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This is the chiastic structure of Revelation as preached by an Adventist preacher Creation Concept Studies in prophecy HomeAboutResources Authors quotedCreation Concept pdf files Type text to search here... Home > Book of Revelation, Chiasmus > On the chiastic structure of Revelation On the chiastic structure of Revelation January 20, 2011 A chiastic outline of the book of Revelation was proposed by Nils Wilhelm Lund, in 1942. [1] Reviews of his book viewed Lund’s claims as too revolutionary. Chiasm was used as a literary device in the ancient world, in Babylonia, Israel, Greece, and Rome. It fell out of use, however, and in modern times the existence of chiasms in ancient literature was only recognized by a few scholars in the 18th and 19th centuries. This changed in the middle of the twentieth century, when Nils Wilhelm Lund wrote Chiasmus in the New Testament. “Since these seminal studies the study of New Testament chiasm has blossomed, until today recognition of chiastic structure is common in full-scale commentaries and other scholarly works. The study of Old Testament chiasms has likewise begun to come of age.” The above quote is from http://www.conservapedia.com/Chiasmus. The outline below, showing the center or focus of the book of Revelation occurs in chapter 12, where Satan is cast out of heaven, and the saints are victorious, incorporates some of Lund’s ideas: Chiastic structure in Revelation L.L. Thompson noted “circularity” or concentric development in the structure of Revelation, and wrote: [2] The seer tends to develop his material concentrically into ever-widening rings. So, for example, several of the eschatological promises to those who conquer (the victorious)–an element of the seven letters of chapters 2-3–reappear in the vision of the New Jerusalem in chapters 21-22: at the beginning of the vision of renewal God makes the link to the letters by saying, “He who conquers shall have…” (21:7, cf. 2:11); the tree of life promised to those victorious at Ephesus (2:7) appears in the city (22:2); The victorious at Smyrna will not be harmed by the second death (2:11), a phrase that is made clear in 21:8 (cf. 20:6, 14); those conquering at Sardis will not have their names wiped from the book of life (3:5, cf. 21:27); and to those conquering at Laodicea Jesus promises a seat with him on his throne (3:21), while at 22:5 his servants reign forever in the city with the enthroned God and the royal Lamb. Elisabeth S. Fiorenza proposed a chiastic-type correlation between Revelation 1:9-3:22 and 19:11-22:9. [3] Warren Austin Gage supported Nils Lund’s chiastic correlation between the Seven Epistles of Revelation 2:1-3:22, and the visions of the whore of Babylon and the New Jerusalem, Revelation 17:1-22:5. In his thesis Gage developed and explored Lund’s idea. [4] Barbara Snyder proposed a chiastic structure. [5] Her scheme is presented in G. K. Beale’s commentary. [6] It paired chapter 11 with chapter 12, G-G’ below: A. Introduction: apocalypse, epistle, prophecy (1:1-3, 4-8, 9-20) B. Vision: the saints on earth (chs. 2-3) C. The Heavenly Sanhedrin Convened for Judgment and Enthronement (chs. 4-5) D. Seven Seals (6:1-8:1) E. Seven Trumpets (8:2-9:21) F. Theophany: the Lord's messenger descending to sea and land (ch 10) G. War against the Saints on Earth (ch. 11) G' War against the Dragon in Heaven (ch.12) F' Counter-Theophany: Yamm's two messengers ascending from sea to land (ch. 13) E' Unnumbered Series of Seven Proclamations (ch. 14) D' Seven Bowls (chs. 15-16) C' The Heavenly Sanhedrin Convened for Judgment and the Messianic Reign (chs. 17-20; cf 20:4-15) B' Vision: the saints in heaven (21:1-22:5) A' Conclusion: apocalypse, epistle, prophecy (22:6-0, 10-20, 21) Snyder’s scheme, IMO, misses evidence for chiasm in chapter 12. David L. Barr stated, [7] “Many have observed a strong correlation between the beginning and ending of Revelation. There are at least eleven points of correspondence.” These are evidence for the outermost level of a chiastic structure. He listed these points: John names himself [1:1, 4, 9; 22:8] An angel sent [1:1; 22:6] Will soon take place [1:1; 22:6] The servants [1:1; 22:6] Reader blessed [1:3; 22:7] The time is near [1:3; 22:10] Grace to you [1:4; 22:21] The Alpha and Omega [1:8; 22:13] The Spirit [1:10; 22:17] Stars and angels [1:16, 20; 22:16] John falls at feet [1:17; 22:8] References 1. Nils Wilhelm Lund. Chiasmus in the New Testament, a study in formgeschichte. The University of North Carolina press in Chapel Hill. 1942 2. L.L. Thompson, The Book of Revelation (New York:Oxford University Press, 1990) p. 45. 3. Elisabeth S. Fiorenza. Revelation: Vision of a Just World. Fortress Press, 1998. p. 35-36. 4. Warren Austin Gage, St John’s vision of the heavenly city. p. 26. http://www.inthebeginning.org/chiasmus/gage/dissertation.pdf 5. Barbara W. Snyder. Combat Myth in the Apocalypse. 1991 6. G. K. Beale. The Book of Revelation: A Commentary on the Greek Text. New International Greek Testament Commentary. Wm. B. Eerdmans Publishing Company. 1998. p. 143. 7. David L. Barr. Reading the book of Revelation: a resource for students. Brill, 2004. p. 14 Related posts Is Revelation 12 a chiasmus? Share this: Share Loading... Related Is Revelation 12 a chiasmus? March 25, 2011 In "Book of Revelation" Spiritual warfare in Revelation 12:7 May 25, 2012 In "Book of Daniel" M. G. Kline, Armageddon, and discrete millennialism December 26, 2011 In "Armageddon" Comments (9) Jeremy Lundmark's avatar Jeremy Lundmark April 29, 2011 at 1:12 pm Is the first Chaism suggested in this article your own or is there a reference for it. Just wondering. Doug's avatar Doug April 29, 2011 at 1:55 pm Quoting Jeremy Lundmark April 29, 2011: Is the first Chaism suggested in this article your own or is there a reference for it. Just wondering. Yes, it is my own. Doug David Cronkhite's avatar David Cronkhite April 29, 2012 at 10:33 am The following is a large chiastic structure showing the similarities between the book of Genesis and the book of Revelation. Note the cluster where Naamah’s name is mentioned. Also, the chiasmus fades as it moves toward the center. I see three major categories: Gen 1 and Rev 22, The Creator and the His creation Gen 2 and Rev 21, Adam and Eve typifying Christ and the Church in wedlock Gen 3 and Rev 20 Judgment by the Creator Gen 4 and Rev 17 World / Babylon The gospel of John is a parallel thus: Gen 1 and John 1, Creation motif Gen 2 and John 2, The Troth or Wedding Gen 3 and John 3, Justice / Justification Gen 4 and John 4, Naamah and the Woman at the Well Chiasmus Genesis 1:15 let them be for lights in the firmament of the heavens to give light on the earth”; and it was so. Then God made two great lights: the greater light to rule the day, and the lesser light to rule the night. & Revelation 22:5 There shall be no night there: They need no lamp nor light of the sun, for the Lord God gives them light. Genesis 2:9 The tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil. 10 Now a river went out of Eden to water the garden & Revelation 22:1 And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb. In the middle of its street, and on either side of the river, was the tree of life, Genesis 2:12 And the gold of that land is good. Bdellium and the onyx stone are there. & Revelation 21:18 the city was pure gold, like clear glass. 19 The foundations of the wall of the city were adorned with all kinds of precious stones Genesis 2:22 Then the rib which the LORD God had taken from man He made into a woman, and He brought her to the man. & Revelation 21:9 “Come, I will show you the bride, the Lamb’s wife.” Genesis 3:8 And they heard the sound of the LORD God walking in the garden in the spirit of the day, and Adam and his wife hid themselves & Revelation 20:11 Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. Genesis 3:13 The woman said, “The serpent deceived me, and I ate.” & Revelation 20:2 He laid hold of the dragon, that serpent of old, who is the Devil and Satan……so that he should deceive the nations no more till the thousand years were finished. Genesis 3:20 And Adam called his wife’s name Eve, because she was the mother of all living. Also for Adam and his wife the LORD God made tunics of skin, and clothed them. & Revelation 19:7 the marriage of the Lamb has come, and His wife has made herself ready.” 8 And to her it was granted to be arrayed in fine linen, clean and bright, Genesis 4:17 And he built a city, and called the name of the city after the name of his son, Enoch…etc…Jubal. He was the father of all those who play the harp and flute. 22 And as for Zillah, she also bore Tubal-Cain, an instructor of every craftsman in bronze and iron. And the sister of Tubal-Cain was Naamah. Then Lamech said to his wives: “Adah and Zillah, hear my voice, Wives of Lamech, listen to my speech! For I have killed a man for wounding me, even a young man for hurting me. & Revelation 18:21 Thus with violence the great city Babylon shall be thrown down, and shall not be found anymore. The sound of harpists, musicians, flutists, and trumpeters shall not be heard in you anymore. No craftsman of any craft shall be found in you anymore and the sound of a millstone shall not be heard in you anymore. 23 The light of a lamp shall not shine in you anymore, and the voice of bridegroom and bride shall not be heard in you anymore. For your merchants were the great men of the earth, for by your sorcery all the nations were deceived. 24 And in her was found the blood of prophets and saints, and of all who were slain on the earth.” Genesis 4:26 Then men began to call on the name of the LORD. & Revelation 18:17 as many as trade on the sea stood at a distance and cried out when they saw the smoke of her burning Genesis 7:1 “Come into the ark, you and all your household, because I have seen that you are righteous before Me in this generation. & Revelation 18:4 “Come out of her, my people, lest you share in her sins, and lest you receive of her plagues. For her sins have reached to heaven, and God has remembered her iniquities. Genesis 7:19 The waters prevailed fifteen cubits upward, and the mountains were covered. & Revelation 17:9 The seven heads are seven mountains on which the woman sits……the waters which you saw, where the harlot sits, are peoples, multitudes, nations, and tongues. Genesis 9:4 But you shall not eat flesh with its life, that is, its blood. Surely for your lifeblood I will demand a reckoning & Revelation 17:6 I saw the woman, drunk with the blood of the saints and with the blood of the martyrs of Jesus. Genesis 9:23 But Shem and Japheth took a garment, laid it on both their shoulders, and walked backward and covered the nakedness of their father. Their faces were turned away, and they did not see their father’s nakedness. & Revelation 16:15 Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame. Doug's avatar Doug April 30, 2012 at 11:17 am Hi David, Thanks for your comment. I tried to summarize to illustrate the pattern you found. I think it is most interesting. Here is part of it: Lights created, Gen. 1:15 the river in Eden, Gen. 2:9 gold, precious stones, Gen. 2:12 Adam given a wife, Gen. 2:22 the serpent, Gen. 3:13 God clothes the man and the woman, Gen. 3:20 a city is built, Gen. 4:17 Babylon destroyed, Rev. 18:21 the bride clothed, Rev. 19:7 the serpent bound, Rev. 20:2 Christ's bride, Rev. 21:9 the city is pure gold, adorned with precious stones, Rev. 21:18 the river of life, Rev. 22:1 God is the light, Rev. 22:5 Doug Doug's avatar Doug April 30, 2012 at 12:46 pm David, the Chiasm below is a modification of the one you suggested. Lights created, Gen. 1:15 the river in Eden, Gen. 2:9 gold, precious stones, Gen. 2:12 Adam given a wife, Gen. 2:22 the serpent, Gen. 3:13 God clothes the man and the woman, Gen. 3:20 a city is built, Gen. 4:17 the flood, Genesis 7-8 the serpent's flood, Rev. 12:15-16 Babylon destroyed, Rev. 18:21 the bride clothed, Rev. 19:7 the serpent bound, Rev. 20:2 Christ's bride, Rev. 21:9 the city is pure gold, adorned with precious stones, Rev. 21:18 the river of life, Rev. 22:1 God is the light, Rev. 22:5 Doug John A. Peck's avatar John A. Peck April 18, 2013 at 11:44 am I’m surprised you have left out one of the most significant features of chiastic structure in Scripture, as discovered by the Orthodox priest and scholar Fr. John Breck in his book ‘The Shape of Biblical Language’ – that the center of the chiastic structure is the point or purpose of the entire thesis! Pick up a copy and carry your understanding even further. Kim's avatar Kim May 28, 2013 at 8:07 pm I used some of your material to teach my students about the book of revelation. At the end of the class when they seemed to get it, we decided to writ sour own. I think it’s a really good one. Early every morning Our alarm clocks ring And out of bed we spring. Full of faith we sing Seminary is good. Have no fear, The Lord is near! Off to school we leave in cheer, The Spirit whispers in our ear. We can do this all year. Brent's avatar Brent April 8, 2014 at 1:40 am A. Lights created, Gen. 1:15 B. tree of life Gen 2:9 C. the river in Eden, Gen. 2:9 D. gold, precious stones, Gen. 2:12 E. Adam given a wife, Gen. 2:22 F. the serpent, Gen. 3:13 G. God clothes the man and the woman, Gen. 3:20 H. Babel is stopped, Gen. 11:9 I. Abraham’s war, Gen. 14 J. Hagar in the wilderness Gen. 21:14 K. Dream of son, moon and stars Gen. 37:9 L. 12 Tribes Gen 46 M. Judah is the lion of Jacob Gen. 49:9-10 M’ Jesus is the lion of Judah Rev. 5:5 L’ 12 Tribes Rev. 7:4 K’ Vision of son, moon, and stars Rev. 12:1 J’ The woman in the wilderness Rev 12:6 I’ Armageddon, Rev 16 H’ Babylon destroyed, Rev. 18:21 G’ the bride clothed, Rev. 19:7 F’ the serpent bound, Rev. 20:2 E’ Christ’s bride, Rev. 21:9 D’ the city is pure gold, adorned with precious stones, Rev. 21:18 C’ the river of life, Rev. 22:1 B’ tree of life Rev. 22:2 A’ God is the light, Rev. 22:5 Brent's avatar Brent April 8, 2014 at 1:43 am If someone could figure out how Rev. 11:15-19 fits with Genesis I would appreciate it. Comments are closed. The 70 weeks and four periods of 7 times in Leviticus 26How preterism mangles the “time, times and a half” RSS feed Recent Alexander McCaul on Prophecy Daniel Katterns on the miracle of Joshua A. Y. Collins on Daniel 8 E. S. Gruen on Antiochus IV and the Jews The Mosaic record of Creation by Alexander McCaul E. R. Bevan on Antiochus IV and the Jews E.R. 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A. 11 On the way to Jerusalem he was passing along between Galilee and Samaria. B. 12 And as he entered a village, he was met by ten lepers, who stood at a distance 13 and lifted up their voices, saying, “Jesus, Master, have mercy on us.” C. 14 When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. D. 15 Then one of them, E. when he saw that he was healed, turned back, F. Praising God with a loud voice; E. 16 and he fell on his face at Jesus’ feet, giving him thanks. D. Now he was a Samaritan. C. 17Jesus answered, “Were not ten cleansed? Where are the nine? B. 18 Was no one found to return and give praise to God except this foreigner?” A. 19 And he said to him, “Rise and go your way; your faith has made you well.” Post navigation Previous Post Numbers 18:8-19 2 thoughts on “Luke 17:11-19 – Ten Lepers” david howle April 10, 2025 at 5:58 pm I think you are really reaching here. “Praising God with a loud voice” certainly seems to be the center of the passage, but the parallels” aren’t that obvious. Reply Bob Schlenker May 23, 2025 at 4:05 pm Two compelling versions can be found here. https://theopenscroll.com/structures/luke_17.5_19.htm Reply Leave a Reply Your email address will not be published. Required fields are marked * Comment * Name * Email * Website Notify me of follow-up comments by email. Notify me of new posts by email. This site uses Akismet to reduce spam. Learn how your comment data is processed. Recent Posts Luke 17:11-19 – Ten Lepers Numbers 10:1-10 Numbers 16:41-50 Numbers 16:12-40* John 1:3-5 Matthew 8 Zechariah 9:1-8* Zechariah 9-14* Acts 9:1-8 1 Timothy Recent Comments Bob Schlenker on Luke 17:11-19 – Ten Lepers Kate on Acts 9:23-31 William on Psalm 68 Kevin Rawlings on Hebrews 11:1-7 Myron G. Heavin on Lamentations* Delene Holm on Our Aim Kevin Messerschmidt on John 1:32-51 david howle on Luke 17:11-19 – Ten Lepers Admin on Numbers 12* Jordan on Ephesians 2:11-22 Discussion Subscribe to Blog via Email Enter your email address to subscribe to this blog and receive notifications of new posts by email. Email Address Email Address Subscribe Join 259 other subscribers "rightly dividing the word of truth" Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes Song of Solomon Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Matthew Mark Luke John Acts Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation Proudly powered by WordPress
Here is a proposal based on the principle of 1 Corinthians 14:8 -9, “For if the trumpet give an uncertain sound, who shall prepare himself to the battle? 9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.” The trumpets themselves are only mentioned in verses 2,8,9,10. Israel needed to distingusish the sound of one versus two trumpets, and between a regular blast and an alarm, and also note the number of alarms. The signals fall into two purposes – to call the assembly together and to move forward in battle formation. When two trumpets sound a long blast then the whole congregation comes together, when only one, the princes come on their own. Short repeated blasts (an alarm) signals the camp moves forward, or in time of war, it is a call for YHWH to fight for them. (Even when the camp moved forward on their journey Moses said, “Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee” (v35). In time of peace the trumpets would sound out the solemn days and the beginning of a new month. A. 1 And the LORD spake unto Moses, saying, 2 Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps. B. Blow long blasts 3 And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation. 4 And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee. C. Blow short blasts 5 When ye blow an alarm, then the camps that lie on the east parts shall go forward. 6 When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. 7 But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. A’. 8 And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations. C’. Blow short blasts 9 And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies. B’. Blow long blasts 10 Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the LORD your God. Post navigation Previous Post Numbers 16:41-50 Next Post Numbers 10:11-28 Leave a Reply Your email address will not be published. Required fields are marked * Comment * Name * Email * Website Notify me of follow-up comments by email. Notify me of new posts by email. This site uses Akismet to reduce spam. Learn how your comment data is processed. Recent Posts Luke 17:11-19 – Ten Lepers Numbers 10:1-10 Numbers 16:41-50 Numbers 16:12-40* John 1:3-5 Matthew 8 Zechariah 9:1-8* Zechariah 9-14* Acts 9:1-8 1 Timothy Recent Comments Bob Schlenker on Luke 17:11-19 – Ten Lepers Kate on Acts 9:23-31 William on Psalm 68 Kevin Rawlings on Hebrews 11:1-7 Myron G. Heavin on Lamentations* Delene Holm on Our Aim Kevin Messerschmidt on John 1:32-51 david howle on Luke 17:11-19 – Ten Lepers Admin on Numbers 12* Jordan on Ephesians 2:11-22 Discussion Subscribe to Blog via Email Enter your email address to subscribe to this blog and receive notifications of new posts by email. Email Address Email Address Subscribe Join 259 other subscribers "rightly dividing the word of truth" Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes Song of Solomon Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Matthew Mark Luke John Acts Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation Proudly powered by WordPress Privacy & Cookies: This site uses cookies. By continuing to use this website, you agree to their use. To find out more, including how to control cookies, see here: Cookie Policy
A. 41 But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD. B. 42 And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: C. and, behold, the cloud covered it, and the glory of the LORD appeared. B’. 43 And Moses and Aaron came before the tabernacle of the congregation. A’. 44 And the LORD spake unto Moses, saying, 45 Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces. A. 46 And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, B. and go quickly unto the congregation, C. and make an atonement for them: for there is wrath gone out from the LORD; D. the plague is begun. A’. 47 And Aaron took as Moses commanded, B’. and ran into the midst of the congregation; and, behold, the plague was begun among the people: C’. and he put on incense, and made an atonement for the people. D’. 48 And he stood between the dead and the living; and the plague was stayed. 49 Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah. 50 And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed. Post navigation Previous Post Numbers 16:12-40* Next Post Numbers 10:1-10 Leave a Reply Your email address will not be published. Required fields are marked * Comment * Name * Email * Website Notify me of follow-up comments by email. Notify me of new posts by email. This site uses Akismet to reduce spam. Learn how your comment data is processed. Recent Posts Luke 17:11-19 – Ten Lepers Numbers 10:1-10 Numbers 16:41-50 Numbers 16:12-40* John 1:3-5 Matthew 8 Zechariah 9:1-8* Zechariah 9-14* Acts 9:1-8 1 Timothy Recent Comments Bob Schlenker on Luke 17:11-19 – Ten Lepers Kate on Acts 9:23-31 William on Psalm 68 Kevin Rawlings on Hebrews 11:1-7 Myron G. Heavin on Lamentations* Delene Holm on Our Aim Kevin Messerschmidt on John 1:32-51 david howle on Luke 17:11-19 – Ten Lepers Admin on Numbers 12* Jordan on Ephesians 2:11-22 Discussion Subscribe to Blog via Email Enter your email address to subscribe to this blog and receive notifications of new posts by email. Email Address Email Address Subscribe Join 259 other subscribers "rightly dividing the word of truth" Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes Song of Solomon Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Matthew Mark Luke John Acts Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation Proudly powered by WordPress
March 3, 2025 Admin 1 Comment from Barnaby Harrison Chiastic Structure of Matthew 8 A. Mat 8:2-4, Jesus cleanses leprosy; Mat 8:2, a leper worships Jesus; Mat 8:3, Jesus cleansed the leper; Mat 8:4, See that you tell no one; B. Mat 8:5-13, The centurion’s great faith; C. Mat 8:14-16, Jesus heals ‘many’ (8:16 Gk. ‘pollous’) central axis) 8:17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. C’. Mat 8:18-22, ‘great’ (8:18 Gk. ‘pollous’) multitudes follow Jesus without counting the cost; B’. Mat 8:23-27, The disciples’ little faith; A’. Mat 8:28-34, Jesus cleanses Legion; Mat 8:28-29, The demon-possessed recognise Jesus as the Son of God; 2) Mat 8:30-32, Jesus heals the demon-possessed; 3) Mat 8:33-34, The swine herders went and told everyone. Post navigation Previous Post Zechariah 9:1-8* Next Post John 1:3-5 One thought on “Matthew 8” Dr Musa Moffat Mkhosi March 4, 2025 at 3:44 pm Excellent Chiasm! Well written!! Reply Leave a Reply Your email address will not be published. Required fields are marked * Comment * Name * Email * Website
us in 1742 Tracing the Train of Thought by the Aid of Parallelism Bullinger on “Correspondence” Bullinger on “Introverted Parallelism” Clues to Chiasmus Introverted Hebrew Poetry Inverted Quotes Reflections on reaching 700. The Companion Bible – How Useful? Vertical Grammar of Parallelism in Hebrew Poetry* Gospel Sentences Repetition and Asymmetry Exodus 11-13 The Message of Ezra-Nehemiah Aggressive hogs? The parable of the Sower in the Epistle of James The flow of thought in the epistle of James BIBLE QUOTATIONS Listing of quotations and allusions Inverted Quotes Why NT quotations often differ from their OT source. Large Scale Structures OT Genesis 2:4-3:24* Noah Flood Genesis 18-21 The Abraham Cycle* The Jacob Cycle* The Joseph Cycle* The Judah Inclusion* Exodus 11-12 Exodus 15-17 Exodus 19-24* Exodus 21:1-23:19* Exodus 24-40 Leviticus 12-15* The Wilderness Journey* Numbers 21-Deuteronomy 3* Deuteronomy* Deuteronomy 16-18* A Jericho Cycle?* Joshua Inheritance Cycle Joshua 24 -Judges 2 Judges* Samson Cycle Ruth 1 Samuel 1-7* 1 Samuel 1-1 Kings 2 1 Samuel 21-22* 2 Samuel 11-12 2 Samuel 15-20 2 Samuel 21-24* 1 and 2 Kings* The reign of Solomon 1 Kings 1-11* Elijah-Elisha Cycle* 2 Kings 1-2* Jeroboam’s reign 2 Kings 18-20 Hezekiah Josiah’s Reign 1 Chronicles – 2 Chronicles 2 Chronicles 1-9* Ezra-Nehemiah* Ezra 3-6* Nehemiah 3:1-7:3* Esther – structure with notes* Job Proverbs 1-9* Song of Solomon* Ecclesiastes* Isaiah 2-4 Isaiah 2-12* Isaiah 24-27 Isaiah 56-66* Isaiah 60-62* Isaiah 65-66* Jeremiah* Lamentations* Ezekiel 40-48* Daniel Joel 1:4-2:25 Joel 2:27-3:17 Amos 3:9-6:14* Jonah* Micah* Habakkuk* Zephaniah* Haggai Zechariah 7-8 Zechariah 12-14* Malachi* Large Scale Structures NT Matthew Matthew 15-21 Mark 1-3* Luke 9-19* A Cana Cycle John 13-17* Luke-Acts* 2 Corinthians 1-7* 2 Corinthians 8-9 Philippians* 1 Timothy 2 Timothy 1-4 Titus Hebrews 1-8 Hebrews 8-12 James Jude 2 Peter 1 John* Apocalypse Complete books (drafts) Zechariah Zechariah 9:1-8* December 27, 2024 Admin 1 Comment From Baldwin (Tyndale Old Testament Commentaries, 1972) – using ESV A. Deliverance from the North 1 The oracle of the word of the LORD is against the land of Hadrach and Damascus is its resting place. For the LORD has an eye on mankind and on all the tribes of Israel, 2 and on Hamath also, which borders on it, Tyre and Sidon, though they are very wise. B. Judgment on Tyre in the North 3 Tyre has built herself a rampart and heaped up silver like dust, and fine gold like the mud of the streets. 4 But behold, the Lord will strip her of her possessions and strike down her power on the sea, and she shall be devoured by fire. B’. Judgment on Philistia in the South 5 Ashkelon shall see it, and be afraid; Gaza too, and shall writhe in anguish; Ekron also, because its hopes are confounded. The king shall perish from Gaza; Ashkelon shall be uninhabited; 6 a mixed people shall dwell in Ashdod, and I will cut off the pride of Philistia. A’. Deliverance from the South 7 I will take away its blood from its mouth, and its abominations from between its teeth; it too shall be a remnant for our God; it shall be like a clan in Judah, and Ekron shall be like the Jebusites. 8 Then I will encamp at my house as a guard, so that none shall march to and fro; no oppressor shall again march over them, for now I see with my own eyes. Post navigation Previous Post Zechariah 9-14* Next Post Matthew 8 One thought on “Zechariah 9:1-8*” Admin December 28, 2024 at 1:29 pm Most ranslations render verse 1 as “the eyes of man” and therefore v1 and verse 8 would be contrasts. Reply Leave a Reply
Acts 9:1-8 December 20, 2024 Admin Leave a comment sent in by Josh Tense which he credits to “Masterpiece Bible” Youtube channel A.(1) And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, (2) And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. B.(3) And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: C. (4) And he fell to the earth, D. and heard a voice saying unto him, Saul, Saul, why persecutest thou me? X. (5) a.And he said, Who art thou, Lord? b. And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. a’. (6) And he trembling and astonished said, Lord, what wilt thou have me to do? b’. And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. D’. (7) And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. C.(8) And Saul arose from the earth; B’. and when his eyes were opened, he saw no man: A’. but they led him by the hand, and brought him into Damascus.(9) And he was three days without sight, andneither did eat nor drink.
A. Greeting (1:1-2) B. You might charge some to teach no other doctrine (1:3-4) C. Love is the end of the commandment, good conscience (1:5) D. Desiring to teach but having no understanding, contrary to sound doctrine (1:6-11) E. Prayer, Instructions to Timothy – faithful, ministry, blasphemer, mercy, grace, sinners (1:12-20) F. Earthly authority in the sight of YHWH (2:1-8) G. Instruction for women (2:9-15) H. Qualifications for elders (3:1-7) I. Qualifications for deacons, being found blameless (hoping to come) (3:8-14) J. (I have written this) that you may know how to behave in the assembly (3:15) * And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (3:16) J. If you remember this, you will be a good minister (how not to behave) (4:1-11) I. Instructions to Timothy – be an example, may appear to all (till I come) (4:12-16) H. Correct not an elder (presbyter) (5:1-2) G. Instruction for widows (5:3-16) F. (Respect) Authority in assembly (5:17-20) E. Instructions to Timothy – sin, without partiality, infirmities, judgment, hid/not hid (5:21-25) D. These things teach and exhort, wholesome doctrine (6:1-5) C. Contentment, love of money, fall into temptation (6:6-10) B. I give you charge, keep this commandment (6:11
Chiasm in 2 Kings 4 and in General Ed Vasicek Fri, 03/03/17 12:00 am 2 KingsChiasmus Amazon Affiliate Link Introduction One great resource that uncovers an inverse parallelism in the Old (First) Testament is Dave A. Dorsey’s book, The Literary Structure of the Old Testament (Baker, 1999). This is a must have for anyone serious about interpreting and teaching the Old Testament. Chiasm or chiasmus is a writing structure, defined by Wikipedia: Chiastic structure, or chiastic pattern, is a literary technique in narrative motifs and other textual passages. An example of chiastic structure would be two ideas, A and B, together with variants A’ and B’, being presented as A,B,B’,A’. So we have an outline with point A at the top, and A’ at the end. We then work down (or up from the bottom) with similar or contrasting ideas until we reach center. The importance of chiasm cannot be overestimated. It leads us to the center point, which is the emphasis of a portion of Scripture. Much of the First Testament and portions of the Second are written in this structure. Finding the center point (1) helps us interpret the emphasis or main lesson of the portion, and (2) helps teachers and preachers put the emphasis where it belongs. Chiasm transcends chapters. Entire books or sections of books can have a broad structure, while sections have their own sub-structure. Many scholars and commentators have noted chiastic structures in their works. But there are many to be uncovered. I prefer to avoid reinventing the wheel. But, because discovering chiasm is a fairly new idea, there is plenty of room for the pioneer. In this case, I am pioneering defining the chiasm of 2 Kings 4. Here is my outline: Theme: Even Miracle Working Prophets and Wealthy Women Are Completely Dependent Upon God’s Revelation and Grace A. Multiplying Oil (1-7) B. Curing An Infertile Couple (8-17) C. The Boy Dies (18-25) CENTER: D. Elisha and the Wealthy Woman Can Presume Upon God and Are Helpless Without God’s Intervention (26-31) C’. The Boy is Brought Back to Life (32-37) B’. Curing the Diseased Stew (38-41) A’. Multiplying Bread (42-44) Now the interpreter can find the main thought of the chapter and put the emphasis where it belongs. Method of detection In this case, noting two similar miracles (multiplying of oil and multiplying of bread) alerted me to the possibility of chiastic structure. If you are reading Genesis, for example, and notice that both Isaac and Esau are considered the firstborn even though they were actually second-borns, that clues you also to the possibility of chiasm. If you haven’t explored the world of chiasm before I suggest you take a gander at Dorsey’s book. But don’t stop there—be on the alert! Ed Vasicek was raised as a Roman Catholic but, during high school, Cicero (IL) Bible Church reached out to him, and he received Jesus Christ as his Savior by faith alone. Ed earned his BA at Moody Bible Institute and served as pastor for many years at Highland Park Church, where he is now pastor emeritus. Ed and his wife, Marylu, have two adult children. Ed has published over 1,000 columns for the opinion page of the Kokomo Tribune, published articles in Pulpit Helps magazine, and posted many papers which are available at edvasicek.com. Ed has also published the The Midrash Key and The Amazing Doctrines of Paul As Midrash: The Jewish Roots and Old Testament Sources for Paul's Teachings. 144 views Profile picture for user Jeff Howell Jeff Howell Fri, 03/03/17 12:00 am Great memory aid I think it was also a tremendous memory aid for Israel that helped in meditating and remembering. For an example in the NT, look closely at Phil. 2:5-11 as well. I think that section is a chiasm as well. Profile picture for user Ed Vasicek Ed Vasicek Fri, 03/03/17 12:00 am Memorizing Yes, I think it was helpful in memorizing. And there are certainly many NT passages that at written as a chiasm. Dorsey’s book is the best to date for the Old Testament, but there is none that I know of that does the same for the New Testament. Some good commentaries sometimes call attention to chiasm, and sometimes an internet search comes through. "The Midrash Detective"
The Sabbath in Colossians 2 The Sabbath More Adventists keep the seventh-day Sabbath than does any other group on earth, including Jews. So when people are taking a hard look at the Sabbath, it’s important that we provide clear biblical teaching. One passage that has always been important to Adventists is Colossians 2:16, 17: “Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ.” Some see this passage as a challenge to the perpetuity of the seventh-day Sabbath, grouping it with Jewish feasts and new moons—and terming them all as “shadows.” Is the weekly Sabbath in play here? And if so, has it been relegated to “shadow” status? The Seventh-day Adventist Bible Commentary says: “The type of sabbath under consideration is shown by the phrase ‘which are a shadow of things to come’ (Col. 2:17, KJV). The weekly Sabbath is a memorial of an event at the beginning of earth’s history. . . . Hence, the ‘sabbath days’ Paul declares to be shadows pointing to Christ cannot refer to the weekly Sabbath designated by the fourth commandment, but must indicate the ceremonial rest days that reach their realization in Christ and His kingdom” (vol. 7, pp. 205, 206). The difficulty with this explanation is that it’s circular; it rules out the Sabbath based on our own understanding of the Sabbath. That isn’t good enough. If the New Testament declares the Sabbath to be a shadow, we must be open to that. Adventist theologian Ron du Preez, in his book Judging the Sabbath, makes a much stronger case that “sabbath days” in this passage are, in fact, ceremonial days. Citing the chiastic structure used by Hebrew writers, Du Preez points to Hosea 2:11, which he says partitions the annual Jewish festivals into two categories: “feast days” and “sabbaths” (KJV). If, for the sake of argument, the weekly Sabbath was in view here, does that mean it’s been fulfilled along with the feasts and new moons? Not necessarily. Whenever we find the sequence of feasts, new moons, and sabbaths in the Old Testament, it’s almost always within one particular context: sacrifices. Ezekiel 45:17, for example, says: “It will be the duty of the prince to provide the burnt offerings, grain offerings and drink offerings at the festivals, the New Moons and the Sabbaths—at all the appointed feasts of the house of Israel.” This passage, and others like it, use the same key terms as Colossians 2: meat, drink, feasts, new moons, sabbaths. The context is sacrifices. So what could Paul mean by “shadow” in Colossians 2:17? Most scholars argue that the shadows are the feasts, new moons, and sabbaths. But a new moon can’t be a “shadow,” because a new moon had no religious significance in itself. A new moon’s only significance was its association with sacrifices. Instead, the shadow must have something to do with what all these particular days had in common: the sacrifices offered on them. Is there support for the idea that “shadow” refers to sacrifices? Yes. The two other New Testament references to shadows are found in Hebrews. “There are already men who offer the gifts prescribed by the law. They serve at a sanctuary that is a copy and shadow of what is in heaven” (Heb. 8:4, 5). And, “The law is only a shadow of the good things that are coming—not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. . . . Therefore, when Christ came into the world he said, ‘Sacrifice and offering you did not desire, but a body you prepared for me’” (Heb. 10:1-5). At a time when sacrifices were still being offered in Jerusalem (even by early Christians), Paul taught that the age of sacrifices was over. They were shadows of something better to come: the body of Christ, for which the weekly Sabbath remains an enduring symbol of our salvation—rest in Him. This article originally appeared on Adventist Review magazine, August, 2010. Also of Interest Official Beliefs of Adventist Church Women's Ministries Scholarship Program Adventist Education System Share Big fireworks with silhouetted people in the foreground watching Come Join the Celebration The Sabbath African man holding a Bible and standing in a field of wheat asking for a Sabbath blessing from God The Delight of Sabbath The Sabbath An official website of the Seventh-day Adventist Church. Facebook Instagram X (Twitter) YouTube Giving Resources Trademark and Logo Usage Legal Notice Privacy Policy Contact © 2025 General Conference Corporation of Seventh-day Adventists 12501 Old Columbia Pike Silver Spring, MD 20904 USA 301-680-6000 Cookie Preferences
Chiasm in Torah By Jennifer H MacRae Howie There is a sense of excitement when one discovers something which is hidden to everyone else. I think we can all identify with that. "Hunt the Thimble" was a favourite game when I was a child and there was always jubilation when one found the thimble for which others were still searching. So I can well imagine how the first person to notice the hidden word patterns in Scripture felt when he saw them. Today the whole issue of hidden patterns, or 'codes' is a highly studied subject and, as with all things of God, has been copied and in many ways, perverted by satan. One of the wonderful, complex and favoured word patterns used in literature is called the chiasm, or chiastic structure. It is called this because the pattern of the words or phrases (or in the case of Scripture, the verses, chapters or books) is such that they point to a central crux, or we might say, "X marks the spot". As the letter X, in Greek, is chi the pattern was called chi-astic. The pattern is made up of part 1 which is repeated in reverse order in part 2. So, ABBA would be a chiasm. ABCBA would also be a chiasm and, in this case, it would have a 'spot' to mark; C. In Hebrew it is called an atbash (אתבש) structure because the aleph is mirrored by the tav (first and last letters of the aleph-bet)and the bet is mirrored by the shin (second and second last letters of the aleph-bet). Rabbi David Fohrman has taught a fascinating series on the chiasm in Exodus and shows how, in the latter half of the book (from chapter 25 onward), there are chiasms within chiasms. For example, the word for 'assembled' or 'gathered', (ויקהל) appears nowhere in Torah until the people assemble while Moses is up the mountain, in Exodus 31:1. The next time it appears is in chapter 35:1, exactly three chapters later, when the people gather to hear the words of the Lord. These two occurrences, exactly, bookend the chapters in the middle, which are about the making of the golden calf. The first occurrence is between the instructions about Shabbat and the calf and the second between the calf and the second telling about Shabbat. On a greater scale, the whole story of the people at the mountain, beginning in chapter 24 starts with a cloud descending on the mountain and ends with the cloud descending on the tabernacle. These two cloud events bookend that happens in between and those events themselves can be broken down into further events which are bookends for yet more events. The Bible is littered with chiasms, but one which has always interested me is the fact that Torah is, in itself, a chiasm. As is noted elsewhere, on this site, there is a chiasm, consisting of a closed interval of 50 letters, in the books of Genesis, Exodus, Numbers and Deuteronomy spelling Torh, Torh, hroT, hroT (AABB) But in the book of Leviticus we find, not Torah, but the Tetragrammaton, YHVH, in a closed interval of 7 letters. So our chiastic structure is AACBB, which points us to the central book of Torah, Leviticus, as being the most important. The 50 letters point to Jubilee and the 7 letters indicate, "Rest, be filled, my oath is being satisfied (or fulfilled)". Jubilee and the seventh day are both about rest. What a strange thing to find in the book which is about slaughter, rules, regulations and WORK of the priesthood. Well, we'll see. Accepting that Leviticus is where God wants our attention to be focused, in Torah, we then look at the structure of the book itself. It is laid out in another chiasm. Chapters Subject matter 1-7 Israel draws near to God. (Offerings and sacrifices) 8-10 The priesthood is established. (Those who will lead worship) 11-15 Health for God’s people. (The clean and the unclean) 16 Day of Atonement. 17-22 Holiness for God’s people. (What is holy and what is common) 23-25 How the priests are to conduct their service. (The worship of God) 26-27 How Israel is to live with God. (Punishments and vows) Now chiasm is showing us that the central book of Torah, God's teachings to his set apart people, is Leviticus and the central issue, of the central book, is the Day of Atonement. This, God is telling us, is the most important point I want to make to you in all my teaching......how you shall be atoned for. Also note, in Hebrew, Leviticus is Vayikra, which means, "He called". This is referring to God calling to Moses to come into his presence. In Hebrew there is conveyed a sense of loving calling, a gentle invitation, not a booming voice from on high, commanding. This is an invitation of love, from God to Moses, to enter his presence and receive his teaching on how atonement will take place. To develop this concept further we need to know a little about the Hebrew marriage certificate; the Ketubah. Yes, this is a slight detour, but it is a scenic one. Ketuba was a lavish and beautiful document which, traditionally, contained five sections. The first contained the history of the bride and groom. The second, the personal and family history of the bride. The third, the personal and family history of the groom. The fourth, how the bride and groom met and the fifth, details of their respective responsibilities in their marriage. Each of these five sections corresponds to the five books of Torah. Torah is, in effect, a betrothal contract, written after the groom has 'called' to his prospective bride. At the centre of this betrothal contract is the crucial information on how the two shall become one, how she shall be as holy as he is holy, the information on the Day of Atonement. If we next jump into the New Testament, to the Book of Hebrews, we will find that it is the 'unwrapping' of Leviticus. Although there are frequent references to a "new covenant" or an "old covenant", the word "covenant" is never there in the Greek. It simply says, "new" or "old". So if it is not a new or old 'covenant' to which the writer is referring, what can it be? It is to the new or old ’priesthood’. If you read through Hebrews with this thought in mind and remove every instance of 'covenant', you will see that is exactly what the Book of Hebrews is about. It is the elevating of the Book of Leviticus, from the physical priesthood, after the order of Aaron, to the spiritual priesthood, after the order of Melchizedek. So what do we find at the end of all that convolution? We see this :- The groom is calling to his bride, "Come to me, let me make you ready for our wedding. You must be holy and clean, as I am holy and clean, but as all earthly ways to achieve this are flawed and substandard, I, personally, will offer myself as your sacrifice; I will make you clean and holy". Now we understand the emphasis on rest. The groom has done all that is required for the bride to be able to be clean and holy; there is no work for her to do, all she needs is to avail herself of what he has made available. All she need do is pursue the deep relationship of a prospective bride with her proposed husband. It is, says, Proverbs 25:2," the glory of God to conceal a matter, but the glory of kings to search out a matter". Digging deep in the rich soil of Scripture usually unearths a treasure, but the greatest treasure of all is the groom himself. Jennifer H MacRae Howie For Freedom Alone FaceBook If you would like articles such as this delivered to your inbox, join my Mail List and get my eBook, His Name is One, FREE. Related Pages by Jeff A. Benner About Hebrew Parallelism called Chiasmus About Hebrew Parallelism called Chiasmus (Article) The Hebrew Bible is filled poetry that is often missed by the average reader, but when understood opens up new understandings in the text. The Chiastic Structure of Genesis 1:1 to 2:3 The Chiastic Structure of Genesis 1:1 to 2:3 (Article) The creation story outlined according to the poetical structure of the passages.
Some Thoughts on Psalm 1 Its Place as First in the Psalter The various Psalms which now comprise the book of Psalms were written over a period of 1000 years by various authors. It has been generally recognized that the Psalms can be broken down into 5 general groupings or books on the basis of “seam” psalms: 1) 3-41; 2) 42-72; 3) 73-89; 4) 90-106; 5) 107-150. It is possible that the “seam” psalms (i.e., 41, 72, 89, 106) suggest that the purpose for the organization of the material (i.e., all 150 psalms) centers on David and the Davidic covenant, as well as how people respond to Israel’s national disasters in light of the covenant God made with David.1 Psalms 1-2, which are obviously not in our list here as part o
Matthew 8-9 “Authority Proven” Writer: Andy de Ganahl Andy de Ganahl Nov 10, 2023 9 min read The miracles recorded in these next chapters following the SM never cease to amaze readers as it becomes obvious to all that the Jesus who preached the SM is exactly who He claimed to be and is capable of doing exactly what He promises. Yet, we often lose sight of the forest through the trees at this point, failing to see the larger point that Matthew is working overtime to make. Before jumping directly into a verse-by-verse exposition of Matthew chapters 8 & 9, it is necessary that we first take several steps to wrap our heads around this next section of Matthew’s gospel. Remind Ourselves of the Context As we have long before argued, Matthew arranges his gospel based on five major discourses by Jesus (chapters 5-7, 10, 13, 18, 23-25). Each of these discourses are followed by an accompanying narrative that is closely connected thematically, linguistically, and logically to the discourse that precedes. Given the size and content of each discourse, Matthew’s gospel begins to take on a chiastic appearance. Once Matthew’s introduction and conclusion are added, a broad outline for Matthew appears something like this: Chapters 5-9, here entitled “The King’s Authority”, can easily be divided into two portions consisting of the discourse (5-7) and the following narrative (8-9). The macro-syntactical marker utilized by Matthew to signal the transition between discourse and narrative (καὶ ἐγένετο ὅτε ἐτέλεσον ὁ Ἰησοῦς τοὺς λόγους – and it was when Jesus finished these words) has already been discussed in the comments on 7:28. The point is that we now find ourselves in the back half of Matthew’s first major theme. Therefore, we must assume (1) that there is some kind of correlation between the SM and these chapters and (2) this section is a cohesive unit. Jesus’ authority has been proclaimed in His SM and is now about to be proven via His actions. As such, we should expect and even look for connections between His teaching (5-7) and His works (8-9) and that those works are presented in an intelligent and purposeful manner. To become engrossed in the wonder of Jesus’ miracles to the extent that we lose sight of Matthew’s argument is to achieve nothing in the way of understanding. Authorial intention remains the chief priority. Examining Developing Themes After reading and rereading these chapters (as every good bible student should do) there are several themes that become evident. These themes are not necessarily exclusive to these two chapters, and yet they work to help the unity of these chapters become clear. Miracles It is a mistake to ignore the obvious. That this portion of Matthew is dominated by the miraculous works of Jesus goes without saying. A miracle or wonder is defined biblically speaking as something that defies explanation as only something that God can achieve. Winning the lottery, sinking a full-court granny shot, or beating a far superior Soviet hockey team (while highly unlikely) are not miracles. A miracle would be something like causing the earth to stop spinning without any adverse effects (Josh. 10:12-14), turning the Nile River to blood (Ex. 7:14-25), or raining down bread from heaven (Ex. 16:13-15). What Jesus does in these chapters is nothing short of miraculous. Of the 20[1] specific and individual miracles performed by Jesus as recorded in Matthew, 10 are found in these two chapters. To phrase it a different way, 50% of Jesus’ miracles are recorded in what amounts to 7% of Matthew’s material. Matthew heavily emphasizes Jesus’ miraculous power or authority in these chapters. “Authority”Ἐξουσία Matthew has already set up this theme of Jesus’ authority in his record of the crowds’ response to Jesus’ teaching. Jesus taught as one having authority (ἐξουσία). Of Matthew’s ten uses of this term, half of them are within this section or near proximity to its context (7:29; 8:9; 9:6, 8; 10:1).[2] It is necessary that Jesus’ actions and deeds support His claims. After Jesus’ authoritative discourse (5-7), Matthew records Jesus acting in like manner.[3] This authority is recognized by some, questioned by others, and proved time and again through Jesus’ mighty works. Even when not explicitly used, this section reveals the extent of Jesus’ authority on earth. “Behold!”/Ἰδού The interjection ἰδοὺ (behold!) is a favorite of Matthew’s, appearing 62 times throughout his gospel. The term indicates that something strange or exciting has occurred and Matthew does not want the reader to miss it. That a leper would approach Jesus is a strange occurrence (8:2). The rapid descent of a violent storm requires an interjection (8:29). The unexpected mass suicide of a herd of swine is totally unexpected (8:32). With so many miracles and unexpected events occurring far outside the bounds of normality, it is of little wonder that 11 of Matthew’s 62 uses of “behold!” are found in these two chapters. When we read “behold” we know something marvelous or astonishing is about to happen. Faith It must be realized that there is a connection between Jesus’ miracles and the faith of those who seek them. In these chapters the verb πιστεύω (to believe) is used twice (8:13; 9:28) and the noun πίστις (faith, trust, belief) is used four times (8:10; 9:2, 22, 29). In fact, these occurrences record the very first time this word group is used in Matthew’s gospel and correspond with the healing of the centurion’s slave, the forgiveness of the paralytic, the restoration of the bleeding woman, and the sight given to the blind men. Jesus’ miracles of restoration and reconciliation correspond with the subjects’ faith regarding Jesus’ identity, ability, and authority. Gentiles For being an obviously Jewish gospel, Matthew gives a lot of room to Jesus’ interactions with Gentiles in these chapters. The social ramifications of a righteous Jew entering the home of a Gentile are addressed during Jesus’ interview with the centurion. The interaction between the two would have certainly been frowned upon. Yet, the faith of this Gentile exceeds anything Jesus has witnessed in Israel up to this point (8:10). Great faith in Jesus’ identity, ability, and authority exists and abounds among the Gentiles! To this we must add that Jesus personally entered Gentile territory when landing in the country of the Gadarenes (8:28). As He proves His authority, Jesus determined to reveal Himself to the Gentiles as well as the Jews. The Response of Those Present The single consistent thread running through the people who witnessed Jesus’ miracles is that of amazement (8:27; 9:8, 33). While this amazement falls far short of faith and obedience, it at least acknowledges the miraculous authority possessed (or at least harnessed) by Jesus. Yet, there were some who urged Jesus to leave them (8:34) and flat out rejected His identity, ability, and authority (9:34). Jesus’ sermon demanded a decision, and His works leave little room for indecisive astonishment. These chapters reveal the establishment of Jesus’ opposition and leave the reader to wonder which side of the fence the majority will land. Discipleship While most of chapters 8-9 record various miracles of Jesus, Matthew also records several passages that address the issue of discipleship. One of these passages records Matthew’s personal call to follow Jesus (9:9). If this section is supposed to support and demonstrate the subject matter of Jesus’ sermon, then discipleship must be addressed. The climactic point of the SM is that all who hear these words must follow Jesus alone. This point is pressed home when Matthew records of two would-be followers who have not made Jesus their exclusive pursuit (8:18-22). These two fickle followers stand in stark contrast to Matthew who is not only personally called by Jesus but leaves everything to follow Jesus alone. The cost and commitment of discipleship is a main feature of this section. Understanding the Present Structure By recognizing the interjection of these discipleship passages, a structure begins to take shape. While there are admittedly a total of ten independent miracles recorded, Matthew presents them in nine specific scenes.[4] These nine miracles are arranged in three groups of threes: (1) The leper, the centurion’s slave, and Peter’s mother-in-law. (2) Calming the storm, casting out demons, restoring the paralytic. (3) Healing the girl/woman, restoring sight to the blind men, casting out the mute demon. What separates these groups are Matthew’s interjections of discipleship narratives. Matthew therefore presents three groups of three miracles (8:1-17; 8:23-9:8; 9:18-34) interrupted by two blocks of discipleship sections (8:18-22; 9:9-17). The final verse of this section (9:35) is a fitting conclusion and is strikingly akin to 4:23 which transitioned from Matthew’s introduction (The King’s Advent) to his first major argument to follow Jesus alone (The King’s Authority). The structure of these chapters appears to look something like this: · Contextual Introduction (8:1) · Three Miracles (8:2-17) · Discipleship (8:18-22) · Three Miracles (8:23-9:8) · Discipleship (9:9-17) · Three Miracles (9:18-34) · Contextual Conclusion (9:35) While this certainly is helpful, there remains more to discover. Now that we have identified the divisions of this section, we must carefully examine and compare the various sections. For example, of the three miraculous passages the first (8:2-17) and third (9:18-34) record healings and restorations while the second (8:23-9:8) demonstrates Jesus’ authority over creation, the demonic realm, and sin. This observation appears to bring the first and third groups into a close relationship. Regarding this relationship, David Garland made the following comparisons[5]: · The leper (8:2) and the ruler (9:18) come worshipfully to Jesus · Jesus touched the leper (8:3) and is asked to lay hands on the daughter (9:18) · Both the leper (8:2) and the woman (9:20) are cultically impure · The centurion (8:5) and the ruler (9:18) come on behalf of those whom they love · Jesus refers to the faith of the centurion (8:13), the woman (9:22), & the blind men (9:29) · His first (8:3) and last (9:30) healings are followed by commands to tell no one · The first (8:16) and last (9:32) units close with demoniacs being brought to Him · Both the first and final units close with commentary on Jesus’ ministry (8:17; 9:33-34) This confirms our suspicions that Matthew presents the first and third group of miracles in similar light, yet similarity is not sameness. The commentary that closes the first group quotes Is. 53:4 to explain why Jesus is healing the masses. The commentary that concludes the final group of miracles records the mixed astonishment and rejection of those who witnessed these healings; corresponding with the preceding verse in Isaiah’s Servant Song: He was despised and forsaken of men, a man of sorrows and acquainted with grief; and like one from whom men hide their face He was despised, and we did not esteem Him (Is. 53:3 NASB). In other words, the authority which Jesus demonstrates is the authority to redeem the afflicted and reverse the effects of the curse. When examining the two blocks of discipleship passages, we find a comparable tension between similarity and sameness. The first block (8:18-22) records two men who approach Jesus, one of whom desires to delay following Jesus. The second block (9:9-17) begins with Jesus approaching and calling His disciple who then immediately leaves everything and begins to follow Jesus. While there is much more to be said, these observations are sufficient to recognize that Matthew arranges 8:1-9:35 in a chiastic structure[6] that begins to look something like this: Identifying Matthew’s Purpose Recognizing this arrangement helps to identify and understand Matthew’s purpose. That these chapters prove Jesus’ authority which He claimed in the SM is beyond discussion. The question is not “does Jesus possess authority?” but “what is Jesus’ authority for?” That Jesus is the undisputed seed of David and Messianic King has already been established by Matthew. Yet, we see nothing of the King’s authority to crush rebels with a rod of iron (Ps. 2), shake the earth with His victorious wrath (Ps. 18), nor enter His capital with glory (Ps. 24). What Matthew does display is Jesus’ authority to undo and reverse the effects of the curse right down to its very root: sin. The three cosmic miracles find their climax in Jesus’ forgiveness of sin (9:2). The healing of the paralytic serves only to confirm that the Son of Man has this authority on earth (9:6). While the center of the chiasm makes this sin crushing authority apparent, the surrounding wings help to develop and drive home the point. The first block of miracles concludes by identifying Jesus as Yhwh’s Suffering Servant from Isaiah 53. The third block inadvertently confirms this by recording Israel’s growing rejection of the Servant. The point then is more specific than to prove Jesus’ authority but that this authority has a specific purpose: The King has come with authority to die for the redemption of His people. This is not the time of the kingdom, but the time to purchase citizens by the King’s authority to lay down His own life as a ransom for many. [1] Matthew records several instances of Jesus healing in general. This number reflects only those specific instances which Matthew records in detail. [2] The other five uses are confined to the final week of Jesus’ earthly ministry (21:23, 24, 27) and to Jesus’ final proclamation and commission to His disciples (28:18). Regarding Jesus’ public ministry, Matthew uses “authority” as book ends in his narrative. [3] John Broadus, Commentary on the Gospel of Matthew, An American Commentary on the New Testament (Forgotten Books, 2012), p. 174. [4] The healing of the synagogue official’s daughter and the healing of the hemorrhaging woman (9:18-26) consist of a single scene. The second appearing amid the first. [5] David Garland, Reading Matthew: A Literary and Theological Commentary on the First Gospel (New York, NY: The Crossroad Publishing Company, 1993), p. 91-2. [6] One might wonder that the myriad of chiasms in Matthew as purposed by the author is a bit fanciful and even farfetched. Yet, it is important to remember that (1) chiasmus is a common Hebraic tool and (2) Matthew, though writing in Greek, wrote as a Hebrew to Hebrews just as Irenaeus claimed in his work Against Heresies (3.1:1). Bible Bible Teaching Exposition Matthew The King Authority Discipleship Miracles Healing Understanding The Text 401 views 2 likes. Post not marked as liked 2 Recent Posts See All Matthew 7:24-29 “Conclusion, Part 4: Two Foundations” Matthew 7:24-29 “Conclusion, Part 4: Two Foundations” 1,704 4 likes. Post not marked as liked 4 “Introducing the Sermon on the Mount” “Introducing the Sermon on the Mount” 4,044 4 likes. Post not marked as liked 4 An Introduction, Part 2: According to Matthew An Introduction, Part 2: According to Matthew 241 3 likes. Post not marked as liked 3 Comments Write a comment... ©2019 by The Pastor's Brief. 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Chiasms in Romans Surprising examples of chiastic patterns in the book of Romans Author: Ryan Hembree Published on: November 5, 2021 Filed Under: Literature Read Time: 3 minutes Watch video Considered by many to be the most significant of the Apostle Paul’s writings is his letter to the Romans. Not only was it an important letter, but it is still regarded today as the most doctrinal Epistle of the New Testament. As one scholar puts it, “Romans is one of the most important theological documents of all time. It’s influence on the course of Christian history and the development of Christian theology is inestimable.”[1] Another says that Romans “is Paul’s strongest theological argument and the nearest thing to a systematic theology we have in Scripture.”[2] Even poet Samuel Taylor Coleridge called it “the most profound work in existence” and Martin Luther said it is “the chief work of the New Testament.”[3] It may not come as a surprise, then, that the book of Romans contains several chiastic patterns in order to aid its readers in the learning of the most important message of all time: The good news of Jesus Christ. Some of these chiasms are limited to just a few verses while others span several chapters. One example of a chiastic structure spanning many chapters is found in Romans 5-8. Following an A-B-C…C’-B’-A’ pattern Paul teaches us through these four chapters that: A: Believers can be confident of final glory (5:1-11) B: believers are in Christ and thus are free from condemnation in Adam (5:12-21) C: Believers are set free from the power of sin (in 6:1-23) C’: Believers are set free from the binding authority of the law (in 7:1-25) B’: Believers are free from condemnation because of the Spirit’s work (8:1-17) A’: Believers can be confident of final glory (8:18-39).[4] An example of a chiasm spanning only a few verses is found in Romans 2:6-11 and can be summarized as follows: A: God judges everyone the same (v.6) B: Life is the reward for doing good (v.7) C: Wrath is the penalty for evil (v.8-9) B’: Life is the reward for doing good (v.10) A’: God shows no favoritism (v.11)[5] Another six-verse chiasm is found in Romans 9:24-29 where Paul teaches about the inclusion of the Gentiles into God’s family (a common theme in Romans). A: God calls people from the Jews (v.24b) B: God calls people from the Gentiles (v.24c) B’: The Old Testament confirms that God calls people from the Gentiles (vv.25-26) A’: The Old Testament confirms that God calls people from the Jews (vv.27-29)[6] Some chiastic patterns are only one or two verses long. For instance, in Romans 5:12 a simple A-B…B-A pattern is employed: A: Sin enters the world through one man B: Death results B’: Death comes to all A’: Because all sinned[7] Another brief, but significant, chiasm is found in one of the most quoted passages in all of Romans. In Romans 10:9-10 Paul teaches us that: A: That if you confess (v.9) B: with your mouth the Lord Jesus (v.9) C: and believe (v.9) D: in your heart that God has raised Him from the dead, (v.9) E: YOU WILL BE SAVED (v.9) D’: For with the heart (v.10) C’: one believes unto righteousness (v.10) B’: and with the mouth (v.10) A’: confession is made unto salvation (v.10)[8] What these chiastic patterns help demonstrate is that the book of Romans wasn’t haphazardly written but rather thoughtfully penned by Paul who ultimately wrote through the inspiration of the Holy Spirit of God. Ryan Hembree is a daily co-host, speaker, and writer of Bible Discovery. He also hosts a YouTube channel that shows the unity of the Bible and how science and Scripture fit together. Ryan also has an honorary Masters of Ministry in Creation Science from Phoenix University of Theology. [1] Douglas J. Moo, NIV Biblical Theology Study Bible, Introduction to Romans, 2019, D.A. Carson general editor. [2] Ron Hembree, Quick Study Bible, Romans, 1415. [3] Ibid. [4] Douglas J. Moo, NIV Biblical Theology Study Bible, Note on 5:1-8:39, 2028. [5] Douglas J. Moo, NIV Biblical Theology Study Bible, Note on 2:6-11, 2023. [6] Douglas J. Moo, NIV Biblical Theology Study Bible, Note on 9:24-29, 2037. [7] Douglas J. Moo, NIV Biblical Theology Study Bible, Note on 5:12, 2029. [8] https://www.chiasmusxchange.com/2015/01/13/romans-10910/ 1 John Share On Post navigation Previous Article Previous Article Synagogues Next Article Next Article Q22. How should we be baptized? See Also Papyrus Paper Production Archaeology Mercy and Justice History Written by Prophets History Leave a comment Name* Email* Comment Save my name, email, and website in this browser for the next time I comment. All of our articles are available thanks to your generous donations. 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2. The Parables of Matthew 13 If you were a Jew in the OT, you would draw your time line with a present age and an age to come, separated by Messiah’s coming. Prophets did not see but one advent. We now know that everything promised in OT was not fulfilled when Jesus came the first time and Jesus said that He would be back to do the rest. In the meantime there is something going on that no one in the OT knew about. We now know that there are two advents and we are in the “inter-advent age.” What is going on in between becomes the question. Remember the initials - EMK= Elijah/Messiah/Kingdom was the expectation. Malachi 4:5 said that Elijah would come, announce the arrival of the Messiah and the Kingdom would begin. In Matt 11:14 Jesus said that John the Baptist was Elijah “if you care to accept it.” What does that mean? If they don’t accept it, he’s not? How can that be? What Jesus is saying is that for those who believed John the Baptist and repented, and in turn believed in Jesus as the Messiah, then John was Elijah for them and consequently they entered the kingdom. We also know that the two witnesses in Revelation will have powers like Elijah and Moses (Rev 11:6) so another will come in the power and spirit of Elijah before the second advent. After the Second Advent, the millennial kingdom will be established. Advertisement - Continue Reading Below The question becomes, “What kingdom do those who accept John the Baptist as Elijah enter? Matt 13 is dealing with that. Rev 10:7 talks about the mystery of God being finished. What mystery? Col 1:26 says the mystery is the church. Matthew is presenting Jesus as the King and part of Jesus’ mission was to proclaim the arrival or imminence of the kingdom. In Matt 12:24 the religious leaders accuse Jesus of casting out demons by the power of Satan. This is the climax of the rejection by the leadership. Jesus says this is unpardonable and in turn rejects Israel. Matt 13 is hinge in the literary structure of the book. It is a turning point in ministry of Jesus. In Matt 13 Jesus begins talking about the mystery form of the kingdom by telling parables. We know that because in 13:10 the disciples asked Jesus why he was speaking in parables. He answers that he is revealing the mysteries of the kingdom. Advertisement - Continue Reading Below In Matt 13 we have eight parables. Six begin with the phrase, “The kingdom of heaven is like...” The first one doesn’t begin that way, but we know it is about the kingdom from its explanation in 13:19. The last one doesn’t begin that way, but it talks about a disciple of the kingdom. 1. The Sower and the Soils (13:1-9) 2. The Reason for Parables (13:10-17) 3. The Explanation of the Sower (13:18-23) 4. The Tares (13:24-30) 5. The Mustard Seed (13:31-32) 6. The Leaven (13:33) 7. The Hidden Treasure (13:44) 8. The Costly Pearl (13:45-46) 9. The Dragnet (13:47-50) 10. The Householder (13:52) The Sower and the Soils (13:1-9) - The beginning of the Kingdom Jesus ends this parable with the statement, “He who has ears, let him hear.” What does He mean? What is necessary for hearing or better -- understanding the parables? An open and receptive heart. How do we know that? He will tell us in the next section The Reason for Parables (13:10-17) Chiastic Structure 1. “Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand. 2. “And in their case the prophecy of Isaiah is being fulfilled, which says, 3. ‘You will keep on hearing, but will not understand; 4. And you will keep on seeing, but will not perceive; 5. For the heart of this people has become dull, 6. And with their ears they scarcely hear, 7. And they have closed their eyes 7’ Lest they should see with their eyes, 6’ And hear with their ears, 5’ And understand with their heart and return, And I should them. 4’ “But blessed are your eyes, because they see; 3’ and your ears, because they hear. 2’ “For truly I say to you, that many prophets and righteous men 1’ desired to see what you see, and did not see [it]; and to hear what you hear, and did not hear [it]. This whole section can be outlined as a chiasm. At the center of the chiasm is the most important part - the focus of the passage. Numbers 5,6 & 7 reveal the root problem and give us a progression. Because they had hard hearts, they could not hear Jesus’ words. Because they would not listen to His words, they could not see who He was. They could not see that He was the Messiah. Therefore they could not see the kingdom that had come upon them. When you understand this, the miracles which involved restoring sight to the blind take on new significance. They become physical symbols of the spiritual blindness of Israel. The reason Jesus told the parables was to hide the truth from those with hard hearts who did not want to hear the truth and did not want Jesus as their Messiah. They were looking for a different type of Messiah. They wanted one who would come in and defeat their earthly enemies right then. But while He was hiding the truth from the hard hearted, he was also revealing truth to those who had open hearts and were willing to accept the truth, even if it was not what they expected. What did the prophets and righteous men not see nor hear that the disciples were hearing about and soon to see? (Matt 13:17) The interadvent age. In OT Israel there was the present age and the age to come. The age to come was the kingdom where the Messiah would rule. What the prophets and righteous men did not see or hear about was the church age. They only saw one coming of the Messiah in the OT. They didn’t see him coming to die the first time, and returning later to judge. (Isa 61:1-2) What Jesus is doing is revealing truth about the interadvent age - the church age - a mystery form of the kingdom. Matt 13:12 says, “what they have shall be taken away...” What is it that they don’t have? Spiritual insight. What will be taken away? Their responsibility. Because they rejected Jesus, their responsibility to reach the world - bless the world would be taken from them and given to others - the church. The Explanation of the Sower (13:18-23) This is one of the few parables that Jesus explains, and there is still much debate about its meaning. The question that I always hear debated is the state of the “soils.” Which soils represent saved or unsaved people? I don’t think we are to try to determine which ones are saved or not. The next parable will tell us why. But what lessons can we learn from this parable? One lesson we can learn is that we need to sow the word. There will be results. Some will reject, some will accept and bear fruit. Our job is to spread the good news. Another lesson is that people need to have an open heart to receive the word. We cannot convince them intellectually of the Truth and their need for Jesus. Their hearts must be prepared and ready. We also need to have an open heart to hear the word. We need to let it speak to us. We do not want to be like the man in James that looks in the mirror and does not notice the things that need fixing. The Tares (13:24-30) - Satan's counterfeit. You can’t tell the difference between tares and wheat until the very end when it is time to harvest the wheat. I think the significance of this is that we can’t tell who is and is not saved. Why? Because we do not know the heart. Only God knows the heart. And only He can separate the wheat from the tares - the saved from the unsaved. I think it is significant that this one follows the last parable because maybe it tells me we shouldn’t even try to determine who was and wasn’t saved among the soils. Only God knows. If the parables are about the kingdom, then how does this one relate? Jesus is teaching that the present form of the Kingdom will be one in which those of genuine faith and counterfeit faith will co-exist in the world until a future harvest (13:24-30). When asked if he wanted his workers to gather up the tares, the farmer insisted on allowing them to grow together, for the sake of the wheat, until the final harvest when they will be separated unto different destinies (13:28b-30). What does that say to you and me? What about that never ending Lordship Salvation / Free Grace debate that has raged for centuries and been made more popular by John MacArthur? The Mustard Seed (13:31-32) - The extent of the growth of the Kingdom We will treat this one with the next parable. The Leaven (13:33) - The secret of the growth of the Kingdom Some think that the growth of the mustard seed into a tree is deliberate overstatement by Jesus to alert his hearers to the fact that something is wrong. And they say that the birds nesting in the branches are Satan’s messengers. They also say that yeast is always bad in the Bible and that the yeast in this passage represents the pervasive nature of evil - i.e. the way it spreads. I think that is an over reaction to the way the postmillennialists interpret this passage. Just in case you are not familiar with Postmillennialism - “it is the conservative counterpart to the optimistic, liberal, evolutionary view which expects the world to get better through Christianization. A transformed world will precede the coming of Christ to the earth. Though this view nearly died with the transpiration of two world wars and subsequent events, there seems to be a contemporary resurgence of it in some Christian circles.” (Ramesh Richards, Elements of a Biblical Philosophy of History, BibSac, Apr-Jun 1981, p. 116) Postmillennialists typically deny the future millennial kingdom and think that the church is in it. Therefore, postmillennialists see the rapid growth of the mustard plant and the dominance of the leaven as indicating the millennial kingdom will be brought about by the church dominating society and bringing about world peace so that Jesus can return. I think Boice’s view is an over reaction to the typical postmillennial interpretation. We don’t need to over react to the postmillennialists. All we need to do is look at the society around us to see that things are getting worse and not better. The mustard seed growing into a tree is not overstatement by Jesus. In Palestine, the mustard seed (the smallest seed in that culture) did in fact grow to be ten or twelve feet tall. And birds could and did build nests in mustard tree branches. Jesus’ hearers would not have been “alerted” that something was wrong because nothing was wrong with what he was saying. It was true. Jesus is simply saying that what starts out small (with just Him and a few disciples) would grow to great proportions in a very short time. And in fact it did. So, that is the significance of the mustard seed illustration - rapid growth. The illustration with the leaven may be teaching one of two things: First - it may mean that the kingdom is hidden -- like the leaven is invisible in the lump of dough. That would refer to the spiritual aspect of the kingdom that was begun with the arrival of Jesus. Second - it may mean that the source of growth would be secret - an internal dynamic -- i.e. the HS, and that it would spread to the whole world (like it spread throughout the dough. That in fact did happen. By the end of Paul’s life, only 40 years after Christ spoke these words, the gospel had been taken to the end of the known world. I don’t think it has to mean that the whole world would be converted and the millenium brought in by the church. The birds nesting in the branches are not Satan’s messengers. They are Gentiles participating in the Kingdom of God. It is the fulfillment of the promise to Abraham that through his seed all the nations would be blessed. Hosea 14:7 talks about Israel as a tree with others being blessed by living in its shadows. Cf. Ez 17:22-23. Also compare Dan 4:12 for the birds benefiting from the tree. The Hidden Treasure (13:44) How valuable is this kingdom that Jesus is talking about? It is so valuable that a man should give up everything necessary to be a part of it. The Costly Pearl (13:45-46) Who is the Merchant? God? Christ? Man? Boice says it is the person who searches his whole life for God? That this is contrasted to the previous parable in which the man accidentally discovered the hidden treasure. Some say it is Christ. The Kingdom was established through the total sacrifice of Christ. The problem I have with this interpretation is that it gives intrinsic value to humans. We weren’t and aren’t pearls. God turned the dirt into man, not pearls. Whatever or whoever the pearls and the merchant are, the point of these last two parables is the value of being a part of the kingdom. We should do everything possible to possess it and to bring others into it. The Dragnet (13:47-50) This parable illustrates the believers responsibility to spread the gospel without discrimination. We bring as many as we can into the kingdom and let God sort them out at the end. Boice points out that the parable of the dragnet is a warning to the wicked that judgment is coming. The Householder (13:52) It says the householder “brings forth out of his treasure things new and old.” What is the new and old? The Old is the OT expectation of a literal earthly Kingdom The New is the mystery form of the kingdom that is in existence now in light of Israel’s rejection. As citizens of the kingdom, we are to teach both. Some have thrown out the old teachings and said that he church replaces Israel, that there will be no future millennial kingdom (amillennial). Others deny the new. We see here that we are to teach both. If the last parable is about the responsibility of evangelism, then this one is about the responsibility of edification. Edification is “building others up.” How does edification relate to the Kingdom? Once someone is in the kingdom (the parable of the dragnet) they need to be taught I think that citizens of the kingdom are to act in such a way that they will cause others to want to be part of that kingdom. If we use an example from secular life, it might be equated with America being the land of opportunity. Despite the bad picture that certain politicians paint about our country, people from Mexico, Haiti, Cuba, Russia, etc. are giving up everything they have back home to try to get here. When they see rich Americans traveling in their country (and all Americans are rich by comparison to them), they are motivated to come here so they can be rich too. If we live according to the ethic of God - loving God and neighbor (something that can only be done if we have God’s resources as citizens of the kingdom) - building others up (edification) then we will be salt and light. Others will be attracted to what we have. If we relate it back to the first parable, some may receive it with joy, trying to manufacture it on their own, but others will “understand” (receive the word) and ultimately bear fruit. The Meaning of the Parables in Matt 13 The Sower and the Soils (1-9) The Tares (13:24-30) Planting Planting truth Planting of counterfeit by Satan The Mustard Seed (13:31-32) The Leaven (13:33) Growth Extent of Growth - rapid Cause of Growth - internal dynamic The Hidden Treasure (13:44) The Costly Pearl (13:45-46) Value Not searching Searching The Dragnet (13:47-50) The Householder (13:52) Responsibility Evangelism Edification Is there a significance to the location? By the sea... In the house... Sower and Soils Hidden Treasure Wheat and Weeds Pearl Merchant Mustard Seed Dragnet Leavening Process Householder Possible Chiasm? The Sower and the Soils (1-9) - no introductory formula The Tares (24-30) - not mine to discriminate - final judgment with tares burned The Mustard Seed (31-32) - growth - what’s connection with pearl? The Leaven (33) - leaven hidden in dough The Hidden Treasure (44) - hidden kingdom The Costly Pearl (45-46) - value - what’s connection with mustard seed? The Dragnet (47-50) - indiscriminate evangelism - final judgment with wicked burned The Householder (52) - no introductory formula What is the relationship between the Mustard Seed and the Pearl? Is it significant that the center of the chiasm is about the hiddeness of the kingdom? From the series: The Parables PREVIOUS PAGE | NEXT PAGE More from Bible.org Advertisement Teaching Truth While Transversing Change Teaching Truth While Transversing Change Joy Robbers and Joy Returners Joy Robbers and Joy Returners What’s Love Got To Do With It? What’s Love Got To Do With It? Fear-free Courage? Fear-free Courage? Of Politics and Harry Potter: Loving in the “Gray” Of Politics and Harry Potter: Loving in the “Gray” Hampton Keathley IV Hampton is cofounder of bible.org. He is President of bible.org and also owns Galaxie Software that produces The Theological Journal Library that has 35 conservative, evangelical theological journals available in Logos, Accordance, and Online. 