provided within the same book in which the passage appears. For example, in Daniel 2, we find the description of the mysterious dream of King Nebuchadnezzar (Dan. 2:31–35), followed by the interpretation of the dream (Dan. 2:36–45). Likewise, in Matthew 13, we have the parable of the sower (Matt. 13:1–9) and then its interpretation (Matt. 13:18–23).

Sometimes the interpretation of a message is provided by a later prophet. For instance, 2 Chronicles 36:22, 23 confirms the fulfillment of the prophecy of the 70 years, as predicted in Jeremiah 25:11, 12 and Jeremiah 29:10. However, many Old Testament types were fulfilled in Christ, and many Old Testament passages are interpreted in the New Testament.

“The Old Testament is the gospel in figures and symbols. The New Testament is the substance. One is as essential as the other.”—Ellen G. White, Selected Messages, book 2, p. 104. Indeed, the New Testament is the inspired interpreter of the Old Testament.

Why is it crucial to be aware of our assumptions as we study the Bible? Why must our most important assumption be that we trust it as the Word of God and that it is to pass judgment on us, not we on it?

Supplemental EGW Notes

Daniel sought the Lord when the decree went forth to slay all the wise men of the kingdom of Babylon because they could not relate or interpret a dream that had gone from the king’s mind. He demanded not only the interpretation of the dream, but the relation of the dream itself. . . .
The magicians were full of fear and trembling. They declared that the request of the king was something unreasonable, and a test beyond that which had ever been required of anyone. The king became furious and acted like all persons who have great power and uncontrollable passions. He decided that every one of them should be put to death, and as Daniel and his fellows were numbered with the wise men, they also were to share their fate. . . .
Daniel came before the king and pleaded for time to bring this matter before the supreme court of the universe, from whose decision there could be no appeal. When his request was granted, Daniel laid the whole matter before his companions who were united with him in worshiping the true God. The matter was carefully considered, and on their bended knees, they pleaded that God would give them the power and wisdom that alone would avail them in their great necessity. . . . With contrition of heart they submitted their case to the great Judge of the earth. It was all that they could do. . . .
Daniel prayed, “I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter.” . . .
Daniel was imbued with the Spirit of Jesus Christ, and he pleaded that the wise men of Babylon should not be destroyed. The followers of Christ do not possess the attributes of Satan, which make it a pleasure to grieve and afflict the creatures of God. They have the spirit of their Master, who said, I am “come to seek and to save that which was lost.” . . .
“Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation.” . . . Then in all humility of mind he [Daniel] acknowledges that the wisdom is not in him, but in the God of heaven, and that the vision has been revealed to him for the sake of God’s servants, and that the king might know the thoughts of his heart.—Christ Triumphant, p. 176.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Monday · November 16

The Historical-Cultural Context

Read Isaiah 65:17–20. What does it mean that in the new heavens and earth a child shall “die one hundred years old”? (Isa. 65:20, NKJV).

Taking Isaiah 65:20 out of its historical setting, one could easily assume the existence of death and sinners in the new heavens and the new earth. But that idea contradicts the promises in Isaiah that the righteous dead will be resurrected (Isa. 26:19) and that death and sorrow will finally cease to exist (Isa. 25:8, Isa. 65:19).

Isaiah 65:20 is, obviously, symbolic language. What child is 100 years old? Instead, when reading Isaiah 65:17–20 in its historical setting, we can recognize that the verse was poetically pointing to the blessing that the nation of Israel would receive, but only if they remained faithful to the covenant stipulations (compare with Deuteronomy 28). As Jesus did in Matthew 24, linking more imminent events with later ones, Isaiah does the same here, showing that what would happen now would be a precursor to the new heavens and new earth.

In Isaiah, the new creation is not totally in the future. It has entered suddenly into the present through God’s glorious work of redemption and forgiveness. The verse announces that even now, in the present existence of Israel, God is already defeating death. This idea is expressed through the promise of longevity and the elimination of infant mortality (Isa. 65:20). All this only foreshadowed what will eventually come.

Read 1 Corinthians 16:20. How do we apply this text to our time and culture now?

