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Related topics Week 6 - His First Invitation: “Come and See” Jesus’ first invitation, “Come and see,” reveals how His ministry began through relationship, hospitality, trust and personal encounter.
John 1:19–51 Jesus looked around and saw them following. “What do you want?” he asked them. They replied, “Rabbi” (which means “Teacher”), “where are you staying?” “Come and see,” he said (John 1:38, 39). Jesus’ baptism and temptations introduced His public life. Having been immersed in the Jordan and endured desert trials, He emerged with clarity about who He was and how His kingdom movement would unfold—shaped by humility, obedience and solidarity. The next step was strikingly simple. Jesus invited people to be with Him. Matthew, Mark and Luke move quickly from Jesus’ temptations to John the Baptist’s imprisonment and Jesus’ return to Galilee, but John slows the story. Writing decades later, with the whole sweep of Jesus’ life in view, John deliberately opens a window into those first 18 months of ministry in Judea. His purpose is that readers see that “Jesus is the Messiah, the Son of God” and believe (John 20:31). In this often-overlooked phase, Jesus lays the relational foundations of His movement. It is no accident that Jesus looked for His first disciples among John the Baptist’s followers. They were already awake to God, longing for renewal, and shaped by repentance and hope. When John saw Jesus walking by, he pointed away from himself and said, “Look! There is the Lamb of God!” Authentic spiritual leadership always knows when to step aside—and two of his disciples followed Jesus, curious and unsure, yet willing to move. Jesus turned and asked a disarming question: “What do you want?” Their reply was tentative: “Rabbi, where are you staying?” And Jesus answered with His first recorded invitation: “Come and see.” It was not a lecture, a demand, nor a slogan. It was an invitation to the curious—into relationship, to experience. And they went and spent the rest of the day with Him. In that culture, this meant time—shared food, long conversations, listening, watching, asking questions. Those first disciples did not sign up to a program; they began spending time with Jesus. Something profound happened in those unrecorded hours. Lives were shaped through presence. When Andrew left, he immediately found his brother Simon Peter, saying, “We have found the Messiah (which means ‘Christ’).” He did not argue to persuade; he simply shared his experience. What John the Baptist had hinted at—the Lamb of God, the Spirit-anointed Son—had become personal. Andrew’s confidence suggests Jesus likely opened the Scriptures, connecting Moses and the prophets to Himself. The invitation to “Come and see” became conviction: “We have found . . .” This pattern is instructive. Jesus did not begin by asking for commitment; He offered hospitality. He trusted that truth, when embodied and experienced, will speak for itself. It is relational and organic: one friend invites another—curiosity leads to encounter and encounter leads to confession. John’s Gospel helps us see why this matters. Matthew presents Jesus as King, Mark as powerful Son of God, Luke as Saviour for all people. But John goes even deeper. He pulls back the curtain and tells us that this Jesus is the eternal Word through whom all things were made, the One in whom life itself resides—and that this eternal Word “became human and made his home among us” (see John 1:1–18) The God who created the universe now says to two ordinary men, “Come and see where I’m staying.” This first invitation sets the tone for everything that follows. Later, Jesus will say, “Follow me,” calling people into deeper relationship. He will invite them to fish for others, to love enemies, and to receive the Spirit for empowered witness. But it all begins here—with presence, openness and shared life. Even on the cross, Jesus continues this pattern, welcoming a dying criminal into hope, and strengthening those who watch and believe. In our systems, success demands measurable outcomes and quick results, but Jesus built His movement on the foundations of time, trust and invitation. “ Come and see” remains one of the most powerful ways to be introduced to Him—not as a concept, but as a living person encountered in shared life, conversation, Scripture and prayer. Excerpted and adapted from After 2000 Years: Reading the First Reports of the Life of Jesus by Dr Peter Roennfeldt. More Devotionals

Jesus’ first invitation, “Come and see,” reveals how His ministry began through relationship, hospitality, trust and personal encounter.

Week 6 - His First Invitation: “Come and See”