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The 2,300 'days' of Daniel and the "daily" Posted Jan 28, 2013 by kym Jones in Priesthood of Christ 4,536 Hits Part Two in a series of articles on the Little Horn of Daniel 8, and the Leopard-like beast of Revelation 13. Daniel 8:8 informs us that at the death of the he-goat (i.e Alexander the Great), his kingdom was divided among his generals. Verse 9 informs us that out of one of these three kingdoms would come a `little horn': Daniel 8:9 - And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. This is of course the verse which has proven to be most problematic for Seventh-Day Adventists; for the plain sense of the text indicates that the Papacy came out of Greece, instead of pagan Rome, as already established in Daniel ch. 7. This leads us with a problem - is the `little horn' of Daniel ch. 8 an entirely different power to that of Daniel ch. 7 - as was first suggested by Hippolytus some 1,900 years ago, or is it the same power, whose identifying attributes are expressed in a different sense, than is delineated in chapter 7; for if our Lord were to inform us of exactly the same attributes in chapter 8, then would this not be just a little redundant of Him, and rather illogical? The 2,300 `days' of Daniel There are some who will say that `No, what you are saying is not correct - our greatest difficulty in exegesis has always been Daniel 8:14, which gives us the beginning point of the 2,300 days - and whether or not this should be identified as 1,150 literal days, or 2,300 calendar years.' My answer to this, is that this is a secondary issue, and results from Antiochus first being established with the identification of the `little horn' of Dan. 8, from which a theology must then be constructed in order for the rest of the text to fit this thesis. This is precisely what some translators have done when commenting on the 2,300 `days' of Daniel, where in verse 14, a literal translation for day, is `ereb-boqer', which translates to `evening-mornings': `lit., mornings and evenings, specified in connection with the morning and evening sacrifice. Cf. Genesis 1. 5. Six years and 110 days. This includes not only the three and a half years during which the daily sacrifice was forbidden by Antiochus (Josephus, B. J. 1. 1. sec. 1), but the whole series of events whereby it was practically interrupted . . .’ (`Commentary on the Old and New Testaments’, Jamieson, Fausset and Brown, S.S Scranton and Co., New York, 1873, p. 638.) The expositors of this commentary attempted to shore up their position on Antiochus, by changing the literal translation of the text! Fortunately, in later translations of the Bible the word `days' in Daniel 8:14 is translated with a correct exegesis, which is `evening-mornings'. This is important, as a correct rendition of the two phrases `morning and evening' and `evening and morning' is critical to our understanding of the precise meaning of the text at hand! Daniel 8:14 was simply referring to days, and nothing else, as the phrase `evenings and mornings’ has nothing to do with sacrifice in a linguistic sense - as suggested by the Bible commentary above. Instead, it refers to chronological time and more specifically 2300 `evenings mornings; in precisely the same sense of Genesis 1:5, where we are told that `the evening and the morning were the first day.’ For if the daily sacrifice of young male rams `morning and evening' was intended - then the original Hebrew would read `boqer' ( morning) `ereb' (evenings), and the practice which is used by Futurists in splitting the 2,300 `day' into two periods of daily sacrifice, so that the time period becomes 1,150 literal days might well be justified. As it stands, there is none. This is further clarified by verses 26-27: `And the vision of the evening and the morning which was told is true: wherefore shut you up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; and I was astonished at the vision, but none understood it.’ (Daniel 8:26-27) In this instance, the phrase `evenings and mornings' is used, instead of `days' in precisely the same syntax as Daniel 8:14, and therefore has precisely the same meaning - which is literal days; which there for gives weight to Daniel 8:14, by indicating that the length of the vision is 2,300 days, or (according to the day/year principle in prophecy) - calendar years, and has nothing to do with 2,300 literal sacrifices, morning and evening! It also stands to reason that if the vision was to only last for 1150 literal days (just over six years), as detractors assume, then it would be difficult to understand why Daniel fainted, and was also ill `for certain days', as he was astonished by the length of the vision! (Daniel 8:27) It wasn’t because of the events contained in the vision, as he confesses that he didn’t understand it! Logically, the only other reason was because of the length of it! The "daily" of Daniel 8:11,12,13, 11:31 and 12:11 In the Book of Daniel, the word `daily' is always translated `ta hamid'. The prefix `ta' means `the' and is always used in conjunction with `hamid'; which means `daily'. If you look at any concordance, you will always find that the concordance reads as such; `the daily [sacrifice]' ; which indicates that the word `sacrifice' is not native to the text, but is instead a supplied word. Ellen White also received precisely the same information while in vision: “I saw in relation to the ‘daily,’ Daniel 8:12, that the word ‘sacrifice’ was supplied by man’s wisdom and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment-hour cry.” (`Early Writings', p. 74.) Now, while I am no student of Hebrew, the only times in which `ha tamid is used, is in the Book of Daniel, where it refers to the continual burnt offering; very much in the sense that the cultic rites of temple worship were abolished by Nebuchadnezzar when the temple was destroyed; and was never really restored at all, for the temple of Solomon was an empty edifice in which the Shekinah Presence, or Holy Spirit of the Father and Son could not be found. Instead, the cultic ceremonies of nations such as Babylon were enforced upon Israel, thus obscuring the object of the cultic rites of Israel - the future Messiah, with the rank paganism of Baylon, etc. In the rest of the Old Testament, and particularly the Exile, the prefix `ta' is not used, and refers to a sense of continuity in the sense that the `continuity' which is referred to in `tamid' represents the continual all-enveloping sense of the removal of the cultic ceremonies peculiar to Israel by paganism, and the corresponding sense of oppression of Israel that is created by the paganism which has enveloped her, as the following verse which is found in Isaiah demonstrates: `Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually [tamid] every day is blasphemed.' (Isaiah 52:5) Another example of this continual tamid oppression is found in Isaiah 51: 12-14: `I, even I, am he that comforts you: who are you, that you should be afraid of a man that shall die, and of the son of man which shall be made as grass; And forget the LORD your maker, that has stretched forth the heavens, and laid the foundations of the earth; and have feared continually [tamid] every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor? The captive exile hastens that he may be loosed, and that he should not die in the pit, nor that his bread should fail.' (Isaiah 51:13-14) Lines 7 and 8 of the Cyrus Cylinder gives an example of Nabonidus, the father of Belshazzar in the Book of Daniel doing this very same thing, in his attempt to wipe out the cultus of Marduk, and instituting Bel, instead: `Irreverently, he put an end to the regular offerings (and) he interfered in the cultic centres; he established in the sacred centres. By his own plan, he did away with the worship of Marduk, the king of the gods, he continually did evil against Marduk's city. Daily, without interruption, he imposed the corvee' upon its inhabitants unrelentingly, ruining them all.' Daniel's petition of the Lord, and indeed the petition of all Jews, was `How long will this continual (tamid) paganism triumph over thou, O Father? How long shall thy Sanctuary be restored to its rightful place? ' The answer that was given to Daniel, was `2,300 days, and then shall the Sanctuary be cleansed.' John W. Peters wrote an exegesis of Daniel 8:914 in December 23, 1992, which was revised and corrected in May 2009, in partial fulfillment of a Master of Divinity Degree, at Andrews University, Michigan. The following is an extract of the sections dealing with `Hattamid: The Daily Identified', and `Tamid and Paganism in the Old Testament' In this thesis, he gives a literal translation of Dan. 8:9-14, as well as `Hattamid - The "daily" identified, and `Tamid and Paganisim in the Old Testament': `4.0 Translation of Daniel 8:9-14 Vs. 9 And out of one of them he (masculine) came, a horn from littleness, which became very great toward the south and toward the east, and toward the glory. Vs. 10 And it (feminine) became great even to the host of the heavens. And it (fem.) made fall to the ground (some) from the host and (some) from the stars and trampled them. Vs. 11 Even unto the Prince of the host he (masculine) exalted himself. And from him (mas.) was lifted up the daily (continuance) and the place of his (mas.) sanctuary was cast down. Vs. 12 It (feminine) was given even a host against the daily by means of transgression. And it (fem.) cast down truth to the ground and it (fem.) worked and it (fem.) prospered. Vs. 13 Then I heard a certain holy one speaking and another holy one said to that one who spoke, “Until when the vision, the daily and the transgression which desolates making both the sanctuary and the host to be trampled”. Vs. 14 And he said unto me, “Until 2300 evening-morning, then the sanctuary shall be put right (cleansed)”. `5.2.2.3 Hattamid: The Daily Identified' Recent Adventist scholarship has concluded that “daily” is associated with the high priestly ministry of Christ in the heavenly sanctuary.40 The pioneers of Seventh-day Adventism until 1900 identified hattamid interchangeably as paganism or pagan Rome which evoked virtually no controversy. For example, U. Smith identifies “the daily” in Daniel 8:11 as pagan Rome,41 but in Daniel 8:13 and 11:31 he identifies “the daily” as paganism.42 Similarly, William Miller linked “the daily” of Daniel 8:11 with “the restrainer” in 2 Thessalonians 2:7-8 identifying both as paganism which was interchangeable with pagan Rome.43 However, a clear distinction must be maintained between the term “pagan Rome” and “paganism.” Pagan Rome is a national power or the exceedingly dreadful beast with teeth of iron (Dn. 7:7, 19). On the other hand, paganism is an “activity” or false religious system in rebellion against God manifested by character attributes of self-exaltation against God. Succinctly stated, “the daily” is a rebellious activity manifesting self-exalting character attributes. If pagan Rome is represented by the masculine pronoun in the prepositional phrase, “from him (mimmennu) the daily was lifted up,” in verse 11, then “the daily” cannot represent the entity or power of pagan Rome. It is a non sequitur to suggest that pagan Rome is lifted up from pagan Rome. It is suggested that “the daily” must be carefully defined as a principle, namely the self exalting character of paganism, inherent in mankind, of which Arianism became integrated. The “abomination (transgression) which desolates” in Daniel 8, 11 and 12, which supersedes and replaces “the daily,” may be defined as the self exalting character of nominal Christianity of which the papacy became the fountain head. The essence of “the daily” is “the mystery of iniquity” which seeks to become like God (Is. 14:12-14; 2 Thess. 2:3-7). The point of commonality between “the daily” and the “abomination which desolates” is the “mystery of iniquity.” This character attribute was lifted up by the papal Rome from pagan Rome with the result that the false religious systems (paganism) were replaced or superseded (taken away or turned aside) by nominal Christianity, a new false religious system professing Christ, uncreated, in contrast to Arianism’s created christ. This process commenced in AD 508 when Arian powers under Theodoric made peace with Clovis and the resistance of the Arian powers began to come to an end.44 The conclusion stated above that “the daily” is represented by the principle of self exaltation manifested in the character of paganism and inherent in mankind, and the conclusion concerning “the abomination which desolates” will be confirmed as the explication of Daniel 8. `5.2.2.4 Tamid and Paganism in the Old Testament The expression, tamid, occurs 103 times in the OT and is used regularly and without exception either as an adverb or adjective meaning “continually” or “continual” respectively. Only in Dn. 8:11, 12, 13; 11:31 and 12:11 does the word tamid occur as an isolated substantive without adjectival designation, hattamid, meaning “the continuance”. Of the 103 occurrences in the OT tamid is used 30 times in connection with several different types of activity of the priests in the sanctuary (Ex. 25:30; 27:20; 29:38; 30:8; etc.). Shea45 as well as Rodriguez46 and Hasel47 all agree that hattamid in Daniel refers to the Hebrew cultus of the sanctuary service. This exegesis will confirm that “the daily” is a Hebrew cultic term in a later section, but only in a counterfeit cultic sense in the book of Daniel. Consequently, hattamid should be understood in its broadest possible sense including its use in a pagan context. The connection of hattamid with “gadal” (to become great) and rum (lift up) in Dn. 8:11 has its closest parallel in Ps. 74:23, “Do not forget the voice of Your enemies; the tumult of those who rise up against You increases continually (tamid)”. The Hebrew word for rise up is `alah which has the root meaning of “lifted up”, “elevated”, “exalted” or “offer” which is nearly identical to the root meaning of rum and similar to gadal in Dn. 8:11. The continual (tamid) activity of the Lord’s foes (paganism) is to rise up or exalt themselves against Him in Ps. 74:23. The parallel to Dn. 8:11 is extremely close. Other uses of tamid in a pagan context include Is. 52:4-5 wherein the past oppression of Israel by Egypt and Assyria and Israel’s future captivity is evident and the Lord says “those who rule over them make them wail and My name is blasphemed every day continually (tamid). Again there is an implicit connection of tamid with exalting against God (blaspheming) similar to Dn. 8:11 and Ps. 74:23. In Obadiah 15-16 there is a clear allusion to the “continual” exalting against God by Edom and other pagan nations on God’s holy mountain. The continual (tamid) wickedness of Assyria in opposition to and rebellion against God is evident in Nahum 3:18-19 (cf. 1:2). The self-exalting, rejoicing behavior of Babylon by virtue of their world-conquering prowess is decried by Habakkuk in chapter 3:15. The pagan nation ascribes his power to his god (1:11) and worships in a counterfeit cultic setting (1:6) while sacrificing to his net and burning incense to his fishnet. In 1:17 tamid is connected with the false cultic worship in self-exalting rebellion against God: “shall he therefore empty his net, and shall he not spare to continually (tamid) slay nations?” Finally the counterfeit cultic application of tamid by rebellious Israel, exalting against God, is seen in Is. 65:2-3 in which “a people provoke Me to anger continually (tamid) who sacrifice in gardens and burn incense on altars of brick”. The continual (tamid) exalting against God, associated with pagan nations, has been lifted up and incorporated by God’s professed people of Israel. The parallel to Dn. 8:11 is again unmistakable in which even unto God, pagan Rome magnifies itself and from him hattamid (continual self-exalting) is lifted up by papal Rome. The Biblical evidence clearly reveals counterfeit cultic applications of the Hebrew term “tamid” with the connotation of self-exalting behavior against God. Based on the foregoing discussion, it is suggested that the substantive hattamid represents neither the continual heavenly ministry of Christ nor the nation or power of pagan Rome, but represents the “continual” self-exalting character of paganism inherent within fallen man and which has been manifested in the false religious systems of every pagan nation throughout history. Daniel explicitly attributes this tamid-gadal behavior to Media-Persia, Greece, and Pagan Rome from whom it was “lifted up” (rum) by papal Rome.' (`The Mystery of the Daily': An Exegesis of Danel 8:9-14, J. Peters, 2009.) In the ninth chapter of the Book of Daniel, Daniel prayed his prayer of the hope of forgiveness for his people - and included himself as participating in the corporate sins of his people; yet he was spotless in this regard (Dn. 9: 4-19). In this, he was a representation of Christ, for although Christ did not partake of the sins of humanity, yet he took all of our sin into Him at Calvary and became the Second Representative Man of the race. Thus, what Adam (the first representative man of the race) did when he first sinned in Eden, Christ undid at Calvary - when Christ dared to die the `second death' on behalf of fallen man. Thus at the Cross, the `Great Controversy between Christ and Satan' was sharply delineated, for the principle of the continual self-exultation of `tamid' paganism was juxtaposed with the self-less principle of the self-abdegnation of Christ, which is represented by the Cross. The Cross sharply defines the tamid principle of self-exultation, by contrasting it with the outpouring of self-less love at the cross. Thus `Eros' is the principle of self-exulation and is represented by the selfish mind which Lucifer first acquired when his heart was first `lifted up because of your beauty'(Ezekiel 28: 17), and `Agape' is represented by the mind of self-abdegnation, and is represented by the selfless mind of Christ (Phil. 2:5). Furthermore, as the Papacy is also defined in Dn 8: 11 as being `lifted up' and `exalted' by the very same principle that caused Lucifer's heart to be `lifted up' by his pride of self in his great beauty, thus corrupting his wisdom `by reason of [his] brightness' (Ezekiel 28: 17), so also did this `wine of Babylon' become infused into Protestantism and a right conception of the true character of God - `Agape' - became distorted, as conceptions based upon`Eros' became infused into doctrine which eventually came to be regarded as orthodox. For instance, the doctrine of the `natural immortality of the soul' is one of many erroneous doctrines which distort one's perception of the `Agape' of Christ. Thus Daniel was absolutely horrified when he saw `the abomination which makes desolate' would be `lifted up' from tamid paganism, straight into the professed Church of God's people, for this `abomination' would so completely distort the knowledge of the true character of God, that His children would be completely desolated by a lack of knowledge of His true character of `Agape'. The Biblical truth of the true character of God could not be fully recovered and thus comprehended until it was first built upon Biblical truths which had not been recovered during the Reformation, such as a correct understanding of the ontological relationship of the Father, Son and their Holy Spirit; the Sabbath, the conditional immortality of the soul, and of course Messiah in His Sanctuary on the Day of Atonement. Thus in a deeper sense, when Daniel cried our to the Lord to `shine your face upon your sanctuary that is desolate' (Dn. 9:17), this prayer could not be answered completely, until the end of the charon vision of Dn. 8 saw the 2,300 days terminate in 1844 - which then paved the way for a greater understanding of the character of God, and the recovery of the principle of `Agape' in 1844, which began with the recovery of the doctrinal truths outlined above. Further research into this "ta hamid" principle of self-exultation of the `Eros' motif suggests that this `Great Controversy' between Eros and Agape - which is a contention about the very character of God - is found in the chiastic structure of the entire book of Daniel, as well as the prophecy of the `Seventy Weeks' of Dn 9, as this prophecy is also chiastic in structure, and relates directly to Dn 8. The phrase `little horn', as found in Dn 7 & 8, while (strictly speaking) may not be chiastic in structure, are instead written respectively in Aramaic and Hebrew. They differ slightly in syntax, with a literal translation of the Aramaic of Dn 7 reading "another horn, (a little one)", and the original Hebrew of Daniel 8 reading "a horn from littleness'; thus indicating that each verse describes different operations of the same power. (For instance, while Dn 7 describes the horizontal operation of the `little horn' power, while Dn 8 mainly describes the vertical operartion of this same power.) Dn 9 is given as an explanation of Dn 8 (for reason that Daniel could not understand the charon vision of the 2,300 days of Dn 8), with the central focus of the two books being the chiasm of Dn 9, in which the focal point of the `Seventy Weeks of Daniel' is the first half of verse 26, which states that: `And after threescore and two weeks shall Messiah be cut off, but not for himself' As the phrase `cut off, but not for himself' reveals to us that Christ dared to die the `second death' for us when He was `cut off' from the Father, then the central theme of the chiasms which form the structure of these two books is that of judgement, as found in Daniel chapters 4 and 5 (which form the core of the chiastic structure of the Book of Daniel), the Day of Atonement, as found in Daniel chapter 8, and the remedy for sin - Calvary; where Christ was `cut off, but not for Himself' - where the `Agape' of the Father and Son was poured out to us without measure, on the Cross. This premise will be further expanded upon and explained in a little more detail in a future article which will deal with this. The research on the chiasms of the Book of Daniel, and in particular Dn 8 & 9 lends further support to the traditional view of "the daily", and further expands upon brother Peter's basic premise, which is summed up by the following statement: ` . . . . "the daily" is represented by the principle of self exultation manifested in the character of paganism and inherent in mankind . . . . [it represents] neither the continual heavenly ministry of Christ nor the nation or power of pagan Rome, but represents the "continual" self-exalting character of paganism inherent within fallen man and which has been manifested in the false religious systems of every pagan nation in history . Daniel explicitly attributes this tamid-gadal behaviour to Media-Persia, Greece, and Pagan Rome from which it was "lifted up" (rum) by papal Rome.' This `lifting up' `rum' of the continual `tamid' paganism into Papal Rome is described in verse 11 of Dn. 8: `Yea, he magnified himself even to the prince of the host, and by him(from him) the daily [sacrifice] was taken away [rum], and the place of the sanctuary was cast down.' (Daniel 8:11) As a correct exegisis of `rum' is to be lifted up and exalted; strictly speaking the phrase `was taken away' is an incorrect translation of the verse, as it conveys the pre-conceived idea of the translator - that the `continual' `ha tamid' sacrifice pertains solely to the sacrifice of lambs, `morning and evening'. This is evident by "ha tamid" being translated as `the daily [sacrifice]' in Dn 8: 13; when a proper exegesis would simply be "the continual". The `rum' `lifting up' of Dn 8: 11 instead relates to a power that Daniel finds far more astounding than the tamid paganism of the surrounding nations, for this is the `abomination that makes desolate' that was spoken of by our Lord Himself, when He directly refers to the Book of Daniel: `When all of you therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains.' (Matthew 24:15-16) Once the charon vision of Dn. 8 is clarified in Daniel ch. 9; Daniel is mortified, for then a much worse desolating power comes into view, for it is a Church that is literally `lifted up' by the robes of paganism - yet she professes to be the Bride of Christ Herself. This `lifting up' of paganism into the Church created the `abomination which makes desolate' i.e - the Papacy; for in a literal translation of the verse, we find that: `Vs. 11 `Even unto the Prince of the host he (masculine) exalted himself. And from him (mas.) was lifted up the daily (continuance) and the place of his (mas.) sanctuary was cast down'. The phrase `by him' is also a poor translation - a literal translation reads `from him'. Thus in Verse 11 we see "the daily" transmogrified into an abomination which is far worse than the `continual' tamid paganism which Israel was oppressed by, for it makes desolate any knowledge of Christ ministering to us as our High Priest in the Heavenly Sanctuary. However, this second phase of the self-exultation of paganism (which is identified as the `lifting up' of paganism into the Church); is not "the daily", as many of the brethren began to believe when Louis Conradi first introduced his `new view' in about 1900. It is instead 'the abominaton of desolation'. As the `new view' confuses the identity of the `the abomination that makes desolate' with the identity of "the daily", it then follows that the `lifting up' of tamid paganism into the `abomination that makes desolate' in the second phase of the operation of tamid paganism (Dn 8: 11) is also confused. The `new view' of "the daily" was not and never could be the Papacy obscuring the ministry of our High Priest in heaven, for if this were true, then the `time' of Daniel 8:14 would indicate that the Papacy began in 457 B.C; which is of course ludicrous. Ultimately, the only explanation that this theology can give, is that Antiochus Epiphanes IV is made to be a primary interpretation, while the Papacy becomes seen as a secondary interpretation of the `time' of Daniel 8:14. This interpretation has proved disastrous four our Church, and like Trinitarianism is a canker which is rotting it from the inside out; for if "the daily" is indeed the Papacy, as is commonly believed by over 90% of our pastors today, then precisely where do we fix the 2,300 days of Daniel 8:14? The answer is, we can't - which is why one will rarely ever hear a sermon on Daniel & the Revelation, as our people are confused upon this point - I know that I was myself, until relatively recently. Conradi was probably not the first to imbibe of the `new view' - it is quite likely that this dubious achievement instead belongs to Ballenger, who defected to the Baptists and Dispensationalist theology in 1887, one year before Waggoner and Jones presented their views on `The Two Covenants' at Minneapolis. As Ballenger had defected a year before over his perception of the Sanctuary doctrine - central of which is the Dispensationalist teaching which states that the Old Covenant is of Law, and pertained only to literal Israel until Calvary, at which the New Covenant of Grace then became applied to the Christian church; when the `Two Covenants' were presented by Elders Waggoner and Jones at the Minneapolis Conference, there was a natural reticence to accept this on the part of brethren like Elder Butler who viewed the two men as inexperienced `fledglings'; for he and the more experienced and older brethren believed that the Old Covenant is the Ceremonial Law. Thus there was a fear that the theology which these two young inexperienced men were presenting would derail the Church from `the old landmarks'. What Butler and associated brethren such as Uriah Smith failed to perceive, was that what they were teaching was also a form of dispensationalism, albeit from a semi-arian perspective; thus leading to `the example theory' of the atonement, and the subtle legalism that then ensues. Therefore when `Christ and His Righteousness' was then presented by Waggoner at Minneapolis after the previous presentation of `The Two Covenants' - the more experienced brethren subsequently rejected it. Once we accepted Trinitarianism, the combination of viewing Antiochus Epiphanes as `the little horn' power of Daniel ch. 8 and the `new view' of the Sanctuary subsequently became lethal, for reason that all of our Church doctrines were beginning to become spiritualized, and a clear distinction between the Father and Son became increasingly blurred, as did our perception of Messiah in His Sanctuary. For instance, in the following text, the modalism of Trinitarianism has confused our identity of `the Ancient of Days': `I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.' (Daniel 7:21,22) Ellen White believed that the S.D.A Church was founded upon an understanding of Daniel 8:11-14. She described it as "the foundation of our faith" and "the central pillar that sustains the structure of our position" (Letter 126, 1897.) Obviously, she perceived that if our Sanctuary doctrine falls, then so does the Church. Our critics agree with her. During the events which led up to Le Roy Froom's capitulation to the Evangelicals, which resulted in the publication of `Questions on Doctrine' in the 1950's, Donald Barnhouse reveals that it is upon the Sanctuary doctrine that the S.D.A Church stands - or falls, for that matter: “You were founded on a lie … Seventh-day Adventism will have to go back into the same position as Mormonism.” Once the General Conference began to accept Conradi's views, our basis for setting the beginning of the 2,300 days and all of our doctrines which are associated with the Sanctuary message began to implode. Over time, Conradi apostasied completely, as did a host of others; including, unfortunately - Waggoner; who accepted the `new view', repudiated Ellen White and fell into pantheism at about this same time (1900). Then Prescott embraced it - leading to his rejection of the Sanctuary doctrine of our pioneers, as did A.G. Daniels, the Conference President - who (according to a conversation which F.C. Gilbert had with Ellen White in 1910), worked feverishly to promote the `new view' - and the idea that true `Righteousness by Faith' was first promoted by Martin Luther, and `1888' was merely a re-affirmation of Lutherian `Justification by Faith'; albeit in the unique context of Seventh-Day Adventism. Sadly, we have been promoting this idea ever since - for while Luther was content to drink his beer and write anathemas against Jews (and I say this with the deepest respect - for where would Protestantim be without him?), true `Righteousness by Faith' can only be seen in the context of the Cleansing of the Heavenly Sanctuary, with Messiah purifying the hearts of his people by His `agape' love. Only then is true sinlessness in the `Last Generation' possible, for this is a `faith which works by love (agape) (Galatians 5:6). Luther lived prior to the `Investigative Judgment', and had no conception of this. Once Elder Daniel's had accepted the `New View', his long tenure as General Conference President led to the rot setting in; with the theology of Des Ford as the inevitable result; which then led to thousands of our brightest lights of the 1970's and 80's defecting to what they perceived as greener, non-legalistic pastures. Such is our history, in relation to our rejection of `the covenants' as presented at Minneapolis, the elevation to Antiochus to the `little horn' of Daniel 8, the `new view' of the Sanctuary, and the desolation of our doctrines which the appropriation of Trinitarianism has caused. We are an anchorless ship adrift on a sea of confusion, with no rudder and no compass to guide us. Unless, of course - we return to that `most precious message' which is to herald `the latter rain'. However, this fails to answer one basic question, which we have never sufficiently addressed as a denomination - how did papal Rome come up out of Greece as `a horn out of littleness', (as literal translations informs us), and then `waxed exceedingly great' (Dan. 8:9)? How is this possible, when pagan Rome is the fourth kingdom? This is a question which has vexed our scholars for decades. They key to unlocking this text lies in Revelation 13:2: `And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.' (Rev. 13:1-2) One of the heads of this beast was wounded to death; yet his deadly wound was healed. This is of course the papacy and is the non-descript beast upon which the apocalyptic `woman' of prophecy sits - upon `the beast which is like unto a leopard'. This is the prophetic `key' which unlocks the puzzle of Daniel 8:9 - a horn that `grew from littleness' out of Greece (for a strict translation of the Aramaic of the `little horn of Daniel 8 reads `a horn from littleness), `waxed exceeding great', and became the Papacy. For in a deeper level, the underlying principle of "the daily" is self-exultation, which became propagated by papal Rome when tamid paganism was `lifted up' into papal Rome. In papal Rome, we see the principle of `Eros' then presented to Christians in a modified form - the synthesis of `Eros (as outlined by the Greek philosopher Plato) with `Agape' - with the result being `Caritas', or charity. It is also known as lovingkindness - which is also closely associated with another Greek word for love, which is known as phileos, or `brotherly love'. The American city called `Philadelphia' and the sixth church in Revelation are also derived from this conception of `brotherly love', which is known phileos. It may represent a noble form of love - but it does not reach high enough to the dizzying heights of agape. Augustine first attempted a synthesis of this Platonic hybrid of Greek philosophical belief and apostolic Christianity, and it subsequently became the basis of Roman Catholic Theology - beginning with Clement of Alexandria and Origen in the second and third centuries in the Catechetical School of Alexandria, which subjected Scripture to Greek philosophy. The end result of this is seen in these indentical philosophies being embraced in Pope Benedict XVI's `First Encyclical Letter': `The divine power that Aristotle at the height of Greek philosophy sought to grasp through reflection, is indeed for every being an object of desire and of love —and as the object of love this divinity moves the world—but in itself it lacks nothing and does not love: it is solely the object of love. The one God in whom Israel believes, on the other hand, loves with a personal love. His love, moreover, is an elective love: among all the nations he chooses Israel and loves her—but he does so precisely with a view to healing the whole human race. God loves, and his love may certainly be called eros, yet it is also totally agape.' (Pope Benedict XVI, `First Encyclical Letter', 1:9.) `Eros' might be defined as the `mind of selfishness'; while `Agape' might be defined as the mind of selflessness. The principle of Eros was first demonstrated by Lucifer, when in his great pride in himself, he sinned against God.The principle of Agape was demonstrated to us on the Cross, where Christ dared to die `the second death' for us; for while Eros teaches that only the good are worth saving, Agape teaches that ` . . . when we were enemies, we were reconciled to God by the death of His dear Son' (Rom. 5:8). God loves the unlovable, the very detritus of humanity. While Agape is diametrically opposed to Eros, for there can be no Eros, or self-seeking love in Christ; yet Catholic theology teaches that the greatest form of love is a synthesis of the Platonic self-seeking love of Eros, with the selfless love of Agape. Thus in this system of belief, Christ is placed so far away from us, that we must go in search of Him to find Him, via a Priest who is another mediator for our sins, for Christ cannot deign to look at us, unless we have a mediator who makes our pleas for forgiveness acceptable to Him. If a Church is to synthesise `agape' with `eros' - as has done the Catholic Church, then to do so is to assume the robe of Plato, the philosopher, while tarting itself up with a smattering of Christianity. So when we apply all of this to "the daily", we see that the `tamid', or `continual' represents a basic philosophy - which is that of the self-exaltation of Eros. It first began with the exultation of `self' in the paganism of Babylon (did not Nebuchadnezzar cause all to fall down and worship him under pain of death?), then carried through to Pagan Rome, at which a shift occured with the rise of the Roman Catholic Church, which attempted a synthesism of Eros with Agape, which fulfills the prediction of the the `lifting up' of tamid paganism into apostolic Christianity, as outlined by Dn 8: 11. But just as papal Rome has attempted to change `times and laws'; so also did she attempt the impossible in this, for once `agape' is adulterated with `eros', it then reverts back to the tamid paganism of Eros - albeit in a much more subtle disguise - a wolf in lamb's clothes. As John Peters noted in his thesis on `The Mysery of the Daily': `The Mystery of Lawlessness and "The Daily" The character attribute described by the phrase "the mystery of lawlessness" is defined in 2 Thess. 2:4 as exalting oneself above and opposing all that is called God, showing oneself to be God. This self-exalting character attribute was shown to be described by the terms, "the daily" and "the transgression which desolates" in Dn. 8:11-13 in which the later term is equivalent to the "desolating abomination" in 11:31 and 12:11. These terms were directly linked with pagan and papal Rome, respectively, in the exegesis of Daniel 8:9-14. The evidence from 2 Thessalonians 2 and Daniel 8 leads to the conclusion that "the restrainer" is not directly equivalent to "the daily." However, the two terms are indirectly related. "The restrainer" is pagan Rome symbolized by the horn from littleness in Daniel 8; "the daily" is the mystery of lawlessness which is the character attribute of pagan Rome. The mystery of lawlessness is the all-inclusive descriptive term for both "the daily" and "the desolating abomination". The mystery of lawlessness is the outworking principle of Satan which works in all those who refuse to believe the truth, but believe the lie and have pleasure in unrighteousness (2 Thess. 2:12). This principle is described by "the daily" and "the desolating abomination," both of which may now be defined with further clarity. "The daily" is the mystery of lawlessness manifested in the self-exalting character of paganism inherent in mankind of which Arianism became integrated. "The desolating abomination" is the mystery of lawlessness manifested in the self-exalting character of nominal Christianity of which the papacy became the fountain head Although William Miller in his day did not grasp the full significance of the relationship between "the daily" as the outworking of the principle of the mystery of iniquity in connection with "the restrainer" of 2 Thessalonians 2 in which this principle was embodied, we must credit him with a remarkable breakthrough in understanding. He was the first to discern clearly that "the daily" was an evil thing. For a layman to breakthrough the scholastic confusion of many centuries and take a position as he did in the face of widespread ridicule and opposition was a major accomplishment. This perception enabled him to resist the almost overmastering pressure from his contemporaries who insisted that the "little horn" of Daniel 8 was Antiochus Epiphanes and that the 2300 days were literal and were fulfilled far in the past. Had it not been for his view of "the daily" it is doubtful that the 1844 Movement could have gained the momentum that it did. Thus his view that "the daily" is paganism was a key element in forming the convictions of those who took part in the Advent Movement. That contribution should be recognized today for what it was--as evidence of the solid leading of the Holy Spirit. This exegesis of "the daily" confirms a conviction that should grow among Seventh-day Adventists worldwide--that God led our pioneers in building a foundation of truth better than they realized.' (`They Mystery of `The Daily', J. Peters.) This `ta hamid' continuation of the self exultation of the pagan conception of the love of God continued until 1844, at which the Sanctuary was restored to its rightful place, and the knowledge of `Messiah in His Sanctuary' was restored. It was not until then, that the principal of `Agape' also came to be restored to its rightful place through a restoration of the Sanctuary, and a right knowledge of overcoming sin. Thus, the principle of true `Righteousness by Faith' can only be truly experienced by first comprehending `Messiah in His Sanctuary' pouring out his `agape' love into our hearts without measure by His Holy Spirit, thus bringing us to perfection, and conformity to the law - by a `faith that works by love' (Galatians 5:6.). Against a love such as this, there is no law of condemnation, for it is this Agape love which comprises the character of Christ, and which Lucifer has sought to obscure from our vision for millenia, through the tamid paganism of Eros. REFERENCES: 40. F.B. Holbrook, Ed. DARCOM, Volumes 1-6. 41. Smith, Uriah, Daniel and the Revelation, pp. 159-161. 42. Ibid, pp. 165 & 271. 43. Seventh-Day Adventist Encyclopedia, p. 367, 1976. See also P.G. Damsteegt, Foundations of the Seventh-Day Adventist Message and Mission, Berrien Springs: Andrews Univertsity Press, p. 38, 1977. 44. Thomas Hodgkin, Theodoric, the Goth, pp. 202, 203: Nugent Robinson, A History of the World, Vol. I, pp. 745-79, 81, 82; Richard W. Church, The Beginning of the Middle Ages, pp. 38-39. Quoted in Smith, D & R, p. 328. 45. W.H. Shea, DARCOM: Vol. 2, p. 514. 46. A.M. Rodrequez, DARCOM: Vol. 2, p. 533. 47. G.G. Hasel, DARCOM: Vol. 2, pp. 404-409. Search terms... Latest Articles The Lord is my Shepherd A. Ebens • May 07, 2025 • 236 Hits Not a Mediator of One A. Ebens • Apr 07, 2025 • 445 Hits Jesus vs Joshua: Love or Kill? C. Ellevera • Mar 19, 2025 • 447 Hits Breaking the Cycle: A Reflection on Marriage and Divorce from… C. Ellevera • Feb 22, 2025 • 1077 Hits Expressing Gratitude A. Ebens • Feb 07, 2025 • 523 Hits The definition of sin A. Ebens • Jan 23, 2025 • 902 Hits Damian Becomes a Free Man Escaping the Pentagon System D. 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Crisis of Faith: Helping People Find Their Way Back to God by Pastor Antonee Aguilar Growing up in a family of pastors—my grandfather, father, brother, and uncles—I have witnessed firsthand the diverse challenges churches worldwide face, especially the Seventh-day Adventists – precious people leaving our church. It made me ponder the reasons behind that and has fueled my passion for reaching out to ALL generations, as it saddens me, especially seeing my friends whose families, or even themselves, are drifting away from God and the church they once loved when they are facing a "crisis of faith" which usually happens during their life's transitions. Studies show that people often leave their church community when they start a new career, enter relationships, take on increased responsibilities to meet personal or family needs, move to a new location, or even try to understand God's character and the church's role. Understanding the Crisis of Faith Sometimes, in a person’s life, they undergo a "reordering of faith" where they reassess their beliefs and practices. During these stages, we will hear questions about our role as Christians and the influence we have. Questions will make us ponder: “What is the church approach in ministry, or are we to blame for the weak discipleship produced in our churches? Are parents to blame for the shaky faith of their sons and daughters? Is our culture to blame for the ungodly influences luring into disbelief?” These are challenging and honest questions that we need the Holy Spirit to guide us as we reach out to those in crisis. Still, when we recognize their challenges, it is a powerful opportunity to connect and journey with them as we try to MAINTAIN the bridge where we will be an instrument for them to find their way back to God. In her book Education p. 78, Ellen White writes, “He who seeks to transform humanity must himself understand humanity. Only through sympathy, faith, and love can men be reached and uplifted.” This calls for us to actively create supportive communities that stand alongside individuals during times of uncertainty. By doing so, we honor their journey and contribute to cultivating a more profound and stronger faith in Jesus. One author said, “The greatest gift you can give your children [family and friends] is to let them see you struggle and wrestle with how to live a lifetime of trust in God." [Emphasis added] Yes, it’s essential, too, to share our story and the challenges we once encountered. A Call for Compassion and Presence Churches (we) are called to be present during critical moments of doubt. Instead of viewing faith crises as failures, we should embrace them as opportunities for deeper engagement and connection. Doubts are not the end of the road but rather opportunities for growth. Rather than halting our spiritual journey, moments of doubt can lead to a deeper connection with God. By listening empathetically and providing thoughtful guidance from the Scripture while claiming God's promises, we can help individuals navigate their doubts, rediscover their faith, and lead them to remain obedient and righteous before God with the help of the Holy Spirit. As Paul instructed Timothy in 2 Timothy 4:2, we should “preach the word...correct, rebuke, and encourage—with great patience and careful instruction.” [Emphasis added] Ministry of Healing, 73.4 states, “Christ’s method alone will give true success in reaching the people. The (A1) Savior mingled with people as one who desired their good. (B1) He showed sympathy for them, (C) ministered to their needs, and (B2) won their confidence. Then (A2) He invited them, ‘Follow Me.’” [Emphasis added – Chiastic structure] Yes, through understanding a person’s life, showing sympathy, and embodying a Christ-like attitude, we can effectively reach those in crisis and prayerfully lead them to Jesus once that trust and friendship is developed. Let us remember that, as a church, we can inspire, mentor, and make disciples, much like the early Adventist pioneers did. By nurturing and journeying with God's people during their times of doubt, we can cultivate a community ready to embrace the future with hope and conviction while waiting for Jesus to return. In Matthew 28:19, Jesus instructs us to "Go and make followers of all people in the world." This command challenges us to actively engage with those experiencing crises of faith in any generation. In His perfect time, once equipped, they will become effective disciples of Jesus Christ, ready to share their stories, which you will be part of, and the truth you have shared from the Bible. It is an investment, but it will all be worth it in the end! So, I urge you to commit to walking alongside those struggling or having a crisis, offering support and guidance as they navigate doubt and uncertainty. Rather than questioning where the blame lies for weakened religious commitment, let us see these challenges as opportunities for ministerial outreach and support. By demonstrating love, acceptance, and a steadfast presence and consistently sharing the truths from the Scripture, we can help them rediscover and strengthen their faith, drawing them closer to God's purpose for their lives. We are almost home – as Desmond Doss did as a medic who refuses to carry a weapon because of his conviction and where his battalion is pretty much left for dead up on a ridge when everyone else retreats; he stayed behind throughout the night just for one more soul to be saved. We have a special calling as a church in these last days where we are to reach out to that one lost precious soul, as we are given a wonderful opportunity and beautiful messages of truth and hope to share as we wait for His soon coming. If you, your family, or friends are experiencing a crisis of faith, please know that you are not alone. Reach out to me or your church leaders, and we will be here to journey with you, offering support and guidance as we all await the glorious return of Jesus. 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The Word Became Flesh Joh 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. Joh 1:2 He was in the beginning with God. Joh 1:3 All things came into being through Him, and apart from Him nothing came into being that has come into being. Joh 1:4 In Him was life, and the life was the Light of men. Joh 1:5 The Light shines in the darkness, and the darkness did not comprehend it. Joh 1:6 There came a man sent from God, whose name was John. Joh 1:7 He came as a witness, to testify about the Light, so that all might believe through him. Joh 1:8 He was not the Light, but he came to testify about the Light. Joh 1:9 There was the true Light which, coming into the world, enlightens every man. Joh 1:10 He was in the world, and the world was made through Him, and the world did not know Him. Joh 1:11 He came to His own, and those who were His own did not receive Him. Joh 1:12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, Joh 1:13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. Joh 1:14 And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. Joh 1:15 John *testified about Him and cried out, saying, "This was He of whom I said, 'He who comes after me has a higher rank than I, for He existed before me.'" Joh 1:16 For of His fullness we have all received, and grace upon grace. Joh 1:17 For the Law was given through Moses; grace and truth were realized through Jesus Christ. Joh 1:18 No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him. The Testimony of John the Baptist Joh 1:19 This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, "Who are you?" Joh 1:20 And he confessed and did not deny, but confessed, "I am not the Christ." Joh 1:21 They asked him, "What then? Are you Elijah?" And he *said, "I am not." "Are you the Prophet?" And he answered, "No." Joh 1:22 Then they said to him, "Who are you, so that we may give an answer to those who sent us? What do you say about yourself?" Joh 1:23 He said, "I am A VOICE OF ONE CRYING IN THE WILDERNESS, 'MAKE STRAIGHT THE WAY OF THE LORD,' as Isaiah the prophet said." Joh 1:24 Now they had been sent from the Pharisees. Joh 1:25 They asked him, and said to him, "Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?" Joh 1:26 John answered them saying, "I baptize in water, but among you stands One whom you do not know. Joh 1:27 "It is He who comes after me, the thong of whose sandal I am not worthy to untie." Joh 1:28 These things took place in Bethany beyond the Jordan, where John was baptizing. Behold, the Lamb of God Joh 1:29 The next day he *saw Jesus coming to him and *said, "Behold, the Lamb of God who takes away the sin of the world! Joh 1:30 "This is He on behalf of whom I said, 'After me comes a Man who has a higher rank than I, for He existed before me.' Joh 1:31 "I did not recognize Him, but so that He might be manifested to Israel, I came baptizing in water." Joh 1:32 John testified saying, "I have seen the Spirit descending as a dove out of heaven, and He remained upon Him. Joh 1:33 "I did not recognize Him, but He who sent me to baptize in water said to me, 'He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.' Joh 1:34 "I myself have seen, and have testified that this is the Son of God." Jesus Calls the First Disciples Joh 1:35 Again the next day John was standing with two of his disciples, Joh 1:36 and he looked at Jesus as He walked, and *said, "Behold, the Lamb of God!" Joh 1:37 The two disciples heard him speak, and they followed Jesus. Joh 1:38 And Jesus turned and saw them following, and *said to them, "What do you seek?" They said to Him, "Rabbi (which translated means Teacher), where are You staying?" Joh 1:39 He *said to them, "Come, and you will see." So they came and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour. Joh 1:40 One of the two who heard John speak and followed Him, was Andrew, Simon Peter's brother. Joh 1:41 He *found first his own brother Simon and *said to him, "We have found the Messiah" (which translated means Christ). Joh 1:42 He brought him to Jesus. Jesus looked at him and said, "You are Simon the son of John; you shall be called Cephas" (which is translated Peter). Jesus Calls Philip and Nathanael Joh 1:43 The next day He purposed to go into Galilee, and He *found Philip. And Jesus *said to him, "Follow Me." Joh 1:44 Now Philip was from Bethsaida, of the city of Andrew and Peter. Joh 1:45 Philip *found Nathanael and *said to him, "We have found Him of whom Moses in the Law and also the Prophets wrote—Jesus of Nazareth, the son of Joseph." Joh 1:46 Nathanael said to him, "Can any good thing come out of Nazareth?" Philip *said to him, "Come and see." Joh 1:47 Jesus saw Nathanael coming to Him, and *said of him, "Behold, an Israelite indeed, in whom there is no deceit!" Joh 1:48 Nathanael *said to Him, "How do You know me?" Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you." Joh 1:49 Nathanael answered Him, "Rabbi, You are the Son of God; You are the King of Israel." Joh 1:50 Jesus answered and said to him, "Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these." Joh 1:51 And He *said to him, "Truly, truly, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of ManJohn Chapter 1 1-3 (Proverbs 8:22-27; Romans 9:5; Philippians 2:6; Colossians 1:15-17; Hebrews 1:8). The Eternity of Christ—If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity. God over all, blessed forevermore. The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God [Proverbs 8:22-27 quoted]. There are light and glory in the truth that Christ was One with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light unapproachable and incomprehensible (The Review and Herald, April 5, 1906). 1-3, 14 (Philippians 2:5-8; Colossians 2:9; Hebrews 1:6, 8; 2:14-17; see EGW on Mark 16:6). Divine-Human Saviour—The apostle would call our attention from ourselves to the Author of our salvation. He presents before us His two natures, divine and human. Here is the description of the divine: “Who, being in the form of God, thought it not robbery to be equal with God.” He was “the brightness of his glory, and the express image of his person.” Now, of the human: He “was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death.” He voluntarily assumed human nature. It was His own act, and by His own consent. He clothed His divinity with humanity. He was all the while as God, but He did not appear as God. He veiled the demonstrations of Deity, which had commanded the homage, and called forth the admiration, of the universe of God. He was God while upon earth, but He divested Himself of the form of God, and in its stead took the form and fashion of a man. He walked the earth as a man. For our sakes He became poor, that we through His poverty might be made rich. He laid aside His glory and His majesty. He was God, but the glories of the form of God He for a while relinquished. Though He walked among men in poverty, scattering His blessings wherever He went, at His word legions of angels would surround their Redeemer, and do Him homage. But He walked the earth unrecognized, unconfessed, with but few exceptions, by His creatures. The atmosphere was polluted with sin and curses, in place of the anthem of praise. His lot was poverty and humiliation. As He passed to and fro upon His mission of mercy to relieve the sick, to lift up the depressed, scarce a solitary voice called Him blessed, and the very greatest of the nation passed Him by with disdain. Contrast this with the riches of glory, the wealth of praise pouring forth from immortal tongues, the millions of rich voices in the universe of God in anthems of adoration. But He humbled Himself, and took mortality upon Him. As a member of the human family, He was mortal; but as a God, He was the fountain of life to the world. He could, in His divine person, ever have withstood the advances of death, and refused to come under its dominion; but He voluntarily laid down His life, that in so doing He might give life and bring immortality to light. He bore the sins of the world, and endured the penalty, which rolled like a mountain upon His divine soul. He yielded up His life a sacrifice, that man should not eternally die. He died, not through being compelled to die, but by His own free will. This was humility. The whole treasure of heaven was poured out in one gift to save fallen man. He brought into His human nature all the life-giving energies that human beings will need and must receive. Wondrous combination of man and God! He might have helped His human nature to withstand the inroads of disease by pouring from His divine nature vitality and undecaying vigor to the human. But He humbled Himself to man's nature. He did this that the Scripture might be fulfilled; and the plan was entered into by the Son of God, knowing all the steps in His humiliation, that He must descend to make an expiation for the sins of a condemned, groaning world. What humility was this! It amazed angels. The tongue can never describe it; the imagination cannot take it in. The eternal Word consented to be made flesh! God became man! It was a wonderful humility. But He stepped still lower; the man must humble Himself as a man to bear insult, reproach, shameful accusations, and abuse. There seemed to be no safe place for Him in His own territory. He had to flee from place to place for His life. He was betrayed by one of His disciples; He was denied by one of His most zealous followers. He was mocked. He was crowned with a crown of thorns. He was scourged. He was forced to bear the burden of the cross. He was not insensible to this contempt and ignominy. He submitted, but, oh! He felt the bitterness as no other being could feel it. He was pure, holy, and undefiled, yet arraigned as a criminal! The adorable Redeemer stepped down from the highest exaltation. Step by step He humbled Himself to die—but what a death! It was the most shameful, the most cruel the death upon the cross as a malefactor. He did not die as a hero in the eyes of the world, loaded with honors, as men in battle. He died as a condemned criminal, suspended between the heavens and the earth—died a lingering death of shame, exposed to the tauntings and revilings of a debased, crime-loaded, profligate multitude! “All they that see me laugh me to scorn: they shoot out the lip, they shake the head.” Psalm 22:7. He was numbered with the transgressors, He expired amid derision, and His kinsmen according to the flesh disowned Him. His mother beheld His humiliation, and He was forced to see the sword pierce her heart. He endured the cross, despised the shame. He made it of small account in consideration of the results that He was working out in behalf of, not only the inhabitants of this speck of a world, but the whole universe, every world which God had created. Christ was to die as man's substitute. Man was a criminal under the sentence of death for transgression of the law of God, as a traitor, a rebel; hence a substitute for man must die as a malefactor, because He stood in the place of the traitors, with all their treasured sins upon His divine soul. It was not enough that Jesus should die in order to fully meet the demands of the broken law, but He died a shameful death. The prophet gives to the world His words, “I hid not my face from shame and spitting.” In consideration of this, can men have one particle of exaltation? As they trace down the life and sufferings and humiliation of Christ, can they lift their proud heads as if they were to bear no trials, no shame, no humiliation? I say to the followers of Christ, Look to Calvary, and blush for shame at your self-important ideas. All this humiliation of the Majesty of heaven was for guilty, condemned man. He went lower and lower in His humiliation, until there were no lower depths that He could reach, in order to lift man up from his moral defilement. All this was for you who are striving for the supremacy—striving for human praise, for human exaltation; you who are afraid you will not receive all that deference, that respect from human minds, that you think is your due. Is this Christlike? “Let this mind be in you, which was also in Christ Jesus.” He died to make an atonement, and to become a pattern for every one who would be His disciple. Shall selfishness come into your hearts? And will those who set not before them the pattern, Jesus, extol your merits? You have none except as they come through Jesus Christ. Shall pride be harbored after you have seen Deity humbling Himself, and then as man debasing Himself, till there was no lower point to which He could descend? “Be astonished, O ye heavens,” and be amazed, ye inhabitants of the earth, that such returns should be made to our Lord! What contempt! what wickedness! what formality! what pride! what efforts made to lift up man and glorify self, when the Lord of glory humbled Himself, agonized, and died the shameful death upon the cross in our behalf (The Review and Herald, September 4, 1900)! Christ could not have come to this earth with the glory that He had in the heavenly courts. Sinful human beings could not have borne the sight. He veiled His divinity with the garb of humanity, but He did not part with His divinity. A divine-human Saviour, He came to stand at the head of the fallen race, to share in their experience from childhood to manhood (The Review and Herald, June 15, 1905). Christ had not exchanged His divinity for humanity; but He had clothed His divinity in humanity (The Review and Herald, October 29, 1895). (Ch. 14:30; Luke 1:31-35; 1 Corinthians 15:22, 45; Hebrews 4:15.) Be careful, exceedingly careful as to how you dwell upon the human nature of Christ. Do not set Him before the people as a man with the propensities of sin. He is the second Adam. The first Adam was created a pure, sinless being, without a taint of sin upon him; he was in the image of God. He could fall, and he did fall through transgressing. Because of sin his posterity was born with inherent propensities of disobedience. But Jesus Christ was the only begotten Son of God. He took upon Himself human nature, and was tempted in all points as human nature is tempted. He could have sinned; He could have fallen, but not for one moment was there in Him an evil propensity. He was assailed with temptations in the wilderness, as Adam was assailed with temptations in Eden. Bro. _____, avoid every question in relation to the humanity of Christ which is liable to be misunderstood. Truth lies close to the track of presumption. In treating upon the humanity of Christ, you need to guard strenuously every assertion, lest your words be taken to mean more than they imply, and thus you lose or dim the clear perceptions of His humanity as combined with divinity. His birth was a miracle of God; for, said the angel, “Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.” These words do not refer to any human being, except to the Son of the infinite God. Never, in any way, leave the slightest impression upon human minds that a taint of, or inclination to, corruption rested upon Christ, or that He in any way yielded to corruption. He was tempted in all points like as man is tempted, yet He is called “that holy thing.” It is a mystery that is left unexplained to mortals that Christ could be tempted in all points like as we are, and yet be without sin. The incarnation of Christ has ever been, and will ever remain a mystery. That which is revealed, is for us and for our children, but let every human being be warned from the ground of making Christ altogether human, such an one as ourselves; for it cannot be. The exact time when humanity blended with divinity, it is not necessary for us to know. We are to keep our feet on the Rock Christ Jesus, as God revealed in humanity. I perceive that there is danger in approaching subjects which dwell on the humanity of the Son of the infinite God. He did humble Himself when He saw He was in fashion as a man, that He might understand the force of all temptations wherewith man is beset. The first Adam fell; the second Adam held fast to God and His Word under the most trying circumstances, and His faith in His Father's goodness, mercy, and love did not waver for one moment. “It is written” was His weapon of resistance, and it is the sword of the Spirit which every human being is to use. “Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me”—nothing to respond to temptation. On not one occasion was there a response to his manifold temptations. Not once did Christ step on Satan's ground, to give him any advantage. Satan found nothing in Him to encourage his advances (Letter 8, 1895). (Matthew 27:54; 1 Timothy 3:16.) But although Christ's divine glory was for a time veiled and eclipsed by His assuming humanity, yet He did not cease to be God when He became man. The human did not take the place of the divine, nor the divine of the human. This is the mystery of godliness. The two expressions “human” and “divine” were, in Christ, closely and inseparably one, and yet they had a distinct individuality. Though Christ humbled Himself to become man, the Godhead was still His own. His deity could not be lost while He stood faithful and true to His loyalty. Surrounded with sorrow, suffering, and moral pollution, despised and rejected by the people to whom had been intrusted the oracles of heaven, Jesus could yet speak of Himself as the Son of man in heaven. He was ready to take once more His divine glory when His work on earth was done. There were occasions when Jesus stood forth while in human flesh as the Son of God. Divinity flashed through humanity, and was seen by the scoffing priests and rulers. Was it acknowledged? Some acknowledged that He was the Christ, but the larger portion of those who upon these special occasions were forced to see that He was the Son of God, refused to receive Him. Their blindness corresponded to their determined resistance of conviction. When Christ's indwelling glory flashed forth, it was too intense for His pure and perfect humanity entirely to conceal. The scribes and Pharisees did not speak in acknowledgment of Him, but their enmity and hatred were baffled as His majesty shone forth. The truth, obscured as it was by a veil of humiliation, spoke to every heart with unmistakable evidence. This led to the words of Christ, “Ye know who I am.” Men and devils were compelled, by the shining forth of His glory, to confess, “Truly, this is the Son of God.” Thus God was revealed; thus Christ was glorified (The Signs of the Times, May 10, 1899). Christ left His position in the heavenly courts, and came to this earth to live the life of human beings. This sacrifice He made in order to show that Satan's charge against God is false—that it is possible for man to obey the laws of God's kingdom. Equal with the Father, honored and adored by the angels, in our behalf Christ humbled Himself, and came to this earth to live a life of lowliness and poverty—to be a man of sorrows and acquainted with grief. Yet the stamp of divinity was upon His humanity. He came as a divine Teacher, to uplift human beings, to increase their physical, mental, and spiritual efficiency. There is no one who can explain the mystery of the incarnation of Christ. Yet we know that He came to this earth and lived as a man among men. The man Christ Jesus was not the Lord God Almighty, yet Christ and the Father are one. The Deity did not sink under the agonizing torture of Calvary, yet it is nonetheless true that “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” In every possible way Satan sought to prevent Jesus from developing a perfect childhood, a faultless manhood, a holy ministry, and an unblemished sacrifice. But he was defeated. He could not lead Jesus into sin. He could not discourage Him, or drive Him from the work He had come to this earth to do. From the desert to Calvary the storm of Satan's wrath beat upon Him, but the more mercilessly it fell, the more firmly did the Son of God cling to the hand of His Father, and press on in the blood-stained path (Manuscript 140, 1903). When Jesus took human nature, and became in fashion as a man, He possessed all the human organism. His necessities were the necessities of a man. He had bodily wants to be supplied, bodily weariness to be relieved. By prayer to the Father He was braced for duty and for trial (Letter 32, 1899). 4 (chs. 10:18; 17:3). Christ's Life Was Unborrowed—“In Him was life; and the life was the light of men.” It is not physical life that is here specified, but eternal life, the life which is exclusively the property of God. The Word, who was with God, and who was God, had this life. Physical life is something which each individual received. It is not eternal or immortal; for God, the Lifegiver, takes it again. Man has no control over his life. But the life of Christ was unborrowed. No one can take this life from Him. “I lay it down of myself,” He said. In Him was life, original, unborrowed, underived. This life is not inherent in man. He can possess it only through Christ. He cannot earn it; it is given him as a free gift if he will believe in Christ as his personal Saviour. “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” John 17:3. This is the open fountain of life for the world (The Signs of the Times, February 13, 1912). 12, 13. See EGW on 2 Corinthians 5:17. 14 (Philippians 2:6-8; Colossians 1:26, 27; 2:9; Hebrews 1:3; 2:14-18; see EGW on Luke 2:40, 52). The Incarnation an Unfathomable Mystery—In contemplating the incarnation of Christ in humanity, we stand baffled before an unfathomable mystery, that the human mind cannot comprehend. The more we reflect upon it, the more amazing does it appear. How wide is the contrast between the divinity of Christ and the helpless infant in Bethlehem's manger! How can we span the distance between the mighty God and a helpless child? And yet the Creator of worlds, He in whom was the fullness of the Godhead bodily, was manifest in the helpless babe in the manger. Far higher than any of the angels, equal with the Father in dignity and glory, and yet wearing the garb of humanity! Divinity and humanity were mysteriously combined, and man and God became one. It is in this union that we find the hope of our fallen race. Looking upon Christ in humanity, we look upon God, and see in Him the brightness of His glory, the express image of His person (The Signs of the Times, July 30, 1896). (Hebrews 2:14; 3:3.) The Wonderful Condescension of God—The doctrine of the incarnation of Christ in human flesh is a mystery, “even the mystery which hath been hid from ages and from generations.” It is the great and profound mystery of godliness. “The Word was made flesh, and dwelt among us.” Christ took upon Himself human nature, a nature inferior to His heavenly nature. Nothing so shows the wonderful condescension of God as this.... Christ did not make-believe take human nature; He did verily take it. He did in reality possess human nature. “As the children are partakers of flesh and blood, he also himself likewise took part of the same.” He was the Son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the man Christ Jesus. “This man,” writes Paul, “was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honor than the house” (The Review and Herald, April 5, 1906). (See EGW on Romans 5:12-19; 1 Timothy 2:5; Hebrews 1:3.) The Human Characteristics of Jesus—Jesus was the Commander of heaven, one equal with God, and yet He condescended to lay aside His kingly crown, His royal robe, and clothed His divinity with humanity. The incarnation of Christ in human flesh is a mystery. He could have come to earth as one with a remarkable appearance, unlike the sons of men. His countenance could have shone with glory, and His form could have been of remarkable grace. He could have presented such an appearance as to charm the beholder; but this was not according to the plan devised in the courts of God. He was to bear the characteristics of the human family, and the Jewish race. In all respects the Son of God was to wear the same features as did other human beings. He was not to have such beauty of person as would make Him singular among men. He was to manifest no wonderful charms by which to attract attention to Himself. He came as a representative of the human family before heaven and earth. He was to stand as man's substitute and surety. He was to live the life of humanity in such a way as to contradict the assertion that Satan had made that humanity was his everlasting possession, and that God Himself could not take man out of His adversary's hands (The Signs of the Times, July 30, 1896). Veiled Glory of Christ—Had Christ come in His divine form, humanity could not have endured the sight. The contrast would have been too painful, the glory too overwhelming. Humanity could not have endured the presence of one of the pure, bright angels from glory; therefore Christ took not on Him the nature of angels; He came in the likeness of men. But thirty years was all that the world could endure of its Redeemer. For thirty years He dwelt in a world all seared and marred with sin, doing the work that no other one ever had done or ever could do (The Signs of the Times, February 15, 1899). (Genesis 3:15; Matthew 8:17; 2 Corinthians 5:21; Hebrews 4:15; 1 Peter 1:19.) Perfect Sinlessness of Christ's Human Nature—In taking upon Himself man's nature in its fallen condition, Christ did not in the least participate in its sin. He was subject to the infirmities and weaknesses by which man is encompassed, “that it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.” He was touched with the feeling of our infirmities, and was in all points tempted like as we are. And yet He “knew no sin.” He was the lamb “without blemish and without spot.” Could Satan in the least particular have tempted Christ to sin, he would have bruised the Saviour's head. As it was, he could only touch His heel. Had the head of Christ been touched, the hope of the human race would have perished. Divine wrath would have come upon Christ as it came upon Adam. Christ and the church would have been without hope. We should have no misgivings in regard to the perfect sinlessness of the human nature of Christ. Our faith must be an intelligent faith, looking unto Jesus in perfect confidence, in full and entire faith in the atoning sacrifice (The Signs of the Times, June 9, 1898). 16. See EGW on Colossians 2:9, 10. 18. Manifestation of the Father—What speech is to thought, so is Christ to the invisible Father. He is the manifestation of the Father, and is called the Word of God. God sent His Son into the world, His divinity clothed with humanity, that man might bear the image of the invisible God. He made known in His words, His character, His power and majesty, the nature and attributes of God. Divinity flashed through humanity in softening, subduing light. He was the embodiment of the law of God, which is the transcript of His character (Manuscript 77, 1899). 19-23. See EGW on Luke 1:76, 77. 26, 27. See EGW on Luke 3:15, 16. 29 (Leviticus 14:4-8; Revelation 7:14; see EGW on John 12:32). Washing and Ironing Time—Remember that just as you are in your family, so will you be in the church. Just as you treat your children, so will you treat Christ. If you cherish an un-Christlike spirit, you are dishonoring God.... Position does not make the man. It is Christ formed within that makes a man worthy of receiving the crown of life, that fadeth not away.... This is our washing and ironing time—the time when we are to cleanse our robes of character in the blood of the Lamb. John says, “Behold the Lamb of God, which taketh away the sin of the world.” ... Shall we not let Him take them away? Shall we not let our sins go (The General Conference Bulletin, April 6, 1903, p. 89)? 32, 33. See EGW on Matthew 3:13-17.."