In the Greek culture of New Testament times, a greeting among relatives and close friends was accompanied by a kiss. Paul gives instructions for this warm affectionate greeting among the Christian believers in Romans 16:16, 1 Corinthians 16:20, 2 Corinthians 13:12, and 1 Thessalonians 5:26. From the context, we can extract the biblical principle of greeting believers warmly and making them feel part of the family of God. In some cultures, kissing would be inappropriate, and a handshake, hug, or bow would be more culturally acceptable. Regardless of the cultural expression, however, Paul encourages us to make people feel accepted and loved in church gatherings.

Supplemental EGW Notes

The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:
“Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; . . . to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.” Isaiah 45:1–3.
In the unexpected entry of the army of the Persian conqueror into the heart of the Babylonian capital by way of the channel of the river whose waters had been turned aside, and through the inner gates that in careless security had been left open and unprotected, the Jews had abundant evidence of the literal fulfillment of Isaiah’s prophecy concerning the sudden overthrow of their oppressors. And this should have been to them an unmistakable sign that God was shaping the affairs of nations in their behalf; for inseparably linked with the prophecy outlining the manner of Babylon’s capture and fall were the words:
“Cyrus, he is My shepherd, and shall perform all My pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.” “I have raised him up in righteousness, and I will direct all his ways: he shall build My city, and he shall let go My captives, not for price nor reward, saith the Lord of hosts.” Isaiah 44:28; 45:13.
Nor were these the only prophecies upon which the exiles had opportunity to base their hope of speedy deliverance. The writings of Jeremiah were within their reach, and in these was plainly set forth the length of time that should elapse before the restoration of Israel from Babylon. “When seventy years are accomplished,” the Lord had foretold through His messenger, “I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.” Jeremiah 25:12. Favor would be shown the remnant of Judah, in answer to fervent prayer. “I will be found of you, saith the Lord: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord; and I will bring you again into the place whence I caused you to be carried away captive.” Jeremiah 29:14.—Prophets and Kings, pp. 551, 552.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Tuesday · November 17

The Literary Context

A popular preacher’s anecdote tells of a man who was facing serious problems and wanted to know God’s will for him. He opened his Bible and pointed his finger randomly to Matthew 27:5, which reads, “And [Judas] went and hanged himself” (NKJV). Taken aback by the verse, he repeated the same procedure, attempting to find a more uplifting message, only to have his finger rest on Luke 10:37: “Then Jesus said to him, ‘Go and do likewise’ ” (NKJV). Both are true verses of Scripture, but they need to be understood in context.

Indeed, many distortions of Bible messages derive from the common practice of isolating passages from their literary context. This approach opens the Scriptures to all kinds of artificial interpretations.

Read Genesis 3:1–5 and Matthew 4:1–11. How did Satan distort God’s words by applying them out of context?

Some people distort the Bible message sincerely because of their own lack of knowledge. But others do so intentionally, as Satan did on the two occasions mentioned in the scriptures above. Regardless of the motivation, the result is always detrimental.

In the Garden of Eden (Gen. 3:1–5; compare with Rev. 12:9), Satan appeared to Eve as an attractive and curious serpent able to speak human language. Wresting God’s words from their original context, Satan first generalized them and then offered his own deceitful interpretation.

When Jesus was taken by the Holy Spirit into the wilderness (Matt. 4:1–11, Luke 4:1–13), “Satan came as an angel of light in the wilderness of temptation to deceive Christ.”—Ellen G. White, in The Advent Review and Sabbath Herald, December 18, 1888. In his dialogue with Christ, Satan misquoted Psalm 91:11, 12 in order to imply that God would protect even those who expose themselves intentionally to dangerous situations.

The Garden of Eden and the wilderness experiences of temptation confirm the existence of the great controversy, which includes the interpretation of God’s Word, spoken and written. They should help us to recognize the importance of keeping our understanding of Bible passages faithful to their contexts.

Why must we avoid the temptation to pull texts out of context in order to try to prove our points, no matter how correct our points are?