Related topics Week 5 -  His Baptism and Temptations Jesus began His public ministry not with power or applause, but with baptism, wilderness, and temptation. At the Jordan, His identity as God’s beloved Son was affirmed; in the desert, that identity was tested. Through both experiences, Jesus revealed the foundation of His movement: solidarity instead of status, obedience instead of shortcuts, and Spirit-led trust instead of control.
PHASE TWO: FOUNDATIONS for His faith movement For a faith movement that has grown to be the most influential of all time, the way Jesus stepped onto the public stage—to begin the second phase—still feels improbable. He was about 30. With no headlines or manifesto, He walked to the Jordan River to be baptised in its muddy waters by the desert preacher John the Baptist. Then, instead of gathering supporters, He disappeared into the wilderness east of Jerusalem for six weeks. Many times, I have led groups down through the Wadi Qelt, a jagged ravine slicing through the Judean desert between Jerusalem and Jericho. Drivers leave us on a cliff edge, to take a zigzag path down into silence and heat. Across the gorge, the Monastery of Saint George of Choziba clings to the cliff. In the 5th and 6th centuries, more than 70 such monasteries and hermit caves dotted this wilderness—a kind of desert city. For Jesus it was harsh and risky. Summer temperatures climb past 40°C (104°F). Winter nights can drop near 5°C (41°F). It was a refuge for wild animals, fugitives and fringe religious groups. Less than 20 kilometres south lay Qumran, home of the Essenes—the community associated with the Dead Sea Scrolls. Jesus went into this desert alone. Then, after a 40-day fast, weakened and exposed, He faced a barrage of tests aimed at His identity, allegiance and purpose. The public launch of His history-shaping movement began not with triumph but with hunger and degradation. And what followed over the next year and a half—before Jesus relocated north to Galilee after John’s arrest—formed the foundation of everything that came later. All four Gospel writers mark this transition from private life to public ministry, but the apostle John lingers on this early Judean period, as if to say: Stop. Pay attention. This is where the pattern is set. Judea, Samaria, Galilee Week 5 - His Baptism and Temptations Matthew 3:1–4:12; Mark 1:9–13; Luke 3:1–3, 21–23; 4:1–13; John 1:15–35 After his baptism . . . he saw the Spirit of God descending like a dove and settling on him. And a voice from heaven said, “This is my dearly loved Son, who brings me great joy.” Then Jesus was led by the Spirit into the wilderness (Matthew 3:16–4:1). When Jesus stepped into public view, He was not welcomed with popular applause but introduced by two unsettling experiences—baptism and temptation. These were foundational to what both Jesus and His relative John called God’s kingdom—something radically different! Jesus arrived at the Jordan River, where John was calling Israel to repentance. John’s life and message were stark: desert solitude, simple food and uncompromising words—fitting Israel’s expectations of the return of the prophet Elijah (see Malachi 4:5, 6; Matthew 11:14). Crowds desperate for spiritual cleansing were confessing their sins and stepping into the muddy river as a sign of turning back to God. When Jesus joined them, John was shocked! Why would One conceived by the creative miracle of the divine Spirit and without sin submit to a baptism meant for the guilty? He tried to talk Jesus out of it. Jesus’ response was quiet but profound: “It is proper for us to do this to fulfill all righteousness” (Matthew 3:14, 15, NIV). For the first time, Matthew records Jesus speaking of righteousness , a word that would shape Jesus’ entire teaching. It was not about rule-keeping or moral superiority, but faithfulness to God’s saving purpose. By entering the waters, Jesus was identifying fully with those He had come to save—standing shoulder-to-shoulder with the desperate, broken and repentant. This is what righteousness is like, immersed in the mud and reeds of the Jordan, choosing solidarity over status. As He paused on the riverbank to pray, the Spirit descended as a fluttering dove upon Him, and a voice from the heavens declared, “This is my dearly loved Son, who brings me great joy.” The silence of 30 years was broken, and Jesus heard His identity proclaimed aloud. He was God’s Son. This was later described as His anointing (see Acts 10:37, 38). He was Jesus Christ, meaning Jesus the anointed— the Messiah. His ministry and movement building would flow from this identity—empowered to bring good news, healing and freedom. The Spirit then led Him into the wilderness. The same Spirit who affirmed Him drove Him into isolation, hunger, testing—and temptation. It jars. It seems wrong! But for 40 days Jesus faced the devil’s assaults, each temptation offering a shortcut to power without obedience. Turn stones to bread—and meet legitimate needs in illegitimate ways. Jump from the temple—to force God’s hand and secure public acclaim. Bow down—and gain the kingdoms of the world without the cross. Each temptation was designed to undermine and cast doubt on His identity. “ If you are the Son of God . . .” the tempter mocked. Jesus responded not with spectacle or strength, but with Scripture, trusting His Father’s word. He refused to grasp, manipulate or dominate. The wilderness revealed the kind of king He would be. His kingdom is not built on appetite, presumption or control, but on trustful obedience. He was Spirit-anointed and Spirit-led. Then, after the testing, angels attended Him and He returned to the Jordan where John the Baptist declared, “Look! the Lamb of God, who takes away the sin of the world!” John pointed to future sacrifice and promise. He declared that Jesus is “the one who will baptise with the Holy Spirit.” He is “the Chosen One of God,” “the Son of God.” The foundations of this movement were strangely counter-intuitive, but what began in unsettling humiliation in muddy water and a harsh desert environment was divine purpose. Jesus’ baptism and temptations uncovered the nature of the triune God—Father, Son and Spirit—fully present in our world, living in our neighborhood. With Spirit-anointing and Spirit-leading, these experiences of status reversal, even degradation, revealed Jesus’ real identity—and were foundational to His radically different movement. Excerpted and adapted from After 2000 Years: Reading the First Reports of the Life of Jesus by Dr Peter Roennfeldt. More Devotionals

Jesus began His public ministry not with power or applause, but with baptism, wilderness, and temptation. At the Jordan, His identity as God’s beloved Son was affirmed; in the desert, that identity was tested. Through both experiences, Jesus revealed the foundation of His movement: solidarity instead of status, obedience instead of shortcuts, and Spirit-led trust instead of control.