The Wedding at Cana Joh 2:1 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there; Joh 2:2 and both Jesus and His disciples were invited to the wedding. Joh 2:3 When the wine ran out, the mother of Jesus *said to Him, "They have no wine." Joh 2:4 And Jesus *said to her, "Woman, what does that have to do with us? My hour has not yet come." Joh 2:5 His mother *said to the servants, "Whatever He says to you, do it." Joh 2:6 Now there were six stone waterpots set there for the Jewish custom of purification, containing twenty or thirty gallons each. Joh 2:7 Jesus *said to them, "Fill the waterpots with water." So they filled them up to the brim. Joh 2:8 And He *said to them, "Draw some out now and take it to the headwaiter." So they took it to him. Joh 2:9 When the headwaiter tasted the water which had become wine, and did not know where it came from (but the servants who had drawn the water knew), the headwaiter *called the bridegroom, Joh 2:10 and *said to him, "Every man serves the good wine first, and when the people have drunk freely, then he serves the poorer wine; but you have kept the good wine until now." Joh 2:11 This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him. Joh 2:12 After this He went down to Capernaum, He and His mother and His brothers and His disciples; and they stayed there a few days. Jesus Cleanses the Temple Joh 2:13 The Passover of the Jews was near, and Jesus went up to Jerusalem. Joh 2:14 And He found in the temple those who were selling oxen and sheep and doves, and the money changers seated at their tables. Joh 2:15 And He made a scourge of cords, and drove them all out of the temple, with the sheep and the oxen; and He poured out the coins of the money changers and overturned their tables; Joh 2:16 and to those who were selling the doves He said, "Take these things away; stop making My Father's house a place of business." Joh 2:17 His disciples remembered that it was written, "ZEAL FOR YOUR HOUSE WILL CONSUME ME." Joh 2:18 The Jews then said to Him, "What sign do You show us as your authority for doing these things?" Joh 2:19 Jesus answered them, "Destroy this temple, and in three days I will raise it up." Joh 2:20 The Jews then said, "It took forty-six years to build this temple, and will You raise it up in three days?" Joh 2:21 But He was speaking of the temple of His body. Joh 2:22 So when He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture and the word which Jesus had spoken. Jesus Knows What Is in Man Joh 2:23 Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. Joh 2:24 But Jesus, on His part, was not entrusting Himself to them, for He knew all men, Joh 2:25 and because He did not need anyone to testify concerning man, for He Himself knew what was in man. Chapter 2 1, 2 (Matthew 4:1-11; Luke 2:51; 4:1-13). Between the Temptation of Christ and the Marriage at Cana—There was to be a marriage in Cana of Galilee. The parties were relatives of Joseph and Mary. Christ knew of this family gathering, and that many influential persons would be brought together there, so, in company with His newly made disciples, He made His way to Cana. As soon as it was known that Jesus had come to the place, a special invitation was sent to Him and His friends. This was what He had purposed, and so He graced the feast with His presence. He had been separated from His mother for quite a length of time. During this period He had been baptized by John and had endured the temptations in the wilderness. Rumors had reached Mary concerning her son and His sufferings. John, one of the new disciples, had searched for Christ and had found Him in His humiliation, emaciated, and bearing the marks of great physical and mental distress. Jesus, unwilling that John should witness His humiliation, had gently yet firmly dismissed him from His presence. He wished to be alone; no human eye must behold His agony, no human heart be called out in sympathy with His distress. The disciple had sought Mary in her home and related to her the incidents of this meeting with Jesus, as well as the event of His baptism, when the voice of God was heard in acknowledgment of His Son, and the prophet John had pointed to Christ, saying “Behold the Lamb of God, which taketh away the sin of the world.” For thirty years this woman had been treasuring up evidences that Jesus was the Son of God, the promised Saviour of the world. Joseph was dead, and she had no one in whom to confide the cherished thoughts of her heart. She had fluctuated between hope and perplexing doubts, but always feeling more or less of an assurance that her son was indeed the Promised One (The Spirit of Prophecy 2:99, 100). 19. See EGW on Mark 16:6.
You Must Be Born Again Joh 3:1 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; Joh 3:2 this man came to Jesus by night and said to Him, "Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him." Joh 3:3 Jesus answered and said to him, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God." Joh 3:4 Nicodemus *said to Him, "How can a man be born when he is old? He cannot enter a second time into his mother's womb and be born, can he?" Joh 3:5 Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. Joh 3:6 "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Joh 3:7 "Do not be amazed that I said to you, 'You must be born again.' Joh 3:8 "The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit." Joh 3:9 Nicodemus said to Him, "How can these things be?" Joh 3:10 Jesus answered and said to him, "Are you the teacher of Israel and do not understand these things? Joh 3:11 "Truly, truly, I say to you, we speak of what we know and testify of what we have seen, and you do not accept our testimony. Joh 3:12 "If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things? Joh 3:13 "No one has ascended into heaven, but He who descended from heaven: the Son of Man. Joh 3:14 "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; Joh 3:15 so that whoever believes will in Him have eternal life. For God So Loved the World Joh 3:16 "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. Joh 3:17 "For God did not send the Son into the world to judge the world, but that the world might be saved through Him. Joh 3:18 "He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. Joh 3:19 "This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. Joh 3:20 "For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. Joh 3:21 "But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God." John the Baptist Exalts Christ Joh 3:22 After these things Jesus and His disciples came into the land of Judea, and there He was spending time with them and baptizing. Joh 3:23 John also was baptizing in Aenon near Salim, because there was much water there; and people were coming and were being baptized— Joh 3:24 for John had not yet been thrown into prison. Joh 3:25 Therefore there arose a discussion on the part of John's disciples with a Jew about purification. Joh 3:26 And they came to John and said to him, "Rabbi, He who was with you beyond the Jordan, to whom you have testified, behold, He is baptizing and all are coming to Him." Joh 3:27 John answered and said, "A man can receive nothing unless it has been given him from heaven. Joh 3:28 "You yourselves are my witnesses that I said, 'I am not the Christ,' but, 'I have been sent ahead of Him.' Joh 3:29 "He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. So this joy of mine has been made full. Joh 3:30 "He must increase, but I must decrease. Joh 3:31 "He who comes from above is above all, he who is of the earth is from the earth and speaks of the earth. He who comes from heaven is above all. Joh 3:32 "What He has seen and heard, of that He testifies; and no one receives His testimony. Joh 3:33 "He who has received His testimony has set his seal to this, that God is true. Joh 3:34 "For He whom God has sent speaks the words of God; for He gives the Spirit without measure. Joh 3:35 "The Father loves the Son and has given all things into His hand. Joh 3:36 "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wraChapter 3 3-7. See EGW on Ezekiel 36:25, 26. 5-8. See EGW on 2 Corinthians 5:17. 14, 15. See EGW on ch. 12:32. 14-17 (ch. 1:29; Galatians 6:14; Hebrews 2:14). The Efficacy of the Cross—The death of Christ upon the cross made sure the destruction of him who has the power of death, who was the originator of sin. When Satan is destroyed, there will be none to tempt to evil; the atonement will never need to be repeated; and there will be no danger of another rebellion in the universe of God. That which alone can effectually restrain from sin in this world of darkness, will prevent sin in heaven. The significance of the death of Christ will be seen by saints and angels. Fallen men could not have a home in the paradise of God without the Lamb slain from the foundation of the world. Shall we not then exalt the cross of Christ? The angels ascribe honor and glory to Christ, for even they are not secure except by looking to the sufferings of the Son of God. It is through the efficacy of the cross that the angels of heaven are guarded from apostasy. Without the cross they would be no more secure against evil than were the angels before the fall of Satan. Angelic perfection failed in heaven. Human perfection failed in Eden, the paradise of bliss. All who wish for security in earth or heaven must look to the Lamb of God. The plan of salvation, making manifest the justice and love of God, provides an eternal safeguard against defection in unfallen worlds, as well as among those who shall be redeemed by the blood of the Lamb. Our only hope is perfect trust in the blood of Him who can save to the uttermost all that come unto God by Him. The death of Christ on the cross of Calvary is our only hope in this world, and it will be our theme in the world to come. Oh, we do not comprehend the value of the atonement! If we did, we would talk more about it. The gift of God in His beloved Son was the expression of an incomprehensible love. It was the utmost that God could do to preserve the honor of His law, and still save the transgressor. Why should man not study the theme of redemption? It is the greatest subject that can engage the human mind. If men would contemplate the love of Christ, displayed in the cross, their faith would be strengthened to appropriate the merits of His shed blood, and they would be cleansed and saved from sin (The Signs of the Times, December 30, 1889). (1 Corinthians 2:2; Colossians 1:20.) Light From the Cross—Without the cross, man could have no connection with the Father. On it hangs our every hope. In view of it the Christian may advance with the steps of a conqueror; for from it streams the light of the Saviour's love. When the sinner reaches the cross, and looks up to the One who died to save him, he may rejoice with fullness of joy; for his sins are pardoned. Kneeling at the cross, he has reached the highest place to which man can attain. The light of the knowledge of the glory of God is revealed in the face of Jesus Christ; and the words of pardon are spoken: Live, O ye guilty sinners, live. Your repentance is accepted; for I have found a ransom. Through the cross we learn that our heavenly Father loves us with an infinite and everlasting love, and draws us to Him with more than a mother's yearning sympathy for a wayward child. Can we wonder that Paul exclaimed, “God forbid that I should glory, save in the cross of our Lord Jesus Christ”? It is our privilege also to glory in the cross of Calvary, our privilege to give ourselves wholly to Him who gave Himself for us. Then with the light of love that shines from His face on ours, we shall go forth to reflect it to those in darkness (The Review and Herald, April 29, 1902). Love Is Stronger Than Death—Jesus placed the cross in line with the light coming from heaven, for it is there that it shall catch the eye of man. The cross is in direct line with the shining of the divine countenances, so that by beholding the cross men may see and know God and Jesus Christ, whom He hath sent. In beholding God we behold the One who poured out His soul unto death. In beholding the cross the view is extended to God, and His hatred of sin is discerned. But while we behold in the cross God's hatred of sin, we also behold His love for sinners, which is stronger than death. To the world the cross is the incontrovertible argument that God is truth and light and love (The Signs of the Times, March 7, 1895). 16. The Science of Redemption—The scheme of redemption far exceeds the comprehension of the human mind. The great condescension on the part of God is a mystery that is beyond our fathoming. The greatness of the plan cannot be fully comprehended, nor could infinite Wisdom devise a plan that would surpass it. It could only be successful by the clothing of divinity with humanity, by Christ becoming man, and suffering the wrath which sin has made because of the transgression of God's law. Through this plan the great, the dreadful God can be just, and yet be the justifier of all who believe in Jesus, and who receive Him as their personal Saviour. This is the heavenly science of redemption, of saving men from eternal ruin, and can be carried out only through the incarnation of the Son of God in humanity, through His triumph over sin and death, and in seeking to fathom this plan all finite intelligences are baffled (Letter 43, 1895). (Genesis 9:13-17; Revelation 4:3.) Bow Shows Righteousness of Christ, Mercy, and Justice—In the rainbow above the throne is an everlasting testimony that “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish....” Whenever the law is presented before the people, let the teacher of truth point to the throne arched with the rainbow of promise, the righteousness of Christ. The glory of the law is Christ; He came to magnify the law, and to make it honorable. Make it appear distinct that mercy and peace have met together in Christ, and righteousness and truth have embraced each other.... As the bow in the cloud is formed by the union of the sunlight and the shower, so the rainbow encircling the throne represents the combined power of mercy and justice. It is not justice alone that is to be maintained; for this would eclipse the glory of the rainbow of promise above the throne; men could see only the penalty of the law. Were there no justice, no penalty, there would be no stability to the government of God. It is the mingling of judgment and mercy that makes salvation complete. It is the blending of the two that leads us, as we view the world's Redeemer, and the law of Jehovah, to exclaim, “Thy gentleness hath made me great” (The Review and Herald, December 13, 1892).
Psalm 67: Why Seek God’s Blessing? Related Media I’ve never met anyone who has answered “no” to the question, “Do you want God’s blessing on your life?” Maybe some hard core atheists would be daring enough to say no. But I’d guess that deep inside, they would feel uneasy, even if they kept up a calm front. You’d better be very sure that God does not exist before you brazenly say, “I don’t want His blessing”! Since we all want God’s blessing, you may find the title of this message to be rather strange: “Why Seek God’s Blessing?” Isn’t it obvious why we should seek God’s blessing? We want to be happy! We want to enjoy life! We want things to go well with us and our children! But without adding something, those are not adequate reasons why we should ask for God’s blessing. Psalm 67 tells us, We should seek God’s blessing so that our gladness in God will spread to all the nations. Although this is a short psalm, it is an important one. Those who wrote the liturgy for the Church of England appointed this psalm to be read in every worship service (Charles Simeon, Expository Outlines on the Whole Bible [Zondervan], 5:490; original published in 1819-1820). The psalm reflects the blessing that the Aaronic priests were to pronounce on Israel (Num. 6:24-26), “The Lord bless you, and keep you; the Lord make His face shine on you, and be gracious to you; the Lord lift up His countenance on you, and give you peace.” But also this psalm is rooted in God’s covenant promise to Abraham (Gen. 12:2-3), “And I will make you a great nation, and I will bless you, and make your name great; and so you shall be a blessing; and I will bless those who bless you, and the one who curses you I will curse. And in you all the families of the earth will be blessed.” Advertisement - Continue Reading Below Psalm 67 is also the Old Testament expression of Jesus’ instruction to us, that we are to pray (Matt. 6:10), “Your kingdom come. Your will be done, on earth as it is in heaven.” Although Paul does not specifically cite Psalm 67, he cites other similar Scriptures to justify his calling to preach to the Gentiles (Rom. 15:9-12). So the theme of the psalm is a major theme of the Bible: We should seek God’s blessing so that our gladness in God will spread to all the nations. As you know (if you’ve come here for any length of time), our church puts a priority on world missions. We can rightly say, missions is not a program in the church. Rather, it is the program of the church. But it is important to keep in mind what John Piper has stated so clearly. He begins Let the Nations be Glad! ([Baker Academic], second edition, p. 17), “Missions is not the ultimate goal of the church. Worship is. Missions exists because worship doesn’t. Worship is ultimate, not missions, because God is ultimate, not man.” He adds (ibid.), “The goal of missions is the gladness of the peoples in the greatness of God.” Also, he points out (p. 20), “All of history is moving toward one great goal, the white-hot worship of God and his Son among all the peoples of the earth.” Psalm 67 has a chiastic structure, where verses 1 & 2 are parallel to verses 6 & 7. The opening two verses are a prayer for God’s blessing. The conclusion is a prophetic fulfillment of that prayer. Verses 3 & 5 are identical prayers for all the peoples to praise God. Verse 4, the hinge verse, is a prayer for the gladness of the nations in God as they submit to His righteous rule and sovereign guidance. But rather than following this structure, I built this message around three practical points: 1. We should seek God’s blessing. While we all would quickly say that we want God’s blessing, it is not automatic. We must diligently seek it. The Bible is abundantly clear that God is ready to pour out His blessing on His people, but only when we order our lives rightly before Him and seek God Himself as the supreme blessing. Note four things: Advertisement - Continue Reading Below A. God’s blessing is rooted in His grace. “God be gracious to us and bless us” (67:1a). Do you pray that often for yourself, your marriage, your children, and for this church? We all desperately need God’s grace and His blessing. God’s grace is one of the most basic concepts to grasp if you want to experience His blessing, and yet it is not easy to grasp in practice because it runs contrary to our sense of fairness and justice. All of life programs us to work hard to earn what we get. Also, our pride tells us that we deserve to be rewarded because we worked hard. It’s only fair. But God’s grace humbles our pride, saying, “You deserve My judgment, but I’m going to give you My favor.” Jesus illustrated this in the parable of the man who went into the marketplace early in the morning and hired workers to go into his vineyard (Matt. 20:1-16). He agreed to pay them a denarius for their day’s labor. Mid-morning, he hired more workers and promised to pay them what was right. He did the same thing at noon and mid-afternoon. Finally, an hour before sundown, he hired more workers. When the day’s work was over, the men lined up for their pay. The owner began with the last group and gave them all a denarius for their hour of work. When the men came who had worked all day, they expected to get more, but each of them also received one denarius. They grumbled at the landowner and accused him of not being fair. But he told them that he had given them what they had agreed on. If he wanted to be generous with his money towards the others, what was that to them? Grace means that we get blessings that we do not deserve. We can’t earn grace or it becomes a wage, not grace (Rom. 4:4-5). We deserve God’s judgment for our sins, but He gives us a free pardon and eternal life through Jesus Christ who paid our debt. The Christian life from beginning to end depends on God’s grace. We received Christ because of God’s grace; we walk in God’s grace (Col. 2:6). We enjoy all of God’s blessings because of His grace that He ordained for us in Christ (Eph. 1:3-6). But grace is not easy to receive because our pride makes us think that we earned or deserved it. To receive God’s grace, you must humble yourself and acknowledge that you are a sinner, deserving His judgment. You admit your helplessness. You ask God for something you can never earn—His grace and His blessing. B. God’s blessing means that we enjoy His favorable presence. The psalmist continues, “and cause His face to shine upon us” (67:1b), literally, “among us.” This comes out of the Aaronic blessing and is a theme in several other Psalms (31:16; 80:3, 7, 19; 119:135). To have God’s face shining on us is the opposite of a scowling or angry face. To have His face shining towards us is the opposite of having Him turn His face away from us with indifference or disgust (these observations from James Boice, Psalms Volume 2 [Baker], p. 546). It means to have His smile or favor upon us. An old Jewish comment interprets God’s face to be that of Messiah (Arno C. Gaebelein, The Psalms [Loizeaux Brothers, p. 264). Thus Charles Simeon (ibid.) interprets the prayer of Psalm 67:1 to be for the advent of Messiah to His people and His manifestation to all the world. God’s face would shine on His people in the person of Christ, who is the brightness of His glory and the express image of His person. At the end of Psalm 67, which ties back into the beginning, the psalmist repeats the name of God three times in connection with His blessing: “God, our God, blesses us. God blesses us….” This emphasizes that we cannot separate God’s blessing from God Himself. He is the blessing, to have Him as our God. You can have everything that the world counts as blessings, but if you don’t have God, you are not truly blessed. And, you may not have anything that the world counts as blessings, but if you have God and His smiling face in Christ, you are still truly blessed. C. God’s blessing is not just individual, but corporate. The blessings prayed for here are “to us.” The pronouns are plural. The prayer is for God’s chosen people to be blessed. The aim of God’s blessing (which we will look at in a moment), that His way and salvation would be known among all nations, cannot be accomplished by individuals working independently, but only by His people together. I often encounter American Christians, who think that they don’t need the church. Often they’ve been hurt or disappointed by the church. They’re afraid that if they get involved closely with other Christians, they’ll get hurt again. So at best they attend church like they attend the theater, coming and going without getting to know anyone very well. Or, at worst, they avoid the church altogether and get the teaching they need from the Internet or radio. But the Bible is clear that we cannot experience God’s full blessing if we isolate ourselves from His people. And His blessing will not go from us to the nations unless we are strong as a church. And if God’s blessing does not go to the nations through us, we are not helping fulfill His purpose of being glorified among every people group. Thus, God’s blessing is rooted in His grace. His blessing means that we enjoy His favorable presence, not just individually, but corporately. D. We will experience God’s blessing when we align ourselves with His purpose for the nations. John Piper explains this well (http://www.desiringgod.org/ResourceLibrary/Sermons/ByDate/1993/853_Let_the_Nations_ Be_Glad/): There is another point implied in this main one: if God blesses his people for the sake of the nations; then God is most likely to bless us when we are planning and longing and praying to bless the nations. If God wants his goods to get to the nations, then he will fill the truck that’s driving toward the nations. He will bless the church that’s pouring itself out for unreached peoples of the world. And this blessing is not payment for a service rendered; it’s power and joy for a mission to accomplish. When we move toward the unreached peoples, we are not earning God’s blessings, we are leaping into the river of blessings that is already flowing to the nations. So we must never limit seeking God’s blessing to selfish requests: “God, bless me with a wife and children and a house and a better car and a good job, so that I will be happy.” Those things may be legitimate requests, but the prayer should be that God would bless you with those things so that you and your family and all of your belongings may be used to further God’s glory among the nations. It’s the principle that Jesus stated (Matt. 6:33), “But seek first His kingdom and righteousness, and all these things will be added to you.” Seek God’s blessing for the sake of the nations. 2. When we have God’s blessing, we will be glad in Him. True gladness and joy is found in God. Gladness in stuff is futile, because stuff can be taken from you in an instant (Matt. 6:19). But gladness in God is eternal; it cannot be taken from you. The prayer of this psalm is all about praise and gladness and singing for joy in the Lord (67:3-5). Note two things: A. We cannot export gladness in God to the nations if we are not glad in God. John Piper (ibid.) puts it like this, “If we are not real and deep and fervent in our worship of God, we will not commend him among the peoples with genuineness. How can you say to the nations, ‘Be glad in God!’ if you are not glad in God?” We can’t honestly pray (67:3, 5), “Let the peoples praise You, O God,” if we are not people of praise. So (as I said in a recent message on Psalm 36), join George Muller, who made it the first business of every morning to secure happiness in God through time in God’s Word and prayer. To repeat what A. T. Pierson said of Muller (George Muller of Bristol [Revell], p. 257), “He taught that God alone is the one all-satisfying portion of the soul, and that we must determine to possess and enjoy Him as such.” B. We cannot expect the nations to be glad in God if they do not know Him. The psalmist prays (67:2), “that Your way may be known on the earth, Your salvation among all nations.” If people worship gods of their own making or imagination, then the One True God will not be praised. To sing His praises, people must know Him as He is revealed in His Word. They must know His ways and His salvation. And, as Paul asks (Rom. 10:14-15a), “How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? How will they preach unless they are sent?” And, as Paul also says (2 Cor. 4:4-6), they will not be able to understand the good news about Christ unless God opens their eyes. So, pray for God to raise up workers for the harvest (Matt. 9:37-38). Pray for faithful people to send them through generous support and prayer. And pray for God to break through the spiritual darkness with His light, opening blind eyes to see the glory of the Savior whom He sent. Note, also, in this regard that a major cause of the gladness and joy of the nations is (67:4), “For You will judge the peoples with uprightness and guide the nations on the earth.” At first glance, those sound like reasons for the nations to cringe in fear, not to be glad and sing for joy! But, the psalmist is assuming that the nations have come to know God’s salvation. When you know God and His salvation, His righteous judgment and His sovereign guidance of the nations is a cause for joy, not for fear or alarm. God’s judging the nations with uprightness means that He will right every wrong and punish all that have ruthlessly oppressed innocent people. The evil dictators down through history will stand before the Judge of the universe and receive just punishment for their crimes. All that have known God’s salvation and have been persecuted for it will be vindicated and spend eternity in indescribable joy in God’s presence. God’s sovereign guidance of the nations is also a source of joy and comfort for those that know His salvation. If we did not have the repeated assurances of God’s Word, we might conclude that the nations are spinning out of control in their evil ways. Christians are slaughtered, imprisoned, or displaced from their homes in many countries. We might be tempted to wonder, “Is God really guiding these evil nations?” But Scripture is clear that even if God gives a nation over to the consequences of its evil ways (Acts 14:26; Rom. 1:18-32), it is still under His sovereign control, because He “works all things after the counsel of His will” (Eph. 1:11). Paul said that God determined the nations’ “appointed times and the boundaries of their habitation” (Acts 17:26). God “changes the times and epochs; He removes kings and establishes kings” (Dan. 2:21). “He does according to His will in the host of heaven and among the inhabitants of the earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan. 4:35). The proud, rebellious nations may think that they are sovereign, but the Bible is clear that God alone is sovereign. And when the nations come to know God’s sovereignty and His righteous judgment, it is a source of great gladness and joy. And when we, as His people, have the blessing of knowing His ways and His salvation, we will be glad in Him. Finally, 3. When we are glad in God, we will want to spread that gladness to all nations. The psalm begins with the prayer that God will be gracious to us and bless us so that the nations might know His salvation, so that they will praise Him and be glad in Him. Then it ends with the same prayer, now fulfilled by faith (67:7), “God blesses us, that all the ends of the earth may fear Him.” This implies… A. Satisfaction in God overflows towards others. Praise by its very nature begs to be expressed and shared. If you see a spectacular sunset at the Grand Canyon, you want to tell others about it. Your enjoyment of it spontaneously overflows into praise. And if you enjoy God and the blessings of His salvation, you want to share the joy (which is the ultimate joy!) with others, so that they can enjoy Him too. Even if it costs us financially or costs the pain of being separated from our loved ones or even if it costs our lives, it increases our joy and God’s glory to take the gospel to the unreached nations. In November, 1858, John Paton and his new bride Mary landed in the New Hebrides Islands, home to fierce cannibals. Three months later she gave birth to a son. But three weeks after that, she died of complications from childbirth and then the baby died also. Paton was devastated, but said that fellowship with Jesus sustained him through his intense loneliness (John G. Paton Autobiography [Banner of Truth], pp. 79-80). Mary’s last words were, “Oh that my dear mother were here! She is a good woman, my mother, a jewel of a woman.” As she spoke, she did not realize that a fellow missionary had heard her. When she saw him she said, “You must not think that I regret coming here, and leaving my mother. If I had the same thing to do over again, I would do it with far more pleasure, yes, with all my heart” (ibid., pp. 84-85). Today, due largely to the lifelong efforts of Paton and other faithful missionaries, those islands (now called Vanuatu) are approximately 75 percent Protestant Christians (Operation World, 21st Century Edition, by Patrick Johnstone and Jason Mandryk [WEC International], p. 669). Needless to say, there are no more cannibals there! Paton’s parents, by the way, were joyous to see their son go, although they knew they probably would never see him again in this life (p. 57). B. God blesses us materially so that we can bless others spiritually. “The earth has yielded its produce” (67:6) means that God had blessed Israel materially. The reason is given (67:7), “God blesses us, that all the ends of the earth may fear Him.” Israel’s material blessings translated into spiritual blessings on the nations. When God blesses us materially, it’s not so that we can squander it on selfish living. Rather, we should use God’s material blessings to bless the nations by sending and supporting those that take the message of His salvation to those who have yet to hear. To invest in the gospel for the nations is to invest in eternal joy for them and for yourself. It is to glorify God by spreading your joy in Him to all the earth. Conclusion I conclude by asking three questions to help you apply this: Are you seeking God’s blessing for yourself, your family, and this church? You should be! It is only when you experience the blessings of God’s gracious salvation that you will be glad and sing for joy in Him. And it is the overflow of that joy that will bless the nations. So take the time daily to rejoice in the Lord through His Word. Examine your heart and judge all known sin. Ask God to bless you spiritually and materially so that you can bless the nations. Are you asking God to instill in your heart and in the hearts of your children a burning desire for the nations to be glad in Him? This is Mother’s Day. The greatest thing mothers and fathers can do for their children is to model for them and instill in them God’s purpose to be glorified among the nations. Read them missionary stories. Read the Global Prayer Digest. Pray for the nations. Are you being a good steward of God’s material blessings, so that you can use them to bless the nations? Get out of debt. Live simply. Give joyously and generously to the Lord’s work. Your gladness in God will spread to all the nations for His glory and their joy! Application Questions Seeking God’s blessing could result in selfishness, where we squander those blessings on ourselves. How can we avoid this? John Piper says (Let the Nations Be Glad! p. 227, italics his), “The pursuit of joy in God is not optional. It is our highest duty.” Agree? Why/why not? Should we wait to give to missions until we feel that we have experienced God’s blessing, or is giving one way to experience His blessing? In America, with all of our material blessings, how can we determine how much to give to missions? What principles apply? Copyright, Steven J. Cole, 2009, All Rights Reserved. Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation From the series: Psalms PREVIOUS PAGE | NEXT PAGE Related Topics: Evangelism More from Bible.org Advertisement Are you riding in first class or less? Are you riding in first class or less? Tell the Whole Story: Some resources Tell the Whole Story: Some resources Authentic Relationships: Submitting to One Another Authentic Relationships: Submitting to One Another Teaching Truth While Transversing Change Teaching Truth While Transversing Change What’s Love Got To Do With It? What’s Love Got To Do With It? Steven J. Cole Steve served as the pastor of Flagstaff Christian Fellowship from May, 1992 through his retirement in December, 2018. From 1977-1992 he was the pastor of Lake Gregory Community Church in Crestline, California. He graduated from Dallas Theological Seminary (Th.M., 1976 in Bible exposition) and Califo... 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Ephesians 4:1-16 — Walk in Unity, Diversity and Maturity BIG IDEA: IN HUMILITY AND LOVE, PROMOTE UNITY IN A CONTEXT OF DIVERSITY WITH THE GOAL OF MATURITY INTRODUCTION: Harold Hoehner: The revelation of the unification of Jewish and Gentile believers positionally as “one new person” (2:15), the body of Christ, and the prayer that this unity would result in a mutual experience of Christ’s love (3:16–19) leads Paul to demonstrate the manner of walk expected of this unified body. This can only be accomplished by God’s own power through the ministry of gifted believers who Christ gives to the church. The purpose is to bring all the members of the body to the unity of faith and to the full stature of Christ with the result that they will be a stable and growing body in living union with Christ the head. Klyne Snodgrass: The present passage focuses on life, order, unity, and the purpose of the church, as well as its diversity and difficulties. All five words summarizing Christianity appear here. In other words, ecclesiology and ethics cannot be separated.4 As we have noted, Christology is soteriology is ecclesiology is ethics,5 and this understanding continues throughout the letter. . . The NIV provides a paragraph division at 4:14, which hides the fact that 4:11–16 is one sentence in the Greek text. Andrew Lincoln: The Church’s Calling to Maintenance of the Unity It Already Possesses – This pericope begins the section of the letter which is one of the most extended pieces of paraenesis in any of the letters of the Pauline corpus. As has been noted in the Introduction, in Ephesians the paraenesis forms an exhortatio, which replaces the argumentatio found in most persuasive discourses. The various elements in the build-up of the rhetoric to this point—the exordium, the narratio, the digressio, and the transitus, which is a renewed exordium—all perform their own function in reminding the readers of who they are as the Church in Christ, but they also prepare most effectively for the exhortatio which now follows. They secure the audience’s goodwill, inspire them, convince them of the rightness of the writer’s perspective on their situation, and dispose them to carry out the specific injunctions of this exhortatio. Grant Osborne: Now Paul turns to the ethical exhortation of his letter. This section comprises chapters 4–6 and includes a series of challenges for his readers to live the Christian life God’s way. This opening section is brilliantly conceived, stressing first that the unity of the church reflects the unity of the Godhead (4:1–6) and then that this unity must be lived out in diversity, with every member of the body taking their place and working together to enable the church to grow (vv. 7–16). As stated in Ephesians 2:11–18, the conflict among cultures in the church is insufficient to fracture it, for as each believer is united with Christ they are also united with each other. Christ’s reconciliation via the cross has broken down racial and ethnic divisions, and all the diverse peoples form a new humanity in Christ. . . All of Paul’s passages dealing with spiritual gifts and the body of Christ (for example, Rom 12:4–8; 1 Cor 12:12–31) emphasize the diversity of the church in the midst of its unity as one body. The body consists of many members, all of whom must function together in order for the body to grow. Each member discovers her role in the body by taking the grace-gifts Christ has given her and using them for the benefit of the body. The gifts bestowed in 4:7–8 enable the body to grow (vv. 15–16). MAJOR TRANSITION: (:1) THEME OF CHAPS. 4-6 — THE DUTY OF THE CHURCH — HOW WE SHOULD WALK IN CHRIST Paul has spent 1-3 describing our high calling; Now he “entreats” the believers to Walk Worthy in 4-6 A. Example of the Apostle Paul “I, therefore, the prisoner of the Lord“ Harold Hoehner: It is not uncommon for Paul to use this conjunction along with παρακαλέω (Rom 12:1; 1 Thess 4:1; 1 Tim 2:1; cf. also 1 Pet 5:1) after long doctrinal sections in order to draw inferences from the preceding discussion. Therefore, this conjunction is drawing an inference from all the preceding chapters of Ephesians. B. Entreaty of the Apostle Paul Tone “entreat you“ Harold Hoehner: Although the verb can have more than one English meaning, it seems the context demands the primary idea of exhortation. This conclusion is viable even though Paul is addressing fellow believers because friendship does not exclude authoritative exhortation. In fact, his close relationship to the readers makes the exhortation all the more effective. Substance = Walk Worthy “walk in a manner worthy of the calling with which you have been called“ Klyne Snodgrass: Note that “calling” is used of the salvation and responsibility of every Christian, not of the “professional ministry” or an elite group. This one call is for all Christians to live in accord with what God has done. Andrew Lincoln: The use of the language of calling in the context of his ethical appeal indicates that for this writer God’s sovereign initiative and human responsibility for living appropriately go hand in hand, so that he would not for one moment have expected his earlier stress on predestination and election (1:3, 4), and even on God’s preparation of believers’ good works ahead of time (2:10), to undermine the seriousness with which his exhortation was to be taken. The appeal to live worthily of God’s calling presupposes that God’s gracious initiative requires a continuous human response and that his call bestows both high privilege and high responsibility. I. (:2-6) UNITY — PROMOTE AND PRESERVE THE UNITY OF THE ONE BODY OF CHRIST Frank Thielman: In 4:1–6 Paul introduces his practical admonitions on how the church can grow into this ultimate unity. He does this in two parts. The first part offers a general exhortation focused on loving deference to one another (4:1–3), and the second part grounds this general exhortation in the unity of God (“one Spirit . . . one Lord . . . one God and Father”), of God’s people (“one body”), and of the response of God’s people to God (“one hope . . . one faith, one baptism”; 4:4–6). The two parts have a similar structure. Each part contains a list of items, with the last and longest item in each part bringing its part to a climax. The admonitions to exercise humility, gentleness, patience, and to bear with one another lead to the lengthy exhortation to be “eager to keep the unity of the Spirit by the fastener of peace” (4:3). In the same way, the affirmations of various unities conclude with the lengthy description of “one God and Father of all, who is over all and through all and in all” (4:6). This final affirmation of God’s unity prepares the way for Paul’s discussion of how he has given “each one” of his readers a measure of grace to use in aiding the church on its way to unity (4:7–16). A. (:2-3) HOW? Practicing the Fruit of the Holy Spirit in our Attitudes and Relationships a. “with all humility and gentleness“ Klyne Snodgrass: “Gentleness” (prautes), a forgotten virtue, shows up with regularity in Paul’s ethical lists, which demonstrates the value he placed on it (cf. Phil. 4:5, which uses epieikes but is concerned with the same ethic). In 2 Corinthians 10:1 Paul uses both these words for gentleness to describe his own demeanor—a gentleness he says is characteristic of Christ. b. “with patience, showing forbearance to one another” Harold Hoehner: For the believer, patience is that cautious endurance that does not abandon hope. It pertains to waiting patiently without immediate results, like the farmer who waits for his harvest and the OT prophets who waited for God’s action (Jas 5:7–11). It includes patient endurance while awaiting the inheritance of the promises even as Abraham had (Heb 6:12–15). God is the greatest example of all. He stayed his wrath when he was wronged by human sin (Rom 2:4). Thus must the believer stay his or her impatience or vengeance when wronged by another believer, exhibiting patience one toward another, especially in the light of the union of believing Jews and Gentiles into one body. It is clear that patience is not only a virtue but a necessary ingredient for the life of Jewish and Gentile believers who comprise the body of Christ. Klyne Snodgrass: “Love” and “putting up with each other” are intertwined and mutually explanatory. Both are ways of valuing the other person. c. “in love“ Harold Hoehner: In conclusion, there was undoubtedly some tension between Jewish and Gentile believers even though they were now united into one body. Therefore, Paul has explained how their walk must be exemplified by humility, gentleness, and patience, forbearing one another in love, and thus excluding resentment. Such qualities could only be accomplished by the power of the Spirit in their lives, individually (3:16) and corporately (2:22). Working Hard at Preserving the Unity of the Body “being diligent to preserve the unity of the Spirit in the bond of peace“ Harold Hoehner: Believers are to make every effort to preserve the unity which has its origin in the Holy Spirit. This unity is portrayed by the bond between Jews and Gentiles who have become one new person in Christ. The bond consisting of peace is possible because Christ brought peace between these two former entities (2:14–16). Hence, there is no exhortation to establish peace because it has been done in Christ. Nor is there an exhortation to organize unity because this has been accomplished by the Holy Spirit. Instead, Paul’s concern is to preserve, maintain, or protect that unity. Clinton Arnold: It is essential to work on developing Christlike virtues that enhance unity. In this passage Paul speaks of the importance of cultivating humility, gentleness, patience, tolerance, love, and peace. Developing these virtues is an important aspect of what it means to “make every effort” to maintain unity within the church. Conversely, we must rid ourselves of those characteristics that hurt our brothers and sisters, make them defensive, or create a spirit of tension within the community. Practically, we should carefully examine our lives in light of the following considerations: If we are quick to get angry, we need to work on patience. If we have a tendency to be proud, arrogant, egocentric, and boastful (and who doesn’t struggle with these?), we need to work on humility. If we are insensitive, bullish at times, rough, bossy, or quick to impose on others, we need to work on gentleness. If we struggle with being intolerant with the shortcomings of other people, we need to work on bearing with one another in love. If unity among fellow believers in our own local churches is not a priority for us, we need to make it a priority. If the ardent pursuit of unity between churches in our cities is not a priority, we also need to make this a priority. B. WHY? — God Has Called us to a Unity of Oneness (outline here from Wood) Realization of Unity in the Spirit a. “One body“ b. “one Spirit“ c. “one hope of your calling“ Focus of Unity in the Son a. “one Lord“ b. “one faith“ c. “one baptism“ Clinton Arnold: This probably refers to the practice of water baptism and not solely to the experience of baptism in the Spirit. Water baptism was the common practice of the early church following a person’s confession of faith in Christ (see Acts 2:38, 41; 8:12, 13, 36, 38; 10:47–48; 16:15, 33; 18:8; 19:5), which Paul himself experienced (Acts 9:18; 22:16). In Paul’s teaching, the ritual symbolized identification with Jesus in his death and resurrection (Rom 6:1–11; Col 2:12). Paul also uses the term baptism to refer to the work of the Spirit in joining every individual believer to the body of Christ (1 Cor 12:13). Paul’s confession of “one baptism” here probably indicates the rite as well as all that it symbolizes. Harold Hoehner: 3 options: 1) Rite of Water Baptism 2) Spirit’s Baptism 3) A third option that needs to be considered is that it refers metaphorically to the believer’s baptism into Christ’s death, speaking of the believer’s union with Christ in his death and resurrection. Baptism signifies identification as seen in the baptism of Israel into Moses as they went through the Red Sea (1 Cor 10:2) and the baptism of the disciples with reference to Christ’s death (Mark 10:38). Both of these examples make no reference to water or to the Holy Spirit. This same concept is seen in other NT passages (Rom 6:1–11; Gal 3:27; Col 2:12). Furthermore, it fits well with the context, for the believer’s baptism into Christ signifies union with Christ (Rom 6:5) and it occurs at the time of conversion (Rom 6:2–4). This inward reality is all too often missed. It serves as the basis of the outward ritual. Hence, the “one baptism” most likely refers to the internal reality of having been baptized into (identified with) the “one Lord” by means of the “one faith” mentioned in this verse. Souce of Unity in the Father — “one God and Father of all“ Harold Hoehner: God is further described as the God and Father “of all,” which refers not to all humans but to all believers (John 1:12; Gal 3:26). This is substantiated in the present context because Paul is exhorting Christians, and not all humans, to preserve the unity. Significance — 3 Different Modes of Action: a. “who is over all“ Harold Hoehner: First, he is over (ἐπί) all, indicating his sovereign position over all believers. This has reference not only to his spiritual authority over us but also in every aspect of the life of the believer. God is “supreme and transcendent.” If believers take God’s sovereignty seriously, the result is unity and contentment and joy for believers, even in the midst of trials. The believer will trust God in his wisdom and care for all things that transpire in life. b. “and through all“ Harold Hoehner: Second, not only is God sovereign in all believers’ lives, he also works through (διά) all of them. Here the emphasis is on God’s immanence. He accomplishes his purposes through the instruments of believers. This is in keeping with 2:10 where the believer is God’s workmanship created for good works which God prepared beforehand in order that he or she should walk in them. However, since God provides the power for good works, he is to receive all the glory. Such a wonderful provision shows that he is alive and active in the world today. c. “and in all“ Harold Hoehner: This signifies the indwelling Spirit (John 14:16–17; Rom 8:9; 1 Cor 2:12; 6:19–20; Gal 3:2; 4:6; 1 John 2:27; 3:24; 4:13), his intimate presence. In 3:17 Paul prayed that Christ might be at home in their hearts. Although Christ was already in them, Paul wanted him to be the very center of their lives. Believers have the joy of knowing that God not only is over them and working through them, but he is also residing in them. Whereas Paul spoke about God dwelling in the person of the Holy Spirit in the corporate body of the church (2:22), he now is talking about the personal dwelling of God in believers. II. (:7-12) DIVERSITY — PROMOTE AND APPRECIATE THE DIVERSITY OF THE VARYING SPIRITUAL GIFTS FOR THE EQUIPPING OF THE BODY Harold Hoehner: Having discussed the need to preserve unity (vv. 1–3) and the elements of unity which serve as a model for Christian unity (vv. 4–6), Paul now analyzes the means of preserving that unity of the body, namely, by the use of various gifts given to the church (vv. 7–16). Frank Thielman: As with 4:1–6, this paragraph [4:7-16] can be divided into two subsections. The first subsection (4:7–10) focuses on the gift-giver, Christ, and on his status as the one who has conquered the forces of evil. The second subsection (4:11–16) is one long sentence. It shifts the emphasis slightly from the gifts given to each person in the body to the gifts of five groups of people to the body of Christ so that they might in turn equip the “saints” for the work of ministry (4:11–12). With mention of the “work” of the “saints,” however, the emphasis quickly moves back to the contribution that “all” make to the body’s maturity (v. 13). This body of Christ, we now learn, is growing and maturing away from infancy (with its tendency to be swayed by various kinds of false teaching) toward full adulthood, and every “connection” in the body assists this growth by his or her loving witness to the truth of the gospel (vv. 14–16). A. (:7) Christ has Gifted Each Member of the Body in a Unique Way “But to each one of us grace was given according to the measure of Christ’s gift“ Grant Osborne: The emphasis here is on the source of these graces: Christ. There is no haphazard, random distribution of gifts. Every gift is carefully chosen and apportioned according to the sovereign will of God. In our narcissistic world we too often are dissatisfied with what Christ has given us and want more. That is to deny God’s grace and will for the sake of self. God gives us exactly what he wants us to have and what is best for us. It is our privilege to unquestioningly accept and use his gracious gifts. The joint ministry we have in the church is the result of the particular gifts each of us has received. B. (:8-10) This Gift Giving was in Fulfillment of Prophecy in Conjunction with the Victory of His Ascension (:8) Prophecy of the Spoils of Victory “When He ascended on high, He led captive a host of captives, and He gave gifts to men.” Harold Hoehner: The point that Paul is trying to make is the fact that Christ, who ascended as victor, has the right to give gifts. For if Christ had been defeated, he would yet be in his grave and spiritual gifts would be useless to those whom he could not redeem. Grant Osborne: Psalm 68 pictures Yahweh as a Divine Warrior descending from Mount Sinai, striding across the earth winning victory after victory for his people, and then ascending Mount Zion surrounded by an entourage of the heavenly host in order to establish his throne room (temple) there. It is the prayer of the psalm that this power of God be exercised once again to deliver his people. The first line of Psalm 68:18 pictures the Divine Warrior ascending the heights of Mount Zion. He has won the victory and now ascends to his newly established throne on Zion to receive the accolades of his grateful people. The second line summarizes the triumphs of the Divine Warrior over the enemies of Israel (Ps 68:1–2, 6, 12–14, 23, 30–31) when he “took many captives” from the opposing armies. These captured armies are pictured bound and marching behind the victory chariot of Yahweh as it proceeds up Mount Zion. The third line depicts the conquering Lord “receiving gifts” from a grateful Israel. In this psalm David provides a panoramic view of the entire history of Israel from the exodus to the establishment of the temple on Mount Zion. God the Divine Warrior is the Savior and redeemer of his people, the only One worthy of worship. . . It is more likely that Paul himself made the wording change from “received gifts” to “gave gifts.” This fits the movement in his thinking from “grace has been given” in verse 7 to “Christ himself gave” in verse 11. In Psalm 68 it is Yahweh who ascends to his newly established throne on Mount Zion to receive gifts from his people and their defeated enemies. Here it is Christ the Divine Warrior who ascends into heaven after defeating the cosmic enemies and then distributes his gifts to his delivered followers. The defeat of the hostile powers is central to Ephesians (1:20–22; 3:10; 6:10–20) and part of the imagery here. The switch to “gave gifts” is not a casual change. Paul is reading Psalm 68:18 in light of the whole of the psalm, which details the victories God gave Israel. Using Jewish exegesis, Paul is taking the gifts of Yahweh to the people of Israel in the psalm and applying it to the gifts of the ascended Christ to the people of the new Israel. (:9-10) Aside: Reality of Ascension with its Majestic Glory contrasted with Corresponding Reality of “Descension” Andrew Lincoln: The incarnation provides what is on the surface the most obvious reference for the descent; but the descent in the Spirit, although it is still the minority view, may well be preferable if, as seems to be the case, the midrash is making a more complex point. It would explain why the inference of a descent from an ascent is necessary in the flow of the writer’s argument and better fits the probable background and associations of the psalm citation. Whichever interpretation one takes, however, the real stress in the progress of thought is on the ascent. The concept of a descent, though it inevitably attracts so much discussion in an exegesis of the passage, was only brought in by the writer to help make his point about Christ’s ascent in the context of his giving of gifts. Grant Osborne: This [descent] refers to Jesus’ incarnation, seen as the descent into this world of the preexistent God-man. The “lower parts” then refer to the lower part of God’s cosmos, the earth. This would fit Psalm 68, where Yahweh descended from Sinai to deliver his people and then ascended to Zion to rule over the redeemed nation. John 3:31 provides a close parallel: “No one has ascended into heaven … except the one who descended from heaven.” This then would be a reference to the glorified Christ as the One who descended to earth at his incarnation and later ascended to heaven at his resurrection. This is similar to the picture in Revelation 12:4–5, where the woman gives birth to the “male child” (incarnation), who is then snatched up to heaven (exaltation), thereby defeating the dragon. C. (:11) Distribution of the Leadership-Related Gifts “He gave some as” Harold Hoehner: Inexplicably, many commentators mix gift and office, yet they are not confused in the NT. Certainly, there is nothing in the present context about an office. It is true that those who have offices will have gifts because all believers have gifts. However, the opposite is not true, that is, a gifted person may not necessarily have an office since only a handful of people will occupy the offices of elder and/or deacon. Maintaining the distinction of the gifts and offices would help to avoid much confusion. “apostles“ “prophets“ “evangelists“ “pastors – teachers“ Harold Hoehner: After a study of the grammatical structure of one article followed by two plural nouns separated by a καὶ (as here), Wallace suggests that the first is the subset of the second and thus “all pastors are to be teachers, though not all teachers are to be pastors.” Hence, while there is a distinction between the two, the distinction is not total. . . Certainly, Jesus recognized that he was both shepherd and teacher and as such was and is a model for all others with like gifts. Shepherding includes instruction but probably is mostly concerned with administration and various ministries to the flock. Teaching includes instruction in doctrine and its application to daily life but the teacher may not have all the administrative and shepherding responsibilities of the pastor. D. (:12) Purpose of Christ Gifting Such Leaders Immediate Goal “for the equipping of the saints for the work of service“ The vision is Not for the leaders to do the bulk of the ministry Ultimate Goal “to the building up of the body of Christ“ Harold Hoehner: Christ gave foundational gifts to the church for the immediate purpose of preparing all the saints for the goal of service and in turn this service is for the final goal of building up the entire body of Christ. As each believer functions with the gift given to each, Christ’s body, the church, will be built up. The gifts are never for self-edification but for the edification of the whole body of believers. The concept that the ministry belongs to clergy is foreign to this context because every saint is given a gift (v. 7) and every saint is involved in the ministry. The gifted people listed are not to be considered as officers of the church but rather gifted individuals who are foundational. Apostles and evangelists need to proclaim the message and establish churches. Prophets and pastor-teachers need to inform and instruct believers. But the work of the ministry does not stop there—it continues as these gifted individuals prepare all the saints for the work of the ministry with the ultimate goal of building up the body of Christ. III. (:13-16) MATURITY — KEEP FOCUSED ON THE GOAL OF THE MATURITY OF THE ENTIRE BODY (WHICH REQUIRES MUTUAL LOVE IN WORD AND DEED THROUGHOUT THE ENTIRE PROCESS) A. (:13) 3 Marks of Maturity “to a mature man“ Unity “until we all attain to the unity of the faith“ Knowing Christ “and of the knowledge of the Son of God“ Christ-likeness “to the measure of the stature which belongs to the fulness of Christ“ B. (:14) Resulting Doctrinal Stability “As a result, we are no longer to be children“ Descriptions of Instability a. “tossed here and there by waves“ b. “and carried about by every wind of doctrine“ Grant Osborne: To make explicit the picture of helplessness Paul adds two further images: those of a small boat at the mercy of the storm-tossed sea and of a small bird at the mercy of a hurricane. Neither has the strength or maturity to enable it to cope with these insurmountable forces. The steep waves and howling winds have rendered them unstable. As in James 1:6 they are “blown and tossed by the wind.” In Jesus’ parable of the sower the forces that cause disarray and spiritual failure are adversity and worldly desires (Mark 4:17, 19); here they are the wayward winds of false teaching. As a result these weak Christians drift onto the rocks (Heb 2:1). Strategies of Instability a. “the trickery of men“ b. “craftiness in deceitful scheming“ C. (:15-16) Mutual Love Centered In Christ Makes for a Healthy, Growing Body Clinton Arnold: In contrast to the instability and immaturity to which wrong beliefs lead, Paul wants these Christians to reach a maturity that comes with a full knowledge of Christ. This involves maintaining a corporate confession of the faith, but doing so with a heart of love for brothers and sisters within the believing community. Mutual Love in Ongoing Communication of the Truth “but speaking the truth in love,“ Clinton Arnold: “Confessing the truth” is a better translation than “speaking the truth” since the latter can be read as simply an exhortation to truthfulness in speech. In this context, however, it conveys the more specific sense of accepting the truth of the gospel, speaking it out loud in the corporate gatherings of worship, talking about it with fellow believers, and upholding it firmly. . . Paul’s emphasis on love for one another in the community will also be the note on which he ends the passage as well (4:16, “the building up of itself in love”). Stott perceptively comments, “Thank God there are those in the contemporary church who are determined at all costs to defend and uphold God’s revealed truth. But sometimes they are conspicuously lacking in love. When they think they smell heresy, their nose begins to twitch, their muscles ripple, and the light of battle enters their eye. They seem to enjoy nothing more than a fight.” The truth of the gospel needs to be proclaimed and upheld within the community of believers. But it needs to be done with a heart that is tender and concerned about the feelings, growth, and well-being of fellow believers. Andrew Lincoln: The writer returns to the positive side of his portrayal of the Church’s movement toward its goals. He describes growth instead of immaturity, a growth which takes place as believers speak the truth in love instead of being taken in by those who propagate error through their unscrupulous craftiness. This contrast between the first part of v 15 and the last part of v 14 can be seen to have a chiastic structure with ἀληθεύοντες, “speaking the truth,” in opposition to τῆς πλάνης, “of error,” and ἐν ἀγάπῃ, “in love,” in opposition to ἐν πανουργίᾳ, “by craftiness” (cf. also Schnackenburg, 190). John MacArthur: Authentic, mature believers whose lives are marked by love will not be victims of false teaching (Eph 4:14) but will be living authentically and proclaiming the true gospel to a deceived and deceiving world. The work of the church goes full swing, from evangelism to edification to evangelism, and so on and on until the Lord returns. The evangelized are edified, and they, in turn, evangelize and edify others. Mutual Growth of the Body Centered in Christ “we are to grow up in all aspects into Him who is the head, even Christ,” Clinton Arnold: As “head” (κεφαλή), Christ is both the leader of the church and the one who nourishes and supplies all that the body needs for its growth. Christ is not simply the originator of the church (i.e., the “source” of the church absolutely). He is actively involved in stimulating and directing the ministry of the church as well as providing the church all that it needs to develop and reach maturity. John Eadie: The growth is to Him, and the growth is from Him—Himself its origin and Himself its end. The life that springs from Him as the source of its existence, is ever seeking and flowing back to Him as the source of its enjoyment. Corporate Maturity Achieved by Mutual Love and Mutual Growth a. Basis for Body Growth “from whom the whole body, being fitted and held together by what every joint supplies,” Martin Lloyd-Jones: The expression means ‘parts fitted closely to each other’ in a kind of harmony. The word the Apostle actually uses means ‘several parts bound together’, fitting into one another. Speaking then of us as members of the Church, he says that the Head of the body is Christ and that we are members in particular; and as members we are articulated and fit into one another. Everything should be in the right position, ball and socket are to be articulated, fitly joined together. All these terms carry exactly the same meaning. The idea is of a number of parts not simply bound together, anyhow, somehow, but bound together as the various parts of our bodies are joined together. At this point a certain amount of knowledge of anatomy is helpful. In the case of a joint in the body there is a kind of cup on one bone and into that cup there fits a kind of ball at the end of another bone. The surfaces of both are smooth so that there is no friction, and everything works easily and harmoniously and in an effective manner. According to the Apostle’s teaching this should be true of the members of the Church. It is the way in which they are to grow up into Him in all things. The ideal condition of the Christian Church is that in which every member is what he is meant to be, fitting in with every other member and so preserving ‘the unity of the Spirit in the bond of peace’. There is to be no creaking, as it were, in the joints, no angularities; everything is to be ‘fitly joined together’. But the Apostle is not even content with that; he adds another term, ‘compacted’, which means ‘closely knit’, in order to drive home his point. It means ‘brought and held together’. It is a term which is often used in a figurative sense to suggest a kind of mental unity, sympathy of understanding, concord. In other words the Apostle is changing his emphasis slightly from the purely mechanical which we have in ‘fitly joined together’, to the notion of minds fitting in together, compacted, closely knit. This is essential, of course, for a true organic unity, and for proper functioning. Christ is the Head, and we as parts of the body are to be fitly joined together, and compacted. b. Functioning of the Body to Achieve Growth “according to the proper working of each individual part,” c. Goal of Body Growth “causes the growth of the body for the building up of itself in love.” Clinton Arnold: It is ever so important to recognize that love is a social virtue and cannot be seen or manifested by living in isolation from other believers. God designed the church so that believers will live together as a family in community. While there has been a strong emphasis in contemporary Christianity on personal, individual spiritual growth, this can be easily overemphasized at the expense of the corporate emphasis of this passage. Many years ago, Calvin astutely commented, “That man is mistaken who desires his own separate spiritual growth. For what would it profit a leg or an arm if it grew to an enormous size?” Paul not only envisions a body of proportional growth, but a body that cannot grow properly without all believers receiving gifted input from all other members of the body. Andrew Lincoln: If any corporate growth or building up is to take place, love is the indispensable means. The climactic stress on this performs a function here similar to that of Paul’s hymn to love in the midst of his discussion of the proper working of the body of Christ in 1 Cor 12–14. Love is the lifeblood of this body, and therefore, the ultimate criterion for the assessment of the Church’s growth will be how far it is characterized by love. Search for: Recent Posts Joel 3:1-21 — Judgment of the Nations and Restoration of Judah Joel 2:18-32 — Blessings Associated with Repentance in the Last Days Joel 2:1-17 — Urgent Need for Repentance Joel 1:1-20 — Devastating Locust Plague Hosea 14:1-9 — Israel’s Restoration and Future Blessing About Us Bible Outlines is dedicated to helping others understand scriptures through the Big Idea concept. This includes various Gospel Presentations and helpful booklets. Contact Us Contact Us
The Word of God and the testimony of Jesus Keys to understanding the Apocalypse: Final of a three-part series Home Archives 2003 May The Word of God and the testimony of Jesus The Apocalypse builds on the truth that God sent His Son to testify of I His true character. John underscores the vital importance of the testimony that Jesus gave before the court tribunals of both Jews John 5:31- 37; 8:13-18) and Gentiles John 18:37). He describes Jesus as "the faithful and true witness" (Rev. 1:5; 3:14; cf. 19:11) who, because He remained faithful to His confession of truth, even to the point of death, thus conquered the world (Rev. 3:21; 5:5; John 16:33). In its historic setting of persecution under Emperor Domitian (Rev. 1:9), John gives the whole concept of Christian "testimony" a prominent forensic thrust. Allison Trites explains: "Christians [to whom John is writing] are about to face a time of severe testing and persecution, and John as a faithful pastor seeks to prepare them for it."1 George Caird adds: "In the Revelation the courtroom set ting is even more realistic; for Jesus had borne his testimony before Pilate's tribunal, and the martyrs must [now] face a Roman judge."2 John's twofold key phrase John introduces a key phrase that sums up God's revelation to Israel and His revelation through Jesus Christ in one indivisible unit: "the word of God and the testimony of Jesus Christ" (1:2, NIV). John uses this twofold phrase, with minor variations, six times in Revelation. The phrase links all his visions together for one pastoral purpose: to remind the church of the ages of her sacred calling to be faithful to her Lord till the end. For John "the testimony of Jesus Christ" was the authoritative extension of the word of God (1:1, 2), because Jesus' testimony is also inspired by the Spirit of Prophecy (Rev. 19:10). John testifies that he suffered on Patmos because of "the word of God and the testimony of Jesus Christ" (Rev. 1:9, NRSV). Here he evidently refers to the earthly testimony of Jesus, as found in the Gospels, because he had preached the gospel "as a testimony" (see Matt. 24:14, NIV) long before he was condemned by a Roman court. John's twofold phrase serves both a theological and a moral purpose in the Apocalypse: It determines the faithful believers in Jesus Christ during the turbulent church age, and serves as the ultimate norm to test all prophets who claim to have visions from God, such as "Jezebel, who calls herself a prophet" (Rev. 2:20; cf.!6:13, 14; 19:20).3 Ellen White notes that her book The Great Controversy was not written "to present new truths" beyond Scripture, but to illumine "the pathway of those who, like the reformers of past ages, will be called, even at the peril of all earthly good, to witness 'for the word of God, and for the testimony of Jesus Christ.'"4 She also notes that the Albigenses, the Huguenots, and the Waldenses were witnesses of the "Church of the Desert," who "laid down their lives 'for the word of God, and for the testimony of Jesus Christ.'" 5 Thus Ellen White clearly understood John's key phrase "the word of God and the testimony of Jesus" as a reference to the Bible in its twofold witness of the Old and the New Testaments.6 John's "two-witnesses theology" in the Fourth Gospel Kenneth Strand, Adventist scholar in apocalyptic studies, recognized that John's twofold phrase in the Revelation expresses the same theological theme as John's Gospel: a "two-witnesses theology." 7 The theme of two divine witnesses is prominent in John's Gospel because this Gospel emphasizes the essential harmony and unity of Jesus' testimony and that of His Father: "I testify on my own behalf, and the Father who sent me testifies on my behalf" (John 8:18, NRSV); "The one who rejects me and does not receive my word has a judge; on the last day the word that I have spoken will serve as judge, for I have not spoken on my own, but the Father who sent me has himself given me a commandment about what to say and what to speak" (John 12:48, 49, NRSV); "I testify on my own behalf, and the Father who sent me testifies on my behalf" (John 8:18, NRSV). Jesus called attention to the law of witness in Deuteronomy 19:15 (see John 8:17) to indicate that His witness was not alone. John connects his two witnesses theology directly with the Holy Spirit's role in communicating Christ's words to His disciples (John 14:26). Jesus thus predicted that the Spirit of truth who comes from the Father "will testify on my behalf" (15:26, NRSV), and "will glorify me, because he will take what is mine and declare it to you" (16:14, NRSV). John's Gospel thus teaches that what Jesus spoke, the Holy Spirit spoke, and therefore God Himself spoke. The Fourth Gospel states explicitly that the earthly testimony of Jesus was inspired by the Spirit of God: "For the one whom God has sent speaks the words of God, for God gives the Spirit without limit" (John 3:34, NIV). Indeed, Jesus was anointed with the Spirit of prophecy at His baptism, when the Spirit descended on Him in the form of a dove (Matt. 3:16; Acts 10:38). Jesus was inspired by the Spirit of God and therefore spoke His testimony with divine authority to Israel. The New Testament testimony that Jesus Himself is the revelation of God (John 1:14, 18) is the foundational truth of the Christian faith.8 The "two-witnesses theology" In Revelation John strongly emphasizes his two-witnesses theology. The letters of the resurrected Jesus state seven times that Jesus' testimony to the churches was: "what the Spirit says to the churches" (Rev. 2:7,11, 17, 29; 3:6, 13, 22, NIV). This repeated reference to the Spirit of God stresses the divine authority of Jesus' seven testimonies. At the end of the book, the angel informs John that both angels and Christian prophets "hold the testimony of Jesus," and therefore are "comrades" in proclaiming the testimony of Jesus and in worshiping God (19:10; 22:8, 9, NRSV). The angel then adds this clarification: "For the testimony of Jesus is the spirit of prophecy" (19:10, NRSV). This information corresponds with the statements of the seven letters that the testimonies of Jesus are "what the Spirit is saying." This correspondence is one of the many parallels in the broad chiastic structure of the Apocalypse.9 This means that part and counter part clarify each other. Both passages affirm that the testimony of Jesus is inspired by "the Spirit of prophecy," or the Spirit of God, not as a replacement for "the testimony of Jesus" but as a clarification of its divine origin. The angel does not teach that the "gift" of prophecy is a substitute for the testimony of Jesus, but states that Jesus' testimony is inspired by the Spirit of prophecy and thus has divine authority. Beale comments: "This episode [19:10] is recorded to underscore the divine source of John's visions and to put in proper perspective the nature and function of angelic intermediaries. The warning ["Worship God!"] stands as a warning to Christians, not merely against worship of angels in particular, but against idolatry of any form in general, which was a problem in John's readership (e.g. 2:14, 15, 20, 21; 9:20)."10 Robert Mounce affirms: "The message attested by Jesus is the essence of prophetic proclamation."11 Caird explains: "To hold the testimony of Jesus is to stand by the principle which governed his incarnate life, to confirm and publish the testimony of his crucifixion with the testimony of martyrdom. . . . The testimony of Jesus is the spirit that inspires the prophets. It is the word spoken by God and attested by Jesus that the Spirit takes and puts into the mouth of the Christian prophet."12 Beasley-Murray points to the established fact that the expression "Spirit of prophecy" was well-known among the Jews, for "their favorite name for the Spirit of God was precisely 'the Spirit of prophecy.'" He concludes: "We should, therefore, interpret verse 10 [of Revelation 19] as meaning that the testimony borne by Jesus is the concern or burden of the Spirit who inspires prophecy. Such is the chief thrust of the teaching on the Paraclete in John 14-16."13 According to the New Testament, the prophet of God was moved by the Holy Spirit (Luke 2:25; 2 Peter 1:21). Among Seventh-day Adventists, Roy Naden's comment is notable: "John's equating of 'the testimony of Jesus' with 'the spirit of prophecy' highlights the Testimony's divine origin and authorship. . . . Thus He [GOD] is the originator of this testimony to Christ just as He was the originator of the Word of God. ... In Revelation 19:10 John asserts that the testimony of Jesus is divine prophecy that shines its reassuring light equally on the past, the present, and the future."14 Beatrice Neall likewise concluded in her dissertation: "The word of God and the testimony of Jesus must be understood as the gospel of Jesus' death and resurrection (Rev. 1:18), His power to save from sin (1:5; 12:10-11) and transform men into His likeness (14:1) through the blood of the Lamb (7:14; 12:11)." 15 The testimony of Jesus as "the faith of Jesus" Revelation 12-14 consists of a self-contained unit of Scripture, in which each chapter progressively develops the previous visions with an increasing focus on the end-time generation. 16 This means that the remnant people of God in 12:17 are more fully described in 14:12. "Then the dragon was angry with the woman, and went off to make war on the rest of her children, those who keep the commandments of God and hold the testimony of Jesus" (Rev. 12:17, NRSV). "Here is a call for the endurance of the saints, those who keep the commandments of God and hold fast to the faith of Jesus" (Rev. 14:12, NRSV). God's people keep not only His commandments but also "hold fast to the faith of Jesus" (14:12). This "faith of Jesus" is more than their subjective faith in Jesus—it is their faith, or testimony, of Jesus Himself. William Johnsson's comment on Revelation 14:12 is worth noting: "They keep the faith of Jesus.... Jude may provide a parallel: 'the faith which was once for all delivered to the saints.' When God's loyal followers keep the faith of Jesus they remain true to basic Christianity—they 'keep the faith.'" 17 In other words, the expression "the faith of Jesus" in Revelation 14:12 serves as a clarifying equivalent to "the testimony of Jesus" (12:17) and not necessarily as a third characteristic of the remnant church. To keep "the faith of Jesus" implies to faithfully witness to Jesus' testimony. Because they bear the "testimony of Jesus," the end-time saints are prepared to witness against the antichrist until death, as John predicts: "who had been beheaded because of the testimony of Jesus and because of the word of God" (Rev. 20:4, NASB). Desmond Ford stated aptly: "When men die for the testimony of Jesus, as 12:11 and 6:9 imply, we should recognize here the everlasting gospel." 18 The priceless value of the Christian martyrs lies in their faithfully holding fast to the gospel testimony that Jesus gave in His earthly ministry. John's millennial vision reassures the divine vindication of their faithfulness to the Word of God as attested by Jesus, in the courts of heaven. Such martyrs will share with Christ the exercise of regal and judicial power in His millennial kingdom (Rev. 20:4). The "two witnesses" in Revelation 11 Revelation 11 portrays God's two united witnesses who are authorized "to prophesy for one thousand two hundred sixty days, wearing sack cloth" (11:3, NRSV). These two symbolic witnesses of God are also identified as "the two lampstands that stand before the Lord of the earth" (11:4). If "the seven lampstands are the seven churches" (1:20, NRSV), then two "lampstands" must also represent the church, this time the church in her vocation to "prophesy" or proclaim her legal "testimony" (11:7) to all nations (see Deut. 17:6; 19:15; Matt. 18:16; John 8:17). This understanding is confirmed by the parallel symbols of the persecuted "woman" (in 12:6) and of the "holy city" trodden underfoot (in 11:2). All three symbolic figures suffer for their "testimony" during the same length of time (11:2, 3; 12:6, 11). These portrayals indicate that the true saints not only hold fast to the "testimony of Jesus" but also faithfully witness to Jesus, willing to "lose their life for my sake, and for the sake of the gospel" (Mark 8:35, NRSV). The portrayal of "two witnesses" in Revelation 11 dramatizes Jesus' call and promise to the church in Smyrna: "Be faithful until death, and I will give you the crown of life" (Rev. 2:10, NRSV). In this respect they are called to identify completely with Jesus in His witness and death, and will also share in His vindication (11:9-12). More important, the power of their prophetic ministry will result in the repentance and salvation of many in the world (11:13). This prophetic ministry is the calling of the entire church. All believers in Jesus Christ are called to "hold to the testimony of Jesus" (Rev. 12:17, NASB), while only some of them are chosen to receive the particular "gift of prophecy" to build up the church, to speak to the saints "for their upbuilding and encouragement and consolation" (see 1 Cor. 14:3, NRSV).19 We need to realize that the church of Christ is validated in her apostolic succession solely by her faithful proclamation of the gospel of God as attested by Jesus (Matt. 24:14, NASB; Rev. 12:17; 14:12). To illustrate the unbreakable connection between the church and her gospel testimony, John is asked to take and "to eat" a heavenly scroll (10:9, NASB) so that he can "prophesy again concerning many peoples and nations" (10:11, NASB), just as God had asked the prophets Ezekiel and Jeremiah to "eat" a heavenly scroll with His divine words and then to proclaim His message publicly (Ezek. 3:1-3; Jer. 15:16).20 Consequently, the two witnesses of Revelation 11 do not represent the church in isolation from the Word of God and the testimony of Jesus Christ. As has been explained by earlier expositors, these two indivisible witnesses of God symbolize "the church preaching and prophesying through the two Testaments of Scripture."21 Kenneth Strand's meticulous study of John's "two-witnesses theology,"22 as found in the entire book of Revelation, comes to this significant conclusion: "In the book of Revelation, faithfulness to the 'word of God' and to the 'testimony of Jesus Christ' separates the faithful from the faithless, and it brings about persecution that includes John's own exile and the martyrdom of other believers (see again Rev. 1:9; 6:9; 12:17; 20:4; etc.). These two witnesses are, namely, 'the word of God' and 'the testimony of Jesus Christ,' or what we today call the Old Testament prophetic message and the New Testament apostolic witness."23 The supreme test of faithfulness to God Christian believers in every age have lived and died, and will in the future die for the gospel testimony of Jesus (Rev. 1:9; 6:9; 12:11; 20:4). Their "testimony of Jesus" is not just the testimony of their personal conversion to Jesus, but their witness to the apostolic gospel; that is, to "the testimony of God" (1 Cor. 2:1, NKJV), or "the testimony of Christ" (1 Cor. 1:6, NKJV), regarding His life, death, and resurrection (Mark 8:35; Acts 1:8, 22; 4:33; 1 Cor. 15:1-4, 15). Paul declared that the ministry he had received from the Lord Jesus was "to testify solemnly of the gospel of the grace of God" (Acts 20:24, NASB). He warned that those who "distort the gospel of Christ" will fall under a divine curse (Gal. 1:1-9, NASB). John predicts that the church will have to go through times of severe persecution and suffering (see Rev. 12:11, 17). Paul counseled that Christian believers should "not go beyond what is written" (1 Cor. 4:6, NIV), and advised that all prophets in the church be tested by this canon of Scripture (1 Thess. 5:19-21; 1 Cor. 14:29, 32). Ellen White likewise called for the same focus: "I recommend to you, dear reader, the Word of God as the rule of your faith and practice. By that Word we are to be judged."24 "What leisure time we have should be spent in searching the Bible, which is to judge us in the last day... Let the commandments of God and the testimony of Jesus Christ be in your minds continually and let them crowd out worldly thoughts and cares."25 "God calls for a revival and a reformation. The words of the Bible, and the Bible only, should be heard from the pulpit."26 These stirring words call for faithfulness to the biblical standard, which is summarized so impressively by the angel in Revelation 14:12. This programmatic key text became the founding platform for the Seventh-day Adventist Church in 1861. This text combines the law of God and the saving gospel of Jesus Christ "as of equal importance, the law and the gospel going hand in hand."27 When in 1888 Adventists discovered that "the faith of Jesus" (Rev. 14:12, NKJV) implied faith in Jesus, the full theological implications of the three angels' messages were understood and the denomination had its "loud cry" message. Many revivals began to take place, and in 1892 Ellen White claimed that "the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth."28 It may all be summed up in this challenging exhortation: "Of all professing Christians, Seventh-day Adventists should be foremost in uplifting Christ before the world."29 1 Allison A. Trites, The New Testament Concept of Witness (Cambridge Cambridge University Press, 1977), 155. 2 George B. Caird, The Revelation of St. John the Divine. Harper's New Testament Commentary (New York: Harper k Row, 1966), 18 3 For a more extended treatment, see my Light for the Last Days (Nampa, Idaho: Pacific Press® Pub Assn, 1999), "Appendix C." 4 Ellen G White, The Great Controversy (Nampa, Idaho: Pacific Press® Pub. Assn., 1939), xii. 5 Ibid, 271. 6 See also her comment on 1 Peter 1:10, 11, "It is the voice of Christ that speaks to us through the Old Testament. The testimony of Jesus is the spirit of prophecy.'" Patriarchs and Prophets (Nampa, Idaho: Pacific Press® Pub. Assn., 1958), 367. 7 Kenneth A Strand, "The Two Witnesses of Revelation 11:3-12," in Andrews University Seminary Studies 19 (1981): 127-135. 8 See Richard Bauckham, GOD Crucified: Monotheism and Christology in the New Testament (Grand Rapids, Mich.: Eerdmans, 1999). 9 See Strand, "Foundations! PrmcipJes of Interpretation," m Symposium on Revelation Hook I. F. B. Holbrook, ed (Hagerstown, Md. Review and Herald Pub. Assn , 1992), chapter 1. 10 Beale, The Book of Revelation (Grand Rapids: Eerdmans, 1999), 946. 11 Robert H Mounce, The Book of Revelation (Grand Rapids, Mich.' Eerdmans, 1977), 342 12 Caird, 238. 13 George R. Beasley-Murray, The Book of Revelation: New Century Bible Commentary (Grand Rapids: Eerdmans, 1983), 276. The historical evidences in Judaism can be found in Strack-BilIerbecK, Kommenlar zum New Testament, 2:127-129. 14 Roy C Naden, The Lamb Among the Beasts (Hagerstown, Md.. Review and Herald Pub. Assn., 1996), 266. See also his Excursus on Rev. 19:10, pp 270-1; also LaRondelle, How to Understand the End-Time Prophecies of the Bible (Sarasota, Fl.: First Impressions, 1997), 287-290. 15 Beatrice S. Neall, The Concept of Character in the Apocalypse with Implications foi Character Education (Washington, DC: Univ of America, 1983), 158 16 For an in-depth treatment of the structure of Rev. 12-14, see my How to Understand the End-Time Prophecies, 263-271, and the article "The End-Time Message in Historical Perspective," Ministry, Dec 1996, 10-13. 17 William G. Johnsson, in Symposium on Revelation (Hagerstown Review and Herald Pub. Assn., 1992) 2.38, 39. 18 Desmond Ford, CIIST,' (Newcastle, Calif.: D. l-ord Pub , 1982), II. 696. 19 See Naden, "Contemporary Manifestations of the Prophetic Gift," Ministry, June 1999, 9-14. 20 See my End-Time Prophecies, 204-208. 21 R.L Petersen, Preaching in the Last Days: The Theme of 'Two Witnesses' in the Sixteenth and Seventeenth Centuries (New York: Oxford University Press, 1993), 17; and LaRondelle, End-Time Prophecies', 221-227. 22 See Note 7 23 Strand, 134. 24 White, Early Writings (Washington, D.C.: Review and Herald Pub. Assn., 1945), 78. 25 Ibid., 58 26 White, Prophets and Kings (Nampa, Idaho: Pacific Press® Pub. Assn, 1943), 626. 27 White, Manuscript 24, 1888; quoted in George R. Knight, A Search for Identity (Hagerstown, Md.: Review and Herald Pub. Assn., 2000), 108. 28 White in Review ami Herald, Nov. 22, 1892 29 White, gospel Workers (Washington, D C.: Review and Herald Pub. Assn. 1948), 156. Hans K. LaRondelle, Th.D., is professor emeritus of systematic theology at the Seventh-day Adventist Theological Seminary, Andrews University, Berrien Springs, Michigan, United States. Listen May 2003 Download PDF Ministry Cover More Articles In This Issue Alt Text Creation, Christ, and the Cross The connection of Christ and His Cross to God's work of world creation Alt Text Burnout's refining fire An experience of ultimate ministerial distress and its potential positive outcome Alt Text Get over it! Working through traumatic experiences in ministry Alt Text Retirement: Time to serve again A constructive, suggestive view of the ministry that may be done after retirement Alt Text Make your church volunteer-friendly How the pastor can engage and nurture effective volunteers in the congregation Alt Text The "why" of Paul's preaching! Getting at the heart of what makes Christian preaching live Alt Text The irrelevant, powerless, unpopular leader* Getting beyond the desire to control and impress Alt Text Letters to the Editor View All Issue Contents Digital delivery If you're a print subscriber, we'll complement your print copy of Ministry with an electronic version. 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Chiasm in the Gospel of Mark By Ricky Robertson New Testament Classics Scholars have described the Gospel of Mark as simple or naive. After all, its vocabulary and sentences are simple. It is possible, however, that beneath the apparent simplicity lies a deeper meaning. For example, accounts of fasting, the story of harvesting grain on the Sabbath, and healing the man with the withered hand appear to have no connection. Mark does, in fact relate them by using the literary device of chiasm. In the story setting, the device of chiasm creates parallel events in a reflection about the central point consisting of an idea common to both. Consider the stories of the healing of the paralytic and the healing of the man with the withered hand in Mark 2, 3. At first they seem unrelated. The first thing the reader notices, when comparing these stories, is that in the KJV, both begin with "And again he entered " phrases, hinting at a connection. In the first story, Jesus came to Capernaum and was preaching in a house. Four men brought a paralytic, but they couldn't get through to Jesus because of the crowd, so they let him down from the roof. When Jesus saw the faith of the men who brought him, he forgave the man's sins and healed him: "'I say to you, rise, take up your pallet and go home.' And he rose, and immediately took up the pallet and went out before them all; so that they were all amazed and glorified God, saying, 'We never saw anything like this!' " (2:11,12). In this instance Jesus did two main things to annoy the religious leaders: (1) He forgave the man's sins, and (2) He accused them of not believing the truth. To the leaders, claiming to forgive sins was a flagrant violation of tradition and equated claiming to be God, for "Who can forgive sins but God alone?"(2:7). However, Jesus perceived that they were thinking these things and rebutted "Why do you question thus in your hearts? Which is easier, to say to the paralytic, 'Your sins are forgiven,' or to say, 'Rise, take up your pallet and walk'?"(2:8,9). In this way He implied that they did not believe the truth, but were rejecting the obvious. The healing of the man with the withered hand involved the same annoyances to the leaders. On the Sabbath, Jesus went to the synagogue, and a man with a withered hand was also present. "And they [the leaders] watched him, to see whether he would heal him on the Sabbath, so that they might accuse him." (3:2). Like the previous story, Jesus annoyed the leaders in two main ways: (1) he healed on the Sabbath, and (2) he accused them of incorrect beliefs. "And he said to them, 'Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?' but they were silent. And he looked around at them with anger, grieved at their hardness of heart, and said to the man, 'Stretch out your hand.' He stretched it out and his hand was restored."(3:4,5). These stories seem unrelated, but also contain some similar themes, leading us to think the contrary. As we will see, a chiastic structure links them. Now let us consider another pair of events also seemingly unrelated: eating with sinners and harvesting grain on the Sabbath. Like the previous two stories, these both begin with the same phrase (in KJV): "And it came to pass," hinting at a similar connection. In the first, Jesus was eating at the house of Levi, one of his recently called disciples, and "many tax collectors and sinners were sitting with Jesus."(2:15). Without fail, "the scribes of the Pharisees, when they saw that he was eating with sinners and tax collectors, said to his disciples, 'Why does he eat with tax collectors and sinners?' And when Jesus heard it, he said to them, 'Those who are well have no need of a physician, but those who are sick; I came not to call the righteous, but sinners.' " (2:16,17). Again we see Jesus annoying the Pharisees by doing something they don't accept or believe in, and pointing out their fallacies and unbelief. The other story is also brief. Jesus and his disciples were walking through some grainfields when his disciples decided they wanted a snack, and began to pluck the heads of grain. And who should show up but: . . . the Pharisees said to him, "Look, why are they doing what is not lawful on the Sabbath?" And he said unto them, "Have you never read what David did, when he was in need and was hungry, he and those who were with him: how he entered the house of God when Abiathar was high priest, and ate the bread of the Presence, which it is not lawful for any but the priest to eat, and also gave it to those who were with him? (2:24-26) Again we see Jesus and his disciples do something which the leaders do not approve of, and Jesus pointing out the error in their thinking. With all these evidences of chiastic structure, it would seem well that we go hunting for the unifying idea for these stories. The reflective point in chiastic structure has several properties which will make our search easier: (1) it is not usually one of the stories, (2) it generally occurs close to the midpoint between events, and (3) it verbalizes the concepts implied by the stories. To begin our search, we will look at the passages that meet criteria (1). The available passages are: 2:13-14, 2:18-22, and 2:27-28. According to criteria (2), the reflection point bisects related stories, so it is interesting to note that all three bisect two stories. The passage of primary interest is 2:18-22 because it appears to meet all criteria for being the reflection point for the four stories above: Now John's disciples and the Pharisees were fasting; and people came and said to him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples do not fast?" And Jesus said to them, "Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. The days will come, when the bridegroom is taken away from them, and then they will fast in that day. No one sews a piece of unshrunk cloth on an old garment; if he does, the patch tears away from it, the new from the old, and a worse tear is made. And no one puts new wine into old wineskins; if he does, the wine will burst the skins, and the wine is lost, and so are the skins; but new wine is for fresh skins." This is an account of the significance of fasting, but the most important part is the unifying concept expressed. The concept verbalized is a parable of new going into old. The old garment and old wineskins represent the tradition encrusted leaders who will not accept the new patch and new wine of Jesus' teachings. When we see this meaning, we immediately identify it as closely related to the themes that we have seen in all of the stories: (1) Jesus and/or disciples do something that the law-laden scribes and Pharisees don't agree with and (2) Jesus rebuts their accusations and shows the fallacy of their thinking. This is not the end of the chiastic structure in Mark. More chiastic structure awaits us on both higher and lower levels. Currently we have a structure like this: A B (Central theme) B' A'. But if we look between A and B, and B' and A' we can find a chiastic structure. We readily remember that there were three possible passages for the central theme of the four stories and we picked only one. The other two represent centers for smaller chiastic structures, even the story of the paralytic and harvesting grain have chiastic elements. Now we have a structure like this: A(a(1 ct 1')) (central theme) B(a') (CENTRAL THEME) B'(a) (central theme) A' (a' (1 ct 1')). The first two stories chronologically (paralytic and eating with sinners) both deal with Jesus' relation to people. Look between them for the central theme/reflective point and we find: And as he passed on, he saw Levi the son of Alphaeus sitting at the tax office, and he said to him, "Follow me."And he rose and followed him (2:14). This verse tells us not only what Jesus' call to everyone is, but how we should respond. Similarly, the second two stories chronologically (plucking grain and the man with the withered hand) occur on Sabbath and involve questions about the meaning of the law and the Sabbath. Again a central theme and reflective point appear between the stories: And he said to them, "The sabbath was made for man, not man for the sabbath; so the Son of man is lord even of the sabbath." (2:27,28). These are but a small portion of the whole of chiastic structure of Mark. The whole book hinges around Mark 8:27-30: And Jesus went on with his disciples, to the villages of Caesarea Philippi; and on the way he asked his disciples, "Who do men say that I am?" And they told him, "John the Baptist; and others say, Elijah; and others one of the prophets." And he asked them, "But who do you say that I am?"Peter answered him, "You are the Christ." And he charged them to tell no one about him. Now we see that although Mark's vocabulary and grammar are simple, this simplicity hides a concealed meaning. This meaning is uncovered when we understand the complex chiastic structure of Mark and look at the reflective point of the book: Jesus is the Christ, what are you going to do about it? Numbers in parentheses refer to Mark chapter : verse Back to Ric ky's Nifty Homepage. Back to the essay page.