Supplemental EGW Notes

The work of Sabbath reform to be accomplished in the last days is foretold in the prophecy of Isaiah: “Thus saith the Lord, Keep ye judgment, and do justice: for My salvation is near to come, and My righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil.” (Isaiah 56:1, 2.) . . .
These words apply in the Christian age, as shown by the context: “The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him.” (Verse 8.) Here is foreshadowed the gathering in of the Gentiles by the gospel. And upon those who then honor the Sabbath, a blessing is pronounced. Thus the obligation of the fourth commandment extends past the crucifixion, resurrection, and ascension of Christ, to the time when His servants should preach to all nations the message of glad tidings. . . .
Hallowed by the Creator’s rest and blessing, the Sabbath was kept by Adam in his innocence in holy Eden; by Adam, fallen yet repentant, when he was driven from his happy estate. It was kept by all the patriarchs, from Abel to righteous Noah, to Abraham, to Jacob. When the chosen people were in bondage in Egypt, many, in the midst of prevailing idolatry, lost their knowledge of God’s law; but when the Lord delivered Israel, He proclaimed His law in awful grandeur to the assembled multitude, that they might know His will and fear and obey Him forever.
From that day to the present the knowledge of God’s law has been preserved in the earth, and the Sabbath of the fourth commandment has been kept. Though the “man of sin” succeeded in trampling underfoot God’s holy day, yet even in the period of his supremacy there were, hidden in secret places, faithful souls who paid it honor. Since the Reformation, there have been some in every generation to maintain its observance. Though often in the midst of reproach and persecution, a constant testimony has been borne to the perpetuity of the law of God and the sacred obligation of the creation Sabbath.—The Great Controversy, pp. 451, 453.

In order to sustain erroneous doctrines or unchristian practices, some will seize upon passages of Scripture separated from the context, perhaps quoting half of a single verse as proving their point, when the remaining portion would show the meaning to be quite the opposite. With the cunning of the serpent they entrench themselves behind disconnected utterances construed to suit their carnal desires. Thus do many willfully pervert the word of God. Others, who have an active imagination, seize upon the figures and symbols of Holy Writ, interpret them to suit their fancy, with little regard to the testimony of Scripture as its own interpreter, and then they present their vagaries as the teachings of the Bible.
Whenever the study of the Scriptures is entered upon without a prayerful, humble, teachable spirit, the plainest and simplest as well as the most difficult passages will be wrested from their true meaning. . . . The Word of God is plain to all who study it with a prayerful heart. Every truly honest soul will come to the light of truth. “Light is sown for the righteous.” Psalm 97:11. And no church can advance in holiness unless its members are earnestly seeking for truth as for hid treasure.—Maranatha, p. 132.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Wednesday · November 18

The Meaning of the Text

All Christians should understand the Bible for themselves. The Bible is clear enough for all people to understand the way of salvation, yet complex enough to consistently challenge the brightest minds. Scripture is an endless treasure of saving knowledge that can never be fully exhausted.

Read Luke 10:25–28. Some people claim that the Bible does not need to be interpreted. If this is the case, why then did Jesus ask this lawyer, “ ‘What’s written in God’s Law? How do you interpret it’ ” (Luke 10:26, Message)?

To grasp the meaning of a text, we should first understand the words used. Then we should consider to whatever degree we can how they are used within the associated literary context and the overall biblical context, and also the historical-cultural setting. Finally, our conclusions should be in full harmony with the wider teachings of Scripture. Comparing parallel scriptures—as is often done in the four Gospels—can enrich our understanding.

Compare Matthew 5:43–48 with Luke 6:27–36. How does the context of Matthew 5:43–48 and the parallel text, Luke 6:36, help us better understand the meaning of “perfect” in Matthew 5:48?

One of the most important characteristics of a faithful interpreter of Scripture is a combination of thoroughness and humility. Remember, none of us owns truth; we all see through a glass darkly.

We should always strive for sound doctrine (2 Tim. 4:1–5). A crucial principle to follow is to focus on what we do understand, on what is clear, and to build off of that, which in many cases, over time, will help us understand things that now might not be clear. Short of eternity, there will always be unanswered questions.