Week 5 -  His Baptism and Temptations

Related topics Week 1 – A Baby While they were there (in Bethlehem), the time came for her baby to be born. Luke 2:6. He came to us as a baby. The Gospels begin here. Not with power, miracles, or crowds, but with vulnerability—with the breath of a newborn in the arms of his young mum.
PHASE ONE: PREPARATION for a life that would multiply Long before Jesus became a public figure—before crowds formed and His words were recorded—He lived a life that appeared unremarkable by most measures. For around 30 years, Jesus remained largely unseen. There were no sermons, miracles or followers. He grew up in a small village, lived within a family, learned a trade and took His place in a local community. His days were shaped by work, relationships, prayer and Scripture. These were slow years, marked more by faithfulness than drama. Yet these decades were not a pause before the real work began. They were the necessary preparation. The first four reports in this book examine these unseen years—not to idealise them, but to take them seriously. What does it mean that such a world-changing faith movement began in quiet preparation? Only later, when John the Baptist publicly identified Him at the Jordan River, did Jesus step into view. Then, His public teaching and activities lasted only a few intense years. At the end, He left His followers with a simple but expansive commission: “Go and make disciples [followers or apprentices] of all the nations” (Matthew 28:19). The movement He began grew through ordinary people sharing who they had found with others. Behind it all stands a striking claim, later summarised by the apostle Paul: that Jesus was fully divine but that he “made himself nothing,” entering human life without privilege or advantage (see Philippians 2:5–8, NIV)—learning, waiting and accepting limitations. Week 1 – A baby Luke 1:1-2:38; John 1:1-18; Matthew 1:1-25, cf. Luke 3:23-38 While they were there (in Bethlehem), the time came for her baby to be born. Luke 2:6. He came to us as a baby. The Gospels begin here. Not with power, miracles, or crowds, but with vulnerability—with the breath of a newborn in the arms of his young mum. The beginning of this movement, surprisingly, is a womb, not a throne room. Matthew names his flawed family—including abusers and murderers; with four women— Tamar, Rahab, Ruth, and Uriah’s wife—whose lives were marked by scandal, tragedy and deep sorrow. Jesus was the Son of David, and quite literally the Son of outsiders, immigrants, the overlooked and exploited. Luke brings us closer to the family drama surrounding his arrival. Mary’s pregnancy shocked her village. Joseph wrestled with hurt, doubt and anger before stepping into extraordinary obedience and courage. Both were asked to accept something that would cost them dearly—and both said yes. Luke also records Mary’s Magnificat and Zechariah’s prophecy—announcing both revolution and mercy: with social injustice overturned, the proud scattered, and the humble valued. Long before his Sermon on the Mount, Jesus was reshaping the world— the script being rewritten by an unmarried village girl and her aging cousin’s husband. And there is the birth story itself. We often imagine chaotic scenes: frantic travel, rejection at every door, a desperate couple in a lonely stable. But Luke simply says, “While they were there (in Bethlehem), the time came for her baby to be born”—suggesting something calmer. In a simple village home, with women who knew what to do—and the manger a practical crib available in the family living space, not a sign of neglect—Jesus entered the world into warmth, care, and community. The first to hear the news were not the rulers, scholars, or priests in nearby Jerusalem, but shepherds—poor, rough men whose testimonies held little weight. To them, the sky split open with song: “Today… a Saviour has been born to you” (Luke 2:11 NIV)— not only for the powerful, self-righteous, or self-serving; but for those who smell of sheep, the overlooked. His first worshippers were from the margins. They ran, saw, believed, and then told everyone they met—the first evangelists. His earthly life and kingdom began there at the edges with their unpolished joy; the holy One held in their rough hands. John reminds us that this baby was “the Word” who had always been—present before creation, eternally with God, eternally God—who chose to become one of us. Fragile. Dependent. Learning obedience and trust as we do. Jesus was not a mythical character, but a real infant with all the limitations of human life. He entered the world as we do—fragile, dependent, needing care. He willingly accepted the slow pace of human development—experiencing hunger, cold, tears, learning to walk and talk. He surrendered or veiled his divinity—not losing it but not drawing upon it. He lived within ordinary human limitations, as one of us. He launched his movement from this place of vulnerability. He did not ask of followers what he was unwilling to embrace himself. The way of his kingdom still begins here: emerging from unlikely places, with surrender, humility, and presence. Not in perfection or strategy, but in quiet availability—perhaps in a renewed sense of gentleness, a slower pace, a greater respect for small beginnings, a readiness to look for God at the margins, and a desire to honour the ordinary people he chooses! Might his invitations still come disguised as interruptions, misunderstandings, or pain— calling for courage? How did his becoming a baby—one of us, who understands us—shape his preparation for the most significant faith movement of all time? Excerpted and adapted from After 2000 Years: Reading the First Reports of the Life of Jesus by Dr Peter Roennfeldt. More Devotionals

While they were there (in Bethlehem), the time came for her baby to be born. Luke 2:6. He came to us as a baby. The Gospels begin here. Not with power, miracles, or crowds, but with vulnerability—with the breath of a newborn in the arms of his young mum.