The Creation Theme in Psalm 104 –by Richard M. Davidson Articles May 1, 2015 DOWNLOAD PDF This article was originally published as a chapter in the book “The Genesis Creation Account and Its Reverberations in the Old Testament." INTRODUCTION A radical, even tectonic, paradigm shift in modern critical scholarship has occurred in the last few decades that has come to view creation, and not just salvation history, as foundational to the rest of the Old Testament canon. [1] Much attention has rightly been given to the creation accounts in Genesis, since in the theological ground plan of the Old Testament, Genesis 1 through 3 have been situated as the introduction to the canon, and the entire rest of the canon regularly harks back to and builds upon this Edenic pattern. [2] Not nearly as much study has been given to the numerous references to creation in the Psalms, which, by their sheer volume, surpass that of Genesis 1 through 3. References or allusions to creation appear in over 50 of the 150 psalms of the Psalter. In the Psalter, the psalmists usually situate their explicit references and allusions to creation amidst expressions of other concerns. Creation motifs are utilized to highlight numerous aspects of divine activity, such as the election of Israel, the Exodus, the deliverance of the psalmist from trouble, and God’s ongoing providence and preservation of His creation. But there is one psalm that, from beginning to end, has as its subject God’s creation of the world, namely, Psalm 104—hence, the focus upon this particular psalm in this study. Other creation psalms will be examined in a separate study. In this study, the particular focus is upon data from Psalm 104 that may shed light upon the issues of the origins of the heavens and earth. I will trace possible intertextual relationships between this psalm and the creation accounts of Genesis and explore any unique perspectives on origins found in the Psalms that do not appear in Genesis 1 through 3. The conclusion will bring together the various theological strands as they relate to creation in general and issues of origins in particular. QUESTIONS OF INTRODUCTION DATE AND AUTHORSHIP There is no superscription for Psalm 104 in the Hebrew Bible. However, the Greek (LXX) and Latin (Vulgate) versions give as the heading “A Psalm of David.” This is no doubt due to the identical inclusio, with the words “bless the Lord, O my soul,” [3] found at the beginning and end of both Psalm 103 and Psalm 104—the former of which does contain the superscription mizmôr lĕdāvid, “A Psalm of David.” These are the only two psalms in the entire Psalter that have the phrase “bless the Lord, O my soul,” let alone feature this phrase used as an inclusio. Beyond the inclusio, other common features link the two psalms. The last stanza of Psalm 103 ends with an evocation of God’s cosmic rule, and Psalm 104 begins with this same evocation. A striking number of verbal connections are also scattered throughout the two psalms. [4] “Such links suggest a common authorship for these two psalms, and this impression gets even stronger when their subject-matters are taken into account.” [5] We will explore the connections in subject matter below. In the final canonical arrangement of the Psalter, where these psalms are placed back to back, it seems very likely that they are meant to stand together as Davidic psalms. The omission of the inscription for Psalm 104 may be for theological reasons, to link this psalm more closely with the previous one, revealing the continuity of theological themes between the two. In the discussion that follows, the author will be spoken of as the psalmist, although, for reasons stated above, this psalmist is probably David himself. Some have seen a link between Psalm 104 and “The Hymn to Aten,” composed in the fourteenth century BC, during the monotheistic Amarna Revolution and during the reign of Ikhnaton (Amenophis IV); this hymn honors the sun disk Aten as the supreme and sole creator. [6] It is plausible that the composer of Psalm 104 was acquainted with the Hymn to Aten and utilized some of its imagery in his composition. [7] But the number of parallels between the two compositions is comparatively few: only some 17 of the 149 lines of The Hymn to Aten show any similarities to Psalm 104, [8] and these few parallels are never precise. Furthermore, the entire focus of the two compositions is completely different (which will be discussed later). Hence, even if the composer of Psalm 104, who is perhaps David, did know of the Egyptian hymn and borrow some of its phraseology, he pressed the imagery into the service of his own original composition, and the language he did borrow may well have been with polemical as well as aesthetic intent (as argued later). The same can be said for alleged parallels between Psalm 104 and Ugaritic literature. [9] LITERARY ARTISTRY AND THEOLOGICAL DEPTH Scholars have recognized this psalm as one of the most, if not the most, intricately and exquisitely crafted literary productions in the entire Psalter or perhaps anywhere else in literature. The psalm is remarkable for the movement and vividness of the images that crowd into the picture of creation. In this respect it is probably unsurpassed in literature. Someone has said that it would be worth studying Hebrew for ten years if as a result of that study the student could read this psalm in the original. [10] Psalm 104 not only contains a wealth of literary artistry but is composed with incredible theological depth. As William Brown puts it, “Psalm 104 was composed with unabashed joy and freedom of expression, and yet it exhibits a theological sophistication scarcely matched by any other psalm. Here, rigorous thinking and rapturous wonder find a compelling convergence. The world, as grand and manifold as it is, is inscribed with coherence and conviviality.” [11] Such theological depth is especially apparent as the psalmist insightfully interprets the creation narratives of Genesis. PSALM 104 AS INNER BIBLICAL INTERPRETATION OF GENESIS 1 THROUGH 3 If the Genesis creation narratives were written by Moses (fifteenth century BC), as assumed in this study, [12] and if Psalm 104 was written by David (tenth century BC), as argued above, then Psalm 104 is clearly dependent upon Genesis 1 through 3 and not vice versa. There is general consensus, even among critical scholars who do not accept the Mosaic authorship of Genesis 1 through 3 nor the Davidic authorship of Psalm 104, that Psalm 104 “is a poetic retelling of the Genesis story, and it therefore falls under the rubric of ‘inner biblical interpretation.’” [13] There is wide recognition among Old Testament scholars that Psalm 104 not only interprets the Genesis creation accounts but also follows the same basic order as the days of creation in Genesis 1. So, for example, Walter Zorn writes, “A summary of the creation account is contained in the psalm, similar to the record in Genesis chapter one. . . . Following the order of creation as given in Genesis, he [the psalmist] shows how God, in successive stages, was preparing for the welfare and comfort of his creatures.” [14] W. T. Purkiser comments: “The major section of the psalm is given to present the magnificence of the creative acts described in Genesis 1. The order of topics follows that of the original creation account, beginning with light and concluding with man.” [15] Derek Kidner likewise argues that “the structure of the psalm is modeled fairly closely on that of Genesis 1, taking the stages of creation as starting-points for praise.” [16] Other similar statements could be multiplied. [17] Franz Delitzsch classifies this psalm as the “Hymn in Honour of the God of the Seven Days.” [18] He then summarizes its contents: “The Psalm is altogether an echo of the heptahemeron (or history of the seven days of creation) in Gen. i.1–ii.3. Corresponding to the seven days it falls into seven groups. . . . [I]t begins with the light and closes with an allusion to the divine Sabbath.” [19] Jacques B. Doukhan’s dissertation on the literary structure of the Genesis creation story contains a penetrating analysis of the literary structure of Psalm 104 and its parallels with the Genesis creation accounts. [20] Doukhan’s delineation of the seven days of creation week as portrayed in Psalm 104 builds upon both thematic and terminological correspondences. Thematically, the following outline emerges: [21] Day One: motif of Light (Ps. 104:2a) Day Two: creation of Firmament, reference to the waters above (Ps.104:2b–4) Day Three: appearance of the ground: formation of the earth plants (Ps. 104:5–18) Day Four: luminaries to indicate seasons and time (Ps. 104:19–23) Day Five: first mention of animals in terms of creatures; [22] allusion to birds; [23] and reference to the sea and living beings in it (Ps. )26–104:24 Day Six: food for animals and humankind; gift of life by God for animals and humankind [24] (Ps. 104:27–30) Day Seven: glory of God; [25] allusion to the revelation on Sinai [26] (Ps. 104:31, 32) [27] Doukhan shows that there are also thematic connections between Psalm 104 (in the sections dealing with humankind) and the second Genesis creation account (Gen. 2:4b–25). Terminologically, Doukhan points out how each of the seven sections of Psalm 104 shares significant, common wording with the corresponding section of the Genesis creation narrative (Gen. 1:1–2:4a). [28] In his article on creation in the Handbook of Seventh-day Adventist Theology, William Shea examines the correspondences between the creation week of Genesis 1:1–2:4a and Psalm 104 [29] and presents an outline similar to that of Doukhan and others. Shea points out that Psalm 104, in following the order of events of the six days of creation, often “utilizes an anticipation of what would come about from those days; it looks forward to their potential, their function, and their benefit.” [30] Delitzsch expresses it the other way around, stressing the psalmist’s focus upon the present condition of the world: “The poet sings the God-ordained present condition of the world with respect to the creative beginnings recorded in Gen i.1–ii. 3.” [31] In light of the use of the word bārāʾ, “create,” in Psalm 104:30 with regard to God’s continued preservation of His creation, it is not inappropriate to speak of Psalm 104 as describing both the original creation (creatio prima) and the preservation of creation (creatio continua) by Yhwh, the sovereign Creator. Thus, the poetic depiction of the events of creation includes not only completed action (indicated in Hebrew by the perfect inflection of the verb and/or the [past] participle) but also ongoing action (indicated in Hebrew by the imperfect inflection and/or the [present] participle). The psalmist presents the creation account in dialogue with real life in the here and now. Our primary focus in what follows will be upon insights concerning ultimate origins (and not creatio continua) that emerge from this psalm. It is assumed that the psalmist not only penetrates the meaning of the Genesis creation narratives he interprets, but as a poet inspired by the Spirit, [32] he is also capable of supplying new insights into issues of origins that may not be found explicit, or at all, in the Genesis creation accounts. PSALM 104 AND ISSUES OF ORIGINS DAY ONE (VV. 1–2A) In the first section of Psalm 104 (following the introductory “Bless the Lord, O my soul”), verses 1 to 2a, the psalmist praises God utilizing the motif of light found in the first day of creation week (Gen. 1:3–5): “O Lord my God, You are very great; You are clothed with splendor and majesty, covering Yourself with light as with a cloak.” Whereas in Genesis 1:3, God says, “Let there be light,” Psalm 104 gives more detail regarding that light. Shea points out how this statement in Psalm 104:1–2a solves an unanswered question arising from the Genesis creation account regarding the source of light in creation before the appearance of the sun and moon on the fourth day: “From His radiant glory the light of Creation issues. Psalm 104 provides an answer to the long-standing question about the source of the light on the first day of Creation: The light that surrounded the person of God provided light for the earth.” [33] As God Himself provides the light on the first day, He makes a theological statement that creation is ultimately not anthropocentric (human centered) or heliocentric (centered in the sun) but theocentric (centered in God). [34] The God-centered nature of creation is a dominant theme throughout the entire psalm. DAY TWO (VV. 2B–4) Psalm 104:2b–4 describes the creation of the firmament, with focus upon the waters above (separated from the waters below, described in the next section), corresponding to the second day of creation week (Gen. 1:6–8). Utilizing poetic similes and metaphors and a string of active participles, the psalmist depicts Yhwh as the One Who is “stretching out [the atmospheric] [35] heavens like a curtain, laying the beams of His upper chambers in the waters, making the clouds His chariot, walking upon the wings of the wind, making the winds His messengers, flaming fire, His ministers.” [36] By repeated use of active participles in verses 1 through 4, the author places emphasis upon the Doer (“the one who”) and not so much the deeds. The phraseology of “stretching out the heavens like a curtain” highlights the ease with which God creates (in contrast to the other ancient Near Eastern accounts of creation by struggle and conflict). [37] It also gives further support to the conclusion that the Hebrew word rāqîaʿ (usually translated “firmament”) in Genesis 1 does not refer to a solid dome, as many modern scholars have asserted. [38] The language of this section, as well as other portions of the psalm, have been seen by some scholars to parallel the portrayals of the Canaanite storm god, Baal, the “Rider of the Clouds,” in Ugaritic literature. [39] If such parallelism exists and if the psalmist consciously employs language from Ugaritic poetry (as seems probable for such psalms as Psalm 29), [40] the motivation of the psalmist is not only to employ vivid poetic imagery to describe Yhwh but also to insist polemically that it is Yhwh, not Baal, Who is the true “Rider of the Clouds” and the One Who controls the elements of nature, including the atmosphere and the storms. DAY THREE (VV. 5–18) Psalm 104 verses 5–18 correspond to the third day of creation week (Gen. 1:9–18), which involved the gathering of the waters under heaven within divinely ordained boundaries, the appearing of the dry ground, and the formation of vegetation on the earth. Verses 5 and 6a switch to the perfect inflection (completed action, which may be taken here in the sense of perfect tense) and set the background for the events of day three by referring to the origin of the tohû wābōhû (“unformed-unfilled”) state of the earth described in Genesis 1:1, 2 (prior to the events of the first day): “He [has] established [Qal pf. of yāsad] the earth upon its foundations, So that it will not totter forever and ever. You [have] covered [Piel pf. of kāsâ] it with the deep as with a garment.” As the Master Builder, God has established the earth and its foundations with such permanence that “it will not totter [Niphal impf. of môt] forever and ever [ʿôlām wāʿed].” The identical word “deep” (Heb. tĕhôm) in verse 6a is found in Genesis 1:2: “And darkness was over the surface of the deep [tĕhôm].” The fact that the deep here is compared to a piece of clothing comports with the unmythologized understanding of the term in Genesis 1 (contrary to a common interpretation, which suggests that in Gen. 1 the term alludes to the ANE chaos monster Tiamat and implies the same struggle as in other ANE creation stories). [41] Verses 6b–9 then vividly and elaborately describe the divine command and activity in causing dry land to appear, which in Genesis 1:9 is depicted by a single brush stroke: “Then God said, ‘Let the waters below the heavens be gathered into one place, and let the dry land appear’; and it was so.” In the poetic elaboration of the divine fiat and action, the verbal tenses, though describing past time, shift to the imperfect inflection to heighten vividness by a sense of immediacy: [42] The waters stood [lit. “were standing”] above the mountains. They fled at Your blast, rushed away at the sound of Your thunder,— mountains rising, valleys sinking—to the place You established for them. You set bounds they must not pass so that they never again cover the earth. (NJPS) Although the waters of the deep in Psalm 104 are not mythologized as a chaos monster with whom Yhwh must struggle, nonetheless there is a hint of the tremendous power behind their waves as they envelop the earth. Though not constituting chaos, [43] the power of the deep in its tohû wābōhû state displays properties of “what might potentially be chaos,” [44] and God’s command described by the neutral verb “said” in Genesis 1:9 is intensified in Psalm 104 to a divine “rebuke” (gĕʿārâ) of the waters. In response to the divine rebuke the waters “fled” (nûs), or “hurried away” (ḥāpaz). Such language may actually constitute a polemic against Canaanite mythology of the Chaoskampf, affirming that Yhwh, unlike the storm god in the Canaanite combat myth, did not have to struggle to subdue the sea; the sea obeyed his voice! Psalm 104 also provides details about earth’s topography as it came forth from the Creator’s hands: there were mountains! According to verse 6, mountains existed under the surface of the watery deep, even in the unformed-unfilled condition of the earth described in Genesis 1:2. According to verses 7 to 8, dry land appeared as a result of new activity of mountain uplift and valley depression: “They [the waters] fled at Your blast, rushed away at the sound of Your thunder,—mountains rising, valleys sinking—to the place You established for them” (NJPS). [45] What may be inferred from Genesis 2—four rivers coming from a common source flow in four different directions imply that they must begin from an elevated place like a mountain—is made explicit in Psalm 104:8. Leupold graphically sets forth the implications of this verse: “We can scarcely conceive the stupendous upheavals and readjustments that took place at that time and on so vast a scale. But none of this movement was left to blind chance. . . . Everything was continually under perfect divine control.” [46] This section of Psalm 104, when viewed in the context of what precedes and what follows, has primary reference to the third day of creation and not to the Genesis flood. Other biblical references associate creation with the formation of mountains (Prov. 8:25, 26; Ps. 90:2). The phrase stating that the waters “will not return to cover the earth” should probably also be interpreted as primarily referring to creation, inasmuch as other clear references to creation have parallel language of God setting boundaries for the sea (Prov. 8:29; Job 38:10, 11). [47] But since the psalm was written after the worldwide flood recorded in Genesis 6 through 9 (when creation was reversed back to its unformed-unfilled state as at the beginning of the third day of creation), the psalmist may also allude to the Genesis flood in his assurance that the waters “will not return to cover the earth,” in parallel with the clear reference to the Flood in Isaiah 54:9. [48] Miller perceptively notes that in the psalmist’s description of verses 5 through 9, “The creation of the earth thus occurs in two stages, both of which are the Lord’s doing: the covering of earth with the deep and the movement of these waters to places where they may function in a constructive way” (see vv. 10–13). [49] This may provide further support for a two-stage creation being described in Genesis 1, with the creation of earth in its unformed-unfilled water covered state occurring “in the beginning” before creation week (Gen. 1:1, 2) and the causing of dry land to appear, occurring on day three of creation (vv. 9, 10). Elsewhere there is evidence of this two stage creation within Genesis 1 and other Old Testament creation passages, such as Proverbs 8. [50] The poetic interpretation of the third day of creation week places special emphasis upon the water involved in God’s creative activity, including not only the primordial deep (tĕhôm) that existed prior to creation week (Gen. 1:1–3) and the gathering of the water together within boundaries so that dry land might appear on day three proper (vv. 9, 10), but also the water that God employs to moisten the earth in His continuing preservation of His creation. Verses 10 to 12 describe the water in the form of springs, which God continually “sends forth” (Piel participle of šālaḥ, v. 12) to “give drink to every beast of the field” (v. 11) and provide habitat for “the birds of the heavens” (v. 12). Verse 13 depicts the rain water from “His upper chambers” by which God is “watering [Hiphil participle of šāqâ]the mountains.” [51] The reference to rain does not imply that rain was created during creation week—the Genesis creation account specifically precludes this (Gen. 2:5, 6). Rather, the verses of this section of Psalm 104 describe God’s creatio continua (preservation of the world or providence) after the creatio prima of creation week (and the rain that came at the time of the flood and after) for the purpose of satisfying the needs of His creatures: “The earth is satisfied [śābaʿ] with the fruit of His works” (v. 13). [52] These verses may, like previous ones in the psalm, also contain an implicit polemic against central tenets of Canaanite religion. The Hebrew poet insists that it was Yhwh Who freely and graciously provided the water necessary for the earth’s fertility, without need for humans to arouse and stimulate Him by means of sexual orgies on the high places as in the pagan fertility cults. [53] Verses 14 through 17 move to a description of vegetation that was created on the third day of creation week. Verse 14 describes the two main kinds of vegetation created by God: “The grass to grow for the cattle, and vegetation [ʿēśeb] for the labor of man, so that he may bring forth food from the earth.” This harks back not only to the description of God’s creation of vegetation on the third day in Genesis 1:11, 12 but also alludes to the vegetarian diet provided for the land creatures that were created on the sixth day (Gen. 1:29, 30): “every green plant” for the nonhuman species (v. 30) and “every plant [ʿēśeb] yielding seed . . . and every tree which has fruit yielding seed” for humans (v. 29). The post-Fall benefit of God’s creation of vegetation for humans is displayed as the psalmist refers to the delicacies of wine, oil, and bread, which strengthen and gladden the heart of man (vv. 14, 15). There are three evidences of God’s bountiful provision for human needs. In these verses, the psalmist emphasizes what was already implicit in Genesis 1, namely the purposefulness of God’s creative activity in providing for and bringing joy (śāmaḥ, v. 15) to His creatures. Verses 16 and 17 turn from the edible vegetation to the majestic “trees of the Lord.” God’s care for the trees is underscored as they “drink their fill” (śābaʿ, “become satisfied”), and these mighty trees, including the cedars of Lebanon and the fir trees, in turn, demonstrate purposefulness in providing habitat for the birds. Verse 18 concludes this section with one more look at the majestic high mountains and cliffs, again underscoring the purposefulness of their creation: the mountains are “for the wild goats,” the cliffs are “a refuge for the shephanim [coneys or rock badgers].” Walter Harrelson summarizes this divine purposefulness for the creatures described in this section of the psalm: God made fir trees for the storks to nest in, and he made storks to nest in the fir trees. He made high, inaccessible mountains for the wild goats to run and jump upon, and he made wild goats to do the jumping and cavorting. He created the vast expanse of rock-covered earth in eastern Jordan for rock badgers to live and play in, and he created rock badgers for the rocks. Storks and goats and rock badgers do not serve mankind. They do what is appropriate to them, and God provided a place that is itself fulfilling its function when it ministers to the needs of its special creatures. [54] DAY FOUR (VV. 19–23) The next section of Psalm 104, verses 19 through 23, provides a poetic interpretation of the fourth day of creation week as described in Genesis 1:14–19. The psalmist does not feel the need that Moses did in Genesis 1 to use the circumlocution “greater light” for the term “sun” (Heb. šemeš) and “lesser light” for the term “moon” (Heb. yārēaḥ); apparently, he was not worried that he might be misunderstood to describe deities when he gave the actual names for the celestial bodies (Ps. 104:19). The psalmist also does not follow the order in which the celestial bodies are presented in Genesis 1. Instead, he first refers to the moon and then the sun: “He made the moon for the seasons; the sun knows the place of its setting” (v. 19). In the verses that follow, it is the night that is first described (vv. 20, 21), followed by the day (v. 22). This seems to be the poet’s way of highlighting the evening-morning sequence of the days in creation, without explicitly stating as much. [55] As in Genesis 1:14, for the psalmist, the moon exists for the purpose of marking môʿădîm, “seasons” (v. 19). But beyond this purpose, the night, over which the moon rules, is purposeful in the post-Fall condition of the world to provide time for animals to prowl and seek their food: “You appoint darkness and it becomes night, in which all the beasts of the forest prowl about. The young lions roar after their prey and seek their food from God” (vv. 20, 21). The night is for the animals, but the day is for the purpose of providing time for humans to labor: “When the sun rises they [the animals] withdraw and lie down in their dens. Man goes forth to his work and to his labor until evening” (vv. 22, 23). The reference to human “labor” (ʿabōdâ, from the verb ʿābad) may hark back to the description of human labor (ʿābad) in the Garden of Eden (Gen. 2:15) and, particularly, to the depiction of human labor outside the garden (3:23), showing that the psalmist was providing a poetic interpretation of Genesis 2 and 3 as well as Genesis 1. Although the composer of Psalm 104 is selective in his use of materials from the Genesis creation accounts, it does not appear accidental or arbitrary that he omits any reference to the stars when dealing with the creation on the fourth day. As has been pointed out elsewhere, [56] the grammatical structure of Genesis 1:16 implies that the stars were not created on the fourth day but already existed before the commencement of creation week. By not mentioning the stars in this section of the psalm, the poet seems to lend further support to that conclusion. DAY FIVE (VV. 24–26) As will be pointed out below, this psalm not only follows the sequence of the days of creation but also reveals a chiastic symmetry among these days. The central verse of that chiasm is verse 24, in which the psalmist exuberantly extols Yhwh for His works of creation: “O Lord, how many are Your works! In wisdom You have made them all; the earth is full of Your possessions.” This verse looks both backward and forward in the psalm (note the word “works,” which harks back to Ps. 104:13 and forward to v. 31) and may be seen as a transition between day four and day five. It links Yhwh’s creation with wisdom; in a later-inspired creation poem (Prov. 8), this Wisdom will be set forth as a hypostasis for the divine Son of God, the pre-existent Christ. [57] The Hebrew expression qinyānekā, translated by the New American Standard Bible and some other versions as “Your possessions,” in the context of this psalm should probably be rendered “your creatures” [58] (i.e., the ones created)—or better, “your creations” [59]—again, highlighting the dominant creation theme of the psalm. [60] While verse 24 is the central verse in the psalm, pointing both backward and forward, at the same time it has language that may be linked specifically to day five of creation (and beyond). As Doukhan points out: “Up to now the animals are mentioned merely in connection with the creation of the earth (as inhabitants) and the creation of the luminaries (as their indications of daily life); only from day five on, are the animals concerned as created.” [61] Psalm 104 verses 24–26 focus on the fifth day of creation week in Genesis 1, during which God made the birds of the air and the inhabitants of the sea (Gen. 1:20–23). The creation of the birds is not explicitly mentioned in this section, perhaps because they have already been referred to (twice) in connection with the description of the purpose of the vegetation of the third day (Ps. 104:12, 17). However, there is probably a subtle allusion to the birds in the intertextual echo between the rare Hebrew term qinyān (“possessions, creature, creation”) in verse 24 and a similar-sounding, rare Hebrew term qānān (“to make a nest”) in verse 17. [62] This echoing allows the psalmist in verse 24 “by means of the alliteration, [to] refer to the idea the former word conveys. This is common practice in Hebrew poetry.” [63] Without actually mentioning the birds in verse 24, the psalmist is able to allude to them (and their building of nests) by means of the alliterative echo between verse 17 and verse 24. The main emphasis of this section is upon the creatures of the sea. Verse 25 provides an overview: “There is the sea, great and broad, in which are swarms without number, animals both small and great.” The poetic representation in this verse is short, but paucity of poetic lines is offset by their length. Verse 25 constitutes the longest metrical line of the psalm, the only one that may be scanned with the unusually long metrical count of 4:4:3. Along with the fish comes the somewhat surprising mention of ships, human-made vessels, in contrast with the works of God: “There the ships move along” (v. 26a). However, the mention of ships is not so surprising when one realizes that the focus of this section is upon the things that move along “there” (šām, repeated in vv. 25, 26), that is, in the sea. The psalmist, describing the ongoing benefits of creation week, does not hesitate to fill in the picture of the teeming life in the sea by noting the movement of the ships. [64] In the next breath, the psalmist describes the sea creature Leviathan (v. 26b). Although elsewhere in Scripture Leviathan is described in terms that are likely redeployed from ancient Near East mythology—as a rebellious sea monster that has to be conquered and destroyed by God (see Ps. 74:14; Isa. 27:1) [65]—in this psalm Leviathan is depicted as one of the giant sea creatures, which God “formed to sport in it [the sea]” (Ps. 104:26b). [66] This is reminiscent of the picture of Leviathan found in Job 41. It is a creature “formed” (yāṣar) by God. In Genesis 2:7, 19, we learn that God “formed” (yāṣar) Adam, the large land animals (“beasts of the field”), and the birds. Now, from Psalm 104:26, we learn that at least one of the sea creatures was also “formed” (yāṣar) by God. Furthermore, this verse tells us the purpose of God’s creating Leviathan, namely “to sport/play [śāḥaq]” in the sea! Here, we have allusion to a theology of divine play, [67] which is further elaborated upon in Proverbs 8, with Wisdom (the Son of God) mediating between creatures and Yhwh in their joyous play! [68] This insight into the joyous and celebrative attitude of God while creating expands the understanding of His character from what might be learned only from the creation accounts of Genesis 1 and 2. DAY SIX (VV. 27–30) Land animals and human beings, created on the sixth day according to Genesis 1:24–31, have already been mentioned in an ancillary way in earlier verses of Psalm 104, where the poet describes God’s provision for their food. In this section, the psalmist refers back to that depiction: “They all wait for You to give them their food in due season. You give to them, they gather it up; You open Your hand, they are satisfied [as in v. 13] with good [ṭôb]” (vv. 27–28). The word “good” (ṭôb) harks back to the repeated refrain in Genesis 1 and 2 that what God created was “good” (ṭôb) [69] and in particular to the sixth day of creation, where the term is used by God twice (Gen. 1:25, 31). It may also allude to Genesis 2:18, where Adam’s existence without a partner was described as “not good” (lōʾ ṭôb), and therefore by implication, God’s supplying him with a partner is “good” (ṭôb). A crucial aspect of the sixth day emphasized by the psalmist in this stanza of Psalm 104 is God’s giving life to humans and land animals by filling them with His breath, as described in Genesis 2:7 (Adam) and in the Flood narrative (other land creatures as well). [70] In this same passage, he also alludes to the post-Fall state of the world in which death occurs as God withdraws His Spirit or breath from His creatures and they return to dust (see reference to Adam, Gen. 3:19): “You hide Your face, they are dismayed; You take away their spirit, they expire and return to dust. You send forth Your Spirit [rûaḥ] they are created [bārāʾ]; And You renew the face of the ground” (Ps. 104:29, 30). [71] The term bārāʾ, “created,” which describes the activity unique to God in effortlessly bringing into existence something totally new, is used in Genesis 1 and 2 particularly (although not exclusively) [72] to describe the creation of humans during the first creation week (Gen. 1:27). But Psalm 104:30 shows that every creature on earth who has been born since that first creation week is the product of God’s continuing creative (bārāʾ) work. While Genesis 1 gives special place to humans in the creation account as having dominion over the animals, and other psalms (such as Ps. 8) underscore this role of humans vis-à-vis the animal kingdom, Psalm 104 emphasizes the similarity of all God’s creatures having the breath of life. All are ultimately dependent upon God for their life and sustenance. [73] This stanza ends on a note of hope: “You [Yhwh] renew the face of the ground” (Ps. 104:30b). This phraseology is a reversal of the curse of Genesis 3:19 (“By the sweat of your face you will eat bread, till you return to the ground”) and of the destruction at the time of the Flood (“Thus He blotted out every living thing that was upon the face of the land” [Gen. 7:23]). In His ongoing providential care for His creation, God continues to renew (Heb. ḥādaš) the face of the ground, i.e., “replenish the surface of the ground” (NET) with land animals and human beings. DAY SEVEN (VV. 31–35) As we have noted above, numerous scholars have recognized that Psalm 104 follows the same basic order as the six days of creation in Genesis 1. What is surprising about the analysis of these scholars, however, is not what is said but what is overlooked! Kidner, H. C. Leupold, and others point out the development of thought in Psalm 104:2–30 that so closely parallels the six consecutive days of creation in Genesis 1. But in the commentary on the final verses of the psalm (vv. 31–35) there is little attempt to connect this last section of the psalm with the Genesis creation account. If the first thirty verses of Psalm 104 have a clear parallel, section by section, with the sequence of the six days of creation, why is there little recognition of the possibility that the last section of Psalm 104 might parallel the seventh day of creation, the Sabbath? Fortunately, what has been largely, if not entirely, overlooked by many recent commentators has been recognized and emphasized in that classic nineteenth-century Old Testament commentary by Delitzsch. As we have noted, Delitzsch labels this psalm the “Hymn in Honour of the God of the Seven Days” [74] and summarizes its contents as “altogether an echo of the heptahemeron (or history of the seven days of creation) in Gen. i. 1–ii. 3. Corresponding to the seven days it falls into seven groups . . . . [I]t begins with the light and closes with an allusion to the divine Sabbath.” [75] In the final section of the Psalm, verses 31 through 35, Delitzsch finds a clear allusion to the Sabbath: “The poet has now come to an end with the review of the wonders of the creation, and closes in this seventh group . . . with a sabbatic meditation. . . .” [76] This “sabbatic meditation” begins with the poet’s wish: “Let the glory of the Lord endure forever; Let the Lord be glad in His works” (Ps. 104:31). The psalmist “wishes that the glory of God, which He has put upon His creatures, and which is reflected and echoed back by them to Him, may continue for ever, and that His works may ever be so constituted that He who was satisfied at the completion of His six days’ work may be able to rejoice in them.” [77] Especially significant in linking this final stanza of the poem to the Sabbath is the close relationship between the reference to the poet’s rejoicing in Yhwh (v. 34) and the reference to Yhwh’s rejoicing in creation (v. 31): “Between ‘I will rejoice,’ ver. 34, and ‘He shall rejoice,’ ver. 31, there exists a reciprocal relation, as between the Sabbath of the creature in God and the Sabbath of God in the creature.” [78] There is also an eschatological implication of the sabbatical meditation in the poet’s linkage of rejoicing in creation with the destruction of the wicked: When the Psalmist wishes that God may have joy in His works of creation, and seeks on his part to please God and to have his joy in God, he is also warranted in wishing that those who take pleasure in wickedness, and instead of giving God joy excite His wrath, may be removed from the earth . . . ; for they are contrary to the purpose of the good creation of God, they imperil its continuance, and mar the joy of His creatures. [79] The link between the final stanza of Psalm 104 and the Sabbath of Genesis 2:2–4 is finally receiving some attention in more recent scholarship. For example, without explicitly mentioning the Sabbath, Virgil Howard writes: “The psalm empowers poet and hearer to imitate God by taking time to enjoy the creation (Gen. 2:2–3). Such moments of ‘resting’ in the creation are crucial not only for human recreation but also for the survival of the world itself, for it can entice one out of the mode of using and into the mode of revering.” [80] Dieter Schneider remarks concerning the concluding prayer of the Psalm: “Just like God is experiencing Sabbath joy over his creation, so the prayer will rejoice in Jahwe.” [81] Two Seventh-day Adventist scholars have called special attention to the Sabbath allusion in Psalm 104:31–35. In his doctoral dissertation, Doukhan points out the thematic and terminological parallels between Genesis 1:1–2:4a and Psalm 104, as cited above. [82] With regard to the relationship between the seventh day of creation week and Psalm 104:31–32, he notes the thematic correspondence of the glory of God in creation and the allusion to the revelation on Sinai in verse 32, and then draws the implication: “This reference to Sinai in direct association with the very concern of creation points to the Sabbath.” [83] Doukhan also points to the fact that both the introduction and conclusion of Psalm 104 (vv. 1, 33, and nowhere else in the Psalm) bring together the two names of God in Genesis 1 and 2: “Elohim” (used alone only in Gen. 1:1–2:4a and together with the tetragrammaton in Gen. 2:4b–25) and “Yhwh” (used with Elohim in Gen. 2:4b–25), which may imply the poet’s recognition of the unity and complementarity of the two accounts of creation in Genesis 1 and 2. [84] The other Adventist scholar to call particular attention to the Sabbath allusion in Psalm 104 is Shea. Shea elaborates on the parallel between the seventh day of creation week and the final verses of Psalm 104: In Genesis the account of Creation week goes on to describe the seventh day. The psalm has something similar. On the Sabbath we recognize that God is our Creator; we honor Him in the commemoration of Creation. That is the first thing mentioned in Psalm 104:31. When God finished His creation, He said that it was “very good.” In Psalm 104 He rejoices in His works (verse 31). [85] Shea’s major contribution to the Sabbath theology of Psalm 104 may be in drawing out the significance of what is described in the next verse: “He looks at the earth, and it trembles; He touches the mountains, and they smoke” (v. 32). Shea comments: “This is the picture of a theophany, the manifestation of God’s personal presence. This is what happens on the Sabbath when the Lord draws near to His people and makes Himself known. Struck with reverential awe, they render Him worship.” [86] As Shea points out, that worship is depicted in the final verses of the psalm: Human beings bring worship and honor and glory and praise to God (verse 33). This is not a onetime occurrence: The psalmist promises to carry on this activity as long as life lasts. The praises of the Lord are on the lips of the psalmist continually. Silence is another part of worship. In verse 34 the psalmist asks that silent meditation upon the Lord may be pleasing to God. Finally, this reflection upon worship ends with rejoicing (verse 35). [87] There appears to be sufficient evidence to conclude with a high degree of probability that Psalm 104 not only refers to the first six days of creation week, but also, in its final stanza, alludes to the seventh-day Sabbath of Genesis 2:1–4a. Significant insights into Sabbath theology and praxis emerge from Psalm 104:31–35, including themes of God’s glorification and rejoicing in His created works (v. 31), the theophanic presence of God (v. 32) leading to reverential awe and exuberant singing and praise in worship of God (v. 33), meditation upon and joy in the Lord (v. 34), and the wish-prayer for an eschatological end of the wicked who refuse praise God (v. 35). THE CHIASTIC SYMMETRY AMONG THE DAYS OF CREATION The inspired composer of Psalm 104 not only structures his composition in the sequence of the days of creation but also sets forth a symmetrical arrangement among these days. While many scholars have recognized the symmetrical arrangement of the Genesis creation days in the form of a panel structure (or block parallelism), [88] the psalmist’s close reading of the Genesis creation account has also apparently detected a chiastic pattern among these days, the structure of which he employs in his composition along with the linear six-day structure we discussed earlier. Recognizing this chiastic structure goes far in explaining what elements of the various days of creation were highlighted by the psalmist in order to poetically display the chiasm, while also remaining faithful to the six-day flow of Genesis 1. The chiastic structure of Psalm 104, as it has emerged from my study of the psalm, may be schematically diagrammed like this: [89] A THEOLOGY OF PSALM 104 AND ITS ADJACENT PSALMS TWO MAJOR THEOLOGICAL THEMES: CREATIO PRIMA AND CREATIO CONTINUA Two terms that stand out in bold relief in Psalm 104 are “works or made” (Heb. maʿăśeh and ʿāśâ; vv. 4, 13, 19, 24 [two times], 31) and “satisfy” (Heb. śābaʿ; vv. 13, 16, 28). These constitute the two main theological points of the psalm: God’s initial “works” of creation (creatio prima) and His continual “satisfying” or providing for His creation (creatio continua). While other biblical creation accounts (such as Gen. 1) focus upon God’s initial creation, Psalm 104 is virtually unique in emphasizing God’s continuing creation. In the assessment of Harrelson, Here we confront a picture of creation different from any creation stories or motifs in the entire Hebrew Bible, so far as I can see. God the creator works continually at the task of creation. . . . All life depends at every moment upon the quickening spirit of God. There is no life without the divine breath. . . . [The psalmist in Psalm 104] is portraying a direct dependence of all things, all life, upon the active presence of God, in every moment, for all time. [91] Psalm 104 uniquely and powerfully joins both the initial and the continual work of divine creation. As Patrick Miller remarks: “Surely no text of Scripture speaks more directly and in detail about the creation and about what God did and does in creation and in the sustaining of creation than does this psalm.” [92] HISTORICITY AND LITERALITY OF THE GENESIS CREATION NARRATIVES After affirming the theological importance of Psalm 104 as a creation text, Miller joins others who have argued that, since the psalm is written in poetry, its report of creation (or that of Gen. 1–2 either) is not to be interpreted literally, as really having happened as described: “Here [Psalm 104], however, there is no external report vulnerable to literal and scientific analysis. One cannot analyze Psalm 104 that way. It is poetry, and we know not to interpret poetry literally.” [93] Hebrew poetry does indeed contain an abundance of imagery, which must be recognized and interpreted as such. But it is incorrect to conclude that after taking into account the obvious imagery involved, Hebrew poetry should not be interpreted literally. Quite the contrary, in the Hebrew Bible the poetic genre does not negate a literal interpretation of the events described (e.g., Exod. 15; Dan. 7; and some 40 percent of the Old Testament, which is in poetry). In fact, biblical writers often wrote in poetry to underscore what is literally and historically true. [94] The poetic representation of the seven days of creation in Psalm 104 does not negate the literality and historicity of the Genesis creation week any more than the poetic representation of the Exodus in Psalms 105 and 106 negates the literality and historicity of the Exodus events or the poetic representation of the Babylonian captivity in Psalm 137 negates the literality and historicity of the exile. [95] PURPOSEFULNESS, BEAUTY, AND JOY OF CREATION Psalm 104 not only assumes and builds upon the literality of the Genesis creation accounts but reaffirms and amplifies the sense of orderliness and purposefulness that emerges from Genesis 1 and 2. Everything is created “in wisdom” (v. 24), in an orderly way, and has its purpose. The psalm also underscores and develops the sense of beauty and pleasure that God’s orderly, purposeful creation brings, not only to His creatures but also to God Himself. This is already implied in Genesis 1, as God proclaims His works good and beautiful (the meaning of the Heb. ṭôb), but it comes into full expression in the exquisitely wrought turns of phrases and plenitude of imagery in Psalm 104, climaxing with the exclamation: “Let the Lord be glad in His works” (v. 31). This aesthetic, pleasurable quality of God’s creation also contains an element of joy (note the threefold use of śāmaḥ, “be glad,” in vv. 15, 31, 34b) [96] and even playfulness (Heb. śāḥaq, “sport/play,” in reference to the Leviathan of v. 26). POST-FALL PERSPECTIVE At the same time, Psalm 104 often describes God’s created world from the perspective of how it functions after the Fall. Notice, for example, the reference to rainfall from God’s upper chambers (v. 13), in contrast to the mist that rose from the ground in pre-Fall Eden (Gen. 2:5, 6); the existence of predatory activity on the part of animals (vv. 20, 21), in contrast to the original vegetarian diet of all animals (Gen. 1:29, 30); the cultivation of the earth by humans at labor (vv. 14, 23; cf. Gen. 3:18), in contrast to the pre-Fall tending and keeping of the trees and plants in the Garden of Eden (2:8–15); and the existence of sinners and wicked people who need to be consumed (v. 35; cf. Gen. 3), in contrast to a perfect world without sin in pre-Fall Eden (Gen. 1, 2). These references of the psalmist are not to be taken as contradicting the picture presented in Genesis 1 and 2; they are in keeping with the psalmist’s poetic strategy to blend his depiction of the seven days of creation week with a view of God’s continued preservation in its post-Fall condition. The psalmist does not teach death and predation before sin, as some have claimed. HUMAN INTERDEPENDENCE AND INTEGRATION WITH THE REST OF CREATION One especially surprising theological feature of the psalm comes in its depiction of humans within the scheme of creation. Unlike Psalm 8, which builds upon Genesis 1:26–28 and emphasizes humanity’s God-given dominion over the rest of creation, Psalm 104 emphasizes that all sensate beings whom God has created share this world together. There is a clear distinction between humankind and the different animals, but they are talked about in parallel ways as creatures of the world God has made. Humankind assumes not a central or special place but an integral part of the whole. . . . There is thus no language of domination, no imago dei that sets human beings apart from or puts them in rule over the other beasts. . . . While bypassing all the complex issues of the interrelationships among these “creatures,” the psalm assumes a world in which they are all present, all in their place, all doing their work, and all provided for by God’s goodness. [97] Psalm 104 does not deny the model of dominion that is highlighted in Genesis 1 and Psalm 8, but it stresses what may be called the model of integration. [98] Harrelson goes even further than integration when he describes the intrinsic importance of other created things apart from humankind: “I know of no more direct word in the Bible about the independent significance of things and creatures on which man does not depend for life. . . . God has interest in badgers and wild goats and storks for their own sakes. He has interest in trees and mountains and rock–cairns that simply serve non-human purposes. . . . God cares for His earth”! [99] ECOLOGICAL CONCERNS This study is not the place to develop the ecological concerns of the psalm, [100] but it must be noted that the psalm describes the interdependence of natural phenomena in such a way as to highlight what we today speak of in ecological terms. It [the psalm] is informed by a basic ecological sense of the interdependence of things. Water, topology, and the change of seasons and day and night form an intricate system in which creatures live . . . . What has been rent asunder in the modern view of the world, with consequences for motivation and conduct only recently grasped, is held together here—knowledge of the world and knowledge of God. To intervene in the flow of water, the habitat of birds and animals, the topography of the earth, is to breach an intricate divine ecology into which human life itself is integrated. [101] Recent studies on creation care frequently reference Psalm 104. Psalm 104 affirms fundamental biblical principles of environmental concern, such as the goodness of God’s creation; [102] God’s active and unceasing sustaining of the world’s existence at both macro and micro levels; [103] His generous and loving care for both humans and the rest of the animals, birds, and fish; [104] the God-focused purpose, which humans share with all creation (vv. 27, 28); [105] God’s establishment of the relationship between the earth and the water (vv. 5–9); and His provision of water for all creatures after the Fall (vv. 10–13), even for sea creatures, such as Leviathan (vv. 25, 26), and for the trees (v. 16). [106] The reference to “sinners” and “wicked” in verse 35 also may call attention to ecological concerns. Although such general terms may have in view any post-Fall acts of sin and wickedness that are described in Genesis 3, the overall context of this psalm invites us to view these sins against the backdrop of God’s good creation. [107] THEOLOGICAL CONNECTIONS WITH ADJACENT PSALMS In our introductory remarks on Psalm 104, we noted how both Psalms 103 and 104 (and only these two psalms in the Psalter) begin and end with the same exclamation on the part of the psalmist (“Bless the Lord, O my soul”) and contain many other verbal connections, all pointing to the likelihood of a common authorship. Here, we underscore major thematic connections implied by the juxtaposition of these two psalms. [108] Psalm 104 expresses poetic praise to Yhwh as Creator and Preserver of creation. Psalm 103 expresses thanksgiving to Yhwh for His compassion, His mercy, and His forgiveness. Thus, the celebration of God’s creation and His steadfast love (ḥesed) belong together. Both God’s creation and preservation and His mercy and forgiveness are aspects of Yhwh’s manifold “works” (maʿăśîm; 103:22; 104:13, 24, 31). Creation cannot be separated from salvation history. [109] There is also a strong terminological linkage between Psalms 104 and 105. Both psalms end with the Hebrew word halleluyah, or “praise the Lord.” Most striking are the three key terms, which occur in the very same order at the end of Psalm 104 (vv. 33, 34) and at the beginning of Psalm 105 (vv. 2, 3): zāmar (“sing”), śîaḥ (“meditate”; “speak of”), and śāmaḥ (“be glad”; “glory in”). This is the only place in the entire Bible where such combination of terms is repeated in the same sequence. These linkages invite us to see the theological connections between the two psalms. Psalm 105 and its complement Psalm 106 carry forward the theme of salvation history found in Psalm 103 but on the national level, as they encompass the high points in Israel’s entire history as a nation. As they bring book four of the Psalter to a close, they call for praise of Yhwh for His “wonders” (niplĕʾôt; 105:2, 5; 106:7, 22). The creation of Psalm 104 is enfolded in the bosom of salvation history that surrounds it in Psalm 103 and Psalms 105 to 106. Both creation and salvation or judgment are revelations of the same wonderful, gracious, good God. Both call forth spontaneous praise from the worshiper: “Bless the Lord, O my soul. Hallelujah!” This call to praise may be viewed as one of the main purposes, if not the primary one, of all these psalms. [110] SYNTHESIS AND CONCLUSION In conclusion, it may be helpful to synthesize significant details of Psalm 104 that reaffirm, amplify, or further contribute to questions of origins set forth in Genesis 1 and 2, which we have summarized under the four headings suggested by Genesis 1:1—the when (“in the beginning”), the who (“God”), the how (“created”), and the what (“the heavens and the earth”) [111]—plus, a fifth category underscored uniquely in Psalm 104 as the why of creation. THE WHEN OF CREATION Under the question of when, Psalm 104 affirms the absolute beginning of creation as a direct act of God, in parallel with the interpretation of Genesis 1:1 as an independent clause. The psalm explicitly indicates, for example, that the tĕhôm, “deep”—which is described in connection with the unformed-unfilled condition of the earth in Genesis 1:2—is created by God: “You covered it [the earth] with the deep [tĕhôm] as with a garment” (v. 6). Psalm 104 also assumes the seven-day creation week, as the entire psalm systematically moves through the activities of each day as described in Genesis 1, including the Sabbath on the seventh day. As argued above, this creation week is assumed to be literal, even though the interpretation of Genesis 1 and 2 is given in poetic form. The evening-morning rhythm of each day also seems implied by reference to the creation of the moon before the sun and to the night before the day (Ps. 104:19–23). Verses 5–9 of Psalm 104 seem to lend support to a two-stage creation for the raw materials of this earth (land and water): the first stage before the beginning of creation week, during which time the foundations of the earth were laid, mountains were formed, and all was covered by the watery deep; and the second stage on the third day of creation week, during which time mountains rose and valleys sank, allowing dry land to appear from amid the receding deep, forming earth and seas. As with Genesis 1, Psalm 104 places the appointment of the sun and moon for seasons in the midst of creation week, not at the beginning, and clarifies what is not explained in Genesis about the source of the light before day four, namely, the light with which God clothed Himself (Ps. 1b, 2a). The lack of reference to the stars in verses 19 through 23, which describe the celestial luminaries, may imply what is suggested also in Genesis 1, namely, that the stars were not created during the creation week but were already in existence before that time. By blending into a seamless whole the account of creation week with the present conditions of the earth after the Fall, moving effortlessly and almost unnoticeably from the time of origins to the present, the psalmist may be implying relative temporal continuity between the past and present (i.e., a relatively recent and not remote creation). I find no implication, however, of a process of theistic evolution linking past and present. There is an eschatological perspective within the when of creation. Psalm 104:5 gives the promise that the earth and its foundations “will not totter forever and ever.” There is assurance that this planet will never cease to exist. Furthermore, from a post-Flood perspective, the psalmist indicates that the waters, which once covered the earth but were assigned their boundaries, “will not return to cover the earth” (v. 9). Verse 30 seems to point beyond the present life-death cycle to the future: “You send forth Your Spirit, they are created; and You renew the face of the ground.” As Deissler correctly observes, “God’s final ordering word does not apply to death but to life. . . . The final verse [v. 30] corroborates this future-oriented view, which points to the renewal of the present while the old is not destroyed but transformed.” [112] The language of verses 24 through 30 actually may imply the (eschatological) resurrection of marine and terrestrial creatures. [113] With regard to Genesis 1:1, it has been suggested that the term bĕrēʾšît, “in the beginning,” was deliberately chosen by Moses to rhyme with bĕʾaḥărît, “in the last days” (NKJV) in Genesis 49:1; Numbers 24:14; and Deuteronomy 31:29 in order to illustrate the eschatological perspective of the Torah from the very first verse. [114] In similar fashion, the psalmist in Psalm 104 depicts a perfect world created by God and ends his poetic meditation with the wish-prayer: “Let sinners be consumed from the earth and let the wicked be no more” (v. 35). He looks forward to the day when all who have marred the perfect creation will be gone and the earth can once again fully reflect God’s original intention in its creation. [115] THE WHO OF CREATION As to the who of creation, the psalmist reaffirms that God the Creator is both Elohim of Genesis 1 and Yhwh Elohim of Genesis 2 and 3 (see the use of both names for God in vv. 1, 24, 31, 45). For the psalmist, both Genesis creation accounts (chap. 1 and chaps. 2–3) belong together and are part and parcel of the same narrative. The Creator is both the all-powerful, transcendent One (the meaning of Elohim) and the personal, immanent, covenant Lord (the implications of the name Yhwh). As in Genesis 1 through 3, the God of creation is presented in the psalm as one of moral goodness, full of tender care for the creatures He has made, in contrast to the deities of nations surrounding Israel who are often depicted as cruel and capricious. Yhwh is presented as the One God (beside Whom there is none other), but at the same time, there is mention of Yhwh’s Spirit being sent forth (v. 30; cf. Gen. 1:2), perhaps as an intimation of more than one person of the Godhead. THE HOW OF CREATION Regarding the how of creation, Psalm 104 reaffirms the statements in Genesis 1 and 2 that God “creates” (Heb. bārāʾ; v. 30; cf. Gen. 1:1, 21, 27; 2:4a), a term which describes exclusively God’s action and refers to effortlessly producing something totally new, in contrast to the common ancient Near East views of creation by sexual procreation or by a struggle with the forces of chaos. The psalm also uses other verbs for creation found in Genesis 1 and 2: ʿāśâ, “to make” (Ps. 104:4, 19, 24; cf. Gen. 1:7, 11, 12, 16, 25, 26, 31; 2:2, 3, 4, 18; plus, the related noun maʿăśeh, “works” in Ps. 104:13, 24, 31; not found in Gen. 1, 2); yāṣar, “to form [like a potter]” (Ps. 104:26, used of God’s forming the sea creature Leviathan, whereas in Genesis it only refers to the first human and to the larger land animals; Gen. 2:7, 8, 19); and nāṭaʿ, “to plant” (Ps. 104:16, of the cedars of Lebanon; cf. Gen. 2:8 and God’s planting of the garden). The psalmist adds other picturesque verbs for God’s creative activity not found in the Genesis creation account: such as nāṭâ, “to stretch out” (the heavens, v. 2); qārâ in Piel “to lay beams” (of His upper chambers, v. 3); yāsad, “to found, establish” (the foundations of the earth, v. 5, and the place for the mountains and the valleys, v. 8); kāsâ, “to cover” (the earth with the deep, v. 6); and šît, “to appoint” (darkness, v. 20). In at least one verse (v. 7), Yhwh is described as creating by divine fiat: “At Your rebuke they fled, at the sound of Your thunder [voice; cf. Ps. 29] they hurried away.” Whereas in Genesis 1 and 2, God is depicted as a Potter (using the verb yāṣar, which in its participial form means “potter,” Gen. 2:7, 8, 19), an Architect or Builder (using the verb bānâ, “to architecturally design and build”), and a Gardener (using the verb nāṭaʿ, “to plant,” in Gen. 2:8), in Psalm 104, God is all of these and many more. Consider the metaphors that depict God’s creative work: Close and emphatic are the metaphors. Yahweh creates the world like a master builder: he “lays the beams” of his heavenly dwelling. Like a family father, he stretches the tent roof. Like a field general, he thunders at the primeval waters—they flee. Like a farm manager, he leads the quickening waters to the living beings and the fields. Like the father of a household, he distributes his goods and gifts. And all of this is done with sovereign, world-transcending power, profound wisdom, and gracious goodness. The conception of the heavenly king stands behind the whole psalm. [116] The primary principle underlying how God created, both in Genesis 1 and 2 and Psalm 104, is that of separation. This involves the entire process of bringing order to the cosmos and establishing the roles and functions of that which was created. In Genesis 1 and 2, we find the term “separate” in verses 4, 6, 7, 14, and 18. There is separation between the following contrasts in both Genesis 1 and 2 and Psalm 104: day and night (Gen. 1:5, 14; Ps. 104:19–23); upper and lower waters (Gen. 1:6–8; Ps. 104:3, 6–13); earth and sea (Gen. 1:9, 10; Ps. 104:5–9); grass and trees (Gen. 1:11, 12, 29, 30; Ps. 104:14–17); greater and lesser light (Gen. 1:16–18; Ps. 104:19); birds and fish (Gen. 1:20–22; Ps. 104:17, 25, 26); God and human (Gen. 1:27; Ps. 104:33–35); male and female (Gen. 1:27; not in Ps. 104); humans and animals (Gen. 1:28–30; Ps. 104:14, 20–23); and weekday and holy Sabbath time (Gen. 2:1–3; implied in Ps. 104:31–35). Psalm 104 gives a hint that is not mentioned in Genesis 1 as to the mechanism God used to accomplish the gathering of the water into one place and the appearing of dry land on the third day: “The mountains rose; the valleys sank down” (v. 8). As the mountains rose out of the deep, the water ran off into the sunken valleys, thus producing the dry land (earth) and surrounding waters (seas). Is there some allusion here to what is now referred to as plate tectonics involving the pre-Cambrian crust and continental drift? The descriptions of divine creation in Psalm 104, as in Genesis 1 and 2, serve as a polemic against the views of creation among Israel’s neighbors. While the psalmist borrows picturesque imagery that is reminiscent of Canaanite Baal the storm-god, Yhwh (not Baal) is the One Who rides on the clouds. It is clear from Psalm 104 that Yhwh, unlike Baal, did not need to struggle in cosmic combat against a sea deity in creation; He simply spoke and the wind and waves (which He Himself had created) obeyed Him! In the psalm, “the reliability of earth is permanent and need not be repeated in annual cycle or crisis times; and resulting creation is unified ontologically with no remnant of cosmic dualism.” [117] It is Yhwh, not Baal, Who provides water to fertilize the earth, and this is freely given by a gracious Creator, not coaxed by humans via sympathetic magic in the fertility cult rituals. Whereas “[i]n Canaanite mythology Leviathan is a powerful primeval dragon . . . , here it is a sea creature formed by the Creator, obedient as a pet, with whom Yahweh jests and plays.” [118] While utilizing phraseology akin to that used in the Egyptian Hymn to Aten (the deified sun disk), Psalm 104 does not describe the sun as a deity. In fact, the sun is mentioned only in one verse of the psalm (v. 19), and “it figures as a mere creature, a cogwheel in the well-ordered cosmos designed by Yhwh. Yhwh is master of the sun as he is of the storm.” [119] Such depiction of the sun by the psalmist represents an explicit polemic against not only the Hymn to Aten but also all sun worship in whatever form it may appear. [120] By recognizing God as the source of light from the beginning of creation, the psalmist indicates what Genesis 1 also makes clear, namely, that creation is not heliocentric (sun centered) but theocentric (God centered). [121] One of the primary contributions of Psalm 104 regarding the how of creation is its emphasis upon the aesthetic quality of the creative process. In Genesis 1:1–2:4a, the creation week is structured in a symmetrical way similar to Hebrew poetic block parallelism, yet this parallelism does not consist of matching poetic lines but the creative acts of God Himself, Who as the Master Designer creates aesthetically. As noted earlier, Psalm 104 captures this aesthetic dimension of the divine creation in various ways, including the chiastic structure of the psalm, the unsurpassed use of vivid imagery, and the language of joy, pleasure, and even play. THE WHAT OF CREATION With regard to the what of creation, Psalm 104 seems to limit its description to the earth and its surrounding heavenly spheres (the moon and sun) and does not discuss the creation of the universe as a whole (in contrast to what may be implied by the merism “the heavens and the earth” in Gen. 1:1). As with Genesis 1:3ff., the psalm is focused upon the global habitats of our planet: the atmospheric heavens, the earth (dry land), and the seas. Whereas in Genesis 1 the creation narrative describes what is created in general categories (such as the “trees bearing fruit with seed” of vv. 11, 12, “every winged bird” of v. 21, and the “cattle and creeping things and beasts of the earth” in vv. 24–25), in Psalm 104, the psalmist gives specific examples of species within these general categories (such as the “cedars of Lebanon” in v. 16, the “stork” in v. 17, and the “wild donkeys,” “wild goats,” “shephanim” [conies or rock badgers], and “young lions” in vv. 11, 18, and 21). Both Genesis 1 and Psalm 104 underscore the wholeness of creation, as they refer to the “all” (kōl) which God has made (Gen. 1:31; Ps. 104:24, 27). In his poetic depiction of what was created, the psalmist brings together information both from Genesis 1:1–2:4a and Genesis 2:4b– 25, the latter describing in more detail what was created on the sixth day mentioned in Genesis 1. For example, his poetic description of humans encompasses God’s provision for their diet (v. 14), mentioned in Genesis 1:29, and refers to their formula of creation, involving dust plus the breath or spirit of God (vv. 29, 30), mentioned in Genesis 2:7. The psalmist blends into a beautiful whole the various facets of creation delineated in Genesis 1 and 2. In this psalm God’s work of creation is not limited to creation week; the acts of God in preserving and renewing His creation are viewed as a creatio continua. Consider verse 30, where the verb bārāʾ, “create,” is used to convey the sense of God’s bringing into existence humans and animals in the here and now. THE WHY OF CREATION The what of creation in Psalm 104, especially in its climactic allusion to the Sabbath, actually moves from the question of what to the question of why, only hinted at in Genesis 1 and 2. In Genesis 2:1–3, God sanctifies the seventh day, and from elsewhere in Scripture, we learn that God makes something holy by His presence (cf. the burning bush, Exod. 3:2–5; the sanctuary, Exod. 25:8; 40:34–38). Hence, this suggests that Sabbath is a time when God enters into an intimate personal relationship with His creatures, a time when His creatures can worship Him with joy and praise. The climax of creation in Genesis 1 and 2 is thus a call to praise and worship. In Psalm 104, creation more explicitly calls the reader to the same response as in Genesis 1 and 2: joyful worship and praise of the Creator. How appropriate that this psalm concludes with the first Hallelujah found in the Psalter! Richard M. Davidson, PhD Andrews University Berrien Springs, Michigan, USA [1] This is evidenced, for example, by the collection of essays, God Who Creates ed. William P. Brown and S. Dean McBride Jr. (Grand Rapids, Mich.: Eerdmans, 2000), whose contributors document the “tectonic shift . . . nothing short of a paradigm shift from a once-exclusive stress upon the mighty interventions of God in history to God’s formative and sustaining ways in creation” (“Editors’ Preface,” xi.). The first chapter, by McBride, is titled “Divine Protocol: Genesis 1:1–2:3 as Prologue to the Pentateuch.” Succeeding essays show how creation theology is foundational to other parts of the Hebrew Bible. See also Jesus M. Arambarri, “Gen 1,1–2,4a: Ein Prolog und ein Programm für Israel,” in Gottes Wege