Think of a time you didn’t understand something that greatly bothered you, only to get it explained later. How should that experience help you trust God on the things in His Word that, for now, you still don’t understand?

Supplemental EGW Notes

The Book of books has the highest claim to our reverent attention. We must not be satisfied with superficial knowledge, but must seek to learn the full meaning of the words of truth, and to drink deep of the spirit of the Holy Oracles. To read a certain number of chapters daily, or commit to memory a stipulated amount without careful thought as to the meaning of the sacred text, is a work of little profit. . . . Some portions of Scripture are, indeed, too plain to be misunderstood; but there are others whose meaning does not lie upon the surface, to be seen at a glance. Scripture must be compared with scripture; there must be careful research and patient reflection. And such study will be richly repaid. As the miner discovers veins of precious metal concealed beneath the surface of the earth, so will he who perseveringly searches the Word of God as for hid treasure, find truths of greatest value, which are concealed from the view of the careless seeker.
No effort should be spared to establish a right habit of study. If the mind wanders, bring it back. If the intellectual and moral taste has been perverted by the overwrought and exciting tales of fiction, . . . then you have a battle to fight with yourself to overcome this depraved habit. . . . We are surrounded by unbelief. The very atmosphere seems charged with it. Only by constant effort can we resist its power. . . . I appeal to young and old: Make the Word of God your textbook. Here you will find the true standard of character. . . .
All over the field of revelation are scattered the glad springs of heavenly truth, and peace, and joy. They are within the reach of every seeker. The words of inspiration, pondered in the heart, will be as streams flowing from the river of the water of life. Our Saviour prayed that the minds of the disciples might be opened to understand theScriptures. And whenever we study the Bible with a prayerful heart, the Holy Spirit is near to open to us the meaning of the words we read.—Our High Calling, p. 205.

The apostle says, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.” The Bible is its own expositor. One passage will prove to be a key that will unlock other passages, and in this way light will be shed upon the hidden meaning of the word. By comparing different texts treating on the same subject, viewing their bearing on every side, the true meaning of the Scriptures will be made evident. . . .
The Lord God, the Creator of the worlds, at infinite cost has given the gospel to the world.—Fundamentals of Christian Education, pp. 187, 188.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Thursday · November 19

Biblical Exposition

Our study of the Bible should be focused on two main purposes: personal spiritual growth and leading others into a saving relationship with Jesus. Christ defined the true Christian as one who is guided by the Holy Spirit “into all truth” (John 16:13), who lives “ ‘by every word that proceeds from the mouth of God’ ” (Matt. 4:4, NKJV), and who teaches others “all things” that He has commanded us (Matt. 28:20).

Read Luke 4:16–30 and Luke 24:25–27, 44–49. What can we learn from the way Christ explained the Scriptures here?

Jesus Christ was, still is, and always will be “the way, the truth, and the life” (John 14:6, NKJV). Even so, His preaching was strongly anchored in the Scriptures. For instance, Mark 1:14, 15 says, “Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand’ ” (NKJV). The time was clearly pointing to Daniel 9:24–27. In the Sermon on the Mount (Matthew 5–7), He quoted Exodus 20:13, 14 (Matt. 5:21, 27). In Luke 4, He quoted Isaiah 61:1, 2. Jesus was a thoroughly biblical preacher.

In another example, Acts 8 tells us that the Ethiopian eunuch “had come to Jerusalem to worship” (Acts 8:27, NKJV), which means that he was familiar with the Jewish religion and at least with some of its ceremonies. He even owned a copy of the book of Isaiah, which he was avidly reading during the trip home. Yet he could not understand the prophecy of the sin-bearing Servant, so he sought someone to explain it to him.

This experience teaches us a few important lessons. First, the simple reading of a passage of Scripture does not always lead to a deeper understanding of the passage. Second, in the study of Scripture we can, and should, learn from each other. Third, we have a personal obligation to share sound Bible messages with others.

Philip’s exposition of the book of Isaiah and other Old Testament passages led the eunuch to baptism (Acts 8:35–39; compare with Ps. 51:12). Our expositions of Scripture should have the same purpose (see John 17:17).