Week 1 – A Baby

Related topics Reaching Buddhists In Buddhist-majority communities, faith often grows not through debate but through friendship, compassion, and answered prayer. This article shares stories of Buddhists who encountered God through trusting relationships and simple prayers—showing how quiet acts of love can open hearts where logic and preaching cannot.
I remember the night I shared a simple prayer with a Buddhist woman who had been haunted by spirits in her room. She had tried every ritual, every offering, every prayer her faith demanded, but nothing brought peace. “I don’t know why this keeps happening,” she said softly, eyes wide with fear. Before I suggested a simple prayer, I had tried—in my own ignorance—to use logic and reasoning, pointing out contradictions in her beliefs. I asked, “Why would you worship spirits that torment you? Why devote yourself to beings that bring fear instead of peace?” She didn’t have answers, yet she stayed devoted. I realized that unlike in many Western contexts where we prize the pursuit of truth and knowledge, many Buddhists—and people across Asia—value harmony, unity, and the preservation of their cultural and spiritual identity. Asking someone to question their whole belief system can feel like asking them to disrupt the foundation of their life. Finally I said, “What do you have to lose? You’ve tried everything else,” and invited her to pray to a God of love. The little that she knew of God was from what I had shared with her, yet she trusted me—and that trust was enough for her to take the chance.That night she slept without fear for the first time. During the next two years, as we prayed, talked, and shared life together, she slowly came to know God—not through debate, not through persuasion, but through friendship and a personal encounter with God. [1] Faith often spreads in ways we don’t expect. Across Asia, in places where Christianity is a tiny minority, lives are changing quietly—not only from sermons or formal teaching, but from one believer here and one believer there simply living out their faith and introducing their friends to their prayer-answering God. Why Friendship and Prayer Matter Christian mission work in Buddhist-majority countries has often struggled to see visible results. Large public evangelistic efforts, theological debates, and Western-style apologetics often fail—not because Buddhists are indifferent to spiritual matters, but because for them, persuasion alone rarely forms lasting faith. Many Buddhists value peace, compassion, moral living, faithfulness, and loyalty to tradition. For them, religion is less about seeking new truth claims and more about faithfully following the spiritual and cultural practices they were raised with. Arguments that focus on correction or comparison often close doors rather than open them. What resonates instead is lived experience: freedom from fear; healing; peace; and love embodied in real relationships. When the gospel is encountered not as a critique of identity but as an invitation to experience goodness, and an encounter with One who will answer the cries of their hearts, those hearts begin to open. Transformed Lives Friendships leading to prayer encounters have repeatedly led to lasting transformations. Consider the stories of Vat, Vinny, and Dao and San: [2] Vat Vat was known in his village as a drunk, a gambler, and a troublemaker. His addictions left his family hungry and on the brink of losing their home. One day a neighbor approached him and shared about Jesus and the possibility of a better life. He prayed with and for Vat. That single conversation, together with prayer, was the catalyst for Vat’s transformation. He left his addictions, studied the Bible with his neighbor, rebuilt his family, and today serves as a lay pastor. Vinny Vinny grew up alternating between spirit worship and nominal Christianity. As a teen he spiraled into drugs, depression, and single parenthood. One day two girls from the Adventist church stopped by his food cart and shared what they knew of God—His love, and His willingness to hear and answer our prayers. Through their care and witness, Vinny began to experience hope and peace. When he prayed for his mother’s healing and saw her pain vanish overnight, his faith became real. Today Vinny serves in medical mission work and as a lay leader, sharing the same hope he first encountered because one Christian took the time to share what they knew. Dao and San Dao and San were a young Buddhist couple whose infant son, James, began waking each night in terror after they moved into their new home. According to their beliefs, building over a former stream meant the spirits tied to the land were displeased and would torment the household. Desperate for help, they visited spiritual healers, but nothing brought relief. Finally, at the suggestion of Dao’s sister, who was a new Christian herself, Dao began praying to God and keeping a Bible near her son. Within days James began sleeping peacefully. Grateful for her son’s healing, Dao started attending church. Though San later opposed her decision—sometimes locking her and James out of their home—Dao remained faithful and continued praying for her husband. For seven years she and her church community prayed consistently for San. In time, San asked to learn more about Christianity, admitting that if God were real, He would need to help him overcome his addictions. As he encountered God’s love through prayer, Scripture, and a caring community, he experienced victory over his addictions. San chose to be baptized and now serves as a lay pastor. They now live in a larger home and host regular worship gatherings. What a difference God made through persistent prayer! What all these stories have in common is simple but profound: In each case a Buddhist encountered God because one Christian shared what they knew—through friendship, lived example, and through introducing that Buddhist friend or loved one to a prayer-answering God. Ellen White reminds us that in eternity the redeemed will recognize those who pointed them to Jesus. Some will say: “ ‘I was a sinner’. . . ‘without God and without hope . . . ; and you came to me, and drew my attention to the precious Saviour as my only hope. . . .’ “Others will say: ‘I was a heathen in heathen lands. You left your friends and comfortable home, and came to teach me how to find Jesus. . . . I demolished my idols, and worshiped God, and now I see Him face to face. . . .’ “What rejoicing there will be as these redeemed ones meet and greet those who have had a burden in their behalf! And those who have lived, not to please themselves, but to be a blessing to the unfortunate who have so few blessings—how their hearts will thrill with satisfaction!” 3 Turning Supposed Barriers Into Bridges Sometimes opportunities to befriend and pray with Buddhists are easily overlooked. A Buddhist holiday may not seem like an outreach opportunity for a Christian, but occasions of celebration and togetherness can present unexpected chances to befriend, to mention the hope God offers, and even to pray with our Buddhist neighbors, coworkers, and family members. Every year, in April, May, or June, millions of Buddhists around the world celebrate the festival of Vesak. Vesak commemorates the birth, enlightenment, and passing of the Buddha. Like Christmas or Easter, it is a time of reflection, meditation, and acts of kindness. Many spend the day performing charitable deeds, practicing compassion, and seeking peace—values that resonate deeply with the heart of the gospel. For Christians, Vesak need not be a barrier, but can serve as a bridge. It highlights shared values and opens the door to meaningful conversation and tangible acts of love that demonstrate God’s goodness in action. These shared values provide a natural way to practice friendship evangelism , which is rooted in presence, care, and authenticity. So if you have Buddhist friends, take hold of this opportunity by: Serving together: Join your Buddhist neighbors (or invite them to engage) in volunteer work, visiting elderly individuals, or caring for those in need. Shared service reflects God’s love and naturally builds trust and connection. Asking meaningful questions: Show genuine curiosity about their faith and traditions. Questions such as “What does Vesak mean to you?” or “What brings you peace?” invite open, nonjudgmental conversation. Listening well and praying: People are far more open when they feel heard rather than corrected. As you listen, and as they learn that they can trust you, they may share some of the burdens of their hearts. It is then that you can gently tell them of a God who cares for them. As God opens the door, pray with them, asking and trusting God to provide for their needs. Of course, these practices extend beyond Vesak. Every small act of kindness, every authentic conversation, and every prayer shared can point someone toward God. Often it takes only one Christian willing to listen caringly and to pray with their Buddhist friend to open a life to freedom, peace, and love in Christ. It Still Takes Only One Across Asia and beyond, God is advancing His kingdom in quiet ways—through friendships, conversations, shared connections, and faith-filled moments of prayer. In places in which preaching is restricted and reasoning and logic often fall short, love still speaks, and answered prayers still melt hearts. It still takes only one person willing to build friendships, willing to tell what they know of God, and willing to share a prayer. And sometimes that is all God needs.  [1] This story was shared with me by a missionary friend; it is retold in first person for narrative flow. [2] All names have been changed. [3] Ellen G. White, Gospel Workers (Washington, D.C.: Review and Herald Pub. Assn., 1915), pp. 518, 519.  This article was first published in the Adventist Review, May 11 2026, https://adventistreview.org/lifestyle/arts-culture/culture-arts-culture/reaching-buddhists/ Get to know the region More Stories Topics From the front lines of mission—straight to your inbox

In Buddhist-majority communities, faith often grows not through debate but through friendship, compassion, and answered prayer. This article shares stories of Buddhists who encountered God through trusting relationships and simple prayers—showing how quiet acts of love can open hearts where logic and preaching cannot.