suchend. Beiträge zum Verständnis der Bibel und Ihrer Botschaft. Festschrift für Rudolf Mosis zum 70, ed. Franz Sedlmeier (Würzburg, Germany: Echter, 2003), 65–86; and Gustaf Wingren, “The Doctrine of Creation: Not an Appendix but the First Article,” WW 4, no. 4 (1984): 353–71. [2] An emerging consensus on this point is apparent within both evangelical and liberal Old Testament scholarship. John Rankin, “Power and Gender at the Divinity School,” in Finding God at Harvard: Spiritual Journeys of Thinking Christians, ed. Kelly Monroe (Grand Rapids, Mich.: Zondervan, 1996), 203, summarizes: “Whether one is evangelical or liberal, it is clear that Gen 1–3 is the interpretive foundation of all Scripture.” Richard M. Davidson, “Back to the Beginning: Genesis 1–3 and the Theological Center of Scripture,” in Christ, Salvation, and the Eschaton: Essays in Honor of Hans K. LaRondelle, ed. Daniel Heinz, Jiří Moskala, and Peter M. van Bemmelen (Berrien Springs, Mich.: Old Testament Department, Andrews University Theological Seminary, 2009), 5–29. [3] Unless otherwise noted, Scripture quotations in this chapter are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission. (www.Lockman.org) [4] For a summary of the major linguistic connections between these two psalms, see Paul E. Dion, “Yhwh as Storm-god and Sun-god: The Double Legacy of Egypt and Canaan as Reflected in Psalm 104,” ZAW 103 (1991): 43, 44. [5] Dion, “Yhwh as Storm-god,” 44. See also my discussion below for the theological continuity between the two psalms. For others suggesting a single authorship for both Psalm 103 and 104, see, for example, Hermann Gunkel, Die Psalmen, 4th ed. (Göttingen, Germany: Vandenhoeck & Ruprecht, 1926), 447; and V. Steven Parrish, “Psalm 104 as a Perspective on Creation Thought in the Worship and Reflection of Preexilic Israel” (PhD diss., Vanderbilt University, 1989), 11. [6] See “The Hymn to the Aton,” in ANET, trans. John A. Wilson, 370, 71; and the discussion of parallels between Psalm 104 and the Hymn to Aten, and possible implications of such parallels, in Dion, “Yhwh as Storm-god,” 58–69. For the full range of scholars who have examined these parallels, see Dion, “Yhwh as Storm-god,” 59n65. Compare also Jon Levenson, Creation and the Persistence of Evil (New York: Harper and Row, 1988), 53–65; and Eckhard von Nordheim, “Der Grosse Hymnus des Echnaton und Psalm 104: Gott und Mensch im Agypten der Amarnazeit und in Israel,” in Theologie und Menschenbild, ed. Gerhard Dautzenberg et al. (Frankfurt am Main, Germany: Peter Lang, 1978), 51–73. Dion, “Yhwh as Storm-god,” 60, cites the six most cogent parallels between Psalm 104 and the Aten Hymn (his quotations from the Aten Hymn are taken from AEL, vol. 2, 96– 99; the line numbers are from V. A. Tobin, “The Intellectual Organization of the Amarna Period” [PhD diss., Hebrew University, 1986]): (1) Paralleling Psalm 104:20–21, is Aten Hymn, 24–33: “When you set in western lightland, / Earth is in darkness as if in death; . . . Every lion comes from its den. / All the serpents bite; Darkness hovers, earth is silent, / as their maker rests in lightland.” (2) Paralleling Psalm 104:22–23 is Aten Hymn, 34–41: “Earth brightens when you dawn in lightland, / When you shine as Aten of daytime; / As you dispel the dark, / As you cast your rays, / The Two Lands are in festivity. / Awake they stand on their feet, / You have roused them; / Bodies cleansed, clothed, / Their arms adore your appearance, / The entire land sets out to work.” (3) Paralleling Psalm 104:24 is Aten Hymn, 68, 93: “How many are your deeds, . . . / How excellent are your ways, / O Lord of Eternity!” (4) Paralleling Psalm 104:25, 26 is Aten Hymn, 49–52: “Ships fare north, fare south as well, / Roads lie open when you rise; / The fish in the river dart before you, / Your rays are in the midst of the sea.” (5) Paralleling Psalm 104:27, 28 is Aten Hymn, 76–78: “You set every man in his place, / You supply their needs; / Everyone has his food.” (6) Paralleling Psalm 104:29 is Aten Hymn, 121, 22: “When you have dawned they live, / When you set they die.” [7] A number of critical scholars seem to minimize the possibility of any knowledge of the Egyptian Hymn by the psalmist, because they date the Hymn to Aten to the fourteenth century BC and Psalm 104 to the fifth century BC. Others accept the psalmist’s awareness of the Hymn to Aten but are perplexed to know how that awareness could bridge a gap of almost a thousand years: “It is hard to explain this relationship between Egyptian poems of the XIVth century, and a psalm which may not be older than the Vth century. And yet, it is a fact; somehow, the biblical writer had access to this source of inspiration, and used it.” See Dion, “Yhwh as Storm-god,” 61, 62. But if David is indeed the composer of Psalm 104, the time spread is not nearly so great, and with the strong Egyptian influence in Israel during the time of David and Solomon, such connections are not nearly so puzzling, especially since the Hymn to Aten was written during the only period of monotheism in Egypt, a period that may have held fascination for the monotheistic writers in Israel. [8] This is the count of the SDABC, vol. 3, 865, in its “Additional Note on Psalm 104.” Other scholarly analyses posit more extensive parallels. [9] For discussion of these possible parallels, and implications, see especially, Peter C. Craigie, “The Comparison of Hebrew Poetry: Psalm 104 in the Light of Egyptian and Ugaritic Poetry,” Semitics 4 (1974): 15–21. [10] SDABC 3:863. Cf. Klaus Seybold, Introducing the Psalms (Edinburgh: T & T Clark, 1990), 70: “Ps. 104 . . . must be reckoned as poetry of the highest level.” [11] William P. Brown, “The Lion, the Wicked, and the Wonder of it All: Psalm 104 and the Playful God,” Journal for Preachers 29, no. 3 (2006): 15. [12] For support for the Mosaic authorship of Genesis, see, for example, Duane Garrett, Rethinking Genesis: The Sources and Authorship of the First Book of the Pentateuch (Grand Rapids, Mich.: Baker, 1991); R. K. Harrison, Introduction to the Old Testament (Grand Rapids, Mich.: Eerdmans, 1969), 495–541; Gerhard F. Hasel, Biblical Interpretation Today (Washington, D.C.: Biblical Research Institute, 1985); Kenneth A. Kitchen, Ancient Orient and Old Testament (Chicago: InterVarsity, 1968), 112–35; John Sailhamer, The Pentateuch as Narrative: A Biblical-Theological Commentary (Grand Rapids, Mich.: Zondervan, 1992), 1–79; and Herbert M. Wolf, An Introduction to the Old Testament: Pentateuch (Chicago: Moody, 1991), 51–78. [13] Adele Berlin, “The Wisdom of Creation in Psalm 104,” in Seeking out the Wisdom of the Ancients: Essays Offered to Honor Michael V. Fox on the Occasion of His Sixty-Fifth Birthday, ed. Ronald L. Troxel et al. (Winona Lake, Ind.: Eisenbrauns, 2005), 75. For the foundational critical studies of the relationship between Genesis 1 and Psalm 104, which conclude that Psalm 104 is directly dependent upon Genesis 1, see especially, Gunkel, Die Psalmen, 453: “The psalmist thus has the narrative material [Erzählungsstoff] of Gen. 1 before his eyes” (trans. in Parrish, “Psalm 104,” 191); Paul Humbert, “La relation de Genèse l et du Psaume 104 avec la liturgie du Nouvel-An israëlite,” RHPR 15 (1935): 1–27 (see his conclusion on p. 20: “There is an incontestable dependence of this psalm [i.e., 104] in relation to Gen. 1” [trans. in Parrish, “Psalm 104,” 391–92]); and A. van der Voort, “Genèse 1:1 à 2:4a et le Psaume 104,” RB 58 (1951): 321–47. For further bibliography, see Leslie C. Allen, Psalms 101–150, WBC, 21 (Waco, Tex.: Word, 1983), 23, 24. [14] Walter D. Zorn, Psalms, vol. 2, The College Press NIV Commentary (Joplin, Mo.: College Press, 2004), 264, 266. [15] W. T. Purkiser, “Psalms,” in Beacon Bible Commentary, vol. 3 (Kansas City, Mo: Beacon Hill, 1967), 356. [16] Derek Kidner, Psalms 73–150, TOTC (Downers Grove, Ill.: InterVarsity, 1975), 368. Kidner nuances his analysis with the following observation: “But as each theme is developed it tends to anticipate the later scenes of the creation drama, so that the days described in Genesis overlap and mingle here.” More than noting with a general statement the linkages between Genesis 1 and Psalm 104, Kidner points out the linkages in his comments on specific verses and also provides the following helpful summary of the correspondences between the two creation accounts: Day 1 (Gn. 1:3–5) Day 2 (Gn. 1:6–8) Day 3 (Gn. 1:9, 10) “ ” (Gn. 1:11–13) Day 4 (Gn. 1:14–19) Day 5 (Gn. 1:20–23) Day 6 (Gn. 1:24–28) “ ” (Gn. 1:29–31) [17] See, for example, Willem A. VanGemeren, “Psalms,” in EBC, vol. 5, 657: “The poetic light; Psalm 104:2a the “firmament” divides the waters; 104:2b–4 land and water distinct; 104:5–9 (+10–13?) vegetation and trees; 104:14–17 (+18?) luminaries as timekeepers; 104:19–23 (+24) creatures of sea and air; 104:25, 26 (sea only) animals and man (anticipated in 104:21–24) food appointed for all creatures; 104:27, 28 (+29, 30). version of Creation [in Psalm 104] is complementary to the prosaic of Genesis 1.” Again, H. C. Leupold, Exposition of Psalms (Grand Rapids, Mich.: Baker, 1969), 722: “What is its relation to the creation account found in Gen. 1? This psalm is not based directly on this Scripture passage, but it does show familiarity with it and may well be regarded as a free treatment of the known facts of creation with particular attention to various other factors that the concise account of Gen. 1 could not have brought into the picture.” Throughout his commentary on the psalm, Leupold refers to the days of creation in Genesis 1. He points out that verse 2a “parallels the work of the first day of creation” (724) and verses 2b through 4 constitute “a reference to the work of the second day of creation” (724). He continues: “On the third day of God’s great creative work dry land and water were separated. This aspect of creation is now under consideration (vv. 5–9)” (725). Regarding verses 13 through 18, he writes, “The work of the second half of the third day of creation interests the writer chiefly in this section, except that he combines with it the thought of the living beings that come into existence on the sixth day inasmuch as vegetation is the primary article of diet of these beings. So the sixth day gets only incidental attention” (727). Regarding verses 19 through 23, Leupold comments, “In the pattern that the writer is following we have arrived at the fourth day’s work of creation, the work of providing the heavenly bodies in their various functions” (728). The description of verses 24 through 36 is seen as “a part of the work of the fifth day when the birds of the heaven and fish of the sea were brought into being” (729). Some critical scholars acknowledge the parallels between Psalm 104 and Genesis 1:1–2:4; but based upon their critical presuppositions of dating both passages to late in the preexilic Israelite history (or even after), they do not see the psalmist as directly dependent upon Genesis 1, but rather argue that “both passages reflect the liturgical practice of the Jerusalem Temple.” See Bernhard W. Anderson, Creation Versus Chaos: The Reinterpretation of Mythical Symbolism in the Bible (Philadelphia, Pa.: Fortress, 1987], 91–93. Anderson shows how Psalm 104:1–4 is based upon Genesis 1:6–8, verses 5–9 on Genesis 1:9–10, verses 10–13 on Genesis 1:6–10, verses 14–18 on Genesis 1:11–12, verses 19–23 on Genesis 1:14–18, verses 24–26 on Genesis 1:20–22, and verses 27–30 on Genesis 1:24–30. Samuel Terrien, The Psalms: Strophic Structure and Theological Commentary (Grand Rapids, Mich.: Eerdmans, 2003), 718, writes: “Minor differences aside, the order of the creative acts in the psalm is clearly that of the Genesis Yahwist myth. The date of both documents seems to be approximately the same.” [18] Franz Delitzsch, Commentary on the Old Testament: Psalms, vol. 3 (Grand Rapids, Mich.: Eerdmans, n.d.), 125. [19] Ibid., 127, 28. Like Kidner, Delitzsch clarifies that the psalm does not rigidly treat each day of creation in each successive section: “It is not, however, so worked out that each single group celebrates the work of a day of creation; the Psalm has the commingling whole of the finished creation as its standpoint, and is therefore not so conformed to any plan.” [20] Jacques B. Doukhan, The Genesis Creation Story: Its Literary Structure, AUSDDS, 5 (Berrien Springs, Mich.: Andrews University Press, 1978), 84–87. [21] Quoted (with footnotes) in Doukhan, Genesis Creation Story, 84, 85. [22] Up to now, the animals are mentioned merely in connection with the creation of the earth (as inhabitants) and the creation of the luminaries (as their indications of daily life); only from day five on are the animals concerned as created. [23] The word קנין, which means “properties or riches,” echoes the word יְ ַקנֵּנוּ of verse 17 (“to make the nest”) and may therefore, by means of the alliteration, refer to the idea the former word conveys. This is a common practice in Hebrew poetry. [24] Humankind is implied here in the reference back to the ships of verse 26. [25] The concept of kābôd belongs especially in the Psalms to the imagery of God as King of the earth, i.e., its Creator (see Ps. 145:11; 29:2, 3). On the other hand, this concept is clearly associated with the theophany on Sinai (see Exod. 24:16, 17). [26] See Exodus 19:18. The Israelites did not know volcanoes (see Calès, p. 270). This reference to Sinai in direct association with the very concern of creation points to the Sabbath. [27] I would only add to Doukhan’s structure that verses 33 through 35 also seem to belong to the seventh day, revealing the nature of worship called for on the Sabbath. See below for further discussion. [28] See Doukhan, Genesis Creation Story, 86. [29] William H. Shea, “Creation,” in Handbook of Seventh-day Adventist Theology, Commentary Reference Series, 12, ed. Raoul Dederen (Hagerstown, Md.: Review and Herald, .31 ,430 ,)2000 [30] Shea, “Creation,” 430. [31] Delitzsch, Commentary on the Old Testament, vol. 3, 127. [32] A high view of Scripture assumes this of all the writers of the psalms (as well as the other books of Scripture), but if the composer of Psalm 104 is David (as suggested above), then it must be noted that David explicitly claims inspiration by the Spirit in 2 Samuel 23:2: “The Spirit of the Lord spoke by me, and His word was on my tongue.” [33] Shea, “Creation,” 430. Regarding the separation of light and darkness on the first three days of creation, I note the parallel with the Exodus experience of Israel at the Red Sea (Exod. 14:19, 20), where the pillar of cloud or fire of God’s presence served to separate between darkness (for the Egyptians) and light (for Israel). [34] These verses also indirectly speak to the nature of Adam and Eve’s clothing in the garden. Genesis 2:25 states that they were “naked,” a word which in Hebrew does not mean totally naked (as the word for “naked” used in Gen. 3), but “not clothed in the normal manner [from the perspective of after the Fall].” Genesis 1:26 states that humans were created both in God’s “image” [ṣelem] and after his “likeness” [dĕmût], expressions which together indicate that they were like God both in outward appearance and inward character. If God’s outward appearance was to be clothed with garments of light and glory, as stated in Psalm 104:1–2, then it is not unreasonable to infer that Adam and Eve were similarly clothed. For further discussion, see Richard M. Davidson, Flame of Yahweh: Sexuality in the Old Testament (Peabody, Mass.: Hendrickson, 2007), 55–57. [35] That God was stretching out atmospheric heavens and not a solid dome, as often argued by scholars, has been demonstrated by Randall W. Younker and Richard M. Davidson, “The Myth of the Solid Heavenly Dome: Another Look at the Hebrew Term rāqîaʿ,” AUSS 49 (2011): 125–47. [36] Translation mine, to reflect the series of participles in this passage. In light of the usage of the Hebrew word rûaḥ in verse 3 clearly to refer to “wind,” it seems preferable to view the plural rûaḥôt in the next verse to “winds” as messengers (as in most modern versions) and not to angels as “spirits” (as in the KJV, NKJV, and LXX), although the latter interpretation cannot be ruled out. [37] For the significance of this statement in Scripture (from a critical perspective), see, for example, Norman C. Habel, “He Who Stretches Out the Heavens,” CBQ 34 (1972): 417–30. [38] See Younker and Davidson, “The Myth of the Solid Dome.” [39] See especially, Dion, “Yhwh as Storm-god,” 48–58, for parallels between Canaanite storm-god imagery and language of Psalm 104. Dion points to two main “mythological ingredients,” namely, “the image of Yhwh’s watery upper chambers in heaven (v. 3)” and “Yhwh’s manifestation or epiphany in the storm, using the clouds as a chariot, and taking winds and flashes of lightning into his service.” See also Craigie, “The Comparison of Hebrew Poetry,” 10– 21; and John Day, God’s Conflict with the Dragon and the Sea: Echoes of a Canaanite Myth in the Old Testament (Cambridge: Cambridge University Press, 1985), 28–34. [40] For discussion and bibliography on the connection between Psalm 29 and Ugaritic poetry, see, for example, Peter C. Craigie, Psalms 1–50, WBC, 19 (Waco, Tex.: Word, 1983), 241–46. [41] See Gerhard F. Hasel, “The Fountains of the Great Deep,” Origins 1 (1974): 67–72. For discussion (with bibliography) of the ancient Near East Chaoskampf between the stormgod and the sea monster and its possible parallels in Psalm 104, see, for example, Dion, “Yhwh as Storm-god,” 53–55. [42] Patrick Miller points out that “The perfect and imperfect tenses that dominate this section of the psalm are probably all to be understood as referring to past events in creation. The parallelism of qtl and yqtl forms in v. 6 and the return to the qtl at the end of this section in v. 9 suggest a past tense translation of the yqtl verbs, contra nrsv.” Patrick D. Miller Jr., “The Poetry of Creation: Psalm 104,” in God Who Creates: Essays in Honor of W. Sibley Towner, ed. William P. Brown and S. Dean McBride Jr. (Grand Rapids, Mich.: Eerdmans, 2000), 90. [43] I deliberately avoid using the term “chaos” to describe the condition of the planet before creation week. The terms tohû and bōhû in Genesis 1:2 do not imply a chaotic, unorganized state, as many have claimed but rather a state of “unproductiveness and emptiness.” See David Toshio Tsumura, The Earth and the Waters in Genesis 1 and 2: A Linguistic Investigation, JSOTSup, 83 (Sheffield, England: JSOT Press, 1989), 155, 56. [44] Miller, “Psalm 104,” 90. [45] Some modern versions, such as the KJV, NKJV, NRSV, and NIV, translate the Hebrew expression to mean that the waters went over the existing mountains, and down into the valleys and not that mountains rose and valleys sank (e.g., NIV: “they [the waters] flowed over the mountains, they went down into the valleys”), taking the grammatical construction to be accusatives of place after verbs of motion (see GKC, para. 118d–f); but the translation taking this clause as an explanatory parenthetical line, following the normal Hebrew word order of verb, followed by subject is to be preferred: “mountains rising, valleys sinking” (NJPS) or “the mountains rose; the valleys sank down” (NASB; cf. ESV, JPS, NLT, RSV). This is supported by the context, since according to verse 6 the waters already were standing above the mountains. The alternative translation “depends upon . . . imagery that violates the natural order of things (waters moving up and down mountains).” See David G. Barker, “The Waters of the Earth: An Exegetical Study of Psalm 104:1–9,” GTJ 7 (1986): 78. Support for this translation is also found in the poetic meter of the passage: all the surrounding verses of this stanza of Psalm 104 may be scanned as 3:3 meter, but this one verse (v. 8) is to be scanned as 4:4, thus indicating that it is set apart from the other verses, which describe the action of the water. Even more striking evidence is found in the orthography of verses 7 through 9: in verses 7 and 9, where the subject of the verbs is clearly the waters, these verbs (all in the imperfect 3mp) consistently (all three times) add the paragogic nun (probably for “marked emphasis,” GKC, para. 47m), even when the verb is not in the pausal position (v. 9); but in verse 8, the verbs (also in imperfect 3mp) do not add the paragogic nun, thus implying a subject different from the waters, namely, the mountains and valleys respectively. That the word for “valleys” (bĕqāʿôt) is feminine plural and the verb yārad (of which it is the subject) is parsed as imperfect masculine plural does not present a problem; in Hebrew, it is not unusual for a feminine plural to be matched with a masculine plural verb when the verb is in the imperfect third person, since in the Hebrew language there is a “dislike of using the 3rd plur. fem. imperf.” (GKC, para. 145p). See Delitzsch, Commentary on the Old Testament, vol. 3, 130, 31, for further evidence that verse 8a “is a parenthesis which affirms that, inasmuch as the waters retreating laid the solid land bare, mountains and valleys as such came forth visibly” (ibid). For an earlier overview of various positions on this text (most of which are still represented in more recent studies), see Edmund F. Sutcliffe, “A Note on Psalm XIV 8,” VT 2 (1952): 177–79. [46] Leupold, Exposition of Psalms, 726. [47] I agree with Paul Seely in rejecting the view of those within creation science who take these verses as referring primarily to the Flood and not creation week. See Paul H. Seely, “Creation Science Takes Psalm 104:6–9 Out of Context,” Perspectives on Science and Christian Faith 51, no. 3 (September 1999): 170–74. I disagree, however, with Seely (170) in his contention that Noah’s flood is not alluded to at all in Psalm 104 and in his insistence that the flood was not a global event. For biblical evidence in support of a global flood, see my studies, “Biblical Evidence for the Universality of the Genesis Flood,” Origins 22, no. 2 (1995): 58–73; id., “Biblical Evidence for the Universality of the Genesis Flood,” in Creation, Catastrophe, and Calvary: Why a Global Flood Is Vital to the Doctrine of Atonement, ed. John Templeton Baldwin (Hagerstown, Md.: Review and Herald, 2000), 79–92; and id., “The Genesis Flood Narrative: Crucial Issues in the Current Debate,” AUSS 42 (2004): 49–77. The question arises how the psalmist can refer to creation in his statement that the sea would no more cover the earth, when the waters, in fact, did cover the earth at the Flood. In reply to this question, Seely (172) points out that “v. 9b is a rhetorical statement made for the purpose of emphasizing God’s power and sustaining control over nature as he keeps the sea from engulfing the land. (Cf. Jer 5:22 where the point of mentioning God’s setting a boundary for the sea is to obtain respect for God.)” [48] For support of the view that, in these verses, there is reference both to creation and the Flood, see, for example, Walter Harrelson, “On God’s Care for the Earth: Psalm 104,” Currents in Theology and Mission 2, no. 1 (February 1975): 19; and Dieter Schneider, Das Buch der Psalmen, vol. 3 (Wuppertal, Germany: R. Brockhaus Verlag, 1997), 30, 31, 34, 35. This is contra both Barker, “The Waters of the Earth,” 57–80, who interprets verses 5 through 9 as referring exclusively to the Flood, and Seely, “Creation Science,” passim, who refuses to see any allusion to the Flood in this passage. [49] Miller, “Psalm 104,” 91, notes that references to “earth” (ʾereṣ) in verses 5 and 9 form an inclusio (envelope construction) around this section. [50] Richard M. Davidson, “The Biblical Account of Origins,” JATS 14, no. 1 (2003): 21–25. [51] Translation mine to show the participial force of the original Hebrew. [52] On this passage, see especially, Th. Booij, “Psalm 104,13b: ‘The Earth Is Satisfied with the Fruit of Thy Works,’” Bib 70 (1989): 409–12. Booij (411) paraphrases verse 13b: “The earth and all creatures upon it are satisfied with the things prepared through thy works.” He then summarizes what he sees as the implications of this verse and the context of verses 10 through 18: “As a result of Yhwh’s acting, the earth receives all it needs: the soil is drenched . . . , animals may quench their thirst, the trees (dwelling-place of birds) are watered, the cattle have a grassy meadow, man has bread, wine and oil for celebrating life. V. 13b is a summary, a conclusion from what precedes . . . , preparing further description: ‘The earth is satisfied with the fruit of thy works’!” [53] For discussion of Canaanite fertility cult theology, see Davidson, Flame of Yahweh, 92–97. [54] Harrelson, “On God’s Care for the Earth,” 20. [55] See Leupold, Exposition of Psalms, 728: “The beginning is made with the moon, perhaps because the Hebrew day began with the evening.” Similar also, Delitzsch, Commentary on the Old Testament, vol. 3, 134: “The moon is mentioned first of all, because the poet wishes to make the picture of the day follow that of the night.” [56] Davidson, “Biblical Account of Origins,” 38. [57] See Richard M. Davidson, “Proverbs 8 and the Place of Christ in the Trinity,” JATS 17, no. 1 (2006): 33–54. [58] As represented by, for example, ESV, NAB, NIV, NJB, NLT, NRSV, AND RSV. [59] As translated in NJPS. [60] See also Genesis 14:19, 22, where the verb qānâ, from which the noun qinyān in Psalm 104 derives, is better translated “Maker or Creator of heaven and earth” (as in RSV, NRSV, NIV, NJPS, NLT) rather than “Possessor of heaven and earth” (NASB, KJV, NKJV). [61] Doukhan, Genesis Creation Story, 85. [62] The noun qinyān appears only twice in the Psalms (here and in the next psalm, 105:21). The piel form of the verb qānān appears only here in the book of Psalms. [63] Doukhan, Genesis Creation Story, 85. [64] Some have suggested that the reference to ships is actually to fishing vessels, and thus, the allusion here is to the fish in the sea that are caught by fishing ships. However, there is no indication in the text that the ships are limited to fishing vessels, and the dominant motif in this section is movement: the unnumbered sea creatures mentioned are the remeś, which means “moving things.” Likewise, the ships are said to “move along” (Heb. hālak, lit. “to walk or go”). [65] For discussion (with bibliography) of Leviathan in the context of ancient Near East mythology, see, for example, John Day, “Leviathan,” ABD, vol. 4: 295, 96. [66] See Christoph Uehlinger, “Leviathan und die Schiffe in Ps 104:25–26,” Bib 71 (1990): 499–526. [67] For elaboration of this motif of the psalm, see Brown, “Psalm 104 and the Playful God,” 15–20. [68] See Davidson, “Proverbs 8,” 51–53. [69] Genesis 1:4, 10, 12, 18, 21, 25, 31; 2:9, 12, 18. [70] See also Genesis 6:17; 7:15, 22, where all land creatures are described as possessing in their nostrils “the breath of life.” [71] Note the similarity of language with Ecclesiastes 3:19–22, which also alludes to Genesis 1 through 3. See Radiša Antic, “Cain, Abel, Seth, and Meaning of Human Life as Portrayed in the Books of Genesis and Ecclesiastes,” AUSS 44, no. 2 (2006): 203–11. There is no hint in this passage that death existed before sin. Rather, as pointed out throughout this study, the psalmist blends his description of creation (creatio prima) with depictions of life in the here and now (creatio continuo). [72] The term bārāʾ is also used in general descriptions of Genesis 1:1 and 2:3, 4 to describe God’s creation of “the heavens and earth” and “all His work,” which He had created and made; it is likewise used to describe the effortless creation of the “great sea monsters” (tannînim) of Genesis 1:21, inasmuch as this term also described ancient Near East mythological sea monsters with whom the gods struggled, and the term here shows that such was not the character of the great sea creatures that God created during creation week. [73] Alfons Deissler, “The Theology of Psalm 104,” in Standing before God: Studies on Prayer in Scripture and in Tradition with Essays in Honor of John M. Oesterreicher, eds. Asher Finkel and Lawrence Frizzell (New York: KTAV, 1981), 37: “With the exception of Ps 104 there is no other text in the Hebrew Bible viewing humans and animals on an even footing. Here God’s living breath, which is applied in Gen 2 to man alone, refers equally to the animals.” I would add perhaps Ecclesiastes 3:18–21, along with Psalm 104. This is not to say that the Psalm makes no distinction at all between animals and humans. To the contrary, as we have pointed out below, humans are given the purpose of cultivation (vv. 14, 23), as commissioned by God in Eden (Gen. 2:15; 3:17–19). Also, as Deissler points out (ibid., 38), in the final stanza of the Psalm, as the human being addresses God directly, “The dialogue with the Creator bespeaks human responsibility for creation: the ‘horizontal posture’ of his existence in this world is maintained by the ‘vertical posture’ of his relationship with God.” [74] Delitzsch, Commentary on the Old Testament, vol. 3, 125. [75] Ibid., 127, 28. [76] Ibid., 136. [77] Ibid. [78] Ibid. [79] Ibid. [80] Virgil Howard, “Psalm 104,” Int 46, no. 2 (1992): 178. [81] Schneider, Das Buch der Psalmen, vol. 3, 39, translation mine. The German reads: “Wie Gott sich seiner Schöpfung gegenüber in der Sabbatfreude befindet, so will der Betende sich freue(n) in Jahwe.” See his full discussion, ibid., 3:38, 39. [82] Doukhan, The Genesis Creation Story, 84–87. [83] Ibid., 85n5. [84] Ibid., 89, 90. [85] Shea, “Creation,” 431. [86] Ibid. [87] Ibid. [88] See page 110 for my discussion of this block parallelism of Genesis 1. [89] After observing this chiastic structure of the psalm, I encountered another analysis of the psalm that posits a concentric structure (or chiasm), namely, the work of Leslie C. Allen, Psalms 101–150, WBC, 21 (Waco, Tex.: Word, 1983), 32. Allen’s analysis is based upon the evidence of an inclusio at the beginning and end of the psalm (as I have also noted); the distribution of the verb ʿāśâ, or “to make,” at regular intervals throughout the psalm: verses 4, 13, 19, 24 (twice), 31; and other terminological markers. He suggests that the psalm contains five strophes arranged in a concentric pattern: A (vv. 1–4), B (vv. 5–13), C (vv. 14–23), B’ (vv. 24–30), A’ (vv. 31–35). The strophe divisions that Allen points out are largely the same as what I have observed, but he does not factor into his structure the thematic sequence of materials that matches the seven days of creation in Genesis 1. For example, his strophe C (vv. 14–23) runs roughshod over a clear shift in subject matter from vegetation (vv. 14–18) to the celestial luminaries (vv. 19–23). Allen’s analysis may well point out concentric strophic divisions of the Psalm, while still allowing for a thematic chiastic arrangement in the psalm that incorporates but also transcends strophe divisions (which I am proposing). Still, another suggestion for symmetrical strophic couplings of the psalm’s eight strophes comes from Terrien, Psalms, 710, 11: I (Light) and VIII (Glory) (vv. 2–4, plus 31– 34); II (Earth) and VII (Terrestrial Creatures) (vv. 5–9, plus 27–30); III (Spring and Rain) and VI (The Great Sea) (vv. 10–13, plus 24–26); and IV (Vegetation) and V (Night and Day) (vv. 14–18, plus 19–23). For discussion of the principle of concurrence, in which multiple structural patterns may be superimposed on each other in a single passage of Scripture by the biblical writer, see, for example, Henry van Dyke Parunak, “Structural Studies in Ezekiel” (PhD diss., Harvard University, 1978), esp. 75, 76. [90] Note that the apex of the Psalm, verse 24, moves from a bicolon (3:3 meter) that predominates in the psalm to a tricolon (3:3:3 metrical pattern). The only other places where the poetic meter of the Psalm expands to tricolon are in verse 25 (4:4:3 metrical pattern), discussed above, and verse 29 (3:3:3 metrical pattern), where the psalmist depicts creatures’ expiration and return to dust in the section of the psalm describing the sixth day of creation. [91] Harrelson, “On God’s Care for the Earth,” 21. [92] Miller, “Psalm 104,” 96. For many of the insights in the paragraphs that follow on the theology of Psalm 104, I am particularly indebted to Miller (ibid., 95–103), although I do not agree with his denial of the literality of creation as it is depicted in this psalm. [93] Ibid. [94] Often in Scripture when something of special importance is being stated, the writer or speaker breaks forth into poetry! Note already in Genesis 1 through 3 the poetic summary of God’s creation of humanity (Gen. 1:27), the record of the clearly poetic, ecstatic utterance of the first man after the creation of woman (Gen. 2:23), and God’s legal sentence upon the guilty after the Fall (Gen. 3:14–19). [95] See Davidson, “Biblical Account of Origins,” 10–19, for evidence supporting the literality of the seven-day creation week in the Genesis creation narratives. [96] Kraus, Psalms 60–150, 295, titles this psalm “Joy in God’s Creation.” [97] Miller, “Psalm 104,” 99. [98] James Limburg, “Down-to-Earth Theology: Psalm 104 and the Environment,” CurTM 21, no. 5 (1994): 344, 45. [99] Harrelson, “On God’s Care for the Earth,” 20. [100] See, for example, ibid., 19–23; and Limburg, “Psalm 104 and the Environment,” 340–46. [101] James Luther Mays, Psalms, IBC (Louisville, Ky.: John Knox, 1994), 334. [102] See Christopher J. H. Wright, “‘The Earth Is the Lord’s’: Biblical Foundations for Global Ecological Ethics and Mission,” in Keeping God’s Earth: The Global Environment in Biblical Perspective, ed. Noah J. Toly and Daniel I. Block (Downers Grove, Ill.: InterVarsity, 2010), 218. [103] Ibid., 222. [104] Ibid., 225, 232. [105] Ibid., 223. [106] David Toshio Tsumura, “A Biblical Theology of Water: Plenty, Flood and Drought in the Created Order,” in Keeping God’s Earth, 170–72. [107] Miller, “Psalm 104,” 103, suggests an implied link between ecological abuse of nature and the moral categories of sinner and wicked: “The context . . . makes us think of any who violate the creation, who take human life, who interfere with God’s good provision for each creature, who tear down the trees in which the birds sing, who destroy Leviathan playing in the ocean, who poke holes in the heavenly tent, who let loose the forces of nature that God has brought under control in the very creation of a world. None of that is explicit in this brief concluding imprecation, but the total character of the psalm cautions us against defining the categories ‘sinner’ and ‘wicked’ too narrowly when we confine ourselves to their apparent reference in the laments of the Psalter.” [108] Scholars have recently begun to recognize the theological sophistication of the final editor(s) of the Psalms, since psalms with similar theological content are grouped together. See, for example, J. Clinton McCann, ed., The Shape and Shaping of the Psalter (Sheffield, England: JSOT Press, 1993). [109] In fact, creation and salvation history join together within Psalm 104 itself. Alfons Deissler correctly points out: “In the final stanza [of Psalm 104], however, the psalm assumes an historical dimension, that of salvation history, depicting a future world without evil. This is often unnoticed by readers and worshipers alike.” Deissler, “The Theology of Psalm 104,” 31. Deissler continues: “Psalm 104 knows and celebrates God of the covenant as the God of creation. Then all his works of creation are testimonies and signs not only of his power and wisdom but also of his munificence and his convenantal [sic] will. In this way creation and history fuse into ‘one arch of the covenant’” (ibid., 39). [110] So for example, writes Howard, “Psalm 104,” 176: “Doxology is the aim of Psalm 104.” While doxology is foundational, Parrish, “Psalm 104,” 342, suggests that this may not be the ultimate goal of the psalm: “No doubt creation theology led ancient Israel to praise the creator, both in the cult and the clan. But the stress upon Yhwh as creator served not merely to elicit the response of praise. Rather, creation theology had the power to transform reality. Without appeal to Israel’s election traditions it can be maintained that creation theology, in its own right, was—and is—a subversive theology that undercut chaotic existence in an attempt to replace it with an ordered world.” [111] For a treatment of each of these questions with regard to the Genesis creation accounts, see Davidson, “Biblical Account of Origins,” 4–43. [112] Deissler, “Theology of Psalm 104,” 37. [113] G. R. Driver, “The Resurrection of Marine and Terrestrial Creatures,” JSS 7, no. 1 (1962): 12: “Few, if any, readers of the Old Testament seem to have noticed that, as the text [of Psalm 104:24–30] stands and as it can only be read without violating normal standards of interpretation, they are committed to the strange doctrine of the resurrection not only of man and of birds and beasts but also of Leviathan and the ‘creeping’ or rather ‘gliding things innumerable’ which swim in the sea (Ps. civ. 10–30).” Driver points out that the “all of them” (v. 27), which “are re-created” (v. 30), “must mean all, not some, of them, sc. of God’s creatures, whether men and beasts and birds or fishes, mentioned in the course of the psalm” (ibid., 17). Although Driver acknowledges that this is the meaning of the text in its present form, he assumes such meaning to be objectionable (ibid.) and, thus, suggests radical excision of the phrase “and they return to their dust” (v. 29) as a gloss, so that the text does not speak of death at all but creatures that “gasp” for breath when God takes away their breath and then “recover health” when God sends forth His breath again. [114] See John H. Sailhamer, “The Canonical Approach to the OT: Its Effect on Understanding Prophecy,” JETS 30, no. 3 (1987): 311; see Richard M. Davidson, “The Eschatological Literary Structure of the Old Testament,” in Creation, Life, and Hope: Essays in Honor of Jacques B. Doukhan, ed. Jiří Moskala (Berrien Springs, Mich.: Old Testament Department, Seventh-day Adventist Theological Seminary, Andrews University, 2000), 352. [115] See Howard, “Psalm 104,” 179: “We are, finally, invited to join in a song of hope, for doxology is always also eschatological vision. Because it is God’s spirit-breath that goes forth, there can be creation and re-creation (v. 40a and b), new creation, transformed creation. Because God rejoices in the divine works, the time can be envisioned when sin and wickedness will be no more (v. 35).” In Jewish tradition, Psalm 104 is chanted on the morning of the Day of Atonement, Yom Kippur, “as a pledge that new life will emerge out of penance and sorrow” (Konrad Schaefer, Psalms, Berit Olam: Studies in Hebrew Narrative and Poetry [Collegeville, Minn.: Liturgical Press, 2001], 258). [116] Hans-Joachim Kraus, Psalms 60–150: A Commentary, trans. Hilton C. Oswald (Minneapolis, Minn.: Augsburg, 1989), 304. [117] Mays, Psalms, 333. [118] Deissler, “Theology of Psalm 104,” 35. [119] Dion, “Yhwh as Storm-god,” 58. [120] See, ibid., 64, for evidence of widespread sun worship among Israel’s near neighbors. [121] Even though the sun and the moon are placed at the center of the chiastic relationship of the days, yet the climax of this central section is not the sun and moon (which are only mentioned in one verse, v. 19, almost in passing) but verse 24: “O Lord, how many are Your works!” Even here at the center of the chiasm, representing day four of creation week, the psalm is clearly theocentric. Related Articles The Literary Structure of the Genesis Creation Story –by Jacques B. Doukhan Creation and Flood Implications of the First Angel’s Message in Revelation 14:7 –by John T. Baldwin Creation in the Prophetic Literature of the Old Testament: An Intertextual Approach –by Martin G. Klingbeil Genesis 9:1-7: Its Theological Connects with the Creation Motif –by Kenneth Mulzac Similar Plan, Similar Response –by Ronny Nalin Biblical Creation and Ancient Near Eastern Evolutionary Ideas –by Ángel M. 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2. Zechariah Whereas Haggai’s vision encompassed, for the most part, his immediate, temporal situation, the range of his contemporary and colleague was much more expansive; for Zechariah not only shared Haggai’s burden about the inertia of the postexilic community, but by vision and dream saw the unfolding of Divine purpose for all of God’s people and for all the ages to come. Rich in apocalyptic imagery and packed with messianic prediction and allusion, Zechariah’s writings became a favorite of the New Testament evangelists and apostles. The glorious hope expounded by the prophet was viewed by them as being fulfilled in the saving work and witness of Jesus Christ. No Minor Prophet excels Zechariah in the clarity and triumph by which he looks to the culmination of God’s program of redemption. Introduction to Zechariah Historical Context Zechariah commenced his ministry, so far as his own account is concerned, in the eighth month of the second year of the Persian king Darius Hystaspes (Zech. 1:1). He does not specify the day, but the eighth month (Julian calendar) would be between late October and late November, 520 B.C.148 The final two oracles of Haggai were delivered on the twenty-fourth day of that same month and year (or December 18, 520),149 so Zechariah’s public ministry overlapped that of Haggai by approximately one month. Before the implications of that fact are explored, it is necessary to examine other chronological data of the book of Zechariah. Like Haggai, Zechariah is concerned to pinpoint the major turning points of his ministry by attaching them to a sequential, chronological framework. Thus, after the general introduction, dated in the eighth month of Darius’s second year (Zech. 1:1-6), Zechariah assigns the night visions (1:7-6:15) to the twenty-fourth day of the eleventh month (1:7), February 15, 519 B.C. His final chronological reference is to the fourth year of Darius and the fourth day of the ninth month (7:1). This is December 7, 518. If one accepts the unity of the whole book (a position accepted here and defended), this last date presumably marks the occasion for all the oracles and other messages of chapters 7-14. Advertisement - Continue Reading Below It is difficult to determine what role Zechariah may have played in connection with the public ministry of Haggai, a ministry that commenced only two months before his own (Hag. 1:1). When they are mentioned together (Ezra 5:1; 6:14), Haggai’s name is always first, suggesting either his leadership or his prophetic and canonical priority. In any case, the two men of God together encouraged the resumption of Temple construction after it had lain dormant for 18 years (from 536 to 520 B.C.; cf. Ezra 3:8-10; 5:1-2). With Haggai, Zechariah provided the leadership to enable their compatriots to bring the building task successfully to completion by about March 13, 515 B.C. (Ezra 6:14-15).150 An integration of the chronological data of Haggai and Zechariah might yield further clues as to their relationship, though admittedly such clues would be deduced with some measure of speculation. The most critical part of Haggai’s appeal seems to occurs in Hag. 2:1-9, for there he addresses the profound pessimism that had begun to envelop the people a few weeks after Temple reconstruction began. They saw the new building as nothing compared to the glorious Temple of Solomon, so they needed the assurance that YHWH was with them (2:4) and that eventually the glory of the second Temple would exceed that of the first (2:7-9). Within weeks (or even days) Zechariah followed this up with a reminder of God’s displeasure with their fathers’ attitudes and actions in the past (Zech. 1:2) and assured them that, if they turned to YHWH, He would turn to them (1:3). Both prophets thus contrast the past with the present and future, with Haggai stressing the rebuilt Temple as a sign and source of God’s blessing and Zechariah emphasizing the role of repentance and renewal in achieving that end. The two prophets worked hand in glove, complementing each other’s message. The general historical background of these early years of Darius has been reviewed in the Introduction to Haggai (pp. 3-10), so there is no need to do more here than to consider briefly the two years of Zechariah’s ministry that post-dated Haggai’s. Unfortunately, little can be said, for both biblical and extra-biblical sources are virtually silent. The OT witness is limited to the book of Ezra, which, though composed some 60 or 70 years after the last date in Zechariah, must be considered reliable.151 As just suggested, Ezra recounts the leadership of Haggai and Zechariah in the Temple project (Ezra 5:1-2) and relates in some detail the opposition to the work from Tattenai, governor of the satrapy eber-nari, and his allies (Ezra 5:13-17). Once Darius the king settled the matter of the legitimacy of the operation and authorized the work to continue (6:1-12), the Jews, under Haggai and Zechariah, brought it to an end (6:13). Apparently Darius’s edict forestalled any further interdiction of the work and allowed it to be finished. For Ezra is clear, in reviewing the whole history of the restoration, that the antagonism of the Jews’ enemies continued only until the reign of Darius, that is, until 520 B.C. (Ezra 4:5). Not until Xerxes came to power (486) did serious opposition begin again (Ezra 4:6). It is safe to assume, therefore, that the work went on unimpeded in the two years of Zechariah’s ministry (520-518). Persian texts record a western campaign by Darius in the winter of 519-518 B.C., an itinerary that included Palestine. Many scholars propose that Zerubbabel, governor of Yehud (i.e., Judah), was deposed by Darius at that time, allegedly for rebellion or for having the misfortune of having been designated by Haggai (2:23) as successor to the Davidic throne.152 The only basis for such a view is the disappearance from the biblical record of any reference to Zerubbabel after 520. This argumentum e silentio is hardly conclusive of the deposition hypothesis, however. Advertisement - Continue Reading Below What is clear is that Darius continued on to Egypt where he put down incipient rebellions by the end of November 518 B.C. and then returned home. The last date of Zechariah, December 7, follows or perhaps even generally coincides with Darius’s return trip through Judah. What effect this contact of the Persian king had on the message of Zechariah in chapters 7 through 14 cannot be determined. The commentary to follow offers some suggestions. Kenneth Barker and other scholars account for some of the differences between Zechariah 1-8 and 9-14 by suggesting that the prophet may have lived well into the fifth century, possibly into the reign of the Persian king Artaxerxes I (465-424 B.C.).153 This can be supported by the reference to Zechariah in the genealogy of Neh. 12:10-16. The passing of at least 30 or 40 years from the time of Zechariah’s earlier oracles can easily explain the allegedly later historical references (such as to Greece in 9:13) and the clearly more eschatological perspective of the last six chapters. Literary Context This commentary will proceed on the assumption that the book of Zechariah as it appears in its traditional and canonical form is a literary unity composed by the ascribed author, the prophet Zechariah. What is necessary now, before literary unity is defended, is to address matters of language and style through careful formcritical and literary analyses. Those that mark off the peculiar characteristics of the composition will be specially noted. Language and Style Students of Zechariah have for years recognized that the predominant genres of the book are visions and oracles, the former contained in chapters 1-6 (1:8-15; 2:1-4 [EB 1:18-21]; 2:5-9 [EB 2:1-5]; 3:1-7; 4:1-6a, 10b-14; 5:1-4; 5:5-11; 6:1-8.154 The latter is found in both 1-6 (1:16-17; 2:10-17 [EB 2:6-13]; 3:8-10; 4:6b-10a; 6:9-15) and in 7-14 (7:4-14; 8:1-23; 9:1-11:17; 12:1-14:21).155 In addition there is the oracular introduction to the whole collection (1:1-6 [+7]). One will note that the oracles are of two kinds functionally: those that introduce or flow from visions (chaps. 1-6) and those that stand independently. How they function will be discussed throughout the commentary. For now it is important to understand that prophetic visions, though lacking in Haggai, were not the invention of Zechariah. Indeed, visions were the stock in trade of all the prophets beginning with Amos.156 The oracle likewise, whatever its particular form or genre, is the essence of prophetic communication. What has to be understood then is the way Zechariah relates and makes use of the particular speech forms that constitute his argument. For the sake of convenience, the visions and oracles will be considered separately and in that order. Modern studies of the visions of Zechariah began with the important work of J. W. Rothstein, Die Nachtgesichte des Sacharja (BWAT 8), published in 1910.157 Major subsequent works on the subject include those by L. G. Rignell (1950), Kurt Galling (1952), Klaus Seybold (1974), Christian Jeremias (1977), Gerhard Wallis (1978), and Baruch Halpern (1978).158 Ranging from Rothstein’s view that the visions are collections of phrases and glosses gathered over a period of time159 to that of contemporary scholars who see the visions as homogeneous and unified messages received by the prophet in one nocturnal revelation,160 these studies share in common the notion that the visions serve, among various purposes, the aim of bringing about the restoration of Temple and cult. The book of Zechariah as it stands makes plain that the eight visions of chapters 1-6 came to the prophet in the course of one night, on the twenty-fourth day of the eleventh month (1:7). Whereas the question of the significance (if any) of the vision’s sequence must await later attention, for now it is important to look at the structures of the vision texts themselves to see if there is a discernible pattern. Carol L. and Eric M. Meyers, in their commentary Haggai, Zechariah 1-8, have recently broken new ground in their analysis of the components of the Zechariah visions and the pattern of their sequence.161 They draw attention to common formulaic language such as “I raised my eyes,” “I looked/saw,” “(and) behold,” “again,” and others (p. lvii). Also common to the visions is extensive use of symbolism, the role of mediating beings, especially angels, a more transcendant view of God than in earlier prophecy; and an emphasis on the universal sovereignty of God. David L. Petersen (Haggai and Zechariah 1-8) views the matter of kinship of the vision texts somewhat differently. He posits their commonality around the notions of “in betweenness,” motion, and the motif “the whole earth.”162 The first of these refers to Zechariah’s stance between “purely mundane concerns and a utopian vision of renewal.” This separates Zechariah from other exilic and postexilic prophets, such as Ezekiel and Haggai, but also betrays the content of his visions—he views reality as suspended somewhere between heaven and earth. By motion is meant simply that all the visions are filled with activity, with earthly and heavenly figures alike on the go. Even visions one and two, which appear to be static, provide the occasion for responsive action. Finally, the “whole earth” theme, similar to the universalism noted by the Meyers and others, is a common unifying bond. In answering the question why these motifs prevail in the visions, Petersen suggests the twofold response that Zechariah is doing theology and that the visions “comprise Zechariah’s experientially based responses to these problems of a community attempting to reorganize itself” (p. 115). The theology he is doing is attempting to explain why and how YHWH will deal with iniquity, how He will be present in Jerusalem, how the community’s leadership will be organized, and other such matters. Although one might disagree in details with the two analyses just set forth, they do draw attention correctly to the use by the prophet of a literary vehicle that addresses the needs of a community in a specific historical context but in a way that transcends that context and opens the door to the cosmic, universal sovereignty of YHWH. They also agree in maintaining that the elements shared commonly by the visions give them a unity in themselves and a coherence among them. This aspect will be dealt with below. The oracles, as a second major literary category in Zechariah, have also received a great deal of attention, particularly by W. A. M. Beuken (1967), Albert Petitjean (1969), Joyce Baldwin (1972), and D. L. Petersen (1984).163 Again, however, it was Rothstein who first showed that Zechariah 1-6 was a composite of visions and discourses. The latter he divided by form into two basic groups: those that were preceded by a formula of introduction in the first person (4:8-10a; 6:9-15) and those without any introductory statement (1:16-17; 2:10-17 [EB 2:6-13]; 3:8-10).164 Petitjean and other scholars have followed up on Rothstein’s early labors and have noted the function of oracles intertwined among the visions of chapters 1-6 as well as independent oracles pertaining to fasting (7-8) and eschatological matters (9-11; 12-14). Petersen agrees with Petitjean’s pattern as a whole, but his analysis differs in detail as the accompanying table shows. Both have provided a most plausible analysis of the delimitation and function of the various oracular units in Zechariah 1-6. According to Petersen 1:14-17 is an oracular response to the first vision (1:8-13), one consisting in fact of two separate oracles (vv. 14-15, 16-17). Similarly, 2:10-17 (EB 2:6-13) responds to vision three (2:5-9 [EB 2:1-5]), 3:8-10 (so Petitjean; Petersen, 3:6-10) responds to vision four (3:1-7 [or 1-5]), 4:6b-10a (thus Petitjean; Petersen, 4:6-7, 8-10, 12) appears within and is relevant to vision five (4:1-6a, 10b-14 [Petitjean; Petersen, 4:1-5, 11], and 6:9-15 (Petitjean; Petersen, 6:10-11, 14; 6:12-13) follows the eighth vision (Petitjean 6:1-8 [Petersen, 6:1-9, 15]).165 The Visions and Oracles of Zechariah 1-6 Albert Petitjean David L. Petersen Vision One 1:8-13 1:8-13 Oracle One 1:14-17 1:14-17 Vision Two 2:1-4 (EB 1:18-21) 2:1-4 Vision Three 2:5-9 (EB 2:1-5) 2:5-9 Oracle Two 2:10-17 (EB 2:6-13) 2:10-17 Vision Four 3:1-7 3:1-5 Oracle Three 3:8-10 3:6-10 Vision Five 4:1-6a, 10b-14 4:1-5, 11 Oracle Four 4:6b-10a 4:6-7, 8-10, 12 Vision Six 5:1-4 5:1-4 Vision Seven 5:5-11 5:5-11 Vision Eight 6:1-8 6:1-8, 15 Oracle Five 6:9-15 6:10-11, 14; 6:12-13 It is obvious that Petersen does not follow Petitjean exactly in his literary boundaries for the oracular material and, indeed, there is very little agreement on the matter across the spectrum of contemporary scholarship. This, however, little affects the near consensus that the oracles of Zechariah are, in the first section (chaps.1-6) at least, designed to introduce, clarify, or otherwise aid and assist in the proclamation of the visionary message. The linkage between the visions and their complementary oracles extends to shared imagery and themes such as personified Zion, the cities of Judah, the nations coming to Zion, Zion shouting for joy, and others derived ultimately from Isaiah especially. As Petersen observes, “such continuities between oracle, vision, and Isaiah suggest that despite certain differences in perspective, there is shared discourse between the prophetic traditionists of the Isaianic circle, the prophet Zechariah, and those preserving Zechariah’s visions and oracles.”166 Even though the latter phrase implies redactionary work for which there is no evidence in the text, Petersen’s general point is well taken. The oracles of Zechariah 7-8 are quite different from those of chapters 1-6 in that they stand independent of visions, coming rather in response to questions posed to the prophet by certain of his fellow citizens (7:1-3). Though they deal with the common theme of fasting, they do take the form of separate addresses marked usually by some kind of speech formula (thus 7:4-7, 8-14; 8:1-8, 9-13, 14-17, 18-23). Despite the clear distinctions brought about by setting and function, these oracles partake of the standard oracular elements and show marked affinity with those in chapters 1-6. Such matters as the 70 years (1:12; 7:5), Jerusalem to be inhabited (2:8; 7:7), divine anger/wrath (2:15; 7:12), “Thus spoke YHWH of Hosts” (1:14, 17; 2:12; 3:7; 6:12; 7:9; 8:2, 3, 4, 6, 7, 9, 14, 19, 20, 23), and the return to Zion/Jerusalem (1:16; 8:3) bear this out. In addition to strengthening the case for the unity of 1-6 and 7-8 (a matter reserved for later discussion), such points are useful in delineating the prophet’s language and style. It is a nearly unanimous conviction among critical scholars that Zechariah 9-14 is not original to the book. This commentary will later show the untenableness of that position, but for now it is necessary to say something about that last section in terms of its literary character. Paul Lamarche, about whose work more will be said later, divides these chapters into the traditional sections 9-11 and 12-14.167 The first he then subdivides into an oracle concerning neighboring nations (9:1-8); the arrival and description of the king (9:9-10); the victorious war of Israel, return, and prosperity (9:11-10:1); the sin of idolatry and chastisement (10:2-3a); the restoration of Judah and Ephraim, return and prosperity, chastisement of enemies (10:3b-11:3); and the rejected shepherd (11:4-17).168 One can see the faint outlines of a chiastic structure here and, indeed, Lamarche’s analysis depends upon the chiasmus of which chapters 9-11 are the first part. This receives detailed treatment below. As for chapters 12-14, Lamarche, again in line with an overall chiastic analysis, delimits the material into the following units: victorious war of Israel (12:1-9); the Lord’s agent slain, repentance, mourning, and purification (12:10-13:1); the rejection of idols (13:2-6); the shepherd smitten, purification, reconciliation with God (13:7-9); victorious war of Israel (14:1-15); and the nations obligated to go up to Jerusalem (14:16-21).169 Although this approach has more to say about structure than it does about language and style, one can hardly separate them. But more to the point of the latter, it is important to note the differences between chapters 1-8 and 9-14 in these respects. As has already been argued, the first part, except for chapters 7-8, is largely dominated by the vision genre with all that this implies in terms of literary criticism. The oracle sections of those chapters as well as the oracles of 7 and 8 (“sermon material” in the words of Baldwin,170) relate to the visions and reinforce their eschatological thrust. With the visions they also share some basic ingredients of apocalypticism. Chapters 9-14 move beyond the mere use of apocalyptic devices, however, and become full-blown apocalyptic treatises. This partly explains why many critics seek to divorce these chapters from the Zechariah corpus and why this material, when interpreted according to hermeneutical canons appropriate to the first eight chapters, remains so difficult of comprehension. It is therefore necessary that some attention be given to the history and characteristics of apocalyptic language and literature, for Zechariah, more than any other OT prophet, employs it in his message to the second Temple community. The subject as a whole is vast and has been the object of so many comprehensive and adequate publications in recent years that there is no need here to do more than briefly summarize the apocalyptic as literary genre, as it relates to Zechariah.171 As recently as 1972 Klaus Koch172 lamented that “there are as yet no form-critical investigations of the apocalyptic writings,” a situation that has changed little since then. As a result, the best one can do is to try to develop a typological model on the basis of writings commonly regarded as apocalyptic and judge individual compositions, such as Zechariah, against that model. This is a kind of circular method to be sure. At the same time one must, as Paul Hanson has warned, avoid viewing apocalytpicism as a rigid, frozen form that always and under all circumstances exhibits common characteristics.173 Older scholarship (and some modern as well) maintained that apocalypticism was a late development, certainly postexilic, so that apocalyptic texts in purportedly preexilic writings had to be viewed as secondary to them.174 This is no longer a credible position in light of recent studies that show the roots of apocalyptic reaching deep into preexilic times. The corollary to the notion that apocalyptic was late, namely, that it was shaped by non-Jewish (primarily Zoroastrian) influences, has also come under attack and has been largely abandoned.175 It is somewhat surprising, then, to read in John J. Collins that Jewish apocalypticism, as found at least in 1 Enoch and Daniel, “was essentially a new creation, designed for the needs of a new age.” Though he distinguishes between the pure apocalypticism of Daniel and apocalyptic elements in works such as Isa. 24-27, Zech. 9-14, and Joel, Collins still largely reverts to an earlier position regarding the origin of apocalyptic.176 Zechariah, then, stood in an already ancient apocalyptic tradition from which he drew heavily and to which he made an enormously significant contribution, one particularly observable in the NT book of Revelation. Having said that, however, it is important to point out that apocalyptic did receive an incalculable impetus from the trauma of the Exile, for that calamity shook not only the social and political structures of Judah to their very foundations but was in danger of undermining the covenant faith itself. With no Temple and with Zion in wreck and ruin, on what basis could the eternal promises of YHWH to His people find fulfillment? The answer lay in the shift of focus from the present to the future, from the local to the universal, from the earthly to the cosmic or heavenly. Even the restoration hardly changed the equation, for Judah was an insignificant client state of a mighty empire, there was no scion of David on her throne, and there were no signs that this dismal state of affairs would change in the normal course of events. Haggai had suggested that part of the problem was the indifference of the people who must rebuild the Temple if they expected a reversal of their circumstances. Even he, however, saw that a final and total change must await the eschaton when the glory of YHWH would fill His Temple (Hag. 2:6-9) and a descendant of David would rule from Zion (2:20-23). Zechariah, even more than Haggai, lifted his gaze to horizons above and beyond his own age, though clearly much of his effort and message was directed to the immediate concerns of restoration of the community and cult. Apocalyptic was the vehicle by which this eschatological concern could be best articulated, the same vehicle that other prophets had employed when addressing the same issues (cf. Isa. 24-27; Ezek. 1:4-3:15; 38-39; Joel 3). Only apocalyptic could express the utter transcendence involved in the radical transformations that would accompany the irruption of the kingdom of YHWH and the consequent shattering of all human and earthly systems in its wake. The typological model adduced above becomes such by virtue of certain literary and conceptual features that give it coherence. Koch is helpful in suggesting some of these. In the first place, apocalyptic as literary genre is characterized by “discourse cycles”177 frequently described as visions and revealing matters formerly concealed as mysteries and now understood only by an interpreter such as an angel. Another element is the spiritual turmoil into which the prophet is thrown as a result of his visual or auditory experience. A third is the paraenesis that accompanies the revelation report, the “sermon material” to use Baldwin’s terminology.178 The purpose obviously is to make application of the vision to the hearer/reader. Still another literary hallmark, one typical of late, postbiblical apocalyptic, is pseudonymity, a phenomenon some scholars apply to Zechariah 9-14 (without warrant in our view). Finally, Koch includes the use of “mythical images rich in symbolism” (p. 26) by means of which historical and terrestrial events are cast in the grotesque language of metaphor, a kind of encoding into a literary form that was common currency in late Jewish and early Christian times. Apocalyptic as a conceptual, intellectual movement gives evidence, first of all, of understanding history in terms of an imminent overthrow of all earthly conditions. Moreover, that end of history appears as a vast cosmic catastrophe, one that inexorably follows the course of history which itself is perceived in a segmented, epochal manner. There are thus units of fours, sevens, or twelves, all marking eras and periods within which historical events take place. These events are predetermined by a sovereign God who often administers them through angelic subordinates. Following the great, final cataclysm a new salvation, paradisaical in character, arises in which all nations participate, though the covenant people continue to play a central role. The principal feature of this is the establishment of the kingdom of God in which He or His messianic agent sits enthroned. Overarching all is the glory of YHWH, which not only expresses His presence but marks the whole creation as a regenerated entity. These general observations of Koch find more specific application to Zechariah in the superb study by Joyce Baldwin on the literary genre of the book.179 She sees apocalyptic as a principal unifying factor in the entire composition, a device characterized by visions of the submission of nations (1:21; 2:9; 8:20-23), the exaltation of Jerusalem (1:17; 2:4, 5, 10-12; 7:3), and the work of the Branch (3:8; 6:12). These same elements, with a note of conflict (11:4-14), appear in chapters 9-14 as well. The apocalyptic visions of Zechariah, though filled with symbolism, are not as complicated and bizarre as those of Ezekiel, but do require angelic interpreters, at least in chapters 1-6. He goes beyond Ezekiel and other earlier apocalyptists, however, in his declarations that what he envisions is as good as done, for it is only an earthly reflection of what has in fact come to pass in heaven. The future is certain because of the inexorable pattern already revealed. This heavenly model is painted in symbolic imagery in the form of animals, numbers, objects, and persons. Baldwin goes on to show that even the non-visionary parts of Zechariah (chaps. 7-14) reveal apocalyptic overtones. There is the historical retrospect of chapters 7 and 8 which, by demonstrating the patterning of Israel’s history, blends the historical past with the eschatological future. The whole is permeated by apocalyptic allusions to earthquake (14:4-6), miraculous intervention by YHWH (9:14; 12:3, 4), eschatological battle (12:1-9; 14:1-15), divine deliverance of Jerusalem (9:8; 12:7; 14:1-8), and bitter mourning (12:10-14) but ultimate joy (9:9; 14:16). In short, the entire work, if not apocalyptic as a whole, is permeated with apocalyptic life and spirit. Finally, a brief word must be said about Zechariah’s use of apocalyptic and his role within that tradition. Beginning especially with the work of Otto Ploger in 1959180 there has developed the hypothesis that postexilic Judaism consisted of two major and conflicting parties, each of which was attempting to gain political and ideological control of the restoration community. These were the hierocratic element, whose agenda was the implementation of the priestly rule over the covenant people in line with Ezekiel, P, and the Chronicler, and the idealistic element, which viewed the present restoration efforts as so much wasted, humanistic enterprise and awaited the coming of the true theocracy to be set up by YHWH himself. The idealistic adherents’ inspiration was the second exodus message of “Second” Isaiah. Paul Hanson, in his influential book The Dawn of Apocalyptic (1975), takes his point of departure from Ploger (though he curiously mentions him only once)181 but carries his central thesis much further. He maintains that the hierocratic sector was comprised of the Zadokite priesthood, which was in conflict with the Levites for domination of the cult. It also opposed the visionary element that, in the tradition of Deutero-Isaiah, awaited an apocalyptic breakthrough of divine sovereignty. Prophetic support for these movements, according to Hanson, revolves around Haggai and Zechariah particularly, both of whom championed the hierocratic cause. Deutero-Zechariah (i.e., chaps. 