Even though at times we might need help in understanding texts, why must we always be convinced in our own minds of what we believe?

Supplemental EGW Notes

When a real love for the Bible is awakened, and the student begins to realize how vast is the field and how precious its treasure, he will desire to seize upon every opportunity for acquainting himself with God’s word. Its study will be restricted to no special time or place. And this continuous study is one of the best means of cultivating a love for the Scriptures. Let the student keep his Bible always with him. As you have opportunity, read a text and meditate upon it. While walking the streets, waiting at a railway station, waiting to meet an engagement, improve the opportunity to gain some precious thought from the treasure house of truth.
The great motive powers of the soul are faith, hope, and love; and it is to these that Bible study, rightly pursued, appeals. The outward beauty of the Bible, the beauty of imagery and expression, is but the setting, as it were, for its real treasure—the beauty of holiness. In its record of the men who walked with God, we may catch glimpses of His glory. In the One “altogether lovely” we behold Him, of whom all beauty of earth and heaven is but a dim reflection. “I, if I be lifted up,” He said, “will draw all men unto Me.” John 12:32. As the student of the Bible beholds the Redeemer, there is awakened in the soul the mysterious power of faith, adoration, and love. Upon the vision of Christ the gaze is fixed, and the beholder grows into the likeness of that which he adores. The words of the apostle Paul become the language of the soul: “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: . . . that I may know Him, and the power of His resurrection, and the fellowship of His sufferings.” Philippians 3:8–10.
The springs of heavenly peace and joy unsealed in the soul by the words of Inspiration will become a mighty river of influence to bless all who come within its reach. Let the youth of today, the youth who are growing up with the Bible in their hands, become the recipients and the channels of its life-giving energy, and what streams of blessing would flow forth to the world!—influences of whose power to heal and comfort we can scarcely conceive—rivers of living water, fountains “springing up unto everlasting life.”—Education, pp. 191, 192.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Friday · November 20

Further Thought

How do we read Ellen G. White? Here are a few guidelines to correctly understand and apply to Ellen G. White’s writings.

First, begin with a prayerful, positive attitude and an open mind, rather than a spirit of doubt. Our mindset is a lens that colors all we hear, read, and see. We need the Holy Spirit to guide our thinking. As Ellen G. White herself noted: “If you search the Scriptures to vindicate your own opinions, you will never reach the truth. Search in order to learn what the Lord says.”—Christ’s Object Lessons, p. 112. The same is true regarding her writings.

Second, consider the context of what you read. People have often based their understanding of Ellen G. White’s writings on an isolated statement or paragraph fragment removed from its original historical or literary context. Ellen G. White wrote that “time and place must be considered.”—Selected Messages, book 1, p. 57. This unfortunate practice of ignoring context has caused, and still continues to cause, no end of trouble for some church members.

Third, focus on principles. What is the main point (or points) that Ellen G. White is emphasizing in a particular passage? For example, in 1894, Ellen White wrote to church members in Battle Creek, Michigan, condemning the purchase of bicycles (see Testimonies for the Church, vol. 8, pp. 50–53). The principle that Ellen White was seeking to encourage was proper stewardship of God-given resources, such as money (back then, bicycles were very expensive).

Fourth, study everything Ellen G. White wrote on a particular topic. Examine obscure statements in the context of her general teaching on a subject. During her lifetime, Ellen G. White lamented the misuse of her writings: “Much that purports to be a message from Sister White, serves the purpose of misrepresenting Sister White, making her testify in favor of things that are not in accordance with her mind or judgment.”—Selected Messages, book 1, p. 44.

Finally, make sure that Ellen G. White said it. There are numerous statements falsely attributed to Ellen G. White. The safest way to be sure that what we read is from Ellen White is to look for a reference to its source. Once we have verified where it is found, we can examine it using the correct principles.

We have been given a wonderful gift in the prophetic writings of Ellen G. White. It’s so important that we properly read those writings, which can be—and are—such a blessing to millions. It is tragic when they are misused and misapplied.

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