Reaching Buddhists

Related topics The Great Reversal We get our first glimpse of the all-nations theme at the Tower of Babel, where God separates and disperses earth’s inhabitants because they worship false gods (Genesis 10).
R ecently, I asked a new Christian in the Middle East how God brought about his conversion. “I obtained a Bible and started searching for ways to prove Christianity wrong,” he replied. “But as I studied it, God changed me.” This man, who baptized 17 people in his country last year, became the first Seventh-day Adventist pastor in his country. A great reversal, indeed! I believe that the three angels’ messages of Revelation 14 are and will continue to be God’s means for bringing about a great reversal in the lives of millions. The message of the first angel is especially interesting. Verses 6 and 7 read, “Then I saw another angel flying in the midst of heaven, having the everlasting gospel to preach to those who dwell on the earth—to every nation, tribe, tongue, and people—saying with a loud voice, ‘Fear God and give glory to Him, for the hour of His judgment has come; and worship Him who made heaven and earth, the sea and springs of water’” (NKJV). I’d like to draw your attention to the words “to every nation, tribe, tongue, and people” because it’s a theme found throughout Scripture that helps us unlock not only the meaning of Revelation but also the entire Bible. We get our first glimpse of the all-nations theme at the Tower of Babel, where God separates and disperses earth’s inhabitants because they worship false gods (Genesis 10). Here, we’re given a genealogy of Noah’s sons and their dispersion after the Flood, focusing on the major known nations. The word nation is usually understood as geographical or political in nature. But what separated nations in Scripture was the deity the people worshipped. Worship was a central part of their identity. So, when we read “nation” in the Bible, we need to think in terms of a religious group of people. Fortunately, God didn’t give up on humanity after dispersing them. From the time Adam and Eve abdicated the dominion God gave them, He desired to reestablish His reign in this world through His people. We see God’s missionary heart in Genesis 12 when He tells Abraham, “I will make you a great nation . . . ; And you shall be a blessing. . . . And in you all the families of the earth shall be blessed” (verses 2, 3, NKJV). Here we learn that every blessing we receive from God is intended to benefit the world. Sadly, we know that Israel rarely lived up to the light God gave them. Yet He continued to give them opportunities to reach the nations that He loved. “The very existence of the Bible is incontrovertible evidence of the God who refused to forsake his rebellious creation. [. . .] [It] testifies to a God who breaks through to human beings, who disclosed himself to them, who will not leave them unilluminated in their darkness, . . . who takes the initiative in re-establishing broken relationships with us.”1 The phrase “all people, nations, and languages” appears seven times in the book of Daniel. One occurrence of this phrase refers to Nebuchadnezzar’s conversion, one of the great reversals in Scripture. In Daniel 4:34, Nebuchadnezzar says, “I blessed the Most High and praised and honored Him who lives forever: For His dominion is an everlasting dominion, And His kingdom is from generation to generation” (NKJV). Here a man who was determined to burn people who wouldn’t worship him calls for people to honor the God of creation. Isn’t that interesting: a pagan king telling the world what God’s people were supposed to share? Jesus brought about the greatest reversal of all time, fulfilling God’s mission to the nations that Israel rejected. In Matthew 24, He incorporates the all-nations theme into His prophetic discourse: “And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come” (verse 14, NKJV). How are we doing with reaching all nations? Where are we with the 10/40 Window—home to two-thirds of the world’s population, comprising 69 nations, 5.3 billion individuals, 8,868 people groups, and 3,343 languages? Ninety-five percent of this region, where most people are Hindus, Buddhists, and Muslims, has not been evangelized by any Christian denomination. God promised in Revelation 14 that another great reversal is coming. The three angels’ messages give every nation and every person an understanding of who He is, a warning of the false systems of worship in the world, and an invitation to respond to His great love. If most of the world still has no witness, what are we doing? We need to talk less about who the remnant is and start doing what the Bible says the remnant does. We need to be filled with the Holy Spirit. We need to be blessing people with the love of God. God is waiting for us, but there are some significant steps we must take. All our dreams and ambitions must be reassimilated to the mission of Jesus. We need to re-create and reorganize a system to enter every nation, every large city, and every ethnolinguistic people group in the world. And, to do that, we must, through God’s power, live sacrificially, boldly proclaiming the truth of Jesus in preparation for His return. More from Mission 360° Magazine Get to know the region Resources Topics From the front lines of mission—straight to your inbox

We get our first glimpse of the all-nations theme at the Tower of Babel, where God separates and disperses earth’s inhabitants because they worship false gods (Genesis 10).

The Great Reversal

Related topics Missional Optimization: How to Explain the Truth So It Makes Sense But why do we need missional optimization? Why doesn’t it work for us to explain the truth in the same way to everyone?
While serving as a missionary, I met a young woman who became a close friend. We studied the Bible together, and she accepted the inspiration of Scripture and the death of Jesus for the forgiveness of her sins. However, she couldn’t accept Christ’s divinity. Ultimately, she walked away from our Bible studies and our friendship. In the aftermath, I asked myself repeatedly, What more could I have done? Mission work is “the mother of theology,” according to theologian Martin Kähler.1 That is, grappling with diverse belief systems in the missionary endeavor provides an impetus for deeper theological discoveries. The missional urge drives us to Scripture, enriching and magnifying the ancient truths of God’s Word as we try to explain them to others. Good theology and good practice intersect at missional optimization. Such optimization doesn’t happen in the isolated ivory towers of academia. It’s frontline action born out of the spiritual hand-to-hand combat for a soul. It’s the sorrowful cry, “What could I have done better?” My experience with this young woman led me to a deep interest in Trinitarian theology and inspired me to write my doctoral dissertation on the missional implications of this topic. Maybe you’ve interacted with Hindus, Buddhists, Muslims, or post-Christians in your sphere of influence. Maybe you’ve been discouraged because the apologetics you learned in Sabbath School don’t seem to have any impact or, perhaps, even seem to raise prejudice. Don’t let this discourage you! Mission requires constant optimization as we find better theological answers and practical approaches for each situation. But why do we need missional optimization? Why doesn’t it work for us to explain the truth in the same way to everyone? Presenting truth winsomely Non-Christians—particularly those living in the 10/40 Window—often don’t know who Jesus is. We can assume they don’t understand the meaning of terms like gospel , salvation , or remnant . And many of the symbols that are so rich in meaning for us are downright weird for them! Imagine hearing about a group of people who worship a dead man, sing about His blood, and have an odd ritual where they give their souls to this dead man (who isn’t really dead) by having a public dip in a bathtub! The terminology we use can cause those we are trying to reach to misunderstand us, but we can also cause prejudice through the order and presentation of our topics. For example, Bible study guides developed in the Christian West—largely developed by Christians for Christians—begin with common ground truths before bridging into the testing truths. We usually save the testing truths for last because we know that certain teachings cut across the grain of cherished beliefs, and we must be careful about how we present them. These Bible study guides have a predictable order. Often, the first topics will include the validity of Scripture, salvation through faith in Jesus’ death and resurrection, and the character and love of the triune God. While these topics build rapport with fellow Christians, imagine what would happen if we followed this sequence with a Muslim friend. In just three studies, we would have delivered the most difficult testing truths for Islam. Muslims believe that the Bible is corrupted, Jesus didn’t die, and God is not triune—the three most significant barriers to Christianity presented first! Optimizing our witness to non-Christians requires adjusting terms, explanations, and the sequence of topics. We were counseled long ago, “Do not at the outset press before the people the most objectionable features of our faith, lest you close the ears of those to whom these things come as a new revelation.”2 We must craft our presentations to make sense to them, not to us. Answering the questions they are asking Another important way to optimize our presentation for non-Christians is to answer the questions they are asking, not the questions we think would make sense. For example, we believe it’s important to talk about the fact that hell is not forever. But Buddhists and Hindus aren’t asking about hell; they’re wondering how they can be reincarnated in a higher sphere. Where are our Bible studies that deal with reincarnation in a sensitive way? We also think it’s important to talk about the manner and timing of Jesus’ return. We spend time debunking myths about the Rapture—an exclusively evangelical Christian concern. But Muslims— who do believe Jesus is coming back—believe He is coming as a prophet who will kill all the pigs, break all the crosses, and make all Christians become Muslim. We need Bible studies that talk about the meaning of Christ’s coming in a way that answers Islamic objections, not Protestant ones. Regarding sharing the truth with those whose beliefs greatly differ from ours, the injunction given by Ellen White in 1895 is even more applicable today: “ The people of every country have their own peculiar, distinctive characteristics, and it is necessary that men should be wise in order that they may know how to adapt themselves to the peculiar ideas of the people, and so introduce the truth that they may do them good.”3 The idea of missional optimization invites us to continue seeking better ways to present the unique truths of the three angels’ messages to people who have very different starting points. With God’s help, good theology, and thoughtful practice, we can develop powerful missional presentations for the unreached. More from Mission 360° Magazine Get to know the region Resources Topics From the front lines of mission—straight to your inbox