9-14), on the other hand, favored the idealists, expressing its message in the strong apocalyptic terms characteristic of that composition. Hanson does not deny apocalyptic to the hierocratic faction, arguing in fact that apocalyptic was common to both schools, but he sharply distinguishes between heirocratic apocalypticism, which viewed the end as already present, and visionary apocalpticism, which still awaited the eschaton. The historical turning point that marked the victory of the hierocrats was the accession of Darius to the throne and his support of Temple construction and Jewish nationhood, even to the extent of allowing a Davidic offspring, Zerubbabel, to occupy high office. This apparent fulfillment of the earlier prophetic promises made it clear beyond question (so Hanson) that the long-awaited eschatological kingdom had come and the priests were at least its co-administrators. With the disappearance of Zerubbabel shortly thereafter, Joshua alone was in control, a turn of events that henceforth guaranteed to the priesthood the place of political as well as cultic dominance. Apart from the feeble ex post facto efforts of Deutero-Zechariah, especially, the hierocratic view of reality remained in place until the second century when new struggles revived the visionaries once more along with their particular brand of apocalypticism.182 Although there is much to commend in Hanson’s approach, his assumption of party strife with its accompanying notion of antithetical apocalyptic schools is totally without foundation, as many critics of his book have pointed out.183 The alleged differences between the Deutero-Isaiah tradition and that of Trito-Isaiah, Ezekiel, Haggai, Zechariah, and the Chronicler can be sustained only by positing the hypothesis in the first place and then reading the various texts accordingly.184 In point of fact, there is a univocal message from apocalyptic and non-apocalyptic prophet alike that the present systems and structures of Jewish life—political, social, and religious—are short-lived and are to be replaced wholesale by the eschatological rule and domain of YHWH their God. Haggai, Zechariah, and the others do indeed exhort their countrymen to rebuild and restore, but they insist nevertheless that what they build is only anticipatory of something far more glorious in the age to come. History to them and to all the prophets is the threshold opening up to the kingdom of God, but it is not synonymous with it. Literary Integrity Much of the previous discussion of the language and style of Zechariah has alluded to and indeed been informed by questions of its unity, date, authorship, and structure. This last point will be addressed separately below, but it cannot be avoided altogether in this section. It is hoped that many of the issues raised in the previous pages will also find clarification and support here. A random check of commentaries on Zechariah reveals that few address the whole book and, if they do, they approach it as two separate works, each in need of its own commentary. Even more surprising, and indeed dismaying, is the lack of justification for this bifurcation of the book, except for such desultory comments as those of D. L. Petersen in his otherwise fine work on Zechariah 1-8: “In this commentary I follow the critical judgment of scholars over the years who have discerned a fundamental division between Zechariah 1-8 and 9-14.”185 Then, citing only Eissfeldt (1965) and Otzen (1964) for support, he proceeds to deal with Zechariah 1-8 as though that were the end of the matter, totally ignoring the fruit of twenty years of labor that has called the bifurcation of the book into question again. Similarly, in their massive recent commentary on Haggai and Zechariah 1-8 (1987), Carol L. and Eric M. Meyers defend the limits of their work not only for reasons of length, but because “it is our present contention that these two works [Zechariah 9-14 and Malachi] emanate from the latter part of the first half of the fifth century.”186 Presumably a stronger defense for the division of Zechariah will appear in their forthcoming commentary on Zechariah 9-14 and Malachi. There is, then, a consensus in critical scholarship that Zechariah is a composite of two or even three major works, Zechariah (1-8), Deutero-Zechariah (9-11), and Trito-Zechariah (12-14). This consensus is so deep-rooted and taken for granted that most modern commentaries, as just observed, take it as a given. Even standard introductions repeat the arguments for division raised many years ago. While this is perhaps to be lamented, it is incumbent on those who adhere to the book’s unity to provide some kind of credible rationale in light of this solid wall of contrary opinion. Ironically enough, the first crack in the structure of unity of composition came at the devout hands of the seventeenth-century English scholar Joseph Mede, who noted that Matt. 27:9a attributed the following quotation (vv. 9b-10) to Jeremiah when in fact it appears to be based on Zech. 11:12-13. He took this to mean that the Holy Spirit was attempting in this manner to correct the tradition of authorship by attributing chapters 9-11 of Zechriah to Jeremiah instead.187 Subsequent investigation revealed that chapters 12-14 also must be denied to Zechariah, for this section too was incompatible with the chronological parameters of Zechariah.188 Specifically, chapters 9-11, with their references to Ephraim (i.e., Israel) and Assyria, must antedate 722 B.C., the year Samaria fell and Ephraim no longer existed. Chapters 12-14, on the other hand, depict Judah as still existing but seem to view Josiah as having already died (12:11). A date for this section between 609 and 586 thus seemed reasonable. In both cases, these sections were many decades earlier than Zechariah. There remained the question as to why chapters 9-11 were allotted to Zechariah at all if he was indeed not their author. One answer was that a Zechariah in fact did write this section, but he was Zechariah son of Jeberechiah, a contemporary of Isaiah (Isa. 8:2). The ascription in Zech. 1:1, “Zechariah the son of Berechiah, the son of Iddo,” was assumed to be a conflation of the name of the early Zechariah and that of the author of the first eight chapters, known elsewhere (Neh. 12:16) simply as the son of Iddo. As a result, Zechariah son of Jeberechiah became confused with Zechariah son of Iddo and the first eleven chapters at least were ascribed to Zechariah son of Berechiah, son of Iddo, making the author the grandson rather than the son of Iddo.189 Apart from the distinct difference between the names Berechiah and Jeberechiah, this thesis falls apart when it is recognized that the contents of chapters 9-14 are much later than the period of Isaiah, the extreme views of some scholars in that direction notwithstanding. This point was first elaborated systematically by Bernhard Stade (1881) who maintained the unity of 9-14 but insisted that it must be dated long after Zechariah, probably as late as the latter part of the wars of Alexander’s successions, the Diadochi (ca. 280 B.C.). The reason for this was the reference to Greece in Zechariah 9:13 and to what appears to be a series of conflicts involving either Alexander, the Diadochi, or even the Ptolemies of the third century B.C. (Zech 9:1-10).190 Once the lateness of the second part of the book had been conceded, it was an easy matter for some scholars to search for a Maccabean or even later milieu for its origin. The parable of the shepherds (11:4-17), for example, was thought to be based on three actual kings, ranging from the Israelite kings Zechariah, Shallum, and Menahem (the preexilic view)191 to the Jewish priests Simon, Menelaus, and Lysimachus of the second century.192 The very latitude of interpretation suggested by these extreme positions on just one pericope is typical of the manner in which the whole section is dealt with. There is little wonder that attempts to date the various oracles on the basis of perceived historical settings have met with such little favor. A little more moderation prevails in contemporary study of the matter of the unity of Zechariah but, as already indicated, virtually no critical scholar accepts the authorship of all book by Zechariah. Some, such as Hill193 and Hanson,194 come close by at least dating the two parts at about the same time. Others admit the close dependence of 9-14 on 1-8, attributing it to an early “Zechariah school,” or something of the sort.195 There are a few who still regard 9-14 as essentially a hodge-podge collection of originally independent pieces, a collection whose organization and coherence, if any, are to be attributed to sensitive and creative editorializing. Artur Weiser, who embraces this position, does admit that “it is not absolutely necessary to conjecture this since the discrepancies can also be explained by the author being dependent on earlier materials.”196 The remainder of the proponents of a Deutero-Zechariah position hold tenaciously either to a preexilic setting for some of the material, with the rest in the era of Zechariah or later,197 or to a late, post-Zechariah date, even as late as the Maccabean period.198 Those views are, however, dwindling in support for reasons to be adduced next and in the following section. In his important critical commentary H. G. Mitchell, though a staunch advocate of a multiple authorship thesis, marshaled some strong support in favor of the unity of Zechariah, if only for the purpose of exposing its weakness.199 He particularly cited G. L. Robinson, The Prophecies of Zechariah (1896), who compiled an exhaustive list of items that he believed betrayed common authorship. Many of these, upon closer examination, are doubtless of little value because of their generalities, but the following appear to be noteworthy and to have elicited from Mitchell some rather unconvincing rebuttal. Robinson points out five major areas of comparison. First of all, the two parts, he says, contain the same fundamental ideas such as “an unusually deep spiritual tone”; a similar attitude of hope and expectation regarding the return of the nation, the habitation of Jerusalem, the building of the Temple, a messianic hope, and God’s universal providence; the prophet’s attitude toward Judah; and his attitude toward the nations. Second, Robinson notes common “peculiarities of thought.” Specifically he lists “the habit of dwelling on the same thought,” the tendency to expand a fundamental thought into five parallel clauses (cf. 1:17; 3:8; 6:13, etc.), the use made of the cardinal number two, the resort to symbolic actions, and the habit of drawing lessons from the past. He next cites “certain peculiarities of diction and style” and offers an extensive list, many of which, to be sure, are questionable. That many others are significant is tacitly admitted by Mitchell, who has to resort to assuming interpolations in a few of the passages that Robinson adduces, fewer examples of other types than Robinson lists, and the possibility that many of the similarities may be accounted for by copyists’ mistakes. The last compelling comparison Robinson draws is the citation by both parts of Zechariah of the same earlier prophets. This Mitchell dismisses by observing that “although most of the books with which parallels may be found are the same, the number of coincidences with some of them is very different.”200 He fails to give any specific examples that would support his objection.201 Joyce Baldwin offers many of the same evidences for unity as propounded by Robinson, as well as a few more.202 She draws attention to similarity of phraseology between 2:10 and 9:9 and between 7:14 and 9:8, for example. Other fruitful comparisons are in 6:10, 11, 13; 8:4, 5; 14:5; and 14:9 where, in each case, there is repetition of a key idea. The predilection for the vocative is common to both parts as well. Though the arguments for divided authorship are quite substantial, as the previous survey shows, they are not insuperable and, in fact, even at the level of vocabulary, style, motifs, and themes a strong case can be made for the contrary and traditional persuasion that the entire book originated from the pen of one man, its attributive author, and from the last quarter of the sixth century. Recent studies of a more rhetorical-literary kind are even more devastating to the prevailing source-critical approaches, threatening even to dismantle them entirely, at least in the form in which they have appeared in the past two centuries. It is appropriate now to turn to some of these newer analyses. Literary Structure It is impossible here to do more than focus on two or three recent studies of the form and structure of Zechariah and/or its major sections. This will be accomplished by looking first at Zechariah 1-8 as addressed by Meyers and Meyers, 9-14 by Lamarche, and the synthesis of the whole proposed by Baldwin. The very first sentence of the lengthy section of their introduction to Haggai-Zechariah 1-8 entitled “Literary Considerations” reveals the position of Meyers and Meyers (hereafter, the Meyers) concerning the relationship of Haggai to Zechariah and the unity of Zechariah 1-8: “Haggai and the first eight chapters of the canonical book of Zechariah belong together as a composite work.”203 They then proceed to build their case by first of all citing common themes, such as reorganization of national life and institutions, common casts of characters, and common sets of questions and answers addressed to and responded to by the respective prophets. The unity goes beyond this in their view, however, for the Meyers suggest a time close after the last date in Zechariah (Dec. 7, 518 B.C.) when a redaction of the whole collection took place. This must have preceded the Temple dedication of 516 or 515, because that event is not mentioned, but the completion of the Temple, on the other hand, may have given the prophets the sanction that would allow their works to be rounded off and combined as one publication. This redactionary work explains, in their opinion, the mixing of genres within and between the books so as to produce an unmistakable coherence and pattern. Though admitting that the redactor’s identity can never be known for certain, the Meyers are quite comfortable in attributing the final work to Zechariah himself (cf. Zech. 7:4; 8:1). The interlocking of the chronological data of both books was a device he used to provide a unifying structure, and it is of interest to note that, though there are eight date formulae, there are only seven dates, two in Haggai being the same (Hag. 2:19, 20). This repeated date is in the center of the list of dates, and it marks the Temple refoundation ceremony. Moreover, the pattern 7 + 1 for the dates establishes a pattern followed throughout the collection. For example, seven of the date formulae have month/day/year, whereas an eighth (Zech. 1:1) omits it; seven dates are in Darius’s second year and an eighth is in his fourth; and seven dates precede the unit for which they provide information, while one (Hag . 1:15) follows. The pattern 7 + 1 has other applications, to be noted later. The Meyers next point out correspondences between Haggai and Zechariah 7-8, beginning with the date formula in Haggai 1:1 and Zechariah 7:1, the only two in which the regnal year of the Persian king is the first item. Then in a chart they list 17 more features shared by Haggai 1-2 and Zechariah 7-8.204 Some of these may not be significant (e.g., “be strong” or “blessing”) but the cumulative effect is quite impressive. As for Zechariah 1-8 itself, the Meyers admit the threefold division of 1:1-6, 1:7-6:15, and 7:1-8:23 but see interconnections of style and subject matter that bind the whole together. Thus, part one is introductory narrative, part two is primarily vision material, and part three oracular. The three parts appear to reflect chronological development as well, as the date formulae make clear. Though narration dominates in part one, however, there is also oracle; visions are central in part two, but there are also oracles; and oracles prevail in part three, but not without narration.205 Phraseology and vocabulary also are distributed repetitively among the three sections. Thus between parts one and three are such words as “word of YHWH came to” (1:1 and 7:1, 4; 8:1, 8), “earlier prophets” (1:4, 5, 6 and 7:7, 12), “proclaim” (1:4 and 7:7, 13), ancestors (1:4-6 and 7:11-12), divine anger/wrath (1:2 and 7:12), “Thus spoke YHWH of Hosts” (1:3, 4 and 7:9; 8:2, 3, 4, 6, 7, 9, 14, 19, 20, 23), and “decided to” (1:6 and 8:14, 15). The list of commonalities between parts two and three is even more impressive. A few (out of 14 listed by the Meyers) are: “seventy years” (1:12 and 7:5), Jerusalem inhabited (2:8 and 7:7), holy mountain (2:17 and 8:3), “They will be my people” (2:15 and 8:8), and Yehud as holy land (2:16 and 8:22-23). Within part two (1:7-6:15) the Meyers have observed a further 7 + 1 pattern in the distribution of the visions. As is well known, there are eight of these arranged (so the Meyers) in three subsets: three (1-3) at the beginning, three (5-7) at the end, and two (“prophetic” vision and number 4) in the middle. This arrangement is defended by the parallels drawn between the first three and the last three visions, namely, subject matter (e.g., horses in 1 and 7), internal structure, and language. Moreover, the units of visions 5-7 are in inverse order to those same units in visions 1-3. This focuses attention on the two middle visions which become, for that reason, the heart of the discourse. That central point becomes clear also by considering the purview of the visions. By means of concentric circles the Meyers graphically demonstrate that the outer circle (visions 1 and 7) is universal in its outlook, with number 1 emphasizing God’s omniscience and number 7 His omnipotence. The next circle (visions 2 and 6) is international, stressing Judah and the empires (2) and Yehud and Persia (6). The third circle (visions 3 and 5) is national in character, dealing with Jerusalem’s territory (3) and the self-rule of Yehud (5). The center then (prophetic vision + 4) is Jerusalem, specifically the Temple and leadership. In an admittedly arbitrary way, the Meyers have not included Zech. 3:1-7 as one of the numbered visions, though they offer reasons why. Primarily it is because this vision lacks the standard formulaic language of the others and because of the 7 + 1 pattern that seems to be a dominant element of Zechariah’s composition. Yet, it is clearly a vision and, in fact, is complementary to vision 4. Therefore it cannot be eliminated entirely. As for part three (7:1-8:23), the Meyers point out the literary integrity of these two chapters by themselves and also their relationship to Haggai as framework for Zechariah 1-6. They have their own date formula (7:1) but lack visions, clear signs of their independence of part two, but with part one (1:1-6) they share a retrospective interest and with part two (1:7-6:15) common oracular language. There can be no question therefore of the unity of the third part and of its intrinsic connection to both part one and part two. All in all, the Meyers have made a bold and creative statement concerning the unity of Zechariah 1-8 and its relationship to Haggai. Whether their analysis will stand the test of rigid criticism remains to be seen, but its general position is likely to prove correct. It is unfortunate that they fail to follow up their own method by applying it both to Zechariah 9-14 (which they may indeed do in their forthcoming commentary) and to the whole matter of the unity of 1-14, something they have almost dismissed out of hand.206 Happily, however, Paul Lamarche has redressed the first lack in his revolutionary study, Zacharie IV-XIV: Structure Litteraire et Messianisme (1961).207 Of particular interest here is his rhetorical-critical analysis of this section, an analysis that has led him to conclude that these chapters are all of one piece, a unity designed and composed in such an intricate manner as to leave no doubt as to its integrity.208 The method employed or, better, discovered in the composition itself, is that of chiasmus, an arrangement by which a pattern of inverse relationships forms the organization of the piece in question.209 To illustrate his approach Lamarche turns first to Zechariah 14:1-15.210 He then finds the structure a, b, c, d, e, d’, c’, b’, a’, with vv. 1-2a and 12-15 forming the outer envelope, 2a-b and 10b-11 the next inner, 3-5 and 9-10a the next, 6 and 7b-8 next, and finally 7a in the center. That focal point is the unique day of YHWH, around which the entire passage revolves. After reviewing earlier approaches (pp. 20-23), Lamarche presents his own method (pp. 23-33) before applying it to each of the pericopes of the section (pp. 34-104) and setting out his conclusions in terms of both structure and meaning (pp. 105-23). It is clearly impossible to do more than consider the former of these—the literary structure—at this point, though some of the exegetical insights will receive due attention in the commentary. Lamarche begins by noting chiastic structures in the last part of the section, chapters 12-14. He suggests a parallelism between 12:1-9 and 14:1-15, one confirmed by several verbal correspondences (12:3 and 14:2; 12:6 and 14:10; 12:9 and 14:12). Next, there clearly is an inclusio surrounding 12:10-13:1 and 13:7-9 (cf. 12:10 and 13:7; 13:1 and 13:9; 12:10 and 13:9). As for 13:7-9, which most critics say is misplaced here, belonging rather to the shepherd text of chapter 11, Lamarche replies that it is perfectly in place here, both text-critically and literary-critically, as his chiasm shows beyond question.211 Turning to chapters 9-11, Lamarche cites the pairing of 9:1-8 with 14:16-21; 9:9-10 with 11:4-17; and 9:11-10:1 with 10:3b-11:3. The brief “idol-oracle” of 10:2-3a is left as the centerpiece. Lamarche has clearly made his point about the unity of 9-11 and 12-14 respectively, but he goes beyond that to show the unity between them established through a remarkable integration of the two chiastic structures. As pointed out above, he has linked 9:1-8 and 14:16-21, providing thereby a bracket around the whole of the material. Both pericopes deal with the nations, the neighboring and the distant as well. 9:9-10 (arrival and description of the king) and 11:4-17 (rejection of the shepherd by the people) correspond within 9-11 but also with a matched pair in 12-14, namely, 12:10-13:1 (the piercing of the representative of YHWH) and 13:7-9 (the smiting of the shepherd). Whereas this second element (9:9-10) immediately follows the first in chapters 9-11, in 12-14 it (12:10-13:1) is third; i.e., there is an inversion of the second and third components. It follows, then, that the third element in 9-11 (9:11-10:1) and its companion (10:3b-11:3) correspond to the second element in 12-14 (12:1-9 and 14:1-15). The middle text of 12-14 concerns the suppression of idols and false prophets (13:2-6), precisely the message of the centerpoint of 11-13 (10:2-3a). The chart of the preceding (without the content labels) is as follows: It is readily apparent that a cohesive structure exists in which nothing is omitted and to which nothing need be added. As Lamarche concludes, one can hardly account for such symmetry and integration apart from single authorship.212 Between them the Meyers and Lamarche appear to have made redoubtable cases for the unity of Zechariah 1-8 and 9-14, respectively. But what may be said of the unity of the entire book? To our knowledge no one has yet attempted a full-scale investigation of the problem along rhetorical-critical lines, though some efforts have been made in the area of linguistic and statistical analyses.213 An exception is the brief statement of Joyce Baldwin in her commentary,214 but her remarks are quite preliminary and need considerable testing and elaboration. Baldwin draws attention to chiastic patterns within Zechariah 1-6, suggesting that the eight visions are arranged abbccbba, with the theological climax in the middle, the fourth and fifth (so also the Meyers). Moreover, the introductory call of 1:1-6 is repeated in the sermons of 7:4-14 and 8:9-17, themselves part of a chiastic pattern. The climax of 1-8, Baldwin shows, is the flocking of the nations to Jerusalem (8:20-23), a theme repeated in 14:16-21. Other chiasms she adduces are in 1:14-17; 8:9-13; 10:10, 11; and 14:1-15, where the misfortunes of vv. 1-6 are balanced by the joys of vv. 7-14. On the whole, when linguistic, literary, and theological aspects are given careful and sympathetic consideration, there is more to favor the unity of the book than its division. As far as literary form is concerned, the same confusion in the matter as has marked the study of Haggai also prevails in the study of Zechariah. A glance at the two major editions of the MT will show that BHK regards all of Zechariah as prose, whereas BHS takes the following to be poetic: 1:3b, 5-6, 14b-17; 2:8b-14; 3:7-10; 4:6b-10a; 5:4; 6:12b-13; 7:5, 9-10; 8:2-13, 20-22; 9:9-10, 11-17; 10:1-12; 11:1-3, 17; 14:1-19. The distinction between Hebrew prose and poetry is notoriously difficult to make, so one ought not be dogmatic, especially when the major hallmarks of poetry, such as parallelism, are either missing or poorly developed. Andrew Hill has examined the matter to some extent, especially in chapters 9-14, and concludes on the basis of the “prose-particle” method of Andersen and Freedman that “Haggai, Zechariah 1-8, and Malachi are representative of Hebrew prose, while Second Zechariah appears to be a mixture of poetry (chapter 9) and prose (chapters 10-14).”215 Portnoy and Petersen basically concur,216 though they broaden the range of poetry to include most of chapters 9-11. It seems, then, that though poetic elements do occur sporadically throughout the book, especially in the great eschatological oracles of chapters 9-11, Zechariah has composed his message primarily in prose. As a result of the literary/rhetorical analyses just surveyed, it is apparent that several modes of outlining the material come to mind. For the purpose of dealing with the units in a manageable way, however, some of the interlocking patterns that appear to be plausible cannot be followed in the format of a commentary. The following outline will therefore reveal the structure around which the exposition proceeds. Part One: The Night Visions (1:1-6:15) 1. Introduction (1:1-6) Visions (1:7-6:8) 2. Vision One: The Four Horsemen (1:7-17) A. Introduction to the Visions (1:7) B. Content of the Vision (1:8) C. Interpretation of the Vision (1:9-15) D. Oracle of Response (1:16-17) 3. Vision Two: The Four Horns (1:18-21 [HB 2:1-4)]) A. Content of the Vision (1:18, 20 [HB 2:1, 3]) B. Interpretation of the Vision (1:19, 21 [HB 2:2, 4]) 4. Vision Three: The Surveyor (2:1-13 [HB 2:5-17]) A. Content of the Vision (2:1-2 [HB 2:5-6]) B. Interpretation of the Vision (2:3-5 [HB 2:7-9]) C. Oracle of Response (2:6-13 [HB 2:10-17]) 1. Warning to Babylon (2:6-9 [HB 2:10-13]) 2. Blessing for Judah (2:10-13 [HB 2:14-17]) 5. Vision Four: The Priest (3:1-10) A. Content of the Vision (3:1-5) B. Interpretation of the Vision (3:6-7) C. Oracle of Response (3:8-10) 6. Vision Five: The Menorah (4:1-14) A. Content of the Vision (4:1-3) B. Interpretation of the Vision (4:4-6, 11-14) C. Oracle of Response (4:7-10) 7. Vision Six: The Flying Scroll (5:1-4) A. Content of the Vision (5:1-2) B. Interpretation of the Vision (5:3-4) 8. Vision Seven: The Ephah (5:5-11) A. Content of the Vision (5:5-7) B. Interpretation of the Vision (5:8-11) 9. Vision Eight: The Chariots (6:1-8) A. Content of the Vision (6:1-4) B. Interpretation of the Vision (6:5-8) 10. Concluding Oracle (6:9-15) A. The Selection of the Priest (6:9-12a) B. The Significance of the Priest (6:12b-15) Part Two: Oracles Concerning Hypocritical Fasting (7:1-8:23) 1. Introduction and Concern (7:1-3) 2. Hypocrisy of Fasting (7:4-14) A. Criticism of Fasting (7:4-7) B. Instruction Concerning Fasting (7:8-14) 1. Basis for Genuine Fasting (7:8-10) 2. Rebellion Against YHWH’s Word (7:11-12) 3. Judgment Because of Rebellion (7:13-14) 3. Blessing of True Fasting (8:1-23) A. Restoration of Jerusalem (8:1-8) B. Prosperity of Jerusalem (8:9-13) C. Expectations for Jerusalem (8:14-17) D. Pilgrimage to Jerusalem (8:18-23) Part Three: Oracle Concerning YHWH’S Sovereignty (9:1-11:17) 1. Coming of the True King (9:1-17) A. Historical and Eschatological Preparation for His Coming (9:1-8) B. Historical and Eschatological Event of His Coming (9:9-10) C. Deliverance and Conquest of His People (9:11-17) 2. Restoration of the True People (10:1-12) A. Rejection of Judah’s Wicked Leadership (10:1-3a) B. Selection of Judah’s Righteous Leadership (10:3b-7) C. Judah and the Second Exodus (10:8-12) 3. History and Future of Judah’s Wicked Kings (11:1-17) A. Summation of Their Judgment (11:1-3) B. The Prophet as a Shepherd(-king) (11:4-14) 1. His Charge Because of Judah’s Wicked Kings (11:4-6) 2. His Enactment of YHWH’s Rejection of the Wicked Kings (11:7-11) 3. His Fee for Serving as the Shepherd (11:12-14) C. The Evil Shepherd(-king) to Come (11:15-17) Part Four: Oracle Concerning Israel (12:1-14:21) 1. Repentance of Judah (12:1-14) A. Security of God’s People (12:1-9) B. Mourning of God’s People (12:10-14) 2. Refinement of Judah (13:1-9) A. Cleansing of God’s People (13:1-6) B. Preservation of God’s People (13:7-9) 3. Sovereignty of YHWH (14:1-21) A. Deliverance of His People (14:1-8) 1. Their Tribulation (14:1-2) 2. Their Salvation (14:3-8) B. Exaltation of His People (14:9-21) 1. Their Security (14:9-11) 2. Their Victory over Enemies (14:12-15) 3. Their Place as a Center of Pilgrimage (14:16-21) Distinctive Teaching The overall message of Zechariah, though occasionally obscure, is largely clear and plain. The prophet is concerned to comfort his discouraged and pessimistic compatriots, who are in the process of rebuilding their Temple and restructuring their community but who view their efforts as making little difference in the present and offering no hope for the future. With his eye on both the temporal task at hand and the eschatological day to come, he challenges members of the restored remnant to go to work with the full understanding that what they do, feeble as it appears, will be crowned with success when YHWH, true to His covenant word, will bring to pass the fulfillment of His ancient promises to the fathers. The media through which he communicates this word of encouragement and triumph are those of apocalyptic vision and interwoven and separately articulated oracles of eschatological salvation. Thus, horses and horns, measuring lines and menorahs, communicate symbolically that YHWH’s house will be built (Zech 1:16), His cities made prosperous (1:17), and secure (7:5). The nations will join in pilgrimage to them (2:11), a pilgrimage that will lead to the dwelling place of YHWH which He will bring to completion by His own might and power (4:6-10). Evil will be removed from the land (5:8-11), so that the son of David might reign in peace as priest and king (6:8, 12-13). The hypocrisy of the present day (7:6) will become a thing of the past, for YHWH will first judge His people (7:14), then bring them back to the land (8:8) so that they might worship Him in truth and righteousness (8:14-17). So mighty will be His display of grace to His people that many nations will take note and desire to become one with them (8:20-23). Johan A. Burger sees two levels of meaning in Zechariah, the particularistic and the universalistic. He sees them, however, in contradiction to each other, with the latter the only appropriate one for the Christian. These bipolar themes are, indeed, the central foci of the book, but that they are in contradiction is without theological basis. Zechariah views Israel as the special object of YHWH’s saving grace, but in the development of eschatological hope Israel becomes the vehicle by which the nations come to faith as well. Thus the particularistic gives way to the universalistic.217 Those who do not respond to YHWH’s call will be like His enemies of old, whom He reduced to ignominy and disgrace (9:1-7). Led by their conquering king, the armies of YHWH will establish universal peace (9:9-10). Their ability to do this will be predicated on YHWH’s mighty arm. For as in days of old when He brought His redeemed people out of Egypt, He will repeat this act so that they might once more enter the land of promise over which they exercise dominion (10:8-12). The wicked rulers of the past (chap. 11) will be replicated in the future, but not for long, for they will be replaced by the godly house of David (12:7-8). From that house one figure will stand out, a pierced One who will be a nexus of repentance and forgiveness (12:10). YHWH Himself will purify His people (13:1) and restore them to covenant oneness with Himself (13:9). Then He Himself will come to deliver His beleagured people once and for all and to rule over them and over all nations that in that day will make pilgrimage to Jerusalem and offer homage to His sovereignty (14:9, 16). This is not the message of either a “hierocratic realist” or an “apocalyptic idealist.” It is, rather, that of a man of God who has his feet firmly planted in both worlds—that of the struggling, disappointed, disillusioned, post-exilic Jewish community and that of the glorious redeemed kingdom of YHWH yet to come.218 The one, important as it is in the here and now, will give way to the other. It is sufficient for the people of the remnant to know this and, motivated by it, to be about the business of serving their God in the day in which He placed them. Transmission of the Text The text of Zechariah is in excellent repair, there being but few places (to be noted in the commentary) where the MT may be improved from the versions or other Hebrew traditions. In no case does the material appear to be dislocated, either from text-critical or internal considerations. H. G. Mitchell has provided an exhaustive list219 of textual modifications on the basis of “additions, omissions and distortions through the fault of careless or ignorant transcribers.”220 For the most part the items he lists rest on purely conjectural emendations, an approach that enjoys little favor today, though some must and will be given serious consideration in the commentary. Taeke Jansma has made a comprehensive study of all the textual data of Zechariah 9-14, something that sorely needs to be done for the first eight chapters as well.221 Again, his evidence would tend to support the conclusion stated above that the MT is in a remarkably good state of preservation and that only in extremely superficial (and probably, in most cases, tendentious) ways do the manuscripts and versions depart from it. In conclusion, Jansma’s observation about the relative role and significance of text-criticism in general is worth noting: “Judging and weighing is the work of exegesis. Every text-critical work only goes part of the way. It may find its completion by an exegetical study.”222 To that task we must now turn our attention. 148 Richard A. Parker and Waldo H. Dubberstein, Babylonian Chronology 626 B.C.-A.D. 75 (Providence: Brown University, 1956), p. 30. 149 See commentary on Haggai above, 3-4, 45. 150 Parker and Dubberstein, Babylonian Chronology, 30. 151 H. G. M. Williamson, Ezra, Nehemiah, WBC (Waco, Tex: Word, 1985), xxviii-xxxii. 152 A. T. Olmstead, History of the Persian Empire (Chicago: Univ. of Chicago, 1948), 142. 153 Kenneth L. Barker, “Zechariah,” in EBC, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1985), 7:597; cf. Gleason L. Archer, Jr., A Survey of Old Testament Introduction, rev. ed. (Chicago: Moody, 1985), 437. 154 Klaus Seybold, Bilder zum Tempelbau. Die Visionen des Propheten Sacharja (Stuttgart: KBW Verlag, 1974), 24-30. 155 Albert Petitjean, Les Oracles du Proto-Zacharie (Paris: Librairie Lecoffre, 1969), viii. 156 Christian Jeremias, Die Nachtgesichte des Sacharja (Gttingen: Vandenhoeck & Ruprecht, 1977), 88-106. 157 J. W. Rothstein, Die Nachtgesichte des Sacharja, BWAT 8 (Leipzig: J. C. Hinrichs’sche Buchhandlung, 1910). 158 L. G. Rignell, Die Nachtgesichte des Sacharja (Lund: Gleerup, 1950); Kurt Galling, “Die Exilswende in der Sicht des Propheten Sacharja,” VT 2 (1952): 18-36 (reprinted in Studien zur Geschichte Israels im Persischen Zeitalter [Tübingen: J.C.B. Mohr, 1964], 109-26); Klaus Seybold (see n. 7); Christian Jeremias (see n. 9 above); Gerhard Wallis, “Die Nachtgesichte des Propheten Sacharja: zur Idee einer Form,” Congress Volume Gttingen, 1977, ed. W. Zimmerli, et al. (Leiden: Brill, 1978), 377-91; Baruch Halpern, “The Ritual Background of Zechariah’s Temple Song,” CBQ 40 (1978): 167-90. 159 Rothstein, Die Nachtgesichte des Sacharja, 3-7. 160 Georg Fohrer, Introduction to the Old Testament (London: SPCK, 1970), 463. 161 Carol L. Meyers and Eric M. Meyers, Haggai, Zechariah 1-8, AB (Garden City, N.Y.: Doubleday, 1987). 162 David L. Petersen, Haggai and Zechariah 1-8, (Philadelphia: Westminster, 1984), 113-14. 163 W.A.M. Beuken, Haggai-Sacharja 1-8 (Assen: van Gorcum, 1967); Albert Petitjean (see n. 8 above); Joyce Baldwin, Haggai, Zechariah, Malachi (London: Tyndale, 1972); David L. Petersen (see n. 15 above). 164 Cited by Petitjean, Les Oracles, viii. 165 Petersen, Haggai and Zechariah 1-8, 121. 166 Ibid., 122. 167 Paul Lamarche, Zacharie IX-XIV. Structure Littraire et Messianisme (Paris: Librairie Lecoffre, 1961), 34. 168 Ibid., 35. 169 Ibid., 72-73. 170 Baldwin, Haggai, Zechariah, Malachi, 70. 171 For important surveys see Michael A. Knibb, “Prophecy and the Emergence of the Jewish Apocalypses,” Israel’s Prophetic Tradition, eds. Richard Coggins, Anthony Phillips, and Michael Knibb (Cambridge: Cambridge Univ., 1982), 155-80; John N. Oswalt, “Recent Studies in Old Testament Eschatology and Apocalyptic,” JETS 24 (1981): 289-301. For Zechariah’s special contribution to apocalyptic, see Samuel Amsler, “Zacharie et L’Origin de L’Apocalyptique,” Congress Volume, Uppsala, 1971, ed. H. Nyberg (Leiden: Brill, 1972), 227-31. 172 Klaus Koch, The Rediscovery of Apocalyptic, SBT 22 (London: SCM, 1972), 24. 173 Paul D. Hanson, The Dawn of Apocalyptic (Philadelphia: Fortress, 1975), 4-8. 174 S.R. Driver, An Introduction to the Literature of the Old Testament (Edinburgh: T. & T. Clark, 1913), 219-23. See also William R. Millar, Isaiah 24-27 and the Origin of Apocalyptic (Missoula, Mont.: Scholars Press, 1976). Millar traces apocalyptic to Isaiah 24-27, which he dates to the last half of the sixth century B.C., about the time of Zechariah (p. 120). 175 D. S. Russell, The Method and Message of Jewish Apocalyptic (London: SCM, 1964), 264-71. 176 John J. Collins, “The Place of Apocalypticism in the Religion of Israel,” in Ancient Israelite Religion, eds. Patrick D. Miller, Jr., Paul D. Hanson, S. Dean McBride (Philadelphia: Fortress, 1987), 549-58. 177 Koch, The Rediscovery of Apocalyptic, 24-33. 178 Baldwin, Haggai, Zechariah, Malachi, 70. 179 Ibid., 7-74. 180 Otto Plger, Theokratie und Eschatologie, WMANT 2 (Neukirchen: Neukircher-Vluyn), 1959. 181 Hanson, The Dawn of Apocalyptic, 278. 182 Ibid., 410. 183 See, e.g., P. R. Ackroyd, Int 30 (1976): 414; Robert P. Carroll, JSOT 14 (1979): 19-20; Alden Thompson, AUSS 15 (1977): 78; Ina Willi-Plein, VT 29 (1979): 124-25. 184 Carroll, JSOT 14, 25. 185 Petersen, Haggai and Zechariah 1-8, 109. 186 Meyers and Meyers, Haggai, Zechariah 1-8, ix. 187 Benedikt Otzen, Studien über Deuterosacharia (Copenhagen: Prostand Apud Munksgaard, 1964), 11-13. This study contains a full history of research on this matter (pp. 11-34); see also Magne Saeb, “Die deuterosacharjanische Frage,” ST 23 (1969): 115-40. 188 This view was popularized especially by Leonhard Bertholdt. See Otzen, Studien über Deuterosacharia, 20-22. 189 Otto Eissfeldt, The Old Testament: An Introduction (Oxford: Basil Blackwell, 1965), 435. 190 Otzen, Studien über Deuterosacharja, 27-29. 191 So F. Hitzig, cited by Otzen, Studien über Deuterosacharja, 24. 192 So Willy Staerk, cited by Otzen, Studien über Deuterosacharja, 29. 193 Andrew E. Hill, “Dating Second Zachariah: A Linguistic Reexamination,” HAR 6 (1982): 132. 194 Hanson, The Dawn of Apocalyptic, 27. 195 Carroll Stuhlmueller, Haggai & Zechariah, ITC (Grand Rapids: Eerdmans, 1988), 47; Rex. A. Mason, “The Relation of Zech 9-14 to Proto-Zechariah,” ZAW 88 (1976): 227-39. 196 Artur Weiser, Introduction to the Old Testament (London: Darton, Longman & Todd, 1961), 274. For suggestions as to these “earlier materials,” see M. Delcor, “Les Sources du Deutro-Zacharie et Ses Procedes D’Emprunt,” RB 59 (1952): 385-411. Delcor does, however, view 9-14 as a unity, a work composed by a single author/editor (p. 411). 197 Otzen, Studien über Deuterosacharia. 198 Marco Treves, “Conjectures Concerning the Date and Authorship of Zechariah IX-XIV,” VT 13 (1963): 196-207. 199 H. G. Mitchell, A Critical and Exegetical Commentary on Haggai and Zechariah, ICC (Edinburgh: T. & T. Clark, 1912), 242-44. 200 Ibid., 244. 201 Other scholars have also drawn attention to connections between Zechariah 1-8 and 9-14. In addition to those mentioned by Robinson, B. S. Childs provides several others in his Introduction to the Old Testament As Scripture (London: SCM, 1979), 482-83. 202 Baldwin, Haggai, Zechariah, Malachi, 68-69. 203 Meyers and Meyers, Haggai, Zechariah 1-8, p. xliv. To show how far modern scholarship has come in 40 years in terms of an essentially unified view of Zechariah’s composition of chaps. 1-8, see Donald F. Robinson, “A Suggested Analysis of Zechariah 1-8,” ATR 33 (1951):65-70. Robinson limits the “authentic” material to 1:1-7, 14b-17; 2:6-13; 3:7-10; 4:6b-10a; 6:9-8:23 (pp. 67-68). 204 Meyers and Meyers, Haggai, Zechariah 1-8, p. xlix. For further support of the Haggai-Zechariah 7-8 connection, see David J. Clark, “Discourse Structure in Zechariah 7.1-8.23,” BT 36 (1985): 334-35. 205 Meyers and Meyers, Haggai, Zechariah 1-8, li, chart 4. 206 Ibid., ix. 207 See note 20 above. 208 Lamarche, Zacharie IX-XIV, 154-55. 209 For an important but unpublished critique of Lamarche’s chiastic approach see G. Michael Butterworth, “The Structure of the Book of Zechariah” (diss. for King’s College, London, 1989), esp. 165-94. See also the book reviews by F. Buck, CBQ 24 (1962): 319-20; J. A. Emerton, JTS 14 (1963): 113-16; W. Harrelson, JBL 82 (1963): 116-17; R. Tournay, RB 69 (1962): 588-92. Meredith Kline (“The Structure of the Book of Zechariah,” JETS 34 [1991]: 192-93) has also suggested a structural interlocking on the basis of what he describes as “an intricate triple-hinge mechanism.” So sophisticated is this arrangement that there is no doubt, he says, that the entire book must be “attributed to an original master for the whole work.” 210 Lamarche, Zacharie IX-XIV, 11. 211 Ibid., 108. 212 Ibid., 106. 213 See, e.g., Yehuda T. Radday and Dieter Wickmann, “The Unity of Zechariah Examined in the Light of Statistical Linguistics,” ZAW 87 (1975): 30-55; Andrew E. Hill (see n. 46 above); Stephen L. Portnoy and David L. Petersen, “Biblical Texts and Statistical Analysis: Zechariah and Beyond,” JBL 103 (1984): 11-21; James A. Hartle, “The Literary Unity of Zechariah,” JETS 35 (1992):145-57. 214 Baldwin, Haggai, Zechariah, Malachi, 80-81. 215 Hill, “Dating Second Zechariah: A Linguistic Reexamination,” 108. 216 Portnoy and Petersen, “Biblical Texts and Statistical Analysis: Zechariah and Beyond,” 20. 217 Johan A. Burger, “Two Levels of Meaning in the Book of Zechariah,” ThEv 14 (1981): 12-17. 218 Zechariah represents a position described by Patterson as “emergent apocalyptic.” See Richard D. Patterson, Nahum, Habbakuk, Zephaniah. WEC (Chicago: Moody, 1991), 288. 219 Mitchell, A Critical and Exegetical Commentary on Haggai and Zechariah, 86-97, 222-31. 220 Ibid., 85. 221 Taeke Jansma, Inquiry into the Hebrew Text and the Ancient Versions of Zechariah IX-XIV (Leiden: Brill, 1949). 222 Ibid., 59. From the series: An Exegetical Commentary - Haggai, Zechariah, Malachi PREVIOUS PAGE | NEXT PAGE Related Topics: Introductions, Arguments, Outlines More from Bible.org Advertisement Are you riding in first class or less? Are you riding in first class or less? Of Politics and Harry Potter: Loving in the “Gray” Of Politics and Harry Potter: Loving in the “Gray” Joy Robbers and Joy Returners Joy Robbers and Joy Returners Authentic Relationships: Submitting to One Another Authentic Relationships: Submitting to One Another Wise Beyond His Years Wise Beyond His Years Eugene H. Merrill Eugene H. Merrill was Distinguished Professor of Old Testament Studies at Dallas Theological Seminary where he served on the faculty more than 35 years. The author of scores of books and articles, mainly of a historical and exegetical nature, Dr. Merrill holds the PhD in Old Testament studies from B... 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Jesus and the Woman of Samaria Joh 4:1 Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John Joh 4:2 (although Jesus Himself was not baptizing, but His disciples were), Joh 4:3 He left Judea and went away again into Galilee. Joh 4:4 And He had to pass through Samaria. Joh 4:5 So He *came to a city of Samaria called Sychar, near the parcel of ground that Jacob gave to his son Joseph; Joh 4:6 and Jacob's well was there. So Jesus, being wearied from His journey, was sitting thus by the well. It was about the sixth hour. Joh 4:7 There *came a woman of Samaria to draw water. Jesus *said to her, "Give Me a drink." Joh 4:8 For His disciples had gone away into the city to buy food. Joh 4:9 Therefore the Samaritan woman *said to Him, "How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman?" (For Jews have no dealings with Samaritans.) Joh 4:10 Jesus answered and said to her, "If you knew the gift of God, and who it is who says to you, 'Give Me a drink,' you would have asked Him, and He would have given you living water." Joh 4:11 She *said to Him, "Sir, You have nothing to draw with and the well is deep; where then do You get that living water? Joh 4:12 "You are not greater than our father Jacob, are You, who gave us the well, and drank of it himself and his sons and his cattle?" Joh 4:13 Jesus answered and said to her, "Everyone who drinks of this water will thirst again; Joh 4:14 but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life." Joh 4:15 The woman *said to Him, "Sir, give me this water, so I will not be thirsty nor come all the way here to draw." Joh 4:16 He *said to her, "Go, call your husband and come here." Joh 4:17 The woman answered and said, "I have no husband." Jesus *said to her, "You have correctly said, 'I have no husband'; Joh 4:18 for you have had five husbands, and the one whom you now have is not your husband; this you have said truly." Joh 4:19 The woman *said to Him, "Sir, I perceive that You are a prophet. Joh 4:20 "Our fathers worshiped in this mountain, and you people say that in Jerusalem is the place where men ought to worship." Joh 4:21 Jesus *said to her, "Woman, believe Me, an hour is coming when neither in this mountain nor in Jerusalem will you worship the Father. Joh 4:22 "You worship what you do not know; we worship what we know, for salvation is from the Jews. Joh 4:23 "But an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers. Joh 4:24 "God is spirit, and those who worship Him must worship in spirit and truth." Joh 4:25 The woman *said to Him, "I know that Messiah is coming (He who is called Christ); when that One comes, He will declare all things to us." Joh 4:26 Jesus *said to her, "I who speak to you am He." Joh 4:27 At this point His disciples came, and they were amazed that He had been speaking with a woman, yet no one said, "What do You seek?" or, "Why do You speak with her?" Joh 4:28 So the woman left her waterpot, and went into the city and *said to the men, Joh 4:29 "Come, see a man who told me all the things that I have done; this is not the Christ, is it?" Joh 4:30 They went out of the city, and were coming to Him. Joh 4:31 Meanwhile the disciples were urging Him, saying, "Rabbi, eat." Joh 4:32 But He said to them, "I have food to eat that you do not know about." Joh 4:33 So the disciples were saying to one another, "No one brought Him anything to eat, did he?" Joh 4:34 Jesus *said to them, "My food is to do the will of Him who sent Me and to accomplish His work. Joh 4:35 "Do you not say, 'There are yet four months, and then comes the harvest'? Behold, I say to you, lift up your eyes and look on the fields, that they are white for harvest. Joh 4:36 "Already he who reaps is receiving wages and is gathering fruit for life eternal; so that he who sows and he who reaps may rejoice together. Joh 4:37 "For in this case the saying is true, 'One sows and another reaps.' Joh 4:38 "I sent you to reap that for which you have not labored; others have labored and you have entered into their labor." Joh 4:39 From that city many of the Samaritans believed in Him because of the word of the woman who testified, "He told me all the things that I have done." Joh 4:40 So when the Samaritans came to Jesus, they were asking Him to stay with them; and He stayed there two days. Joh 4:41 Many more believed because of His word; Joh 4:42 and they were saying to the woman, "It is no longer because of what you said that we believe, for we have heard for ourselves and know that this One is indeed the Savior of the world." Joh 4:43 After the two days He went forth from there into Galilee. Joh 4:44 For Jesus Himself testified that a prophet has no honor in his own country. Joh 4:45 So when He came to Galilee, the Galileans received Him, having seen all the things that He did in Jerusalem at the feast; for they themselves also went to the feast. Jesus Heals an Official's Son Joh 4:46 Therefore He came again to Cana of Galilee where He had made the water wine. And there was a royal official whose son was sick at Capernaum. Joh 4:47 When he heard that Jesus had come out of Judea into Galilee, he went to Him and was imploring Him to come down and heal his son; for he was at the point of death. Joh 4:48 So Jesus said to him, "Unless you people see signs and wonders, you simply will not believe." Joh 4:49 The royal official *said to Him, "Sir, come down before my child dies." Joh 4:50 Jesus *said to him, "Go; your son lives." The man believed the word that Jesus spoke to him and started off. Joh 4:51 As he was now going down, his slaves met him, saying that his son was living. Joh 4:52 So he inquired of them the hour when he began to get better. Then they said to him, "Yesterday at the seventh hour the fever left him." Joh 4:53 So the father knew that it was at that hour in which Jesus said to him, "Your son lives"; and he himself believed and his whole household. Joh 4:54 This is again a second sign that Jesus performed when He had come out of Judea into Galilee. Chapter 4 14. No Thirst for the World—“Whosoever drinketh of the water that I shall give him shall never thirst”—never crave the world's advantages and attractions—“but the water that I shall give him shall be in him a well of water springing up unto everlasting life” (Letter 5, 1900). A Channel—You must seek to have an indwelling Saviour, who will be to you as a well of water, springing up into everlasting life. The water of life flowing from the heart always waters the hearts of others (Manuscript 69, 1912). A Revelation of Grace—The water that Christ referred to was the revelation of His grace in His Word. His Spirit, His teaching, is as a satisfying fountain to every soul.... In Christ is fullness of joy forevermore.... Christ's gracious presence in His Word is ever speaking to the soul, representing Him as the well of living water to refresh the thirsting. It is our privilege to have a living, abiding Saviour. He is the source of spiritual power implanted within us, and His influence will flow forth in words and actions, refreshing all within the sphere of our influence, begetting in them desires and aspirations for strength and purity, for holiness and peace, and for that joy which brings with it no sorrow. This is the result of an indwelling Saviour (Letter 73, 1897). 35. Christ Was Above All Prejudice—[John 4:35 quoted.] He here referred to the gospel field, to the work of Christianity among the poor, despised Samaritans. His hand reached out to gather them into the garner; they were ready for the harvest. The Saviour was above all prejudice of nation or people; He was willing to extend the blessings and privileges of the Jews to all who would accept the light which He came to the world to bring. It caused Him great joy to behold even one soul reaching out to Him from the night of spiritual blindness. That which Jesus had withheld from the Jews and enjoined upon His disciples to keep secret, was distinctly opened before the inquiring woman of Samaria; for He who knew all things perceived that she would make a right use of her knowledge and be the means of leading others to the true faith (The Spirit of Prophecy 2:147).
The Healing at the Pool on the Sabbath Joh 5:1 After these things there was a feast of the Jews, and Jesus went up to Jerusalem. Joh 5:2 Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew Bethesda, having five porticoes. Joh 5:3 In these lay a multitude of those who were sick, blind, lame, and withered, [waiting for the moving of the waters; Joh 5:4 for an angel of the Lord went down at certain seasons into the pool and stirred up the water; whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted.] Joh 5:5 A man was there who had been ill for thirty-eight years. Joh 5:6 When Jesus saw him lying there, and knew that he had already been a long time in that condition, He *said to him, "Do you wish to get well?" Joh 5:7 The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up, but while I am coming, another steps down before me." Joh 5:8 Jesus *said to him, "Get up, pick up your pallet and walk." Joh 5:9 Immediately the man became well, and picked up his pallet and began to walk. Now it was the Sabbath on that day. Joh 5:10 So the Jews were saying to the man who was cured, "It is the Sabbath, and it is not permissible for you to carry your pallet." Joh 5:11 But he answered them, "He who made me well was the one who said to me, 'Pick up your pallet and walk.'" Joh 5:12 They asked him, "Who is the man who said to you, 'Pick up your pallet and walk'?" Joh 5:13 But the man who was healed did not know who it was, for Jesus had slipped away while there was a crowd in that place. Joh 5:14 Afterward Jesus *found him in the temple and said to him, "Behold, you have become well; do not sin anymore, so that nothing worse happens to you." Joh 5:15 The man went away, and told the Jews that it was Jesus who had made him well. Joh 5:16 For this reason the Jews were persecuting Jesus, because He was doing these things on the Sabbath. Joh 5:17 But He answered them, "My Father is working until now, and I Myself am working." Jesus Is Equal with God Joh 5:18 For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God. The Authority of the Son Joh 5:19 Therefore Jesus answered and was saying to them, "Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner. Joh 5:20 "For the Father loves the Son, and shows Him all things that He Himself is doing; and the Father will show Him greater works than these, so that you will marvel. Joh 5:21 "For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes. Joh 5:22 "For not even the Father judges anyone, but He has given all judgment to the Son, Joh 5:23 so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. Joh 5:24 "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life. Joh 5:25 "Truly, truly, I say to you, an hour is coming and now is, when the dead will hear the voice of the Son of God, and those who hear will live. Joh 5:26 "For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself; Joh 5:27 and He gave Him authority to execute judgment, because He is the Son of Man. Joh 5:28 "Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice, Joh 5:29 and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment. Witnesses to Jesus Joh 5:30 "I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me. Joh 5:31 "If I alone testify about Myself, My testimony is not true. Joh 5:32 "There is another who testifies of Me, and I know that the testimony which He gives about Me is true. Joh 5:33 "You have sent to John, and he has testified to the truth. Joh 5:34 "But the testimony which I receive is not from man, but I say these things so that you may be saved. Joh 5:35 "He was the lamp that was burning and was shining and you were willing to rejoice for a while in his light. Joh 5:36 "But the testimony which I have is greater than the testimony of John; for the works which the Father has given Me to accomplish—the very works that I do—testify about Me, that the Father has sent Me. Joh 5:37 "And the Father who sent Me, He has testified of Me. You have neither heard His voice at any time nor seen His form. Joh 5:38 "You do not have His word abiding in you, for you do not believe Him whom He sent. Joh 5:39 "You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; Joh 5:40 and you are unwilling to come to Me so that you may have life. Joh 5:41 "I do not receive glory from men; Joh 5:42 but I know you, that you do not have the love of God in yourselves. Joh 5:43 "I have come in My Father's name, and you do not receive Me; if another comes in his own name, you will receive him. Joh 5:44 "How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God? Joh 5:45 "Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope. Joh 5:46 "For if you believed Moses, you would believe Me, for he wrote about Me. Joh 5:47 "But if you do not believe his writings, how will you believe My words?" Chapter 5 17. See EGW on Acts 17:28. 22 (see EGW on 2 Corinthians 5:10). Christ Appointed as Judge—To His Son the Father has committed all judgment. Christ will declare the reward of loyalty. “The Father judgeth no man, but hath committed all judgment unto the Son.... And hath given him authority to execute judgment also, because he is the Son of man.” Christ accepted humanity and lived on this earth a pure, sanctified life. For this reason He has received the appointment of judge. He who occupies the position of judge is God manifest in the flesh (The Review and Herald, June 18, 1901). He Alone Is the Judge—To Christ has been committed all judgment, because He is the Son of man. Nothing escapes His knowledge. However high the rank and great the power of spiritual apostates, One higher and greater has borne the sin of the whole world. He is infinite in righteousness, in goodness, and in truth. He has power to withstand principalities and powers and spiritual wickedness in high places. Armed and equipped as the Captain of the Lord's host, He comes to the front in defense of His people. His righteousness covers all who love and trust Him. The General of armies, He leads out the heavenly host to stand as a wall of fire about His people. He alone is the judge of their righteousness, for He created them, and at infinite cost to Himself redeemed them. He will see that obedience to God's commandments is rewarded, and that transgressors receive according to their works (Letter 19, 1901). 28, 29. See EGW on Matthew 28:2-4. 39 (Revelation 22:2). Scriptures Testify of Christ—In the Word the Saviour is revealed in all His beauty and loveliness. Every soul will find comfort and consolation in the Bible, which is full of promises concerning what God will do for the one who comes into right relation to Him. Especially will the sick be comforted by hearing the Word; for in giving the Scriptures God has given to mankind a leaf from the tree of life, which is for the healing of the nations. How can anyone who reads the Scriptures or who has heard them read, lose his interest in heavenly things, and find pleasure in amusements and enchantments of the world (Manuscript 105, 1901)? 40. See EGW on ch. 15:22.
Jesus Feeds the Five Thousand Joh 6:1 After these things Jesus went away to the other side of the Sea of Galilee (or Tiberias). Joh 6:2 A large crowd followed Him, because they saw the signs which He was performing on those who were sick. Joh 6:3 Then Jesus went up on the mountain, and there He sat down with His disciples. Joh 6:4 Now the Passover, the feast of the Jews, was near. Joh 6:5 Therefore Jesus, lifting up His eyes and seeing that a large crowd was coming to Him, *said to Philip, "Where are we to buy bread, so that these may eat?" Joh 6:6 This He was saying to test him, for He Himself knew what He was intending to do. Joh 6:7 Philip answered Him, "Two hundred denarii worth of bread is not sufficient for them, for everyone to receive a little." Joh 6:8 One of His disciples, Andrew, Simon Peter's brother, *said to Him, Joh 6:9 "There is a lad here who has five barley loaves and two fish, but what are these for so many people?" Joh 6:10 Jesus said, "Have the people sit down." Now there was much grass in the place. So the men sat down, in number about five thousand. Joh 6:11 Jesus then took the loaves, and having given thanks, He distributed to those who were seated; likewise also of the fish as much as they wanted. Joh 6:12 When they were filled, He *said to His disciples, "Gather up the leftover fragments so that nothing will be lost." Joh 6:13 So they gathered them up, and filled twelve baskets with fragments from the five barley loaves which were left over by those who had eaten. Joh 6:14 Therefore when the people saw the sign which He had performed, they said, "This is truly the Prophet who is to come into the world." Joh 6:15 So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone. Jesus Walks on Water Joh 6:16 Now when evening came, His disciples went down to the sea, Joh 6:17 and after getting into a boat, they started to cross the sea to Capernaum. It had already become dark, and Jesus had not yet come to them. Joh 6:18 The sea began to be stirred up because a strong wind was blowing. Joh 6:19 Then, when they had rowed about three or four miles, they *saw Jesus walking on the sea and drawing near to the boat; and they were frightened. Joh 6:20 But He *said to them, "It is I; do not be afraid." Joh 6:21 So they were willing to receive Him into the boat, and immediately the boat was at the land to which they were going. I Am the Bread of Life Joh 6:22 The next day the crowd that stood on the other side of the sea saw that there was no other small boat there, except one, and that Jesus had not entered with His disciples into the boat, but that His disciples had gone away alone. Joh 6:23 There came other small boats from Tiberias near to the place where they ate the bread after the Lord had given thanks. Joh 6:24 So when the crowd saw that Jesus was not there, nor His disciples, they themselves got into the small boats, and came to Capernaum seeking Jesus. Joh 6:25 When they found Him on the other side of the sea, they said to Him, "Rabbi, when did You get here?" Joh 6:26 Jesus answered them and said, "Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate of the loaves and were filled. Joh 6:27 "Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal." Joh 6:28 Therefore they said to Him, "What shall we do, so that we may work the works of God?" Joh 6:29 Jesus answered and said to them, "This is the work of God, that you believe in Him whom He has sent." Joh 6:30 So they said to Him, "What then do You do for a sign, so that we may see, and believe You? What work do You perform? Joh 6:31 "Our fathers ate the manna in the wilderness; as it is written, 'HE GAVE THEM BREAD OUT OF HEAVEN TO EAT.'" Joh 6:32 Jesus then said to them, "Truly, truly, I say to you, it is not Moses who has given you the bread out of heaven, but it is My Father who gives you the true bread out of heaven. Joh 6:33 "For the bread of God is that which comes down out of heaven, and gives life to the world." Joh 6:34 Then they said to Him, "Lord, always give us this bread." Joh 6:35 Jesus said to them, "I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. Joh 6:36 "But I said to you that you have seen Me, and yet do not believe. Joh 6:37 "All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out. Joh 6:38 "For I have come down from heaven, not to do My own will, but the will of Him who sent Me. Joh 6:39 "This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day. Joh 6:40 "For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day." Joh 6:41 Therefore the Jews were grumbling about Him, because He said, "I am the bread that came down out of heaven." Joh 6:42 They were saying, "Is not this Jesus, the son of Joseph, whose father and mother we know? How does He now say, 'I have come down out of heaven'?" Joh 6:43 Jesus answered and said to them, "Do not grumble among yourselves. Joh 6:44 "No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day. Joh 6:45 "It is written in the prophets, 'AND THEY SHALL ALL BE TAUGHT OF GOD.' Everyone who has heard and learned from the Father, comes to Me. Joh 6:46 "Not that anyone has seen the Father, except the One who is from God; He has seen the Father. Joh 6:47 "Truly, truly, I say to you, he who believes has eternal life. Joh 6:48 "I am the bread of life. Joh 6:49 "Your fathers ate the manna in the wilderness, and they died. Joh 6:50 "This is the bread which comes down out of heaven, so that one may eat of it and not die. Joh 6:51 "I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh." Joh 6:52 Then the Jews began to argue with one another, saying, "How can this man give us His flesh to eat?" Joh 6:53 So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. Joh 6:54 "He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. Joh 6:55 "For My flesh is true food, and My blood is true drink. Joh 6:56 "He who eats My flesh and drinks My blood abides in Me, and I in him. Joh 6:57 "As the living Father sent Me, and I live because of the Father, so he who eats Me, he also will live because of Me. Joh 6:58 "This is the bread which came down out of heaven; not as the fathers ate and died; he who eats this bread will live forever." Joh 6:59 These things He said in the synagogue as He taught in Capernaum. The Words of Eternal Life Joh 6:60 Therefore many of His disciples, when they heard this said, "This is a difficult statement; who can listen to it?" Joh 6:61 But Jesus, conscious that His disciples grumbled at this, said to them, "Does this cause you to stumble? Joh 6:62 "What then if you see the Son of Man ascending to where He was before? Joh 6:63 "It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life. Joh 6:64 "But there are some of you who do not believe." For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him. Joh 6:65 And He was saying, "For this reason I have said to you, that no one can come to Me unless it has been granted him from the Father." Joh 6:66 As a result of this many of His disciples withdrew and were not walking with Him anymore. Joh 6:67 So Jesus said to the twelve, "You do not want to go away also, do you?" Joh 6:68 Simon Peter answered Him, "Lord, to whom shall we go? You have words of eternal life. Joh 6:69 "We have believed and have come to know that You are the Holy One of God." Joh 6:70 Jesus answered them, "Did I Myself not choose you, the twelve, and yet one of you is a devil?" Joh 6:71 Now He meant Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray Him. Chapter 6 35. A Heaven-sent Teacher—“I am the bread of life,” the Author, Nourisher, and Supporter of eternal, spiritual life. In the thirty-fifth verse of the sixth chapter of John, Christ represents Himself under the similitude of heavenly bread. To eat His flesh and to drink His blood means to receive Him as a heaven-sent teacher. Belief in Him is essential to spiritual life. Those who feast on the Word never hunger, never thirst, never desire any higher or more exalted good (Manuscript 81, 1906). 53-57. Eating and Drinking Represents Nearness to Christ—Christ explained the meaning of His words so clearly that none need stumble over them. His statement regarding eating the flesh and drinking the blood of the Son of God, is to be taken in a spiritual sense. We eat Christ's flesh and drink His blood when by faith we lay hold upon Him as our Saviour. Christ used the figure of eating and drinking to represent that nearness to Him which all must have who are at last partakers with Him in His glory. The temporal food we eat is assimilated, giving strength and solidity to the body. In a similar manner, as we believe and receive the words of the Lord Jesus, they become a part of our spiritual life, bringing light and peace, hope and joy, and strengthening the soul as physical food strengthens the body (Manuscript 33, 1911). (Revelation 22:2.) A Practical Application—It is not enough for us to know and respect the words of the Scriptures. We must enter into the understanding of them, studying them earnestly, eating the flesh and drinking the blood of the Son of God. Christians will reveal the degree to which they do this by the healthiness of their spiritual character. We must know the practical application of the Word to our own individual character-building. We are to be holy temples, in which God can live and walk and work. Never must we strive to lift ourselves above the servants whom God has chosen to do His work and to honor His holy name. “All ye are brethren.” Let us apply this Word to our individual selves, comparing scripture with scripture. In our daily lives, before our brethren and before the world, we are to be living interpreters of the Scriptures, doing honor to Christ by revealing His meekness and His lowliness of heart. Christ's teachings are to be to us as the leaves of the tree of life. As we eat and digest the bread of life, we shall reveal a symmetrical character. By our unity, by esteeming others better than ourselves, we are to bear to the world a living testimony of the power of the truth.... When men submit entirely to God, eating the bread of life and drinking the water of salvation, they will grow up into Christ. Their characters are composed of that which the mind eats and drinks. Through the Word of life, which they receive and obey, they become partakers of the divine nature. Then their entire service is after the divine similitude, and Christ, not man, is exalted (Letter 64, 1900). 53-57, 63. Eating of the Tree of Life—“Whoso eateth my flesh, and drinketh my blood,” says Christ, “hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.... It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” This is eating the fruit of the tree of life (Manuscript 112, 1898). 63. See EGW on Genesis 3:24.
Jesus at the Feast of Booths Joh 7:1 After these things Jesus was walking in Galilee, for He was unwilling to walk in Judea because the Jews were seeking to kill Him. Joh 7:2 Now the feast of the Jews, the Feast of Booths, was near. Joh 7:3 Therefore His brothers said to Him, "Leave here and go into Judea, so that Your disciples also may see Your works which You are doing. Joh 7:4 "For no one does anything in secret when he himself seeks to be known publicly. If You do these things, show Yourself to the world." Joh 7:5 For not even His brothers were believing in Him. Joh 7:6 So Jesus *said to them, "My time is not yet here, but your time is always opportune. Joh 7:7 "The world cannot hate you, but it hates Me because I testify of it, that its deeds are evil. Joh 7:8 "Go up to the feast yourselves; I do not go up to this feast because My time has not yet fully come." Joh 7:9 Having said these things to them, He stayed in Galilee. Joh 7:10 But when His brothers had gone up to the feast, then He Himself also went up, not publicly, but as if, in secret. Joh 7:11 So the Jews were seeking Him at the feast and were saying, "Where is He?" Joh 7:12 There was much grumbling among the crowds concerning Him; some were saying, "He is a good man"; others were saying, "No, on the contrary, He leads the people astray." Joh 7:13 Yet no one was speaking openly of Him for fear of the Jews. Joh 7:14 But when it was now the midst of the feast Jesus went up into the temple, and began to teach. Joh 7:15 The Jews then were astonished, saying, "How has this man become learned, having never been educated?" Joh 7:16 So Jesus answered them and said, "My teaching is not Mine, but His who sent Me. Joh 7:17 "If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself. Joh 7:18 "He who speaks from himself seeks his own glory; but He who is seeking the glory of the One who sent Him, He is true, and there is no unrighteousness in Him. Joh 7:19 "Did not Moses give you the Law, and yet none of you carries out the Law? Why do you seek to kill Me?" Joh 7:20 The crowd answered, "You have a demon! Who seeks to kill You?" Joh 7:21 Jesus answered them, "I did one deed, and you all marvel. Joh 7:22 "For this reason Moses has given you circumcision (not because it is from Moses, but from the fathers), and on the Sabbath you circumcise a man. Joh 7:23 "If a man receives circumcision on the Sabbath so that the Law of Moses will not be broken, are you angry with Me because I made an entire man well on the Sabbath? Joh 7:24 "Do not judge according to appearance, but judge with righteous judgment." Can This Be the Christ? Joh 7:25 So some of the people of Jerusalem were saying, "Is this not the man whom they are seeking to kill? Joh 7:26 "Look, He is speaking publicly, and they are saying nothing to Him. The rulers do not really know that this is the Christ, do they? Joh 7:27 "However, we know where this man is from; but whenever the Christ may come, no one knows where He is from." Joh 7:28 Then Jesus cried out in the temple, teaching and saying, "You both know Me and know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know. Joh 7:29 "I know Him, because I am from Him, and He sent Me." Joh 7:30 So they were seeking to seize Him; and no man laid his hand on Him, because His hour had not yet come. Joh 7:31 But many of the crowd believed in Him; and they were saying, "When the Christ comes, He will not perform more signs than those which this man has, will He?" Officers Sent to Arrest Jesus Joh 7:32 The Pharisees heard the crowd muttering these things about Him, and the chief priests and the Pharisees sent officers to seize Him. Joh 7:33 Therefore Jesus said, "For a little while longer I am with you, then I go to Him who sent Me. Joh 7:34 "You will seek Me, and will not find Me; and where I am, you cannot come." Joh 7:35 The Jews then said to one another, "Where does this man intend to go that we will not find Him? He is not intending to go to the Dispersion among the Greeks, and teach the Greeks, is He? Joh 7:36 "What is this statement that He said, 'You will seek Me, and will not find Me; and where I am, you cannot come'?" Rivers of Living Water Joh 7:37 Now on the last day, the great day of the feast, Jesus stood and cried out, saying, "If anyone is thirsty, let him come to Me and drink. Joh 7:38 "He who believes in Me, as the Scripture said, 'From his innermost being will flow rivers of living water.'" Joh 7:39 But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified. Division Among the People Joh 7:40 Some of the people therefore, when they heard these words, were saying, "This certainly is the Prophet." Joh 7:41 Others were saying, "This is the Christ." Still others were saying, "Surely the Christ is not going to come from Galilee, is He? Joh 7:42 "Has not the Scripture said that the Christ comes from the descendants of David, and from Bethlehem, the village where David was?" Joh 7:43 So a division occurred in the crowd because of Him. Joh 7:44 Some of them wanted to seize Him, but no one laid hands on Him. Joh 7:45 The officers then came to the chief priests and Pharisees, and they said to them, "Why did you not bring Him?" Joh 7:46 The officers answered, "Never has a man spoken the way this man speaks." Joh 7:47 The Pharisees then answered them, "You have not also been led astray, have you? Joh 7:48 "No one of the rulers or Pharisees has believed in Him, has he? Joh 7:49 "But this crowd which does not know the Law is accursed." Joh 7:50 Nicodemus (he who came to Him before, being one of them) *said to them, Joh 7:51 "Our Law does not judge a man unless it first hears from him and knows what he is doing, does it?" Joh 7:52 They answered him, "You are not also from Galilee, are you? Search, and see that no prophet arises out of Galilee." The Woman Caught in Adultery Joh 7:53 [Everyone went to his home. Chapter 7 1-5. Relatives Dimly Understood Christ's Mission—[John 7:1-5 quoted.] The brethren here referred to were the sons of Joseph, and their words were spoken in irony. It was very painful to Christ that His nearest relatives should so dimly understand His mission, and should entertain the ideas suggested by His enemies. But the Saviour did not answer the cruel sarcasm with words of like character. He pitied the spiritual ignorance of His brethren, and longed to give them a clear understanding of His mission (Manuscript 33, 1911). 1-53. See EGW on Exodus 23:16. 16. Rescued From Error—“Jesus answered them, and said, My doctrine is not mine, but his that sent me.” My words are in perfect harmony with the Old Testament Scriptures, and with the law spoken from Sinai. I am not preaching a new doctrine. I am presenting old truths rescued from the framework of error, and placed in a new setting (Manuscript 33, 1911). 41, 50-52. Priests and Rulers Deceived—[John 7:51 quoted.] The lesson that Christ had given to Nicodemus had not been in vain. Conviction had fastened upon his mind, and in his heart he had accepted Jesus. Since his interview with the Saviour, he had earnestly searched the Old Testament Scriptures, and he had seen truth placed in the true setting of the gospel. The question asked by him was wise, and would have commended itself to those presiding at the council had they not been deceived by the enemy. But they were so filled with prejudice that no argument in favor of Jesus of Nazareth, however convincing, had any weight with them. The answer that Nicodemus received, was, “Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.” The priests and rulers had been deceived, as Satan meant them to be, into believing that Christ came out of Galilee. Some who knew that he was born in Bethlehem, kept silent, that the falsehood might not be robbed of its power (Manuscript 33, 1911).
Joh 8:1 But Jesus went to the Mount of Olives. Joh 8:2 Early in the morning He came again into the temple, and all the people were coming to Him; and He sat down and began to teach them. Joh 8:3 The scribes and the Pharisees *brought a woman caught in adultery, and having set her in the center of the court, Joh 8:4 they *said to Him, "Teacher, this woman has been caught in adultery, in the very act. Joh 8:5 "Now in the Law Moses commanded us to stone such women; what then do You say?" Joh 8:6 They were saying this, testing Him, so that they might have grounds for accusing Him. But Jesus stooped down and with His finger wrote on the ground. Joh 8:7 But when they persisted in asking Him, He straightened up, and said to them, "He who is without sin among you, let him be the first to throw a stone at her." Joh 8:8 Again He stooped down and wrote on the ground. Joh 8:9 When they heard it, they began to go out one by one, beginning with the older ones, and He was left alone, and the woman, where she was, in the center of the court. Joh 8:10 Straightening up, Jesus said to her, "Woman, where are they? Did no one condemn you?" Joh 8:11 She said, "No one, Lord." And Jesus said, "I do not condemn you, either. Go. From now on sin no more."] I Am the Light of the World Joh 8:12 Then Jesus again spoke to them, saying, "I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life." Joh 8:13 So the Pharisees said to Him, "You are testifying about Yourself; Your testimony is not true." Joh 8:14 Jesus answered and said to them, "Even if I testify about Myself, My testimony is true, for I know where I came from and where I am going; but you do not know where I come from or where I am going. Joh 8:15 "You judge according to the flesh; I am not judging anyone. Joh 8:16 "But even if I do judge, My judgment is true; for I am not alone in it, but I and the Father who sent Me. Joh 8:17 "Even in your law it has been written that the testimony of two men is true. Joh 8:18 "I am He who testifies about Myself, and the Father who sent Me testifies about Me." Joh 8:19 So they were saying to Him, "Where is Your Father?" Jesus answered, "You know neither Me nor My Father; if you knew Me, you would know My Father also." Joh 8:20 These words He spoke in the treasury, as He taught in the temple; and no one seized Him, because His hour had not yet come. Joh 8:21 Then He said again to them, "I go away, and you will seek Me, and will die in your sin; where I am going, you cannot come." Joh 8:22 So the Jews were saying, "Surely He will not kill Himself, will He, since He says, 'Where I am going, you cannot come'?" Joh 8:23 And He was saying to them, "You are from below, I am from above; you are of this world, I am not of this world. Joh 8:24 "Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins." Joh 8:25 So they were saying to Him, "Who are You?" Jesus said to them, "What have I been saying to you from the beginning? Joh 8:26 "I have many things to speak and to judge concerning you, but He who sent Me is true; and the things which I heard from Him, these I speak to the world." Joh 8:27 They did not realize that He had been speaking to them about the Father. Joh 8:28 So Jesus said, "When you lift up the Son of Man, then you will know that I am He, and I do nothing on My own initiative, but I speak these things as the Father taught Me. Joh 8:29 "And He who sent Me is with Me; He has not left Me alone, for I always do the things that are pleasing to Him." Joh 8:30 As He spoke these things, many came to believe in Him. The Truth Will Set You Free Joh 8:31 So Jesus was saying to those Jews who had believed Him, "If you continue in My word, then you are truly disciples of Mine; Joh 8:32 and you will know the truth, and the truth will make you free." Joh 8:33 They answered Him, "We are Abraham's descendants and have never yet been enslaved to anyone; how is it that You say, 'You will become free'?" Joh 8:34 Jesus answered them, "Truly, truly, I say to you, everyone who commits sin is the slave of sin. Joh 8:35 "The slave does not remain in the house forever; the son does remain forever. Joh 8:36 "So if the Son makes you free, you will be free indeed. Joh 8:37 "I know that you are Abraham's descendants; yet you seek to kill Me, because My word has no place in you. Joh 8:38 "I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father." You Are of Your Father the Devil Joh 8:39 They answered and said to Him, "Abraham is our father." Jesus *said to them, "If you are Abraham's children, do the deeds of Abraham. Joh 8:40 "But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do. Joh 8:41 "You are doing the deeds of your father." They said to Him, "We were not born of fornication; we have one Father: God." Joh 8:42 Jesus said to them, "If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me. Joh 8:43 "Why do you not understand what I am saying? It is because you cannot hear My word. Joh 8:44 "You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies. Joh 8:45 "But because I speak the truth, you do not believe Me. Joh 8:46 "Which one of you convicts Me of sin? If I speak truth, why do you not believe Me? Joh 8:47 "He who is of God hears the words of God; for this reason you do not hear them, because you are not of God." Before Abraham Was, I Am Joh 8:48 The Jews answered and said to Him, "Do we not say rightly that You are a Samaritan and have a demon?" Joh 8:49 Jesus answered, "I do not have a demon; but I honor My Father, and you dishonor Me. Joh 8:50 "But I do not seek My glory; there is One who seeks and judges. Joh 8:51 "Truly, truly, I say to you, if anyone keeps My word he will never see death." Joh 8:52 The Jews said to Him, "Now we know that You have a demon. Abraham died, and the prophets also; and You say, 'If anyone keeps My word, he will never taste of death.' Joh 8:53 "Surely You are not greater than our father Abraham, who died? The prophets died too; whom do You make Yourself out to be?" Joh 8:54 Jesus answered, "If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, 'He is our God'; Joh 8:55 and you have not come to know Him, but I know Him; and if I say that I do not know Him, I will be a liar like you, but I do know Him and keep His word. Joh 8:56 "Your father Abraham rejoiced to see My day, and he saw it and was glad." Joh 8:57 So the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?" Joh 8:58 Jesus said to them, "Truly, truly, I say to you, before Abraham was born, I am." Joh 8:59 Therefore they picked up stones to throw at Him, but Jesus hid HimsJoh 8:1 But Jesus went to the Mount of Olives. Joh 8:2 Early in the morning He came again into the temple, and all the people were coming to Him; and He sat down and began to teach them. Joh 8:3 The scribes and the Pharisees *brought a woman caught in adultery, and having set her in the center of the court, Joh 8:4 they *said to Him, "Teacher, this woman has been caught in adultery, in the very act. Joh 8:5 "Now in the Law Moses commanded us to stone such women; what then do You say?" Joh 8:6 They were saying this, testing Him, so that they might have grounds for accusing Him. But Jesus stooped down and with His finger wrote on the ground. Joh 8:7 But when they persisted in asking Him, He straightened up, and said to them, "He who is without sin among you, let him be the first to throw a stone at her." Joh 8:8 Again He stooped down and wrote on the ground. Joh 8:9 When they heard it, they began to go out one by one, beginning with the older ones, and He was left alone, and the woman, where she was, in the center of the court. Joh 8:10 Straightening up, Jesus said to her, "Woman, where are they? Did no one condemn you?" Joh 8:11 She said, "No one, Lord." And Jesus said, "I do not condemn you, either. Go. From now on sin no more."] I Am the Light of the World Joh 8:12 Then Jesus again spoke to them, saying, "I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life." Joh 8:13 So the Pharisees said to Him, "You are testifying about Yourself; Your testimony is not true." Joh 8:14 Jesus answered and said to them, "Even if I testify about Myself, My testimony is true, for I know where I came from and where I am going; but you do not know where I come from or where I am going. Joh 8:15 "You judge according to the flesh; I am not judging anyone. Joh 8:16 "But even if I do judge, My judgment is true; for I am not alone in it, but I and the Father who sent Me. Joh 8:17 "Even in your law it has been written that the testimony of two men is true. Joh 8:18 "I am He who testifies about Myself, and the Father who sent Me testifies about Me." Joh 8:19 So they were saying to Him, "Where is Your Father?" Jesus answered, "You know neither Me nor My Father; if you knew Me, you would know My Father also." Joh 8:20 These words He spoke in the treasury, as He taught in the temple; and no one seized Him, because His hour had not yet come. Joh 8:21 Then He said again to them, "I go away, and you will seek Me, and will die in your sin; where I am going, you cannot come." Joh 8:22 So the Jews were saying, "Surely He will not kill Himself, will He, since He says, 'Where I am going, you cannot come'?" Joh 8:23 And He was saying to them, "You are from below, I am from above; you are of this world, I am not of this world. Joh 8:24 "Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins." Joh 8:25 So they were saying to Him, "Who are You?" Jesus said to them, "What have I been saying to you from the beginning? Joh 8:26 "I have many things to speak and to judge concerning you, but He who sent Me is true; and the things which I heard from Him, these I speak to the world." Joh 8:27 They did not realize that He had been speaking to them about the Father. Joh 8:28 So Jesus said, "When you lift up the Son of Man, then you will know that I am He, and I do nothing on My own initiative, but I speak these things as the Father taught Me. Joh 8:29 "And He who sent Me is with Me; He has not left Me alone, for I always do the things that are pleasing to Him." Joh 8:30 As He spoke these things, many came to believe in Him. The Truth Will Set You Free Joh 8:31 So Jesus was saying to those Jews who had believed Him, "If you continue in My word, then you are truly disciples of Mine; Joh 8:32 and you will know the truth, and the truth will make you free." Joh 8:33 They answered Him, "We are Abraham's descendants and have never yet been enslaved to anyone; how is it that You say, 'You will become free'?" Joh 8:34 Jesus answered them, "Truly, truly, I say to you, everyone who commits sin is the slave of sin. Joh 8:35 "The slave does not remain in the house forever; the son does remain forever. Joh 8:36 "So if the Son makes you free, you will be free indeed. Joh 8:37 "I know that you are Abraham's descendants; yet you seek to kill Me, because My word has no place in you. Joh 8:38 "I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father." You Are of Your Father the Devil Joh 8:39 They answered and said to Him, "Abraham is our father." Jesus *said to them, "If you are Abraham's children, do the deeds of Abraham. Joh 8:40 "But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do. Joh 8:41 "You are doing the deeds of your father." They said to Him, "We were not born of fornication; we have one Father: God." Joh 8:42 Jesus said to them, "If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me. Joh 8:43 "Why do you not understand what I am saying? It is because you cannot hear My word. Joh 8:44 "You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies. Joh 8:45 "But because I speak the truth, you do not believe Me. Joh 8:46 "Which one of you convicts Me of sin? If I speak truth, why do you not believe Me? Joh 8:47 "He who is of God hears the words of God; for this reason you do not hear them, because you are not of God." Before Abraham Was, I Am Joh 8:48 The Jews answered and said to Him, "Do we not say rightly that You are a Samaritan and have a demon?" Joh 8:49 Jesus answered, "I do not have a demon; but I honor My Father, and you dishonor Me. Joh 8:50 "But I do not seek My glory; there is One who seeks and judges. Joh 8:51 "Truly, truly, I say to you, if anyone keeps My word he will never see death." Joh 8:52 The Jews said to Him, "Now we know that You have a demon. Abraham died, and the prophets also; and You say, 'If anyone keeps My word, he will never taste of death.' Joh 8:53 "Surely You are not greater than our father Abraham, who died? The prophets died too; whom do You make Yourself out to be?" Joh 8:54 Jesus answered, "If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, 'He is our God'; Joh 8:55 and you have not come to know Him, but I know Him; and if I say that I do not know Him, I will be a liar like you, but I do know Him and keep His word. Joh 8:56 "Your father Abraham rejoiced to see My day, and he saw it and was glad." Joh 8:57 So the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?" Joh 8:58 Jesus said to them, "Truly, truly, I say to you, before Abraham was born, I am." Joh 8:59 Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple. elf and went out of the templeChapter 8 31-38. Some Under Satan's Training—[John 8:31-37 quoted.] What stern truth is here spoken. How many there are who boast that they are not in bondage to any one, when they are bound to the most cruel of all tyrants. They have placed themselves under Satan's training, and they treat God's people as he directs them to. How many there are who hear the word of truth, but hate the message and the messenger, because the truth disturbs them in their deceptive practices! “I speak that which I have seen with my Father,” Christ continued, “and ye do that which ye have seen with your father.” Two classes are plainly brought to view in these words—the children of light, who obey the truth, and the children of darkness, who reject the truth (Manuscript 136, 1899). 44 (see EGW on Genesis 2:17; Malachi 4:1). Satan's Masterpiece—The forces of the powers of darkness will unite with human agents who have given themselves unto the control of Satan, and the same scenes that were exhibited at the trial, rejection and crucifixion of Christ will be revived. Through yielding to satanic influences men will be merged into fiends, and those who were created in the image of God, who were formed to honor and glorify their Creator, will become the habitation of dragons, and Satan will see in an apostate race his masterpiece of evil—men who reflect his own image (Manuscript 39, 1894). Devilish Songs—When a soul is captured from the ranks of Christ the synagogue of Satan sing in hellish triumph (Letter 12a, 1893)..
Jesus Heals a Man Born Blind Joh 9:1 As He passed by, He saw a man blind from birth. Joh 9:2 And His disciples asked Him, "Rabbi, who sinned, this man or his parents, that he would be born blind?" Joh 9:3 Jesus answered, "It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed in him. Joh 9:4 "We must work the works of Him who sent Me as long as it is day; night is coming when no one can work. Joh 9:5 "While I am in the world, I am the Light of the world." Joh 9:6 When He had said this, He spat on the ground, and made clay of the spittle, and applied the clay to his eyes, Joh 9:7 and said to him, "Go, wash in the pool of Siloam" (which is translated, Sent). So he went away and washed, and came back seeing. Joh 9:8 Therefore the neighbors, and those who previously saw him as a beggar, were saying, "Is not this the one who used to sit and beg?" Joh 9:9 Others were saying, "This is he," still others were saying, "No, but he is like him." He kept saying, "I am the one." Joh 9:10 So they were saying to him, "How then were your eyes opened?" Joh 9:11 He answered, "The man who is called Jesus made clay, and anointed my eyes, and said to me, 'Go to Siloam and wash'; so I went away and washed, and I received sight." Joh 9:12 They said to him, "Where is He?" He *said, "I do not know." Joh 9:13 They *brought to the Pharisees the man who was formerly blind. Joh 9:14 Now it was a Sabbath on the day when Jesus made the clay and opened his eyes. Joh 9:15 Then the Pharisees also were asking him again how he received his sight. And he said to them, "He applied clay to my eyes, and I washed, and I see." Joh 9:16 Therefore some of the Pharisees were saying, "This man is not from God, because He does not keep the Sabbath." But others were saying, "How can a man who is a sinner perform such signs?" And there was a division among them. Joh 9:17 So they *said to the blind man again, "What do you say about Him, since He opened your eyes?" And he said, "He is a prophet." Joh 9:18 The Jews then did not believe it of him, that he had been blind and had received sight, until they called the parents of the very one who had received his sight, Joh 9:19 and questioned them, saying, "Is this your son, who you say was born blind? Then how does he now see?" Joh 9:20 His parents answered them and said, "We know that this is our son, and that he was born blind; Joh 9:21 but how he now sees, we do not know; or who opened his eyes, we do not know. Ask him; he is of age, he will speak for himself." Joh 9:22 His parents said this because they were afraid of the Jews; for the Jews had already agreed that if anyone confessed Him to be Christ, he was to be put out of the synagogue. Joh 9:23 For this reason his parents said, "He is of age; ask him." Joh 9:24 So a second time they called the man who had been blind, and said to him, "Give glory to God; we know that this man is a sinner." Joh 9:25 He then answered, "Whether He is a sinner, I do not know; one thing I do know, that though I was blind, now I see." Joh 9:26 So they said to him, "What did He do to you? How did He open your eyes?" Joh 9:27 He answered them, "I told you already and you did not listen; why do you want to hear it again? You do not want to become His disciples too, do you?" Joh 9:28 They reviled him and said, "You are His disciple, but we are disciples of Moses. Joh 9:29 "We know that God has spoken to Moses, but as for this man, we do not know where He is from." Joh 9:30 The man answered and said to them, "Well, here is an amazing thing, that you do not know where He is from, and yet He opened my eyes. Joh 9:31 "We know that God does not hear sinners; but if anyone is God-fearing and does His will, He hears him. Joh 9:32 "Since the beginning of time it has never been heard that anyone opened the eyes of a person born blind. Joh 9:33 "If this man were not from God, He could do nothing." Joh 9:34 They answered him, "You were born entirely in sins, and are you teaching us?" So they put him out. Joh 9:35 Jesus heard that they had put him out, and finding him, He said, "Do you believe in the Son of Man?" Joh 9:36 He answered, "Who is He, Lord, that I may believe in Him?" Joh 9:37 Jesus said to him, "You have both seen Him, and He is the one who is talking with you." Joh 9:38 And he said, "Lord, I believe." And he worshiped Him. Joh 9:39 And Jesus said, "For judgment I came into this world, so that those who do not see may see, and that those who see may become blind." Joh 9:40 Those of the Pharisees who were with Him heard these things and said to Him, "We are not blind too, are we?" Joh 9:41 Jesus said to them, "If you were blind, you would have no sin; but since you say, 'We see,' your sin remains. 1. (1-2) The disciples ask a question. Now as Jesus passed by, He saw a man who was blind from birth. And His disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he was born blind?” a. As Jesus passed by: The previous chapter ending as Jesus passed by those who wanted to stone Him, considering Jesus guilty of blasphemy. John continues the account, noting now Jesus passed by a man who was blind from birth. i. The sense of the flow of the text is that Jesus was not shaken or disturbed by the almost deadly confrontation with the religious leaders that just happened. “We find Him calm and self-possessed, acting with a profound disregard of His enemies and their hatred.” (Boice) ii. Jesus was often reviled, but never ruffled. “One of the things worthy to be noticed in our Lord’s character is his wonderful quiet of spirit, especially his marvelous calmness in the presence of those who misjudged, and insulted, and slandered him.” (Spurgeon) iii. “The blind man was sitting begging (John 9:8), possibly proclaiming the fact of his having been so born; for otherwise the disciples could hardly have asked the following question.” (Alford) b. Rabbi, who sinned, this man or his parents, that he was born blind? The disciples regarded this man as an unsolved riddle. They showed no interest in helping the man, but in discussing the cause for his condition. i. Jesus will soon show a different way. He won’t dwell on the theological puzzle, but on actually helping the man. “It is ours, not to speculate, but to perform acts of mercy and love, according to the tenor of the gospel. Let us then be less inquisitive and more practical, less for cracking doctrinal nuts, and more for bringing forth the bread of life to the starving multitudes.” (Spurgeon) ii. We often suspect that where there is a more than ordinary sufferer, there is a more than ordinary sinner. The disciples believed this so much so that they wondered if this man had actually sinned before he was born, causing his blind condition. “In their thinking about divine retribution they had not advanced far beyond the position of Job’s friends.” (Bruce) iii. “It was widely held that suffering, and especially such a disaster as blindness, was due to sin. The general principle was laid down by Rabbi Ammi: ‘There is no death without sin, and there is no suffering without iniquity.’” (Morris) iv. Dods suggested five possible reasons behind their question. · Some of the Jews of that time believed in the pre-existence of souls, and the possibility that those pre-existent souls could sin. · Some of the Jews at that time believed in some kind of reincarnation, and perhaps the man sinned in a previous existence. · Some of the Jews at that time believed that a baby might sin in the womb. · They thought the punishment was for a sin the man would later commit. · They were so bewildered that they threw out a wild possibility without thinking it through. 2. (3-5) Jesus responds to the question, without answering it. Jesus answered, “Neither this man nor his parents sinned, but that the works of God should be revealed in him. I must work the works of Him who sent Me while it is day; the night is coming when no one can work. As long as I am in the world, I am the light of the world.” a. Neither this man nor his parents sinned: First, Jesus said that the man’s blindness – essentially a birth defect – was not caused by some specific sin on the part of the man or his parents. i. Birth defects and other such tragedies are sometimes due to sinful behavior of the parents. Yet far more often – and in the case Jesus spoke of here – it is due simply to sin and our fallen condition in general, not due to any specific sin. The sin of Adam set the principle of death and its associated destruction in the world and we have had to deal with it ever since. b. But that the works of God should be revealed in him: Speaking to this man’s situation, Jesus told them that even his blindness was in the plan of God so that the works of God should be revealed in him. i. Think of all the times the little blind boy asked his mother, “Why am I blind?” Perhaps she never felt she had a good answer. Jesus explained, it is because God wants to work in and through even this. Jesus pointed the question away from why and on to the idea, what can God do in this? ii. In this man’s case the specific work of God would soon be revealed: to heal him of his blindness. God may reveal His works in other lives other ways, such as joy and endurance in the midst of the difficulty. iii. “In the economy of God’s Providence, his suffering had its place and aim, and this was to bring out the works of God in his being healed by the Redeemer.” (Alford) iv. “Evil furthers the work of God in the world. It is in conquering and abolishing evil that He is manifested. The question for us is not where suffering has come from, but what are we to do with it.” (Dods) v. “This does not mean that God deliberately caused the child to be born blind in order that, after many years, his glory should be displayed in the removal of the blindness; to think so would again be aspersion on the character of God. It does mean that God overruled the disaster of the child’s blindness so that, when the child grew to manhood, he might, by the recovering of his sight, see the glory of God in the face of Christ, and others, seeing the work of God, might turn to the true Light of the World.” (Bruce) vi. “We must suppose that every sufferer will in the long run be made aware of his share in promoting that advance; though to-day he suffer blindly, little conscious of his privilege.” (Trench) c. I must work the works of Him who sent Me while it is day: Instead of focusing on the man as a theology problem, Jesus saw him as an opportunity to work the works of God. Jesus sensed an urgency to do this while it was still day – the time of His earthly ministry. i. I must work is a marvelous statement of Jesus. The Worker is “a well-earned title to the Lord Jesus Christ. He is the worker, the chief worker, and the example to all workers.” (Spurgeon) ii. “He worked under the limitations of mortality, and recognized in the brevity of life another call to eager and continuous service.” (Maclaren) iii. “Whenever you see a man in sorrow and trouble, the way to look at it is, not to blame him and inquire how he came there, but to say, ‘Here is an opening for God’s almighty love. Here is an occasion for the display of the grace and goodness of the Lord.’” (Spurgeon) d. The night is coming when no one can work: Jesus understood that opportunities for service and doing good don’t last forever. Jesus knew that healing this man on the Sabbath would bring greater opposition from the religious leaders who already wanted to silence and kill Him. Yet His compassion for the man drove Him to do it anyway. i. “Our Lord as a man here on earth had a day. It was only a day-a short period, and not very long; he could not make it longer, for it was settled by the great Lord.” (Spurgeon) 3. (6-7) The man is healed. When He had said these things, He spat on the ground and made clay with the saliva; and He anointed the eyes of the blind man with the clay. And He said to him, “Go, wash in the pool of Siloam” (which is translated, Sent). So he went and washed, and came back seeing. a. He spat on the ground and made clay with the saliva: Jesus used what was undoubtedly one of His more unusual methods leading to a miracle. We can suppose that Jesus wanted to emphasize at least two things. · Just as God used the dust of the ground and clay to do a work of creation in Genesis, so Jesus did a work of creation with dust and clay for this man. · Jesus found it important to change His methods of healing so one could never make a formula of the methods. The power was in God, not in a method. i. “The emphasis of John seems to be on compassion rather than creation. The touch of a friendly hand would be reassuring. The weight of the clay would serve as an indicator to the blind man that something had been done to him, and it would be an inducement to obey Jesus’ command.” (Tenney) ii. “In His ministry to the souls of men Jesus adopted no stereotyped approach. He dealt with each man as his particular need required.” (Morris) iii. Several commentators note that what seems so strange to us – using saliva as a medicine upon the eyes – was not so strange in the ancient world. · “Spittle, and especially the spittle of some distinguished persons, was believed to possess certain curative qualities.” (Barclay) · “The virtue of the fasting saliva, in the cases of disorders of the eye, was well known to antiquity.” (Alford) iv. Mark recorded two other healings that Jesus performed with the use of His saliva (Mark 7:33 and 8:23). b. Go, wash in the pool of Siloam: In this miracle, Jesus took all the initiative. Jesus came to the blind man; the blind man did not come to Him. Even so, He expected the blind man to respond with faith-filled action. The healing would not happen unless the man responded with those faith-filled, obedient actions. i. Not many people would appreciate having mud made with spit rubbed in their eyes. Some would look at how Jesus did this miracle and object, saying that it was offensive, inadequate, or even harmful to rub mud made with spit in a man’s eyes. · In the same way, some feel that the gospel is offensive. It is true that it offends man’s pride and human wisdom, but it pleased God through the foolishness of the message preached to save those who believe. (1 Corinthians 1:21) · In the same way, some feel that the gospel is inadequate. But have all the psychiatric and political and social programs in the world done greater good than the life-changing gospel of Jesus Christ? · In the same way, some feel that the gospel is harmful, that the free offer of grace in Jesus will cause people to sin that grace may abound. But the gospel changes our life for the good and unto purity, not unto wickedness. ii. The water for the pool of Siloam came through Hezekiah’s tunnel, a remarkable engineering feat built in Old Testament times. “It was called Siloam, which, it was said, meant sent, because the water in it had been sent through the conduit into the city.” (Barclay) iii. “It was from the Siloam stream that was drawn the water which was poured over the great altar at the Feast of Tabernacles just past, which pouring out was regarded by the Rabbis (and is still) as typical of the pouring out of The Spirit in the ‘latter days’.” (Trench) iv. Which is translated, Sent: “Again and again John refers to Jesus as having been ‘sent’ by the Father. So now blindness is removed with reference to and with the aid of the ‘sent’.” (Morris) c. So he went and washed: This took faith, even when Jesus did not even promise the blind man sight in the doing of this. It was surely implied; but the man acted on faith even in the implied promise of Jesus. i. Still as a blind man he had to find his way down to the pool of Siloam and down its steps to the pool itself. He likely could think of a dozen reasons why this was a fool’s errand, but he went and washed in faith and obedience, because Jesus told him to (and because there was mud in his eyes). d. And came back seeing: This is the first time in the Biblical record a person born blind was healed of their blindness. From Genesis to John, no prophet, priest, or apostle ever gave sight to eyes born blind. i. Since healing blind eyes is the work of the Lord, Yahweh, Jehovah, it shows that Jesus is God: The LORD opens the eyes of the blind. (Psalm 146:8) ii. Opening the eyes of the blind was prophesied to be a work of the Messiah: The eyes of the blind shall be opened. (Isaiah 35:5) iii. Came back seeing: “The word rendered received sight is literally, recovered sight. Sight being natural to men, the depravation of it is regarded as a loss, and the reception of it, though never enjoyed before, as a recovery.” (Alford) iv. “As the impotent man of chapter 5, cured after his thirty-eight years of sickness, may be viewed as a type of the Jews who are yet to be healed, so may this man of chapter 9, blind from birth, be viewed as a type of the Gentiles whose healing was about to begin and who were about to believe into Jesus as Him who was ‘the Sent’ from God.” (Trench) B. The controversy surrounding the healing. 1. (8-12) The neighbors react to the healed man. Therefore the neighbors and those who previously had seen that he was blind said, “Is not this he who sat and begged?” Some said, “This is he.” Others said, “He is like him.” He said, “I am he.” Therefore they said to him, “How were your eyes opened?” He answered and said, “A Man called Jesus made clay and anointed my eyes and said to me, ‘Go to the pool of Siloam and wash.’ So I went and washed, and I received sight.” Then they said to him, “Where is He?” He said, “I do not know.” a. Others said, “He is like him.” He said, “I am he”: It seemed too amazing to believe, but the man convinced them that he was in fact healed from congenital blindness. The transformation in his life was so significant that many found it hard to believe he was the same man. b. A Man called Jesus: At this point, the man knew very little about Jesus. He didn’t seem to know that Jesus was from Nazareth, or was the Messiah, or claimed to be God, or the light of the world. He didn’t even know where Jesus was. The man seemed to know nothing about Jesus except His name and that Jesus was the Man who healed him. i. The blind man never even saw Jesus until later in the story. His first dealings with Jesus were while he was still blind, and Jesus was not there when he washed his eyes at the Pool of Siloam and could see. 2. (13-16) The healed man is brought to the Pharisees. They brought him who formerly was blind to the Pharisees. Now it was a Sabbath when Jesus made the clay and opened his eyes. Then the Pharisees also asked him again how he had received his sight. He said to them, “He put clay on my eyes, and I washed, and I see.” Therefore some of the Pharisees said, “This Man is not from God, because He does not keep the Sabbath.” Others said, “How can a man who is a sinner do such signs?” And there was a division among them. a. Now it was a Sabbath when Jesus made the clay and opened his eyes: Jesus took the initiative in this miracle, and could have done it on any day He chose. Jesus chose to do this miracle on the Sabbath to challenge the petty traditions of the religious leaders, traditions that they lifted to the place of binding laws. i. “One of the categories of work specifically forbidden on the Sabbath in the tradition interpretation of the law was kneading, and the making of mud or clay with such simple ingredients as earth and saliva was construed as a form of kneading.” (Bruce) ii. “Works of necessity and mercy never could be forbidden on that day by him whose name is mercy, and whose nature is love; for the Sabbath was made for man, and not man for the Sabbath; were it otherwise, the Sabbath would be rather a curse than a blessing.” (Clarke) b. Therefore some of the Pharisees said, “This Man is not from God, because He does not keep the Sabbath”: To the Pharisees, Jesus could not be from God because He did not line up with their traditions and prejudices. i. This Man: “This man is contemptuous; ‘This fellow’.” (Tasker) c. There was a division among them: Instead of uniting everyone, Jesus often divided men. They were divided between those who accepted Him and trusted Him, and those who did not. i. In choosing, they took one of two sides regarding Jesus. · Jesus is a sinner and should be rejected. · Our understanding and application of the Sabbath law is wrong. ii. There was far more evidence for the second proposition than for the first, yet it seems that far more of them adopted the first position. They did this in spite of the evidence, not because of it. iii. “The group speaking tentatively in favor of Jesus must have been a small one. We do not hear of them again after this verse, and throughout the rest of the chapter the narrative proceeds as though the other group were the only one to be considered.” (Morris) iv. “The minority’s question, ‘How can a sinner do such miraculous signs?’ sounds much like Nicodemus’s opening words to Jesus: “No one could perform the miraculous signs you are doing if God were not with him’ (John 3:2).” (Tenney) 3. (17-18) The religious leaders question the man born blind. They said to the blind man again, “What do you say about Him because He opened your eyes?” He said, “He is a prophet.” But the Jews did not believe concerning him, that he had been blind and received his sight, until they called the parents of him who had received his sight. a. What do you say about Him because He opened your eyes? Most of the religious leaders had made up their minds about Jesus – saying that He was not of God, yet some disagreed (John 9:16). They thought they would get the opinion of the man born blind regarding Jesus. i. “It is a measure of their perplexity and division that they ask the man what he thinks of Jesus. Normally they would not have dreamed of putting a question on a religious issue to such a man.” (Morris) b. He is a prophet: Jesus did not specifically say to this man that he would be healed if he washed in the Pool of Siloam (John 9:7), but it was implied in the action. Though Jesus was not present when the man actually gained his sight, one could say that Jesus prophesied that he would gain his sight if he did what Jesus told him to do. i. In John 9:11, all the man knew about Jesus was His name. Here, the healed man proclaimed that Jesus was a prophet. He grew in his understanding and proclamation about Jesus. ii. “Now, according to a Jewish maxim, a prophet might dispense with the observation of the Sabbath. See Grotius. If they allow that Jesus was a prophet, then, even in their sense, he might break the law of the Sabbath, and be guiltless.” (Clarke) c. But the Jews did not believe concerning him, that he had been blind: It was easier for the religious leaders to believe that the man was never really blind than to believe that Jesus healed the man. i. “Unable to explain this unprecedented phenomenon of a man born blind being enabled to see, they will not admit that it has really happened.” (Tasker) 4. (19-23) The Pharisees question the parents of the man born blind. And they asked them, saying, “Is this your son, who you say was born blind? How then does he now see?” His parents answered them and said, “We know that this is our son, and that he was born blind; but by what means he now sees we do not know, or who opened his eyes we do not know. He is of age; ask him. He will speak for himself.” His parents said these things because they feared the Jews, for the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue. Therefore his parents said, “He is of age; ask him.” a. Is this your son, who you say was born blind? The religious leaders asked the parents to verify that the man was truly born blind. The tone of their question implies that they wondered if the parents were part of the same imagined conspiracy. Yet, the parents verified, “this is our son, and that he was born blind.” i. This should have persuaded the religious leaders that a remarkable man from God was in their midst. It did not persuade them and they continued their hostile interrogation. b. By what means he now sees we do not know, or who opened his eyes we do not know: The parents could identify their son and that he was born blind. They would not speak to the question of how he was healed because of the threat of excommunication (the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue). i. Ezra 10:8 is an Old Testament example of excommunication. ii. Dods wrote of the practice in the ancient Jewish world: “Of excommunication there were three degrees: the first lasted for thirty days; then followed ‘a second admonition,’ and if impenitent the culprit was punished for thirty days more; and if still impenitent he was laid under the Cherem or ban, which was of indefinite duration, and which entirely cut him off from intercourse with others. He was treated as if he were a leper.” (Dods) iii. Many of the rulers in Jerusalem really believed in Jesus, but were afraid to say it because they didn’t want to be cast out of the synagogue (John 12:42). iv. In the modern western world the idea of excommunication means little, because it is easy for the excommunicated one to simply go to another church and pretend that nothing happened. More common today is what one might call self-excommunication, where believers separate themselves from church worship and life with no good reason. c. He is of age, ask him: It is instinctive and normal for parents to protect their children, even when the children are adults. The parents were so frightened by the threat of excommunication that they did all they could to put the attention back upon their son and away from them. i. “It is plain that they discerned danger, and had no intention of being caught up in it with their son.” (Morris) ii. They emphatically turned the focus back upon their son. “The pronouns in the latter part of the verse are emphatic: who hath opened his eyes we know not: ask him: he is of age, he shall speak for himself.” (Alford) C. The religious leaders interrogate the man born blind, now healed by Jesus. 1. (24-25) The simple testimony of the man born blind. So they again called the man who was blind, and said to him, “Give God the glory! We know that this Man is a sinner.” He answered and said, “Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see.” a. Give God the glory: This command to the healed man may be an admonition to tell the truth (as in Joshua 7:19), or it may be a command to deny any credit to Jesus in the healing. i. “The words are a form of adjuration (see Joshua 7:19), to tell the truth, q.d. ‘Remember that you are in God’s presence, and speak as unto Him.’” (Alford) ii. “The man is being told that he has not been completely frank up till now. He has held back something which would show Jesus to be a sinner.” (Morris) b. We know this Man is a sinner: They said this not because Jesus broke the law of God in the Hebrew Scriptures; they said this because Jesus did not obey their man-made traditions around the law. They said this despite the evidence, not because of it. c. One thing I know: that though I was blind, now I see: The man born blind didn’t know everything about Jesus, but he did know how Jesus had touched his life. At that moment, it was an irrefutable argument. They could not argue against what Jesus did in this man’s life. i. “They take their stand on their preconceived ideas, he on the simple facts that he knows” (Morris) ii. “It was frustrating for his interrogators that neither of those statements could be refuted: the former statement was confirmed by the evidence of the parents; the truth of the latter they could see for themselves. Why not admit the conclusion to which these two facts pointed?” (Bruce) iii. From time to time Christians are confronted with questions meant to embarrass or mock, questions about some science or social issue or another. One doesn’t have to be an expert in all those things, though the more one knows the better. More than anything, we may simply say: “I don’t know about all that; but this I know: Once I was blind, now I see.” iv. We don’t base our faith on our personal experience; we base it upon God’s truth, revealed to us in the Bible. Yet our experience of God’s work in our life is an important and persuasive additional support for our faith and the faith of others. To be able to truly claim, “though I was blind, now I see” is a powerful argument. 2. (26-27) The man born blind reacts to the intense questioning. Then they said to him again, “What did He do to you? How did He open your eyes?” He answered them, “I told you already, and you did not listen. Why do you want to hear it again? Do you also want to become His disciples?” a. They said to him again: The tone implies a harsh, intense interrogation. They demanded answers from this man who now could see. b. I told you already, and you did not listen: The man born blind showed a simple and profound wisdom in his back-and-forth with the esteemed and educated religious leaders. If they kept asking the same question, they would keep hearing the same answer. i. “As the mercy of God had given him his sight, so the wisdom of God taught him how to escape the snares laid for his ruin.” (Clarke) c. Do you also want to become His disciples? Intending to or not, the healed man mocked both their prejudiced rejection of Jesus and proclaimed himself to be a disciple of Jesus (do you also). i. “He now displays a hitherto unsuspected capacity for ironical repartee.” (Bruce) ii. “The man did not really expect that these men who were so plainly opposed to Jesus were changing their minds. But he was quite ready to bait them.” (Morris) 3. (28-34) After wisely answering the religious leaders, the man is excommunicated. Then they reviled him and said, “You are His disciple, but we are Moses’ disciples. “We know that God spoke to Moses; as for this fellow, we do not know where He is from.” The man answered and said to them, “Why, this is a marvelous thing, that you do not know where He is from; yet He has opened my eyes! Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him. Since the world began it has been unheard of that anyone opened the eyes of one who was born blind. If this Man were not from God, He could do nothing.” They answered and said to him, “You were completely born in sins, and are you teaching us?” And they cast him out. a. We know that God spoke to Moses; as for this fellow, we do not know where He is from: The religious leaders could not keep from displaying their own proud arrogance and their prejudiced contempt of Jesus (this fellow). b. Why, this is a marvelous thing: The healed man said this about their unbelief, not about the miracle of Jesus. It was as if he told the religious leaders, “Your unbelief and ignorance in the face of the evidence is more of a miracle than my cure.” i. That you do not know where He is from: “His ‘ye’ is emphatic and may carry some sly irony: ‘You, the religious experts, cannot work out a simple thing like this?’” (Morris) c. We know that God does not hear sinners: Isaiah 1:15 and Psalm 66:18 are passages that say that God is not obligated to hear the prayer of a sinner. With knowledge of the Scriptures and valid application, the simple man born blind proved that their claim “we know this man is a sinner” was false. i. “As a well-brought-up Jew the man regards it as axiomatic that a miracle wrought in answer to prayer is proof that its worker is no sinner. No divine help is available for impenitent sinners.” (Tasker) ii. The man’s statement was in one sense true and in another sense false. God is certainly under no obligation to hear the prayer of the man or woman in rebellion against Him. Yet in His mercy and for His ultimate wise purpose, He may hear the unrepentant sinner. iii. Yet the man’s statement was completely true in this sense: “If Christ had been an impostor, it is not possible to conceive that God would have listened to his prayer, and given him the power to open the blind man’s eyes.” (Spurgeon) d. You were completely born in sins, and are you teaching us? These religious leaders despised the common people, and this man in particular. They were especially angry because he was right and they were wrong, i. “A mortified man will yield to learn of anybody; ‘a little child shall lead him,’.” (Trapp) e. And they cast him out: The excommunication of the blind man – difficult as it was – turned out to be a good thing, because he would shortly be far more connected to Jesus. i. “The casting out of this man meant his excommunication from his religious rights in Temple and synagogue.” (Morgan) ii. The religious leaders treated this man terribly. · They abused him (they reviled him). · They insulted him (You were completely born in sins). · They rejected him (they cast him out). iii. “They have had since many followers in their crimes. A false religion, supported by the state, has, by fire and sword silenced those whose truth in the end annihilated the system of their opponents.” (Clarke) 4. (35-38) The man born blind and then healed believes on Jesus. Jesus heard that they had cast him out; and when He had found him, He said to him, “Do you believe in the Son of God?” He answered and said, “Who is He, Lord, that I may believe in Him?” And Jesus said to him, “You have both seen Him and it is He who is talking with you.” Then he said, “Lord, I believe!” And he worshiped Him. a. When He had found him: The religious leaders rejected the man whom Jesus healed. Jesus then made it a point to meet him and receive him. It hurts to be rejected by others, but God has consolation for us in Jesus Christ. i. “If He finds and receives, what does it matter who rejects?” (Morgan) ii. “He that enjoys the favor of the Son of God will not tremble at the frown of the Sanhedrim.” (Spurgeon) b. Do you believe in the Son of God? Jesus called on the healed man to fully believe, and he did (Lord, I believe). When the healed man declared his loyalty to Jesus by not denying Him before the hostile religious leaders, he was rewarded when Jesus revealed more of Himself to him (You have both seen Him and it is He who is talking with you). i. “The question ‘Do you believe in the Son of Man?’ is a summons to commitment. The Greek pronoun su (‘you’) used with the verb makes the inquiry doubly emphatic. It demanded a personal decision in the face of opposition or rejection.” (Tenney) ii. Jesus dealt with this man differently than most. He met his physical need first, then allowed him to endure persecution, then called him to a specific belief. It’s good to remember that God may work differently in different lives. iii. Some manuscripts have Son of Man instead of Son of God. Both terms point to God’s Messiah, the One who should be believed and trusted. c. And he worshipped Him: The religious leaders said, “You can’t worship with us at the temple.” Jesus said, “I will receive your worship.” i. When the man worshipped Jesus, Jesus received the worship. This is something that no man or angel in the Bible does. The fact that Jesus accepted this worship is another proof that Jesus was and is God, and that He knew Himself to be God. ii. The formerly blind man showed an increasing awareness of Jesus. · Jesus is a man (John 9:11). · Jesus is a prophet (John 9:17). · Jesus is my master, I am His disciple (John 9:27). · Jesus is from God (John 9:33). · Jesus is the Son of God (John 9:35-38). · Jesus is who I trust (John 9:38). · Jesus is who I worship (John 9:38). 5. (39-41) Jesus distinguishes between the blind and the seeing. And Jesus said, “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.” Then some of the Pharisees who were with Him heard these words, and said to Him, “Are we blind also?” Jesus said to them, “If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore your sin remains. a. For judgment I have come into this world: John recorded these words of Jesus as part of a larger theme in his Gospel – that men were divided over Jesus, with some accepting and some rejecting. This is one way Jesus brought judgment…into this world, by being a dividing line. i. In this sense, Jesus is like the Continental Divide in the Rocky Mountains; a single place where an entire path is decided. Jesus is “the pivot on which human destiny turns.” (Tenney) ii. “His statement that He had come to judge the world meant that He would be the separating One, the One through whom God would judge.” (Morgan) b. That those who do not see may see: Those who admit their spiritual blindness can find sight in Jesus. But those who see may be made blind – that is, those who falsely claim to have spiritual sight will be made blind. i. “They which see not means ‘they who have no spiritual vision but are conscious of their need of it’; and they which see means ‘they who wrongly suppose that they already possess spiritual vision’.” (Tasker) ii. Those who do not see may see: “Those who are conscious of their blindness and grieved on account of it may be relieved; while those who are content with the light they have lose even that.” (Dods) iii. “We ought not to suffer any person to perish for lack of knowing the gospel. We cannot give men eyes, but we can give them light.” (Spurgeon) iv. In saying those who do not see, Jesus used blindness in a spiritual, metaphorical sense – of those who cannot see the light and truth of God, especially as it is revealed in Jesus Christ. One may say that this entire chapter paints a picture of how Jesus heals blind souls. · We are all spiritually blind from birth. · Jesus takes the initiative in healing us from blindness. · Jesus does a work of creation in us, not reformation. · In this work, we must be obedient to what Jesus commands. · Jesus commands us to be washed in the water of baptism. · We become a mystery to our former associates, not even seeming to be the same person. · We display loyalty to Jesus when we are persecuted, boldly and plainly testifying of His work in our lives and confounding others. · We pass from little knowledge to greater knowledge, and this brings us to greater worship and adoration. · We never know the name of this man born blind. Jesus is the important One; a true disciple is content to remain anonymous if his Lord gets the glory. c. Are we blind also? The Pharisees sneered at Jesus, confident in their own spiritual sight – which was blindness, because they could not see the Son of God right in front of them. i. “Take a homely illustration from myself: I used to be very backward in using spectacles for some time, because I could almost see without them, and I did not wish to be an old gentleman too soon. But now that I cannot read my notes at all without wearing spectacles, I put them on without a moment’s hesitation, and I do not care whether you think me old or not. So when a man comes to feel thoroughly guilty, he does not mind depending upon God.” (Spurgeon) d. If you were blind, you would have no sin: If the Pharisees would admit to their spiritual blindness, they could be forgiven and set free – but because they say “we see,” their sin remains. i. There is a great difference between the one who is blind and knows it, and the one who simply shuts his eyes. ii. “To be so self-deceived as to shut one’s eyes to the light is a desperate state to be in: the light is there, but if people refuse to avail themselves of it but rather deliberately reject it, how can they be enlightened? As Jesus said, their sin remains.” (Bruce) ©1996–present The Enduring Word Bible Commentary by David Guzik Tweet Pin 6 Share 6Shares Select a Bible Book John Select a Chapter 9 « Previous Next » Bibliography
I Am the Way, and the Truth, and the Life Joh 14:1 "Do not let your heart be troubled; believe in God, believe also in Me. Joh 14:2 "In My Father's house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. Joh 14:3 "If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also. Joh 14:4 "And you know the way where I am going." Joh 14:5 Thomas *said to Him, "Lord, we do not know where You are going, how do we know the way?" Joh 14:6 Jesus *said to him, "I am the way, and the truth, and the life; no one comes to the Father but through Me. Joh 14:7 "If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him." Joh 14:8 Philip *said to Him, "Lord, show us the Father, and it is enough for us." Joh 14:9 Jesus *said to him, "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, 'Show us the Father'? Joh 14:10 "Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. Joh 14:11 "Believe Me that I am in the Father and the Father is in Me; otherwise believe because of the works themselves. Joh 14:12 "Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do; because I go to the Father. Joh 14:13 "Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. Joh 14:14 "If you ask Me anything in My name, I will do it. Jesus Promises the Holy Spirit Joh 14:15 "If you love Me, you will keep My commandments. Joh 14:16 "I will ask the Father, and He will give you another Helper, that He may be with you forever; Joh 14:17 that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you. Joh 14:18 "I will not leave you as orphans; I will come to you. Joh 14:19 "After a little while the world will no longer see Me, but you will see Me; because I live, you will live also. Joh 14:20 "In that day you will know that I am in My Father, and you in Me, and I in you. Joh 14:21 "He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him." Joh 14:22 Judas (not Iscariot) *said to Him, "Lord, what then has happened that You are going to disclose Yourself to us and not to the world?" Joh 14:23 Jesus answered and said to him, "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him. Joh 14:24 "He who does not love Me does not keep My words; and the word which you hear is not Mine, but the Father's who sent Me. Joh 14:25 "These things I have spoken to you while abiding with you. Joh 14:26 "But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you. Joh 14:27 "Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful. Joh 14:28 "You heard that I said to you, 'I go away, and I will come to you.' If you loved Me, you would have rejoiced because I go to the Father, for the Father is greater than I. Joh 14:29 "Now I have told you before it happens, so that when it happens, you may believe. Joh 14:30 "I will not speak much more with you, for the ruler of the world is coming, and he has nothing in Me; Joh 14:31 but so that the world may know that I love the Father, I do exactly as the Father commanded Me. Get up, let us go from here. Chapter 14 2, 3. See EGW on Acts 1:11. 6. See EGW on Romans 8:34. 8-10. God Cannot Be Seen in External Form—[John 14:8-10 quoted.] Philip's doubt was answered with words of reproof. He wished Christ to reveal the Father in bodily form; but in Christ God had already revealed Himself. Is it possible, Christ said, that after walking with Me, hearing My words, seeing the miracle of feeding the five thousand, of healing the sick of the dread disease leprosy, of bringing the dead to life, of raising Lazarus, who was a prey to death, whose body had indeed seen corruption, you do not know Me? Is it possible that you do not discern the Father in the works that He does by Me?.... Christ emphatically impressed upon them the fact that they could see the Father by faith alone. God cannot be seen in external form by any human being. Christ alone can represent the Father to humanity. This representation the disciples had been privileged to behold for over three years. As Christ was speaking these words, the glory of God was shining in His countenance, and all present felt a sacred awe as they listened with rapt attention to His words. They felt their hearts more decidedly drawn to Him, and as they were drawn to Christ in greater love, they were drawn to one another. They felt that heaven was very near them, that the words to which they listened were a message to them from the heavenly Father (Manuscript 41, 1897). 9-11. The Divine Authority of Jesus—The world's Redeemer was equal with God. His authority was as the authority of God. He declared that He had no existence separate from the Father. The authority by which He spoke, and wrought miracles, was expressly His own, yet He assures us that He and the Father are one.... As Legislator, Jesus exercised the authority of God; His commands and decisions were supported by the Sovereignty of the eternal throne. The glory of the Father was revealed in the Son; Christ made manifest the character of the Father. He was so perfectly connected with God, so completely embraced in His encircling light, that he who had seen the Son, had seen the Father. His voice was as the voice of God (The Review and Herald, January 7, 1890). 11. Preparation for the Storm of Temptation—“Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.” Their faith might safely rest upon the evidence given by Christ's works, works that no man had ever done or ever could do. They could reason that humanity alone could not do these wonderful works. Christ was seeking to lead them up from their low state of faith to the experience that they might have received by seeing what He had done in giving a higher education, and in imparting a knowledge of what He was, God in human flesh. How earnestly and perseveringly our compassionate Saviour sought to prepare His followers for the storm of temptation that was soon to beat about them. He would have had them hid with Him in God (Manuscript 41, 1897). 15 (see EGW on Exodus 20:1-17; Romans 3:31). Obedience Possible in Our Humanity—We are not to serve God as if we were not human, but we are to serve Him in the nature we have, that has been redeemed by the Son of God; through the righteousness of Christ we shall stand before God pardoned, and as though we had never sinned. We will never gain strength in considering what we might do if we were angels. We are to turn in faith to Jesus Christ, and show our love to God through obedience to His commands (Manuscript 1, 1892). 21. God Loves the Obedient as His Own Son—The believer may bear the testimony in his life and character that God loves the human agent who obeys His commands as He loves His Son. How amazing is this statement—almost beyond the comprehension of the finite mind (Letter 11a, 1894)! 26. See EGW on Romans 2:4. 30 (See EGW on ch. 1:1-3, 14). Christ's Purity Annoyed Satan—Amid impurity, Christ maintained His purity. Satan could not stain or corrupt it. His character revealed a perfect hatred for sin. It was His holiness that stirred against Him all the passion of a profligate world; for by His perfect life He threw upon the world a perpetual reproach, and made manifest the contrast between transgression and the pure, spotless righteousness of One that knew no sin. This heavenly purity annoyed the apostate foe as nothing else could do, and he followed Christ day by day, using in his work the people that claimed to have superior purity and knowledge of God, putting into their hearts a spirit of hatred against Christ, and tempting His disciples to betray and forsake Him (The Signs of the Times, May 10, 1899).
I Am the True Vine Joh 15:1 "I am the true vine, and My Father is the vinedresser. Joh 15:2 "Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it so that it may bear more fruit. Joh 15:3 "You are already clean because of the word which I have spoken to you. Joh 15:4 "Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me. Joh 15:5 "I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing. Joh 15:6 "If anyone does not abide in Me, he is thrown away as a branch and dries up; and they gather them, and cast them into the fire and they are burned. Joh 15:7 "If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you. Joh 15:8 "My Father is glorified by this, that you bear much fruit, and so prove to be My disciples. Joh 15:9 "Just as the Father has loved Me, I have also loved you; abide in My love. Joh 15:10 "If you keep My commandments, you will abide in My love; just as I have kept My Father's commandments and abide in His love. Joh 15:11 "These things I have spoken to you so that My joy may be in you, and that your joy may be made full. Joh 15:12 "This is My commandment, that you love one another, just as I have loved you. Joh 15:13 "Greater love has no one than this, that one lay down his life for his friends. Joh 15:14 "You are My friends if you do what I command you. Joh 15:15 "No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you. Joh 15:16 "You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and that your fruit would remain, so that whatever you ask of the Father in My name He may give to you. Joh 15:17 "This I command you, that you love one another. The Hatred of the World Joh 15:18 "If the world hates you, you know that it has hated Me before it hated you. Joh 15:19 "If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you. Joh 15:20 "Remember the word that I said to you, 'A slave is not greater than his master.' If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also. Joh 15:21 "But all these things they will do to you for My name's sake, because they do not know the One who sent Me. Joh 15:22 "If I had not come and spoken to them, they would not have sin, but now they have no excuse for their sin. Joh 15:23 "He who hates Me hates My Father also. Joh 15:24 "If I had not done among them the works which no one else did, they would not have sin; but now they have both seen and hated Me and My Father as well. Joh 15:25 "But they have done this to fulfill the word that is written in their Law, 'THEY HATED ME WITHOUT A CAUSE.' Joh 15:26 "When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me, Joh 15:27 and you will testify also, because you have been with Me from the beginning. Chapter 15 1, 2. Fruit-bearing Testifies to Abiding—“I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away.” “In me.” This does not mean that those who are really in Christ do not bear any fruit. God has purchased us through Christ, that He might be a propitiation for our sins. We are within the bounds of His mercy; for in mercy His arm encircles the whole human race. Since Christ has paid the price for all the service that we should give Him, we are His servants by purchase. Although we are in Christ Jesus by His covenant of promise, yet if we stand in a position of perfect indifference, without acknowledging Him as our Saviour, we bear no fruit. If by failing to be a partaker of His divine nature we bear no fruit, we are taken away. Worldly influences take us away from Christ, and our portion is the same as that of the unfruitful branch—“Every branch in me that beareth not fruit he taketh away.” “Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.” Our fruit-bearing testifies whether we are really abiding in Christ.... We are Christ's property. “Ye are not your own,” “ye are bought with a price.” Are we in Him by living faith? If we do not bear any fruit, the powers of darkness take possession of our minds, our affections, our service, and we are of the world, though we profess to be children of God. This is neither a safe nor a pleasant position, because we lose all the beauty and the glory and the satisfaction that it is our privilege to have. By abiding in Christ, we may have His sweetness, His fragrance, His light. Christ is the Light of the world. He shines in our hearts. His light in our hearts shines forth from our faces. By beholding the beauty and the glory of Christ, we become changed into the same image (Manuscript 85, 1901). 1-5. Identity With Christ Needed—The branches in the True Vine are the believers who are brought into oneness by connection with the Vine. The connection of the branches with one another and with the Vine constitutes them a unity, but this does not mean uniformity in everything. Unity in diversity is a principle that pervades the whole creation. While there is an individuality and variety in nature, there is a oneness in their diversity; for all things receive their usefulness and beauty from the same Source. The great Master Artist writes His name on all His created works, from the loftiest cedar of Lebanon to the hyssop upon the wall. They all declare His handiwork, from the lofty mountain and the grand ocean to the tiniest shell upon the seashore. The branches of the vine cannot blend into each other; they are individually separate; yet every branch must be in fellowship with every other if they are united in the same parent stock. They all draw nourishment from the same source; they drink in the same life-giving properties. So each branch of the True Vine is separate and distinct, yet all are bound together in the parent stock. There can be no division. They are all linked together by His will to bear fruit wherever they can find place and opportunity. But in order to do this, the worker must hide self. He must not give expression to his own mind and will. He is to express the mind and will of Christ. The human family are dependent upon God for life and breath and sustenance. God has designed the web, and all are individual threads to compose the pattern. The Creator is one, and He reveals Himself as the great Reservoir of all that is essential for each separate life. Christian unity consists in the branches being in the same parent stock, the vitalizing power of the center supporting the grafts that have united to the Vine. In thoughts and desires, in words and actions, there must be an identity with Christ, a constant partaking of His spiritual life. Faith must increase by exercise. All who live near to God will have a realization of what Jesus is to them and they to Jesus. As communion with God is making its impress upon the soul, and shining out in the countenance as an illuminating light, the steadfast principles of Christ's holy character will be reflected in humanity (The Review and Herald, November 9, 1897). 1-8. See EGW on ch. 13:2. 4. Detachment as Well as Attachment—A union with Christ by living faith is enduring; every other union must perish. Christ first chose us, paying an infinite price for our redemption; and the true believer chooses Christ as first, and last, and best in everything. But this union costs us something. It is a relation of utter dependence to be entered into by a proud being. All who form this union must feel their need of the atoning blood of Christ. They must have a change of heart. They must submit their own will to the will of God. There will be a struggle with outward and internal obstacles. There must be a painful work of detachment, as well as a work of attachment. Pride, selfishness, vanity, worldliness—sin in all its forms—must be overcome, if we would enter into a union with Christ. The reason why many find the Christian life so deplorably hard, why they are so fickle, so variable, is, they try to attach themselves to Christ without detaching themselves from these cherished idols.... Believers become one in Christ; but one branch cannot be sustained by another. The nourishment must be obtained through vital connection with the Vine. We must feel our utter dependence on Christ. We must live by faith in the Son of God. That is the meaning of the injunction, “Abide in me.” The life we live in the flesh is not to the will of men, not to please our Lord's enemies, but to serve and honor Him who loved us, and gave Himself for us. A mere assent to this union, while the affections are not detached from the world, its pleasures and its dissipations, only emboldens the heart in disobedience (The Signs of the Times, November 29, 1910, found also at The Review and Herald, December 13, 1887). God Makes No Compromise—Until the heart is surrendered unconditionally to God, the human agent is not abiding in the True Vine, and cannot flourish in the Vine, and bear rich clusters of fruit. God will not make the slightest compromise with sin. If He could have done this, Christ need not have come to our world to suffer and die. No conversion is genuine which does not change both the character and the conduct of those who accept the truth. The truth works by love, and purifieth the soul (Letter 31a, 1894). 4, 5. See EGW on Matthew 11:29. 5 (See EGW on 2 Corinthians 4:3-6). The Circulation of Life—Christ alone can help us and give us the victory. Christ must be all in all to us, He must dwell in the heart, His life must circulate through us as the blood circulates through the veins. His spirit must be a vitalizing power that will cause us to influence others to become Christlike and holy (Letter 43, 1895). 8. A Day by Day Experience—[John 15:8 quoted] What is it to bear fruit? It is not all comprised in coming to meeting once a week, and bearing our testimony in prayer or social meeting. We are to be found day by day abiding in the Vine, and bringing forth fruit, with patience, at our home, in our business; and in every relation in life manifesting the Spirit of Christ. There are many who act as though they thought an occasional connection with Christ was all that was necessary, and that they can be accounted living branches because at times they make confession of Christ. But this is a fallacy. The branch is to be grafted into the Vine, and to abide there, uniting itself to the Vine fiber by fiber, drawing its daily supply of sap and nourishment from the root and fatness of the Vine, until it becomes one with the parent stock. The sap that nourishes the Vine must nourish the branch and this will be evident in the life of him who is abiding in Christ; for the joy of Christ will be fulfilled in him who walks not after the flesh, but after the Spirit. Our professions are worthless unless we abide in Christ; for we cannot be living branches unless the vital qualities of the Vine abound in us. In the genuine Christian the characteristics of his Master will appear, and when we reflect the graces of Christ in our lives and characters, the Father loves us as He loves His Son. When this condition is fulfilled in those who profess to believe the present truth, we shall see a prosperous church; for its members will not live unto themselves, but unto Him who died for them, and they will be flourishing branches of the living Vine (The Signs of the Times, April 18, 1892). 10. See EGW on Matthew 24:23, 24. 11 (Acts 2:28). Light Brings Gladness—When the light of heaven shines upon the human agent, his countenance will express the joy of the Lord within. It is the absence of Christ from the soul that makes people sad and of a doubtful mind. It is the want of Christ that makes the countenance sad, and their life is a pilgrimage of sighs. Rejoicing is the very keynote of the Word of God for all who receive Him. Why? Because they have the Light of life. Light brings gladness and joy, and that joy is expressed in the life and the character (Manuscript 96, 1898). 12. See EGW on ch. 13:34. 22 (ch. 5:40; Luke 12:48). No Provision for Willful Blindness—[John 15:22 quoted.]... Those who have an opportunity to hear the truth, and yet take no pains to hear or understand it, thinking that if they do not hear, they will not be accountable, will be judged guilty before God the same as if they had heard and rejected. There will be no excuse for those who choose to go in error when they might understand what is truth. In His sufferings and death Jesus has made atonement for all sins of ignorance, but there is no provision made for willful blindness.... We shall not be held accountable for the light that has not reached our perception, but for that which we have resisted and refused. A man could not apprehend the truth which had never been presented to him, and therefore could not be condemned for light he had never had. But if he had opportunity to hear the message, and to become acquainted with the truth, and yet refused to improve his opportunity, he will be among the number of whom Christ said, “Ye will not come to me, that ye might have life.” Those who deliberately place themselves where they will not have an opportunity of hearing the truth, will be reckoned among those who have heard the truth, and persistently resisted its evidences (The Review and Herald, April 25, 1893). Light That Has Shone, Will Condemn—None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ's ambassadors, because they wish to conform to the world's standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the judgment (The Review and Herald, November 25, 1884). Judged According to Light—Men will not be judged for light they have never had. But those who have kept Sunday, whose attention has been called to this error, but who would not open their eyes to behold wondrous things out of the law, will be judged according to the light that has come to them (The Review and Herald, September 13, 1898). 26, 27. See EGW on Acts 1:8.