But why do we need missional optimization? Why doesn’t it work for us to explain the truth in the same way to everyone?

Missional Optimization: How to Explain the Truth So It Makes Sense

Related topics Three Windows The main question is, how will 22 million Seventh-day Adventists reach 8 billion inhabitants in this world?
We live in times of great challenges, complex tendencies, and special opportunities for mission. Our main challenge is to stay focused on what our real priority is. The passing of time has impacted our commitment to fulfilling our global mission, and it’s time to work together to refocus on our mission and missionaries. Our challenges are huge. In a world with 8 billion people, we have only 22 million members. That’s almost nothing when compared with the global population. The main question is, how will 22 million Seventh-day Adventists reach 8 billion inhabitants in this world? Missiologists refer to our three greatest mission challenges as “the three windows.” Let’s take a quick look at them. The 10/40 Window is an imaginary rectangle between the 10th and 40th parallels north of the equator. It’s home to some 60 percent of the world’s population, the poorest people on earth, and most of the major world religions. Only 2.6 million Adventist church members are here (12 percent of the world’s membership), while the rest of the world has more than 19 million. The Post-Christian Window refers to Europe, the United States, Canada, Australia, New Zealand, and many other countries that are rapidly moving away from Christian values as demonstrated by the decrease in church growth and high rates of apostasy, especially among young people. The Urban Window , found worldwide, is growing rapidly. There are 543 cities with 1 million inhabitants or more. In these cities is an average of 1 Adventist for every 89,000 inhabitants. The global average is one Adventist for every 358 inhabitants. Forty-nine cities of a million or more people have fewer than 10 Adventists and 43 have no Adventist presence. How are we going to reach the masses for Jesus? Of course, the task can be accomplished only with the outpouring of the Holy Spirit at the latter rain. But as the remnant people called by God to share the three angels’ messages, we must work together strategically to meet our mandate. Gordon Doss, a former missionary and professor emeritus in the Missiology Department at the Seventh-day Adventist Seminary at Andrews University, has created a model to help us refocus our international mission. He created formulas to determine a region’s missional needs, resulting in areas of relatively low and relatively high need for external support to fulfill the mission in their areas. This needs analysis clarifies that some regions need to be producers of mission resources while others are consumers. Christianity and our mission have made huge advances in the global South while losing strength in the global North. * As we work to rectify this situation, it’s important to remember two premises: the least evangelized people groups should have priority in mission, and our investment for mission should move from parts of the church with more missional capacity to parts with less capacity. We can divide General Conference divisions and attached unions into two groups. The first, the “Big 6,” includes the largest divisions in the world. They have 77.4 percent of the total Adventist membership and only 21 percent of the global population. While these regions have many challenges, they have the tools needed to move forward in fulfilling the mission in their areas. They have low strategic need. The second group, the “Diverse 8+,” includes regions that face the greatest missiological challenges. They represent 79 percent of the global population but only 22.6 percent of our membership. They need support to fulfill the mission entrusted to them and have high strategic need. So how can “low strategic need” areas help “high strategic need” areas reach their populations for Jesus? This challenge can be achieved by the following methods: Sending cross-cultural missionaries Providing Adventist education Educating indigenous pastors Developing creative mission initiatives with lay people and involving volunteers and Global Mission pioneers Funding building projects Producing contextualized materials The yellow lines in the figure above shows the flow of missionaries in 1901. That was how we fulfilled the global mission and reached areas of need. The white lines shows how the flow of missionaries needs to look today. It’s time for some areas that received missionaries in the past but today have a strong Adventist presence and structure to start sending missionaries or funding projects to other challenging areas. Some divisions in the Global South have begun to make net contributions to the flow of missionary resources. Others need to convert from being mission recipients to being contributors. Our call is to be a light to the Gentiles, to bring salvation to the ends of the earth” (Acts 13:47). May we be the generation that reaches all the unreached of the world for Jesus. More from Mission 360° Magazine Get to know the region Resources Topics From the front lines of mission—straight to your inbox

The main question is, how will 22 million Seventh-day Adventists reach 8 billion inhabitants in this world?

Three Windows

Related topics Are Sunday Worship Services a Mission Strategy?
Clinton Wahlen, associate director of the Biblical Research Institute, tackles nine common reasons that Adventists give for Sunday worship services. Clinton Wahlen, associate director of the Biblical Research Institute, tackles nine common reasons that Adventists give for Sunday worship services.
By Andrew McChesney, adventistmission.org  As pastors seek new ways to share the Seventh-day Adventist message, some have considered offering worship services on Sunday. People can — and should — worship God every day of the week, said Clinton Wahlen, associate director of the Biblical Research Institute. “But,” he said, “God has set aside the seventh-day Sabbath as holy, His chosen day to gather for worship, and the only day that qualifies for His special blessing. Experimentation with a regular Sunday worship service has been problematic.” Wahlen said he was aware of several troubling examples, including a case in which an Adventist church in North America tried regular worship services on Sunday as an “experiment” several years ago. The pastor soon led his church away from Sabbath services altogether, and he and many of his members are no longer are Adventists. “Adventists who support Sunday worship services for evangelistic purposes may offer what sound like persuasive arguments,” he said. “But they tend to misuse Scripture and the writings of Ellen G. White to make their points.” Adventist Mission presented Wahlen with nine common reasons that Adventists give in favor of Sunday services and asked him to respond. Reason No. 1: Jewish people gathered daily in the temple after Jesus’ resurrection to continue Judaism’s outdated practices or teachings. To counterbalance this, the apostles met “daily” (Acts 5:42, 17:17) to preach the truth about Jesus, and their practice did not invalidate the Sabbath. Wahlen: This misreads the New Testament, specifically Luke 24:53, and the message of Acts. The apostles went to the temple worshippers in their place of worship to witness. They did not set up a rival or counterfeit temple to invite people to come to them. Throughout the book of Acts they went into the synagogues, the Jewish places of worship, to evangelize. When they set up their own Sabbath venues of worship, they even used a different name so that there would be no confusion (ekklēsia in Greek, rather than synagogē), even though they worshipped on the same day as the Jews. Reason No. 2: Paul did not invalidate the Sabbath when he preached on the first day of the week in Acts 20:7. Sunday-keeping Christians use this verse to justify worship on Sunday. In reality, this meeting most likely was held on Saturday night and had nothing to do with gathering for worship on Sunday, let alone regular Sunday services. Paul was on his way to the Jerusalem temple for Pentecost, and this was a special meeting to bid farewell to him. By using this passage to justify worship on Sunday, we are playing into the hands of those who oppose the Sabbath. Reason No. 3: The pastor has involved local church leaders in thinking about the possibility of having a Sunday worship service. He received the support of all church members over a period of time and secured the approval of conference administrators before moving ahead. This is all proper procedure, though having such widespread consent to this proposal is surprising and unusual to say the least. However, the main question is not what will the people or even the conference support but what is the Lord’s will in this matter and can He bless this effort? God’s will is known through His inspired Word and the writings of Ellen White. Unfortunately, the pastor has misunderstood and misapplied the inspired passages he quotes. Reason No. 4: Other Adventist churches have experimented with Sunday meetings in an attempt to reach out to local communities. If the purpose of the meetings is evangelistic with a goal to bring attendees to receive the Adventist message, keep the Sabbath, and worship on God’s holy day, evangelistic meetings on Sunday for a limited time can be a good thing. But I am not aware of any experiments of holding Sunday services for worship that proved successful in the long term, although I am open to being corrected about this. On the other hand, how do we measure success? Do we base what we do on what we believe God can bless or what we think the public will bless? Reason No. 5: We want to avoid prejudicing people against Adventists by meeting on a more neutral day. Unfortunately, this has the potential of prejudicing people even more once they realize that the method (Sunday worship) was being used just to lure them into an Adventist church. Imagine their surprise when they learn that they really should be worshipping on Saturday! What some people who have grown up in the church don’t seem to realize is this: “The truth as it is in Jesus” revealed in the books of Daniel and Revelation is what motivates the drastic lifestyle change characteristic of the Adventist message. Good preaching, heartfelt worship, and a welcoming church may interest people to study with us, but it is Bible truth that makes lasting change in a person’s life. Is it really any surprise, then, that methods used by other denominations have not worked well for us? Reason No. 6: We will preach the distinctive truths that we believe as Adventists. We need to think a few steps ahead. Can a church that meets on Sunday really proclaim the three angels’ messages, including the message of the second angel that “Babylon is fallen, is fallen” (Revelation 14:8)? What about the message of the angel of Revelation 18:1-4, who lightens the Earth with his glory and cries with a loud voice to God’s people still in Babylon, “Come out of her, My people, lest you share in her sins, and lest you receive of her plagues”? How can the church use a tool that will eventually be used to enforce “the mark of the beast” (Revelation 13:16-17) to preach to people about receiving the seal of God? Can God really set His seal of approval on this? Reason No. 7: Our efforts will focus on non-Christians or non-Adventists. If a pastor is really focusing on winning non-Christians, why meet in a church and why meet on Sunday? Non-Christians — I used to be one — would not normally be interested in going to a church, particularly on Sunday. This reasoning is disingenuous. The real goal is to try to reach out to non-Adventist Christians who already revere Sunday, and the pastor should be up front about that. Reason No. 8: There is nothing in Scripture that says the solemnity of the Sabbath is violated by holding a worship service or Bible study on any other day of the week. Bible study is always good, but when the Bible is silent about something we should consider the possibility that maybe the reason for its silence is because the thing we’re wondering about is not good! After the first century, the Christian church began holding worship services on Sunday and, in some places, this occurred alongside Sabbath services. But eventually the church settled on one day a week, and we know how that “experiment” turned out! Reason No. 9: Ellen G. White counseled, “Sunday can be used for carrying forward various lines of work that will accomplish much for the Lord. On this day open-air meetings and cottage meetings can be held. House-to-house work can be done. Those who write can devote this day to writing their articles. Whenever it is possible, let religious services be held on Sunday. Make these meetings intensely interesting. Sing genuine revival hymns, and speak with power and assurance of the Saviour’s love. Speak on temperance and on true religious experience” (“Testimonies for the Church,” Vol. 9, p. 233). In context, this passage is Ellen White’s answer to a brother who had questions about what to do “in the case of Sunday laws being enforced” (p. 232). The message is that when that time comes, we should use Sunday to full advantage for missionary labors: “To defy the Sunday laws will but strengthen in their persecution the religious zealots who are seeking to enforce them. Give them no occasion to call you lawbreakers. … Keep right on with your missionary work, with your Bibles in your hands, and the enemy will see that he has worsted his own cause. … When we devote Sunday to missionary work, the whip will be taken out of the hands of the arbitrary zealots who would be well pleased to humiliate Seventh-day Adventists. When they see that we employ ourselves on Sunday in visiting the people and opening the Scriptures to them, they will know that it is useless for them to try to hinder our work by making Sunday laws” (pp. 232, 233). Then follows the passage cited in Reason No. 9. It is just as important to notice what Ellen White does not say as what she says. She does not say that we are to open our churches on Sunday for worship services, despite the fact that in 1902 when this was written we had nearly two thousand Adventist churches and companies worldwide. No occasion is given in this statement for confusion. We are to hold “open-air meetings” (like camp meetings or evangelistic meetings) and “cottage meetings” (meetings in homes). These are the “religious services” that Ellen White is talking about, and there is no suggestion anywhere in the letter or anywhere else in her writings or in Adventist practices of the time that we should hold worship services on Sunday. In fact, a little further down on the same page are these words: “God has given us plain directions regarding our work. We are to proclaim the truth in regard to the Sabbath of the Lord, to make up the breach that has been made in His law. We are to do all that we can to enlighten those in ignorance; but we are never to confederate with men of the world in order to receive financial assistance” (p. 233). Then Ellen White goes on to quote Ezekiel 20:10-20, in which the Lord says that He gave the Sabbath as a sign to show who His people are and that He is their Sanctifier, helping them grow in holiness. It also contains a warning against dishonoring the Sabbath. The bottom line is this: As Seventh-day Adventists, we are called by God to keep the Sabbath and to raise people to His higher standard. While it might be challenging at times to share the Adventist message, we need to remain true to it and not diminish this wonderful gift God has given His church to be a blessing and the light of the world for these last days. Get to know the region More Stories Topics From the front lines of mission—straight to your inbox

Clinton Wahlen, associate director of the Biblical Research Institute, tackles nine common reasons that Adventists give for Sunday worship services.

Are Sunday Worship Services a Mission Strategy?

Related topics Editorial In this issue of Frontline is a story about a mission project you are helping to fund in Mongolia.
In this issue of Frontline is a story about a mission project you are helping to fund in Mongolia. You may remember when, not many years ago, the first Adventist convert was baptized in Mongolia. Now the church has taken root and has even started sending missionaries. It’s a little bit of a misnomer to talk about the first Adventist convert in Mongolia being baptized only a few years ago. The truth is that the Adventist Church was growing in Mongolia long ago. It’s just that it died, and we had to start over. If we’re honest with ourselves, the same thing is happening in other places. Territories that had once been taken for Christ are being lost again. There’s no doubt about it; we are in the thick of a great controversy between good and evil, and evil still wins sometimes. Fortunately, we know that good will ultimately triumph, and we have the incredible privilege of participating in that victory through our prayers, personal witness, and giving to those who are working among unreached people groups. Evidently, you understand that privilege because you care enough about God’s mission to be reading Frontline. If you are a regular contributor to Global Mission projects, thank you! If you are not a regular contributor, please consider becoming one. It is your gifts to God’s mission to unreached people that make possible stories like Bumchin and Bolormaa’s. Because people like you have generously given money that has been put to work in Mongolia, there is now a Mongolian yurt standing on the windy top of a crowded hill in Ulaanbaatar; and it is filled with people worshiping the God of heaven, many of them for the first time in their lives. Thank you! P.S. An automatic donation can be set up easily so you don’t even need to remember to give your gift each month. Check it out at the Donate page on the Seventh-day Adventist Church mission website, Giving.AdventistMission.org . Get to know the region More Stories Topics From the front lines of mission—straight to your inbox

In this issue of Frontline is a story about a mission project you are helping to fund in Mongolia. 

Editorial

Related topics Editorial Lynette Goude has a big heart. Big enough to embrace every child who lives in Togiak, Alaska, where she and her husband, John, serve as lay pastors.
Lynette Goude has a big heart. Big enough to embrace every child who lives in Togiak, Alaska, where she and her husband, John, serve as lay pastors. Last year, they helped raise money to send a group of children to nearby Camp Polaris, an Adventist mission camp in the pristine wilderness of southwest Alaska. For some children, this was their first time away from home. They were nervous about leaving their families, so Lynette packed her bags and went along to provide comfort and support. Her eyes filled with tears as she watched the children playing in the lake the first day. “It’s a happy thing, really,” she assured me. “You’d have to see how these children live the rest of the year to understand why I’m crying. They’re finally getting to be kids!” When the children returned to Togiak, Lynette asked them to share one thing they’d learned from their time at camp. “I learned how much Jesus loves me,” one child replied. “Me too!” said another. “Everyone at Camp Polaris has one focus,” Lynette told me, “that these kids learn that God is their best Friend and that He wants to take them home to live with Him forever.” According to her campers, Camp Polaris has been successful in its mission! In “Camp Polaris Revisited” on page 16, you’ll discover how your support of the first quarter 2015 Thirteenth Sabbath Offering made it possible for many more children to learn about Jesus. You’ll also find stories in this issue about people whose lives have been positively changed by Adventist Mission projects around the world. Perhaps you’ll feel a heart connection with them as I did with the campers at Camp Polaris. If so, I invite you to respond with your prayers and donations. Thank you for being part of Adventist Mission. You’re making an eternal difference, one life at a time. Laurie Falvo Laurie Falvo serves as the editor of Mission 360° for the Office of Adventist Mission at the Seventh-day Adventist Church world headquarters. More from Mission 360° Magazine Get to know the region Resources Topics From the front lines of mission—straight to your inbox

Lynette Goude has a big heart. Big enough to embrace every child who lives in Togiak, Alaska, where she and her husband, John, serve as lay pastors.

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