Joh 16:1 "These things I have spoken to you so that you may be kept from stumbling. Joh 16:2 "They will make you outcasts from the synagogue, but an hour is coming for everyone who kills you to think that he is offering service to God. Joh 16:3 "These things they will do because they have not known the Father or Me. The Work of the Holy Spirit Joh 16:4 "But these things I have spoken to you, so that when their hour comes, you may remember that I told you of them. These things I did not say to you at the beginning, because I was with you. Joh 16:5 "But now I am going to Him who sent Me; and none of you asks Me, 'Where are You going?' Joh 16:6 "But because I have said these things to you, sorrow has filled your heart. Joh 16:7 "But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you. Joh 16:8 "And He, when He comes, will convict the world concerning sin and righteousness and judgment; Joh 16:9 concerning sin, because they do not believe in Me; Joh 16:10 and concerning righteousness, because I go to the Father and you no longer see Me; Joh 16:11 and concerning judgment, because the ruler of this world has been judged. Joh 16:12 "I have many more things to say to you, but you cannot bear them now. Joh 16:13 "But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. Joh 16:14 "He will glorify Me, for He will take of Mine and will disclose it to you. Joh 16:15 "All things that the Father has are Mine; therefore I said that He takes of Mine and will disclose it to you. Your Sorrow Will Turn into Joy Joh 16:16 "A little while, and you will no longer see Me; and again a little while, and you will see Me." Joh 16:17 Some of His disciples then said to one another, "What is this thing He is telling us, 'A little while, and you will not see Me; and again a little while, and you will see Me'; and, 'because I go to the Father'?" Joh 16:18 So they were saying, "What is this that He says, 'A little while'? We do not know what He is talking about." Joh 16:19 Jesus knew that they wished to question Him, and He said to them, "Are you deliberating together about this, that I said, 'A little while, and you will not see Me, and again a little while, and you will see Me'? Joh 16:20 "Truly, truly, I say to you, that you will weep and lament, but the world will rejoice; you will grieve, but your grief will be turned into joy. Joh 16:21 "Whenever a woman is in labor she has pain, because her hour has come; but when she gives birth to the child, she no longer remembers the anguish because of the joy that a child has been born into the world. Joh 16:22 "Therefore you too have grief now; but I will see you again, and your heart will rejoice, and no one will take your joy away from you. Joh 16:23 "In that day you will not question Me about anything. Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you. Joh 16:24 "Until now you have asked for nothing in My name; ask and you will receive, so that your joy may be made full. I Have Overcome the World Joh 16:25 "These things I have spoken to you in figurative language; an hour is coming when I will no longer speak to you in figurative language, but will tell you plainly of the Father. Joh 16:26 "In that day you will ask in My name, and I do not say to you that I will request of the Father on your behalf; Joh 16:27 for the Father Himself loves you, because you have loved Me and have believed that I came forth from the Father. Joh 16:28 "I came forth from the Father and have come into the world; I am leaving the world again and going to the Father." Joh 16:29 His disciples *said, "Lo, now You are speaking plainly and are not using a figure of speech. Joh 16:30 "Now we know that You know all things, and have no need for anyone to question You; by this we believe that You came from God." Joh 16:31 Jesus answered them, "Do you now believe? Joh 16:32 "Behold, an hour is coming, and has already come, for you to be scattered, each to his own home, and to leave Me alone; and yet I am not alone, because the Father is with Me. Joh 16:33 "These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world." Chapter 1 1-5 (Luke 1:1-4). Authorship of Book of Acts—Luke, the writer of the book of Acts, and Theophilus, to whom it is addressed, had been pleasantly associated. From Luke, Theophilus had received much instruction and great light. Luke had been Theophilus’ teacher, and he still felt a responsibility to direct and instruct him, and to sustain and protect him in his work. At that time it was customary for a writer to send his manuscript to someone for examination and criticism. Luke chose Theophilus, as a man in whom he had confidence, to perform this important work. He first directs the attention of Theophilus to the record of Christ's life as given in the book of Luke, which had also been addressed by the same writer to Theophilus. [Acts 1:1-5 quoted.] ... The teachings of Christ were to be preserved in manuscripts and books (Manuscript 40, 1903). 7, 8. Preach the Simple Gospel, Not Startling Speculations—The disciples were anxious to know the exact time for the revelation of the kingdom of God, but Jesus tells them that they may not know the times and the seasons; for the Father has not revealed them. To understand when the kingdom of God should be restored, was not the thing of most importance for them to know. They were to be found following the Master, praying, waiting, watching, and working. They were to be representatives to the world of the character of Christ. That which was essential for a successful Christian experience in the days of the disciples, is essential in our day. “And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you.” And after the Holy Ghost was come upon them, what were they to do? “And ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.” This is the work in which we also are to be engaged. Instead of living in expectation of some special season of excitement, we are wisely to improve present opportunities, doing that which must be done in order that souls may be saved. Instead of exhausting the powers of our mind in speculations in regard to the times and seasons which the Lord has placed in His own power, and withheld from men, we are to yield ourselves to the control of the Holy Spirit, to do present duties, to give the bread of life, unadulterated with human opinions, to souls who are perishing for the truth. Satan is ever ready to fill the mind with theories and calculations that will divert men from the present truth, and disqualify them for the giving of the third angel's message to the world. It has ever been thus; for our Saviour often had to speak reprovingly to those who indulged in speculations and were ever inquiring into those things which the Lord had not revealed. Jesus had come to earth to impart important truth to men, and He wished to impress their minds with the necessity of receiving and obeying His precepts and instructions, of doing their present duty, and His communications were of an order that imparted knowledge for their immediate and daily use. Jesus said: “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou has sent.” All that was done and said had this one object in view—to rivet truth in their minds that they might attain unto everlasting life. Jesus did not come to astonish men with some great announcement of some special time when some great event would occur, but He came to instruct and save the lost. He did not come to arouse and gratify curiosity; for He knew that this would but increase the appetite for the curious and the marvelous. It was His aim to impart knowledge whereby men might increase in spiritual strength and advance in the way of obedience and true holiness. He gave only such instruction as could be appropriated to the needs of their daily life, only such truth as could be given to others for the same appropriation. He did not make new revelations to men, but opened to their understanding truths that had long been obscured or misplaced through the false teaching of the priests and teachers. Jesus replaced the gems of divine truth in their proper setting, in the order in which they had been given to patriarchs and prophets. And after giving them this precious instruction. He promised to give them the Holy Spirit whereby all things that He had said unto them should be brought to their remembrance. We are in continual danger of getting above the simplicity of the gospel. There is an intense desire on the part of many to startle the world with something original, that shall lift the people into a state of spiritual ecstasy, and change the present order of experience. There is certainly great need of a change in the present order of experience; for the sacredness of present truth is not realized as it should be, but the change we need is a change of heart, and can only be obtained by seeking God individually for His blessing, by pleading with Him for His power, by fervently praying that His grace may come upon us, and that our characters may be transformed. This is the change we need today, and for the attainment of this experience we should exercise persevering energy and manifest heartfelt earnestness. We should ask with true sincerity, What shall I do to be saved? We should know just what steps we are taking heavenward. Christ gave to His disciples truths whose breadth and depth and value they little appreciated, or even comprehended, and the same condition exists among the people of God today. We too have failed to take in the greatness, to perceive the beauty of the truth which God has entrusted to us today. Should we advance in spiritual knowledge, we would see the truth developing and expanding in lines of which we have little dreamed, but it will never develop in any line that will lead us to imagine that we may know the times and the seasons which the Father hath put in His own power. Again and again have I been warned in regard to time-setting. There will never again be a message for the people of God that will be based on time. We are not to know the definite time either for the outpouring of the Holy Spirit or for the coming of Christ (The Review and Herald, March 22, 1892). 8 (John 15:26, 27). A Gift Unexcelled—Christ determined that when He ascended from this earth, He would bestow a gift on those who had believed on Him, and those who should believe on Him. What gift could He bestow rich enough to signalize and grace His ascension to the mediatorial throne? It must be worthy of His greatness and His royalty. He determined to give His representative, the third person of the Godhead. This gift could not be excelled. He would give all gifts in one, and therefore the divine Spirit, that converting, enlightening, and sanctifying power, would be His donation.... Christ longed to be in a position where He could accomplish the most important work by few and simple means. The plan of redemption is comprehensive; but its parts are few, and each part depends on the others, while all work together with the utmost simplicity and in entire harmony. Christ is represented by the Holy Spirit; and when this Spirit is appreciated, when those controlled by the Spirit communicate to others the energy with which they are imbued, an invisible chord is touched which electrifies the whole. Would that we could all understand how boundless are the divine resources (The Watchman, November 28, 1905). The Holy Spirit Gives Divine Authority—Jesus says, “Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me.” It is the union of the Holy Spirit and the testimony of the living witness that is to warn the world. The worker for God is the agent through which the heavenly communication is given, and the Holy Spirit gives divine authority to the word of truth (The Review and Herald, April 4, 1893). 8, 9. See EGW on ch. 2:1-4. 9 (Psalm 24:7-10; 47:5, 6; 68:17, 18; Ephesians 4:8). Christ Ascended as King—[Psalm 47:5, 6; 68:17, 18 quoted.] Christ came to earth as God in the guise of humanity. He ascended to heaven as the King of saints. His ascension was worthy of His exalted character. He went as one mighty in battle, a conqueror, leading captivity captive. He was attended by the heavenly host, amid shouts and acclamations of praise and celestial song.... Only for a few moments could the disciples hear the angels’ song as their Lord ascended, His hands outstretched in blessing. They heard not the greeting He received. All heaven united in His reception. His entrance was not begged. All heaven was honored by His presence.... The seal of heaven has been fixed to Christ's atonement (Manuscript 134, 1897). 9-11 (Luke 24:50, 51). Full Glory of Ascension Veiled—The most precious fact to the disciples in the ascension of Jesus was that He went from them into heaven in the tangible form of their divine Teacher.... The disciples not only saw the Lord ascend, but they had the testimony of the angels that He had gone to occupy His Father's throne in heaven. The last remembrance that the disciples were to have of their Lord was as the sympathizing Friend, the glorified Redeemer. Moses veiled his face to hide the glory of the law which was reflected upon it, and the glory of Christ's ascension was veiled from human sight. The brightness of the heavenly escort and the opening of the glorious gates of God to welcome Him were not to be discerned by mortal eyes. Had the track of Christ to heaven been revealed to the disciples in all its inexpressible glory, they could not have endured the sight. Had they beheld the myriads of angels, and heard the bursts of triumph from the battlements of heaven, as the everlasting doors were lifted up, the contrast between that glory and their own lives in a world of trial, would have been so great that they would hardly have been able to again take up the burden of their earthly lives, prepared to execute with courage and faithfulness the commission given them by the Saviour. Even the Comforter, the Holy Ghost, which was sent to them, would not have been properly appreciated, nor would it have strengthened their hearts sufficiently to bear reproach, contumely, imprisonment, and death if need be. Their senses were not to become so infatuated with the glories of heaven that they would lose sight of the character of Christ on earth, which they were to copy in themselves. They were to keep distinctly before their minds the beauty and majesty of His life, the perfect harmony of all His attributes, and the mysterious union of the divine and human in His nature. It was better that the earthly acquaintance of the disciples with their Saviour should end in the solemn, quiet, and sublime manner in which it did. His visible ascent from the world was in harmony with the meekness and quiet of His life (The Spirit of Prophecy 3:254, 255). 11. Holy Humanity Taken to Heaven—Christ ascended to heaven, bearing a sanctified, holy humanity. He took this humanity with Him into the heavenly courts, and through the eternal ages He will bear it, as the One who has redeemed every human being in the city of God (The Review and Herald, March 9, 1905). (John 12:45; Colossians 1:15; Hebrews 1:3.) A Personal Saviour—Christ came as a personal Saviour to the world. He represented a personal God. He ascended on high as a personal Saviour, and will come again as He ascended to heaven—a personal Saviour (Manuscript 86, 1898). (Matthew 28:20; John 14:2, 3; 16:24; Hebrews 9:24.) A New View of Heaven—What a source of joy to the disciples to know that they had such a Friend in heaven to plead in their behalf! Through the visible ascension of Christ all their views and contemplation of heaven are changed. Their minds had formerly dwelt upon it as a region of unlimited space, tenanted by spirits without substance. Now heaven was connected with the thought of Jesus, whom they had loved and reverenced above all others, with whom they had conversed and journeyed, whom they had handled, even in His resurrected body, who had spoken hope and comfort to their hearts, and who, while the words were upon His lips, had been taken up before their eyes, the tones of His voice coming back to them as the cloudy chariot of angels received Him: “Lo, I am with you alway, even unto the end of the world.” Heaven could no longer appear to them as an indefinite, incomprehensible space, filled with intangible spirits. They now looked upon it as their future home, where mansions were being prepared for them by their loving Redeemer. Prayer was clothed with a new interest, since it was a communion with their Saviour. With new and thrilling emotions and a firm confidence that their prayer would be answered, they gathered in the upper chamber to offer their petitions and to claim the promise of the Saviour, who had said, “Ask, and ye shall receive, that your joy may be full.” They prayed in the name of Jesus. They had a gospel to preach—Christ in human form, a man of sorrows; Christ in humiliation, taken by wicked hands and crucified; Christ resurrected, and ascended to heaven, into the presence of God, to be man's Advocate; Christ to come again with power and great glory in the clouds of heaven (The Spirit of Prophecy 3:262, 263). 14. Faith of Jesus’ Brothers Established—[Acts 1:9-14 quoted.] “And with his brethren.” These had lost much because of their unbelief. They had been among the number who doubted when Jesus appeared in Galilee. But they now firmly believed that Jesus was the Son of God, the promised Messiah. Their faith was established (Letter 115, 1904). 26 (Joshua 7:16-18). No Faith in Casting Lots—Let none be led from the sound, sensible principles that God has laid down for the guidance of His people, to depend for direction on any such device as the tossing up of a coin. Such a course is well pleasing to the enemy of souls; for he works to control the coin, and through its agency works out his plans. Let none be so easily deceived as to place confidence in any such tests. Let none belittle their experience by resorting to cheap devices for direction in important matters connected with the work of God. The Lord works in no haphazard way. Seek Him most earnestly in prayer. He will impress the mind, and will give tongue and utterance. The people of God are to be educated not to trust in human inventions and uncertain tests as a means of learning God's will concerning them. Satan and his agencies are always ready to step into any opening to be found that will lead souls away from the pure principles of the Word of God. The people who are led and taught of God will give no place to devisings for which there is not a “Thus saith the Lord” (Special Testimonies, Series B, 17a:28). I have no faith in casting lots. We have in the Bible a plain “Thus saith the Lord” in regard to all church duties.... Read your Bibles with much prayer. Do not try to humble others, but humble yourselves before God, and deal gently with one another. To cast lots for the officers of the church is not in God's order (Letter 37, 1900).
The High Priestly Prayer Joh 17:1 Jesus spoke these things; and lifting up His eyes to heaven, He said, "Father, the hour has come; glorify Your Son, that the Son may glorify You, Joh 17:2 even as You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life. Joh 17:3 "This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. Joh 17:4 "I glorified You on the earth, having accomplished the work which You have given Me to do. Joh 17:5 "Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was. Joh 17:6 "I have manifested Your name to the men whom You gave Me out of the world; they were Yours and You gave them to Me, and they have kept Your word. Joh 17:7 "Now they have come to know that everything You have given Me is from You; Joh 17:8 for the words which You gave Me I have given to them; and they received them and truly understood that I came forth from You, and they believed that You sent Me. Joh 17:9 "I ask on their behalf; I do not ask on behalf of the world, but of those whom You have given Me; for they are Yours; Joh 17:10 and all things that are Mine are Yours, and Yours are Mine; and I have been glorified in them. Joh 17:11 "I am no longer in the world; and yet they themselves are in the world, and I come to You. Holy Father, keep them in Your name, the name which You have given Me, that they may be one even as We are. Joh 17:12 "While I was with them, I was keeping them in Your name which You have given Me; and I guarded them and not one of them perished but the son of perdition, so that the Scripture would be fulfilled. Joh 17:13 "But now I come to You; and these things I speak in the world so that they may have My joy made full in themselves. Joh 17:14 "I have given them Your word; and the world has hated them, because they are not of the world, even as I am not of the world. Joh 17:15 "I do not ask You to take them out of the world, but to keep them from the evil one. Joh 17:16 "They are not of the world, even as I am not of the world. Joh 17:17 "Sanctify them in the truth; Your word is truth. Joh 17:18 "As You sent Me into the world, I also have sent them into the world. Joh 17:19 "For their sakes I sanctify Myself, that they themselves also may be sanctified in truth. Joh 17:20 "I do not ask on behalf of these alone, but for those also who believe in Me through their word; Joh 17:21 that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me. Joh 17:22 "The glory which You have given Me I have given to them, that they may be one, just as We are one; Joh 17:23 I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me. Joh 17:24 "Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world. Joh 17:25 "O righteous Father, although the world has not known You, yet I have known You; and these have known that You sent Me; Joh 17:26 and I have made Your name known to them, and will make it known, so that the love with which You loved Me may be in them, and I in them."Chapter 17 Illustration of Jesus’ Intercession in Heavenly Sanctuary—This chapter contains the intercessory prayer offered by Christ to His Father just before His trial and crucifixion. This prayer is a lesson regarding the intercession that the Saviour would carry on within the veil, when His great sacrifice in behalf of men, the offering of Himself, should have been completed. Our Mediator gave His disciples this illustration of His ministration in the heavenly sanctuary in behalf of all who will come to Him in meekness and humility, emptied of all selfishness, and believing in His power to save (Manuscript 29, 1906). 1-6. The Prayer Before Gethsemane—[John 17:1-6 quoted.] ... This was Christ's last prayer with His disciples. It was offered just before He went into the Garden of Gethsemane, where He was to be betrayed and taken. When He reached Gethsemane, He fell prostrate upon the ground, in an agony of distress. What caused His agony? The weight of the sins of the whole world was resting upon His soul. As we study this prayer, let us remember that it was just before this experience and just before His betrayal and trial, that these words were uttered (Manuscript 52, 1904). 2, 3. Relation of Father and Son—The seventeenth chapter of John speaks plainly regarding the personality of God and of Christ, and of their relation to each other. “Father, the hour is come,” Christ said: “glorify thy Son, that thy Son also may glorify thee.” [John 17:23, 3, 5-11 quoted.] Here is personality, and individuality (Manuscript 124, 1903). 3 (see EGW on ch. 1:4; Romans 11:33). To Know Christ Is to Practice His Words—[John 17:3 quoted.] These words mean much. It is only by knowing Christ that we can know God. The Sent of God calls upon all to listen to these words. They are the words of God, and all should give heed to them; for by them they will be judged. To know Christ savingly is to be vitalized by spiritual knowledge, to practice His words. Without this, all else is valueless (The Signs of the Times, January 27, 1898). 4-10. Glorified in Those Who Believe—In the intercessory prayer of Jesus with His Father, He claimed that He had fulfilled the conditions which made it obligatory upon the Father to fulfill His part of the contract made in heaven, with regard to fallen man. He prayed: “I have finished the work which thou gavest me to do. [That is, He had wrought out a righteous character on earth as an example for men to follow.] And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.” In this prayer He further goes on to state what is comprehended by the work which He has accomplished, and which has given Him all those who believe on His name. He values this recompense so highly that He forgets the anguish it has cost Him to redeem fallen man. He declares Himself glorified in those who believe on Him. The church, in His name, is to carry to glorious perfection the work which He has commenced; and when that church shall be finally ransomed in the Paradise of God, He will look upon the travail of His soul and be satisfied. Through all eternity the ransomed host will be His chief glory (The Spirit of Prophecy 3:260, 261). 5. Let the Veil Be Removed—[John 17:1-5 quoted.] Christ is not praying for the manifestation of the glory of human nature; for that human nature never had an existence in His pre-existence. He is praying to His Father in regard to a glory possessed in His oneness with God. His prayer is that of a mediator; the favor He entreats in the manifestation of that divine glory which was possessed by Him when He was one with God. Let the veil be removed, He says, and let My glory shine forth—the glory which I had with Thee before the world was (The Signs of the Times, May 10, 1899). 5, 24 (Hebrews 1:6; 1 John 2:1; see EGW on John 20:16, 17; Hebrews 3:1-3). Public Reinstatement of Christ in Heaven—The prayer of Christ was answered. He was glorified with the glory which He had with His Father before the world was. But amid this glory, Christ does not lose sight of His toiling, struggling ones upon earth. He has a request to make of His Father. He waves back the heavenly host until He is in the direct presence of Jehovah, and then He presents His petition in behalf of His chosen ones. “Father,” He says, “I will that they also, whom thou hast given me, be with me, where I am.” And then the Father declares, “Let all the angels of God worship him.” The heavenly host prostrate themselves before Him, and raise their song of triumph and joy. Glory encircles the King of heaven, and was beheld by all the heavenly intelligences. No words can describe the scene which took place as the Son of God was publicly reinstated in the place of honor and glory which He voluntarily left when He became a man. And today Christ, glorified, and yet our brother, is our Advocate in the courts of heaven (The Signs of the Times, May 10, 1899). 6. A Great Honor—What a glorious commendation—“They have kept thy word.” To have these words said of us would be a great honor. But too often self comes in; self strives for the mastery (Manuscript 52, 1904). 17. Self-satisfaction Is Not Sanctification—“Sanctify them through thy truth; thy word is truth.” A pleasant, self-satisfied feeling is not an evidence of sanctification. A faithful record is kept of all the acts of the children of men. Nothing can be concealed from the eye of the High and Holy One, who inhabiteth eternity. Some make Christ ashamed by their course of devising, planning, scheming. God does not approve of their conduct; for the Lord Jesus is not honored by their spirit and their works. They forget the words of the apostle: “We are made a spectacle unto the world, and to angels, and to men” (Manuscript 159, 1903). Adam's Test Brought to All—The law of God is the one great standard that will measure every man's character in the day of God. The prayer of Christ was, “Sanctify them through thy truth: thy word is truth.” Therefore the sanctification of the Spirit of God upon the heart, leads men to walk in the way of God's commandments. The very test that God brought upon Adam in Eden, will be brought upon every member of the human family. Obedience to God was required of Adam, and we stand in the same position that he did to have a second trial, to see whether we will listen to the voice of Satan and disobey God, or to the Word of God and obey (The Review and Herald, June 10, 1890). (1 Thessalonians 4:3; 2 Timothy 3:16.) The Textbook of Sanctification—The Bible is the standard by which to test the claims of all who profess sanctification. Jesus prayed that His disciples might be sanctified through the truth, and He says, “Thy word is truth;” while the psalmist declares, “Thy law is the truth.” All whom God is leading will manifest a high regard for the Scriptures in which His voice is heard. The Bible will be to them “profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.” “Ye shall know them by their fruits.” We need no other evidence in order to judge of men's sanctification; if they are fearful lest they shall not obey the whole will of God, if they are listening diligently to His voice, trusting in His wisdom, and making His Word the man of their counsel, then, while they make no boasts of superior goodness, we may be sure that they are seeking to attain to perfection of Christian character. But if the claimants of holiness even intimate that they are no longer required to search the Scriptures, we need not hesitate to pronounce their sanctification spurious. They are leaning to their own understanding, instead of conforming to the will of God (The Review and Herald, October 5, 1886). Obey God's Requirements—The truth as it is in Jesus is obedience to every precept of Jehovah. It is heart work. Bible sanctification is not the spurious sanctification of today, which will not search the Scriptures, but trusts to good feelings and impulses rather than to the seeking for truth as for hidden treasure. Bible sanctification is to know the requirements of God and to obey them. There is a pure and holy heaven in store for those who keep God's commandments. It is worth lifelong, persevering, untiring effort. Satan is on your right hand and on your left; he is before and behind; he has a dish of fables cooked up for every soul who is not cherishing the truth as it is in Jesus. The destroyer is upon you to palsy your every effort. But there is a crown of life to be won, a life that measures with the life of God (Manuscript 58, 1897). The truth if received is capable of constant expansion and new developments. It will increase in brightness as we behold it, and grow in height and depth as we aspire to grasp it. Thus it will elevate us to the standard of perfection, and give us faith and trust in God as our strength for the work before us (Manuscript 153, 1898). (Hebrews 4:12.) No Soft Tread—The truth is the truth. It is not to be wrapped up in beautiful adornings, that the outside appearance may be admired. The teacher is to make the truth clear and forcible to the understanding and to the conscience. The word is a two-edged sword, that cuts both ways. It does not tread as with soft, slippered feet. There are many cases where men who have defended Christianity against skeptics have afterward lost their own souls in the mazes of skepticism. They caught the malaria, and died spiritually. They had strong arguments for the truth, and much outside evidence, but they did not have an abiding faith in Christ. O, there are thousands upon thousands of professed Christians who never study the Bible! Study the sacred Word prayerfully, for your own soul's benefit. When you hear the word of the living preacher, if he has a living connection with God, you will find that the Spirit and the word agree. The Old and New Testaments are linked together by the golden clasp of God. We need to become familiar with the Old Testament Scriptures. The unchangeableness of God should be clearly seen; the similarity of His dealings with His people of the past dispensation and of the present, should be studied.... By the work of the Holy Spirit the truth is riveted in the mind and printed in the heart of the diligent, God-fearing student. And not only is he blessed by this kind of labor; the souls to whom he communicates truth, and for whom he must one day give an account, are also greatly blessed. Those who make God their counselor reap the most precious harvest as they gather the golden grains of truth from His Word; for the heavenly Instructor is close by their side. He who obtains his qualification for the ministry in this way will be entitled to the blessing promised to him who turns many to righteousness (The Review and Herald, April 20, 1897). 20, 21 (Matthew 25:14, 15; Mark 13:34). Unity in Diversity—[John 17:20, 21 quoted.] What kind of unity is spoken of in these words?—Unity in diversity. Our minds do not all run in the same channel, and we have not all been given the same work. God has given to every man his work according to his several ability. There are different kinds of work to be done, and workers of varied capabilities are needed. If our hearts are humble, if we have learned in the school of Christ to be meek and lowly, we may all press together in the narrow path marked out for us (Manuscript 52, 1904). 20-23. No Destruction of Personality—Christ is one with the Father, but Christ and God are two distinct personages. Read the prayer of Christ in the seventeenth chapter of John, and you will find this point clearly brought out. How earnestly the Saviour prayed that His disciples might be one with Him as He is one with the Father. But the unity that is to exist between Christ and His followers does not destroy the personality of either. They are to be one with Him as He is one with the Father (The Review and Herald, June 1, 1905). [John 17:20-23 quoted.] What a wonderful statement! The unity that exists between Christ and His disciples does not destroy the personality of either. In mind, in purpose, in character, they are one, but not in person. By partaking of the Spirit of God, conforming to the law of God, man becomes a partaker of the divine nature. Christ brings His disciples into a living union with Himself and with the Father. Through the working of the Holy Spirit upon the human mind, man is made complete in Christ Jesus. Unity with Christ establishes a bond of unity with one another. This unity is the most convincing proof to the world of the majesty and virtue of Christ, and of His power to take away sin (Manuscript 111, 1903). 24 (see EGW on ch. 20:16, 17). According to Covenant Promise—O, how the divine Head longed to have His church with Him! They had fellowship with Him in His suffering and humiliation, and it is His highest joy to have them with Him to be partakers of His glory. Christ claims the privilege of having His church with Him. “I will that they also, whom thou hast given me, be with me where I am.” To have them with Him is according to covenant promise and agreement with His Father (The Review and Herald, October 17, 1893).
Betrayal and Arrest of Jesus Joh 18:1 When Jesus had spoken these words, He went forth with His disciples over the ravine of the Kidron, where there was a garden, in which He entered with His disciples. Joh 18:2 Now Judas also, who was betraying Him, knew the place, for Jesus had often met there with His disciples. Joh 18:3 Judas then, having received the Roman cohort and officers from the chief priests and the Pharisees, *came there with lanterns and torches and weapons. Joh 18:4 So Jesus, knowing all the things that were coming upon Him, went forth and *said to them, "Whom do you seek?" Joh 18:5 They answered Him, "Jesus the Nazarene." He *said to them, "I am He." And Judas also, who was betraying Him, was standing with them. Joh 18:6 So when He said to them, "I am He," they drew back and fell to the ground. Joh 18:7 Therefore He again asked them, "Whom do you seek?" And they said, "Jesus the Nazarene." Joh 18:8 Jesus answered, "I told you that I am He; so if you seek Me, let these go their way," Joh 18:9 to fulfill the word which He spoke, "Of those whom You have given Me I lost not one." Joh 18:10 Simon Peter then, having a sword, drew it and struck the high priest's slave, and cut off his right ear; and the slave's name was Malchus. Joh 18:11 So Jesus said to Peter, "Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?" Jesus Faces Annas and Caiaphas Joh 18:12 So the Roman cohort and the commander and the officers of the Jews, arrested Jesus and bound Him, Joh 18:13 and led Him to Annas first; for he was father-in-law of Caiaphas, who was high priest that year. Joh 18:14 Now Caiaphas was the one who had advised the Jews that it was expedient for one man to die on behalf of the people. Peter Denies Jesus Joh 18:15 Simon Peter was following Jesus, and so was another disciple. Now that disciple was known to the high priest, and entered with Jesus into the court of the high priest, Joh 18:16 but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to the doorkeeper, and brought Peter in. Joh 18:17 Then the slave-girl who kept the door *said to Peter, "You are not also one of this man's disciples, are you?" He *said, "I am not." Joh 18:18 Now the slaves and the officers were standing there, having made a charcoal fire, for it was cold and they were warming themselves; and Peter was also with them, standing and warming himself. The High Priest Questions Jesus Joh 18:19 The high priest then questioned Jesus about His disciples, and about His teaching. Joh 18:20 Jesus answered him, "I have spoken openly to the world; I always taught in synagogues and in the temple, where all the Jews come together; and I spoke nothing in secret. Joh 18:21 "Why do you question Me? Question those who have heard what I spoke to them; they know what I said." Joh 18:22 When He had said this, one of the officers standing nearby struck Jesus, saying, "Is that the way You answer the high priest?" Joh 18:23 Jesus answered him, "If I have spoken wrongly, testify of the wrong; but if rightly, why do you strike Me?" Joh 18:24 So Annas sent Him bound to Caiaphas the high priest. Peter Denies Jesus Again Joh 18:25 Now Simon Peter was standing and warming himself. So they said to him, "You are not also one of His disciples, are you?" He denied it, and said, "I am not." Joh 18:26 One of the slaves of the high priest, being a relative of the one whose ear Peter cut off, *said, "Did I not see you in the garden with Him?" Joh 18:27 Peter then denied it again, and immediately a rooster crowed. Jesus Before Pilate Joh 18:28 Then they *led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover. Joh 18:29 Therefore Pilate went out to them and *said, "What accusation do you bring against this Man?" Joh 18:30 They answered and said to him, "If this Man were not an evildoer, we would not have delivered Him to you." Joh 18:31 So Pilate said to them, "Take Him yourselves, and judge Him according to your law." The Jews said to him, "We are not permitted to put anyone to death," Joh 18:32 to fulfill the word of Jesus which He spoke, signifying by what kind of death He was about to die. My Kingdom Is Not of This World Joh 18:33 Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, "Are You the King of the Jews?" Joh 18:34 Jesus answered, "Are you saying this on your own initiative, or did others tell you about Me?" Joh 18:35 Pilate answered, "I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?" Joh 18:36 Jesus answered, "My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm." Joh 18:37 Therefore Pilate said to Him, "So You are a king?" Jesus answered, "You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice." Joh 18:38 Pilate *said to Him, "What is truth?" And when he had said this, he went out again to the Jews and *said to them, "I find no guilt in Him. Joh 18:39 "But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?" Joh 18:40 So they cried out again, saying, "Not this Man, but Barabbas." Now Barabbas was a robber. Chapter 18 13. See EGW on Matthew 26:3. 13, 14. See EGW on Matthew 26:57. 14. See EGW on ch. 11:50, 51. 20, 21. Two Ways of Working—[John 18:20, 21 quoted.] Jesus would contrast His manner of work with that of His accusers. This midnight seizure by a mob, this cruel mockery and abuse before He was even accused or condemned, was their manner, not His. His work was open to all. He had nothing in His doctrines that He concealed. Thus He rebuked their position, and unveiled the hypocrisy of the Sadducees (Manuscript 51, 1897). 37. Christ Spoke Truth With the Freshness of a New Revelation—Truth never languished on His lips, never suffered in His hands for want of perfect obedience to its requirements. “To this end was I born,” Christ declared, “and for this cause came I into the world, that I should bear witness unto the truth.” And the mighty principles of truth fell from His lips with the freshness of a new revelation. The truth was spoken by Him with an earnestness proportionate to its infinite importance and to the momentous results depending on its success (Manuscript 49, 1898). 39, 40. See EGW on Matthew 27:15-26.
Jesus Delivered to Be Crucified Joh 19:1 Pilate then took Jesus and scourged Him. Joh 19:2 And the soldiers twisted together a crown of thorns and put it on His head, and put a purple robe on Him; Joh 19:3 and they began to come up to Him and say, "Hail, King of the Jews!" and to give Him slaps in the face. Joh 19:4 Pilate came out again and *said to them, "Behold, I am bringing Him out to you so that you may know that I find no guilt in Him." Joh 19:5 Jesus then came out, wearing the crown of thorns and the purple robe. Pilate *said to them, "Behold, the Man!" Joh 19:6 So when the chief priests and the officers saw Him, they cried out saying, "Crucify, crucify!" Pilate *said to them, "Take Him yourselves and crucify Him, for I find no guilt in Him." Joh 19:7 The Jews answered him, "We have a law, and by that law He ought to die because He made Himself out to be the Son of God." Joh 19:8 Therefore when Pilate heard this statement, he was even more afraid; Joh 19:9 and he entered into the Praetorium again and *said to Jesus, "Where are You from?" But Jesus gave him no answer. Joh 19:10 So Pilate *said to Him, "You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?" Joh 19:11 Jesus answered, "You would have no authority over Me, unless it had been given you from above; for this reason he who delivered Me to you has the greater sin." Joh 19:12 As a result of this Pilate made efforts to release Him, but the Jews cried out saying, "If you release this Man, you are no friend of Caesar; everyone who makes himself out to be a king opposes Caesar." Joh 19:13 Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha. Joh 19:14 Now it was the day of preparation for the Passover; it was about the sixth hour. And he *said to the Jews, "Behold, your King!" Joh 19:15 So they cried out, "Away with Him, away with Him, crucify Him!" Pilate *said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar." The Crucifixion Joh 19:16 So he then handed Him over to them to be crucified. Joh 19:17 They took Jesus, therefore, and He went out, bearing His own cross, to the place called the Place of a Skull, which is called in Hebrew, Golgotha. Joh 19:18 There they crucified Him, and with Him two other men, one on either side, and Jesus in between. Joh 19:19 Pilate also wrote an inscription and put it on the cross. It was written, "JESUS THE NAZARENE, THE KING OF THE JEWS." Joh 19:20 Therefore many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin and in Greek. Joh 19:21 So the chief priests of the Jews were saying to Pilate, "Do not write, 'The King of the Jews'; but that He said, 'I am King of the Jews.'" Joh 19:22 Pilate answered, "What I have written I have written." Joh 19:23 Then the soldiers, when they had crucified Jesus, took His outer garments and made four parts, a part to every soldier and also the tunic; now the tunic was seamless, woven in one piece. Joh 19:24 So they said to one another, "Let us not tear it, but cast lots for it, to decide whose it shall be"; this was to fulfill the Scripture: "THEY DIVIDED MY OUTER GARMENTS AMONG THEM, AND FOR MY CLOTHING THEY CAST LOTS." Joh 19:25 Therefore the soldiers did these things. But standing by the cross of Jesus were His mother, and His mother's sister, Mary the wife of Clopas, and Mary Magdalene. Joh 19:26 When Jesus then saw His mother, and the disciple whom He loved standing nearby, He *said to His mother, "Woman, behold, your son!" Joh 19:27 Then He *said to the disciple, "Behold, your mother!" From that hour the disciple took her into his own household. The Death of Jesus Joh 19:28 After this, Jesus, knowing that all things had already been accomplished, to fulfill the Scripture, *said, "I am thirsty." Joh 19:29 A jar full of sour wine was standing there; so they put a sponge full of the sour wine upon a branch of hyssop and brought it up to His mouth. Joh 19:30 Therefore when Jesus had received the sour wine, He said, "It is finished!" And He bowed His head and gave up His spirit. Jesus' Side Is Pierced Joh 19:31 Then the Jews, because it was the day of preparation, so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), asked Pilate that their legs might be broken, and that they might be taken away. Joh 19:32 So the soldiers came, and broke the legs of the first man and of the other who was crucified with Him; Joh 19:33 but coming to Jesus, when they saw that He was already dead, they did not break His legs. Joh 19:34 But one of the soldiers pierced His side with a spear, and immediately blood and water came out. Joh 19:35 And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe. Joh 19:36 For these things came to pass to fulfill the Scripture, "NOT A BONE OF HIM SHALL BE BROKEN." Joh 19:37 And again another Scripture says, "THEY SHALL LOOK ON HIM WHOM THEY PIERCED." Jesus Is Buried Joh 19:38 After these things Joseph of Arimathea, being a disciple of Jesus, but a secret one for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate granted permission. So he came and took away His body. Joh 19:39 Nicodemus, who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds weight. Joh 19:40 So they took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews. Joh 19:41 Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. Joh 19:42 Therefore because of the Jewish day of preparation, since the tomb was nearby, they laid Jesus there. Chapter 19 10. Pilate Responsible—[John 19:10 quoted.] “I have power.” By saying this, Pilate showed that he made himself responsible for the condemnation of Christ, for the cruel scourging, and for the insults offered Him before any wrong was proved against Him. Pilate had been chosen and appointed to administer justice, but he dared not do it. Had he exercised the power that he claimed, and that his position gave him, had he protected Christ, he would not have been accountable for His death. Christ would have been crucified, but Pilate would not have been held guilty (The Review and Herald, January 23, 1900). 14, 15. See EGW on Matthew 27:22, 23. 15. Last Hope Gone—What was Christ's grief to see the Jews fixing their own destiny beyond redemption! He alone could comprehend the significance of their rejection, betrayal, and condemnation of the Son of God. His last hope for the Jewish nation was gone. Nothing could avert her doom. By the representatives of the nation God was denied as their Ruler. By worlds unfallen, by the whole heavenly universe, the blasphemous utterance was heard, “We have no king but Caesar.” The God of heaven heard their choice. He had given them opportunity to repent, and they would not. Forty years afterward Jerusalem was destroyed, and the Roman power ruled over the people. Then they had no deliverer. They had no king but Caesar. Henceforth the Jewish nation, as a nation, was as a branch severed from the vine—a dead, fruitless branch, to be gathered up and burned—from land to land throughout the world, from century to century, dead—dead in trespasses and sins—without a Saviour (The Youth's Instructor, February 1, 1900)! 15, 16. See EGW on Matthew 27:25, 26. 16. Reactions to Jesus’ Condemnation—Jesus, the Son of God, was delivered to the people to be crucified. With shouts of triumph they led the Saviour away toward Calvary. The news of His condemnation had spread through all Jerusalem, striking terror and anguish to thousands of hearts, but bringing a malicious joy to many who had been reproved by His teachings (Manuscript 41, 1887). 18. See EGW on Matthew 27:38. 19. See EGW on Matthew 27:37. 25-27. John and Mary Returned—Christ, bearing the sin of the world, seemed to be deserted; but He was not wholly left alone. John stood close by the cross. Mary had fainted in her anguish, and John had taken her to his house away from the harrowing scene. But he saw that the end was near, and he brought her again to the cross (Manuscript 45, 1897) 30 (see EGW on Matthew 27:45, 46, 50). The Compact Was Fully Consummated—When Christ spoke these words, He addressed His Father. Christ was not alone in making this great sacrifice. It was the fulfillment of the covenant made between the Father and the Son before the foundation of the earth was laid. With clasped hands they entered into the solemn pledge that Christ would become the substitute and surety for the human race if they were overcome by Satan's sophistry. The compact was now being fully consummated. The climax was reached. Christ had the consciousness that He had fulfilled to the letter the pledge He had made. In death He was more than conqueror. The redemption price has been paid (Manuscript 111, 1897). Last Tie of Sympathy Severed—When Christ cried out, “It is finished,” all heaven triumphed. The controversy between Christ and Satan in regard to the execution of the plan of salvation was ended. The spirit of Satan and his works had taken deep root in the affections of the children of men. For Satan to have come into power would have been death to the world. The implacable hatred he felt toward the Son of God was revealed in his manner of treating Him while He was in the world. Christ's betrayal, trial, and crucifixion were all planned by the fallen foe. His hatred, carried out in the death of the Son of God, placed Satan where his true diabolical character was revealed to all created intelligences that had not fallen through sin. The holy angels were horror-stricken that one who had been of their number could fall so far as to be capable of such cruelty. Every sentiment of sympathy or pity which they had ever felt for Satan in his exile, was quenched in their hearts. That his envy should be exercised in such a revenge upon an innocent person was enough to strip him of his assumed robe of celestial light, and to reveal the hideous deformity beneath; but to manifest such malignity toward the divine Son of God, who had, with unprecedented self-denial, and love for the creatures formed in His image, come from heaven and assumed their fallen nature, was such a heinous crime against Heaven that it caused the angels to shudder with horror, and severed forever the last tie of sympathy existing between Satan and the heavenly world (The Spirit of Prophecy 3:183, 184). (Matthew 27:51.) Satan Fell Like Lightning—When Christ cried, “It is finished,” God's unseen hand rent the strong fabric composing the veil of the temple from top to bottom. The way into the holiest of all was made manifest. God bowed His head satisfied. Now His justice and mercy could blend. He could be just, and yet the justifier of all who should believe on Christ. He looked upon the victim expiring on the cross, and said, “It is finished. The human race shall have another trial.” The redemption price was paid, and Satan fell like lightning from heaven (Manuscript 111, 1897). 38, 39. See EGW on Matthew 27:38.
John the Baptist Prepares the Way Luk 3:1 Now in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, Luk 3:2 in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. Luk 3:3 And he came into all the district around the Jordan, preaching a baptism of repentance for the forgiveness of sins; Luk 3:4 as it is written in the book of the words of Isaiah the prophet, "THE VOICE OF ONE CRYING IN THE WILDERNESS, 'MAKE READY THE WAY OF THE LORD, MAKE HIS PATHS STRAIGHT. Luk 3:5 'EVERY RAVINE WILL BE FILLED, AND EVERY MOUNTAIN AND HILL WILL BE BROUGHT LOW; THE CROOKED WILL BECOME STRAIGHT, AND THE ROUGH ROADS SMOOTH; Luk 3:6 AND ALL FLESH WILL SEE THE SALVATION OF GOD.'" Luk 3:7 So he began saying to the crowds who were going out to be baptized by him, "You brood of vipers, who warned you to flee from the wrath to come? Luk 3:8 "Therefore bear fruits in keeping with repentance, and do not begin to say to yourselves, 'We have Abraham for our father,' for I say to you that from these stones God is able to raise up children to Abraham. Luk 3:9 "Indeed the axe is already laid at the root of the trees; so every tree that does not bear good fruit is cut down and thrown into the fire." Luk 3:10 And the crowds were questioning him, saying, "Then what shall we do?" Luk 3:11 And he would answer and say to them, "The man who has two tunics is to share with him who has none; and he who has food is to do likewise." Luk 3:12 And some tax collectors also came to be baptized, and they said to him, "Teacher, what shall we do?" Luk 3:13 And he said to them, "Collect no more than what you have been ordered to." Luk 3:14 Some soldiers were questioning him, saying, "And what about us, what shall we do?" And he said to them, "Do not take money from anyone by force, or accuse anyone falsely, and be content with your wages." Luk 3:15 Now while the people were in a state of expectation and all were wondering in their hearts about John, as to whether he was the Christ, Luk 3:16 John answered and said to them all, "As for me, I baptize you with water; but One is coming who is mightier than I, and I am not fit to untie the thong of His sandals; He will baptize you with the Holy Spirit and fire. Luk 3:17 "His winnowing fork is in His hand to thoroughly clear His threshing floor, and to gather the wheat into His barn; but He will burn up the chaff with unquenchable fire." Luk 3:18 So with many other exhortations he preached the gospel to the people. Luk 3:19 But when Herod the tetrarch was reprimanded by him because of Herodias, his brother's wife, and because of all the wicked things which Herod had done, Luk 3:20 Herod also added this to them all: he locked John up in prison. Luk 3:21 Now when all the people were baptized, Jesus was also baptized, and while He was praying, heaven was opened, Luk 3:22 and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of heaven, "You are My beloved Son, in You I am well-pleased." The Genealogy of Jesus Christ Luk 3:23 When He began His ministry, Jesus Himself was about thirty years of age, being, as was supposed, the son of Joseph, the son of Eli, Luk 3:24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, Luk 3:25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Hesli, the son of Naggai, Luk 3:26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, Luk 3:27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, Luk 3:28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, Luk 3:29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, Luk 3:30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, Luk 3:31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, Luk 3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon, Luk 3:33 the son of Amminadab, the son of Admin, the son of Ram, the son of Hezron, the son of Perez, the son of Judah, Luk 3:34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, Luk 3:35 the son of Serug, the son of Reu, the son of Peleg, the son of Heber, the son of Shelah, Luk 3:36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, Luk 3:37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan, Luk 3:38 the son of Enosh, the son of Seth, the son of Adam, the son of God. Chapter 3 2-4. See EGW on ch. 1:76, 77. 7-9. See EGW on Matthew 3:7, 8. 15, 16 (John 1:26, 27). No Worldly Aspirations—The people thought that John might be the promised Messiah. His life was so unselfish, marked with humility and self-denial. His teachings, exhortations, and reproofs, were fervent, sincere, and courageous. In his mission, he turned not to the right or to the left to court the favors or applause of any. He did not aspire to worldly honor or worldly dignity, but was humble in heart and life, and did not assume honors that did not belong to him. He assured his followers that he was not the Christ (The Spirit of Prophecy 2:57). 21, 22. See EGW on Matthew 3:13-17; 4:1-11.
The Temptation of Jesus Luk 4:1 Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness Luk 4:2 for forty days, being tempted by the devil. And He ate nothing during those days, and when they had ended, He became hungry. Luk 4:3 And the devil said to Him, "If You are the Son of God, tell this stone to become bread." Luk 4:4 And Jesus answered him, "It is written, 'MAN SHALL NOT LIVE ON BREAD ALONE.'" Luk 4:5 And he led Him up and showed Him all the kingdoms of the world in a moment of time. Luk 4:6 And the devil said to Him, "I will give You all this domain and its glory; for it has been handed over to me, and I give it to whomever I wish. Luk 4:7 "Therefore if You worship before me, it shall all be Yours." Luk 4:8 Jesus answered him, "It is written, 'YOU SHALL WORSHIP THE LORD YOUR GOD AND SERVE HIM ONLY.'" Luk 4:9 And he led Him to Jerusalem and had Him stand on the pinnacle of the temple, and said to Him, "If You are the Son of God, throw Yourself down from here; Luk 4:10 for it is written, 'HE WILL COMMAND HIS ANGELS CONCERNING YOU TO GUARD YOU,' Luk 4:11 and, 'ON their HANDS THEY WILL BEAR YOU UP, SO THAT YOU WILL NOT STRIKE YOUR FOOT AGAINST A STONE.'" Luk 4:12 And Jesus answered and said to him, "It is said, 'YOU SHALL NOT PUT THE LORD YOUR GOD TO THE TEST.'" Luk 4:13 When the devil had finished every temptation, he left Him until an opportune time. Jesus Begins His Ministry Luk 4:14 And Jesus returned to Galilee in the power of the Spirit, and news about Him spread through all the surrounding district. Luk 4:15 And He began teaching in their synagogues and was praised by all. Jesus Rejected at Nazareth Luk 4:16 And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. Luk 4:17 And the book of the prophet Isaiah was handed to Him. And He opened the book and found the place where it was written, Luk 4:18 "THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM RELEASE TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE OPPRESSED, Luk 4:19 TO PROCLAIM THE FAVORABLE YEAR OF THE LORD." Luk 4:20 And He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him. Luk 4:21 And He began to say to them, "Today this Scripture has been fulfilled in your hearing." Luk 4:22 And all were speaking well of Him, and wondering at the gracious words which were falling from His lips; and they were saying, "Is this not Joseph's son?" Luk 4:23 And He said to them, "No doubt you will quote this proverb to Me, 'Physician, heal yourself! Whatever we heard was done at Capernaum, do here in your hometown as well.'" Luk 4:24 And He said, "Truly I say to you, no prophet is welcome in his hometown. Luk 4:25 "But I say to you in truth, there were many widows in Israel in the days of Elijah, when the sky was shut up for three years and six months, when a great famine came over all the land; Luk 4:26 and yet Elijah was sent to none of them, but only to Zarephath, in the land of Sidon, to a woman who was a widow. Luk 4:27 "And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian." Luk 4:28 And all the people in the synagogue were filled with rage as they heard these things; Luk 4:29 and they got up and drove Him out of the city, and led Him to the brow of the hill on which their city had been built, in order to throw Him down the cliff. Luk 4:30 But passing through their midst, He went His way. Jesus Heals a Man with an Unclean Demon Luk 4:31 And He came down to Capernaum, a city of Galilee, and He was teaching them on the Sabbath; Luk 4:32 and they were amazed at His teaching, for His message was with authority. Luk 4:33 In the synagogue there was a man possessed by the spirit of an unclean demon, and he cried out with a loud voice, Luk 4:34 "Let us alone! What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are—the Holy One of God!" Luk 4:35 But Jesus rebuked him, saying, "Be quiet and come out of him!" And when the demon had thrown him down in the midst of the people, he came out of him without doing him any harm. Luk 4:36 And amazement came upon them all, and they began talking with one another saying, "What is this message? For with authority and power He commands the unclean spirits and they come out." Luk 4:37 And the report about Him was spreading into every locality in the surrounding district. Jesus Heals Many Luk 4:38 Then He got up and left the synagogue, and entered Simon's home. Now Simon's mother-in-law was suffering from a high fever, and they asked Him to help her. Luk 4:39 And standing over her, He rebuked the fever, and it left her; and she immediately got up and waited on them. Luk 4:40 While the sun was setting, all those who had any who were sick with various diseases brought them to Him; and laying His hands on each one of them, He was healing them. Luk 4:41 Demons also were coming out of many, shouting, "You are the Son of God!" But rebuking them, He would not allow them to speak, because they knew Him to be the Christ. Jesus Preaches in Synagogues Luk 4:42 When day came, Jesus left and went to a secluded place; and the crowds were searching for Him, and came to Him and tried to keep Him from going away from them. Luk 4:43 But He said to them, "I must preach the kingdom of God to the other cities also, for I was sent for this purpose." Luk 4:44 So He kept on preaching in the synagogues of Judea.Chapter 4 1-4. See EGW on Matthew 4:1-4. 1-13. See EGW on Matthew 4:1-11; John 2:1, 2. 2. See EGW on Matthew 4:1, 2. 5-8 (Matthew 4:8-10). Satan Tried to Make a Contract With Christ—[Luke 4:5-8 quoted.] This presumptuous blasphemy, and insult to Jehovah, excited the indignation of Christ, and led Him to exercise His divine authority, and command Satan in an authoritative, dignified manner to desist. Here Satan, in his pride and arrogance, declared himself to be the rightful and permanent ruler of the world, the possessor of all its glory, as though he had created the world and all the riches and glory contained in it. He endeavored to make a special contract with Christ, to make over to Him at once the whole of his claim, if He would worship him. Here Satan showed Jesus the kingdoms of the world. They were presented in the most attractive light. He offered them to Jesus if He would there worship him. He told Jesus that he would relinquish his claims of the possessions of earth. Satan knew that his power must be limited, and finally taken away, if the plan of salvation should be carried out. He knew that if Jesus should die to redeem man, his power would end after a season, and he would be destroyed. Therefore it was his studied plan to prevent, if possible, the completion of the great work which had been commenced by the Son of God. If the plan of man's redemption should fail, he would retain the kingdom which he then claimed. And if he should succeed, he flattered himself that he would reign in opposition to the God of heaven (Redemption Or The First Advent Of Christ With His Life And Ministry, 50, 51). 6. Two Parties and Two Banners—Satan has called this world his territory. Here his seat is, and he holds in allegiance to himself all who refuse to keep God's commandments, who reject a plain, “Thus saith the Lord.” They stand under the enemy's banner; for there are but two parties in the world. All rank either under the banner of the obedient or under the banner of the disobedient (Manuscript 41, 1898). 8. See EGW on Matthew 4:10. 13. See EGW on Matthew 4:11. 18, 19. (Matthew 7:29; 22:29; Mark 12:37). The Gospel to the Poor—Christ came to preach the gospel to the poor. He reached the people where they were. He brought plain, simple truth to their comprehension. How simple His language! Even the poorest, the unlearned and ignorant, could understand Him. Not one needed go to a dictionary to obtain the meaning of the high-sounding titles or words that fell from the lips of the greatest Teacher the world ever knew. While the priests, the rulers, and the expounders of the law were considering themselves as the only teachers of the people, He told these learned rabbis that they were both ignorant of the Scriptures and of the power of God (The Review and Herald, July 19, 1887).
Jesus Calls the First Disciples Luk 5:1 Now it happened that while the crowd was pressing around Him and listening to the word of God, He was standing by the lake of Gennesaret; Luk 5:2 and He saw two boats lying at the edge of the lake; but the fishermen had gotten out of them and were washing their nets. Luk 5:3 And He got into one of the boats, which was Simon's, and asked him to put out a little way from the land. And He sat down and began teaching the people from the boat. Luk 5:4 When He had finished speaking, He said to Simon, "Put out into the deep water and let down your nets for a catch." Luk 5:5 Simon answered and said, "Master, we worked hard all night and caught nothing, but I will do as You say and let down the nets." Luk 5:6 When they had done this, they enclosed a great quantity of fish, and their nets began to break; Luk 5:7 so they signaled to their partners in the other boat for them to come and help them. And they came and filled both of the boats, so that they began to sink. Luk 5:8 But when Simon Peter saw that, he fell down at Jesus' feet, saying, "Go away from me Lord, for I am a sinful man!" Luk 5:9 For amazement had seized him and all his companions because of the catch of fish which they had taken; Luk 5:10 and so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, "Do not fear, from now on you will be catching men." Luk 5:11 When they had brought their boats to land, they left everything and followed Him. Jesus Cleanses a Leper Luk 5:12 While He was in one of the cities, behold, there was a man covered with leprosy; and when he saw Jesus, he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean." Luk 5:13 And He stretched out His hand and touched him, saying, "I am willing; be cleansed." And immediately the leprosy left him. Luk 5:14 And He ordered him to tell no one, "But go and show yourself to the priest and make an offering for your cleansing, just as Moses commanded, as a testimony to them." Luk 5:15 But the news about Him was spreading even farther, and large crowds were gathering to hear Him and to be healed of their sicknesses. Luk 5:16 But Jesus Himself would often slip away to the wilderness and pray. Jesus Heals a Paralytic Luk 5:17 One day He was teaching; and there were some Pharisees and teachers of the law sitting there, who had come from every village of Galilee and Judea and from Jerusalem; and the power of the Lord was present for Him to perform healing. Luk 5:18 And some men were carrying on a bed a man who was paralyzed; and they were trying to bring him in and to set him down in front of Him. Luk 5:19 But not finding any way to bring him in because of the crowd, they went up on the roof and let him down through the tiles with his stretcher, into the middle of the crowd, in front of Jesus. Luk 5:20 Seeing their faith, He said, "Friend, your sins are forgiven you." Luk 5:21 The scribes and the Pharisees began to reason, saying, "Who is this man who speaks blasphemies? Who can forgive sins, but God alone?" Luk 5:22 But Jesus, aware of their reasonings, answered and said to them, "Why are you reasoning in your hearts? Luk 5:23 "Which is easier, to say, 'Your sins have been forgiven you,' or to say, 'Get up and walk'? Luk 5:24 "But, so that you may know that the Son of Man has authority on earth to forgive sins,"—He said to the paralytic—"I say to you, get up, and pick up your stretcher and go home." Luk 5:25 Immediately he got up before them, and picked up what he had been lying on, and went home glorifying God. Luk 5:26 They were all struck with astonishment and began glorifying God; and they were filled with fear, saying, "We have seen remarkable things today." Jesus Calls Levi Luk 5:27 After that He went out and noticed a tax collector named Levi sitting in the tax booth, and He said to him, "Follow Me." Luk 5:28 And he left everything behind, and got up and began to follow Him. Luk 5:29 And Levi gave a big reception for Him in his house; and there was a great crowd of tax collectors and other people who were reclining at the table with them. Luk 5:30 The Pharisees and their scribes began grumbling at His disciples, saying, "Why do you eat and drink with the tax collectors and sinners?" Luk 5:31 And Jesus answered and said to them, "It is not those who are well who need a physician, but those who are sick. Luk 5:32 "I have not come to call the righteous but sinners to repentance." A Question About Fasting Luk 5:33 And they said to Him, "The disciples of John often fast and offer prayers, the disciples of the Pharisees also do the same, but Yours eat and drink." Luk 5:34 And Jesus said to them, "You cannot make the attendants of the bridegroom fast while the bridegroom is with them, can you? Luk 5:35 "But the days will come; and when the bridegroom is taken away from them, then they will fast in those days." Luk 5:36 And He was also telling them a parable: "No one tears a piece of cloth from a new garment and puts it on an old garment; otherwise he will both tear the new, and the piece from the new will not match the old. Luk 5:37 "And no one puts new wine into old wineskins; otherwise the new wine will burst the skins and it will be spilled out, and the skins will be ruined. Luk 5:38 "But new wine must be put into fresh wineskins. Luk 5:39 "And no one, after drinking old wine wishes for new; for he says, 'The old is good enough.'" Chapter 5 29 (Matthew 9:9, 10; Mark 2:14, 15). Matthew Honored Christ Before Friends—In his grateful humility, Matthew desired to show his appreciation of the honor bestowed upon him, and, calling together those who had been his associates in business, in pleasure, and sin, he made a great feast for the Saviour. If Jesus would call him, who was so sinful and unworthy, He would surely accept his former companions who were, thought Matthew, far more deserving than himself. Matthew had a great longing that they should share the benefits of the mercies and grace of Christ. He desired them to know that Christ did not, as did the scribes and Pharisees, despise and hate the publicans and sinners. He wanted them to know Christ as the blessed Saviour. At the feast the Saviour occupied the most honored seat. Matthew was now the servant of Christ, and he would have his friends know in what light he regarded his Leader and Master. He would have them know that he felt highly honored in entertaining so royal a guest. Jesus never refused an invitation to such a feast. The object ever before Him was to sow in the hearts of His hearers the seeds of truth, through His winning conversation to draw hearts to Himself. In His every act Christ had a purpose, and the lesson which He gave on this occasion was timely and appropriate. By this act He declared that even publicans and sinners were not excluded from His presence. Publicans and sinners could now bear the testimony that Christ honored them with His presence and conversed with them (Manuscript 3, 1898). 30. See EGW on Matthew 9:11. 31, 32. See EGW on Matthew 9:12, 13. 32. See EGW on Matthew 9:13. 37, 38. See EGW on Matthew 9:17.
Jesus Heals a Centurion's Servant Luk 7:1 When He had completed all His discourse in the hearing of the people, He went to Capernaum. Luk 7:2 And a centurion's slave, who was highly regarded by him, was sick and about to die. Luk 7:3 When he heard about Jesus, he sent some Jewish elders asking Him to come and save the life of his slave. Luk 7:4 When they came to Jesus, they earnestly implored Him, saying, "He is worthy for You to grant this to him; Luk 7:5 for he loves our nation and it was he who built us our synagogue." Luk 7:6 Now Jesus started on His way with them; and when He was not far from the house, the centurion sent friends, saying to Him, "Lord, do not trouble Yourself further, for I am not worthy for You to come under my roof; Luk 7:7 for this reason I did not even consider myself worthy to come to You, but just say the word, and my servant will be healed. Luk 7:8 "For I also am a man placed under authority, with soldiers under me; and I say to this one, 'Go!' and he goes, and to another, 'Come!' and he comes, and to my slave, 'Do this!' and he does it." Luk 7:9 Now when Jesus heard this, He marveled at him, and turned and said to the crowd that was following Him, "I say to you, not even in Israel have I found such great faith." Luk 7:10 When those who had been sent returned to the house, they found the slave in good health. Jesus Raises a Widow's Son Luk 7:11 Soon afterwards He went to a city called Nain; and His disciples were going along with Him, accompanied by a large crowd. Luk 7:12 Now as He approached the gate of the city, a dead man was being carried out, the only son of his mother, and she was a widow; and a sizeable crowd from the city was with her. Luk 7:13 When the Lord saw her, He felt compassion for her, and said to her, "Do not weep." Luk 7:14 And He came up and touched the coffin; and the bearers came to a halt. And He said, "Young man, I say to you, arise!" Luk 7:15 The dead man sat up and began to speak. And Jesus gave him back to his mother. Luk 7:16 Fear gripped them all, and they began glorifying God, saying, "A great prophet has arisen among us!" and, "God has visited His people!" Luk 7:17 This report concerning Him went out all over Judea and in all the surrounding district. Messengers from John the Baptist Luk 7:18 The disciples of John reported to him about all these things. Luk 7:19 Summoning two of his disciples, John sent them to the Lord, saying, "Are You the Expected One, or do we look for someone else?" Luk 7:20 When the men came to Him, they said, "John the Baptist has sent us to You, to ask, 'Are You the Expected One, or do we look for someone else?'" Luk 7:21 At that very time He cured many people of diseases and afflictions and evil spirits; and He gave sight to many who were blind. Luk 7:22 And He answered and said to them, "Go and report to John what you have seen and heard: the BLIND RECEIVE SIGHT, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the POOR HAVE THE GOSPEL PREACHED TO THEM. Luk 7:23 "Blessed is he who does not take offense at Me." Luk 7:24 When the messengers of John had left, He began to speak to the crowds about John, "What did you go out into the wilderness to see? A reed shaken by the wind? Luk 7:25 "But what did you go out to see? A man dressed in soft clothing? Those who are splendidly clothed and live in luxury are found in royal palaces! Luk 7:26 "But what did you go out to see? A prophet? Yes, I say to you, and one who is more than a prophet. Luk 7:27 "This is the one about whom it is written, 'BEHOLD, I SEND MY MESSENGER AHEAD OF YOU, WHO WILL PREPARE YOUR WAY BEFORE YOU.' Luk 7:28 "I say to you, among those born of women there is no one greater than John; yet he who is least in the kingdom of God is greater than he." Luk 7:29 When all the people and the tax collectors heard this, they acknowledged God's justice, having been baptized with the baptism of John. Luk 7:30 But the Pharisees and the lawyers rejected God's purpose for themselves, not having been baptized by John. Luk 7:31 "To what then shall I compare the men of this generation, and what are they like? Luk 7:32 "They are like children who sit in the market place and call to one another, and they say, 'We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.' Luk 7:33 "For John the Baptist has come eating no bread and drinking no wine, and you say, 'He has a demon!' Luk 7:34 "The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' Luk 7:35 "Yet wisdom is vindicated by all her children." A Sinful Woman Forgiven Luk 7:36 Now one of the Pharisees was requesting Him to dine with him, and He entered the Pharisee's house and reclined at the table. Luk 7:37 And there was a woman in the city who was a sinner; and when she learned that He was reclining at the table in the Pharisee's house, she brought an alabaster vial of perfume, Luk 7:38 and standing behind Him at His feet, weeping, she began to wet His feet with her tears, and kept wiping them with the hair of her head, and kissing His feet and anointing them with the perfume. Luk 7:39 Now when the Pharisee who had invited Him saw this, he said to himself, "If this man were a prophet He would know who and what sort of person this woman is who is touching Him, that she is a sinner." Luk 7:40 And Jesus answered him, "Simon, I have something to say to you." And he replied, "Say it, Teacher." Luk 7:41 "A moneylender had two debtors: one owed five hundred denarii, and the other fifty. Luk 7:42 "When they were unable to repay, he graciously forgave them both. So which of them will love him more?" Luk 7:43 Simon answered and said, "I suppose the one whom he forgave more." And He said to him, "You have judged correctly." Luk 7:44 Turning toward the woman, He said to Simon, "Do you see this woman? I entered your house; you gave Me no water for My feet, but she has wet My feet with her tears and wiped them with her hair. Luk 7:45 "You gave Me no kiss; but she, since the time I came in, has not ceased to kiss My feet. Luk 7:46 "You did not anoint My head with oil, but she anointed My feet with perfume. Luk 7:47 "For this reason I say to you, her sins, which are many, have been forgiven, for she loved much; but he who is forgiven little, loves little." Luk 7:48 Then He said to her, "Your sins have been forgiven." Luk 7:49 Those who were reclining at the table with Him began to say to themselves, "Who is this man who even forgives sins?" Luk 7:50 And He said to the woman, "Your faith has saved you; go in peace." Chapter 7 29, 30 (Matthew 13:15; John 12:39, 40). Pharisees Did Not Blindly Oppose Christ—The scribes, Pharisees, and rulers were determined that they would not see the evidences of truth, and they evaded the most manifest conclusions. To justify their course of stubborn unbelief, they lost no possible opportunity of seizing upon anything in the teaching of Jesus that they could misconstrue, misapply, or falsify. When there was no possibility of misapplying the truth of Christ's words, these men who rejected the counsel of God against themselves, started questions that had no reference to the matter in hand, so as to attract the attention of the people away from the lesson that Jesus sought to teach, and adroitly evade the truth. The Pharisees were not blindly opposing the doctrines of Christ; for the truth made deep impressions upon their minds; but they resisted truth, and went contrary to their convictions, closing their eyes lest they should see, hardening the heart, lest they should perceive, and be converted, and Christ should heal them (The Review and Herald, October 18, 1892).
Jesus Heals a Centurion's Servant Luk 7:1 When He had completed all His discourse in the hearing of the people, He went to Capernaum. Luk 7:2 And a centurion's slave, who was highly regarded by him, was sick and about to die. Luk 7:3 When he heard about Jesus, he sent some Jewish elders asking Him to come and save the life of his slave. Luk 7:4 When they came to Jesus, they earnestly implored Him, saying, "He is worthy for You to grant this to him; Luk 7:5 for he loves our nation and it was he who built us our synagogue." Luk 7:6 Now Jesus started on His way with them; and when He was not far from the house, the centurion sent friends, saying to Him, "Lord, do not trouble Yourself further, for I am not worthy for You to come under my roof; Luk 7:7 for this reason I did not even consider myself worthy to come to You, but just say the word, and my servant will be healed. Luk 7:8 "For I also am a man placed under authority, with soldiers under me; and I say to this one, 'Go!' and he goes, and to another, 'Come!' and he comes, and to my slave, 'Do this!' and he does it." Luk 7:9 Now when Jesus heard this, He marveled at him, and turned and said to the crowd that was following Him, "I say to you, not even in Israel have I found such great faith." Luk 7:10 When those who had been sent returned to the house, they found the slave in good health. Jesus Raises a Widow's Son Luk 7:11 Soon afterwards He went to a city called Nain; and His disciples were going along with Him, accompanied by a large crowd. Luk 7:12 Now as He approached the gate of the city, a dead man was being carried out, the only son of his mother, and she was a widow; and a sizeable crowd from the city was with her. Luk 7:13 When the Lord saw her, He felt compassion for her, and said to her, "Do not weep." Luk 7:14 And He came up and touched the coffin; and the bearers came to a halt. And He said, "Young man, I say to you, arise!" Luk 7:15 The dead man sat up and began to speak. And Jesus gave him back to his mother. Luk 7:16 Fear gripped them all, and they began glorifying God, saying, "A great prophet has arisen among us!" and, "God has visited His people!" Luk 7:17 This report concerning Him went out all over Judea and in all the surrounding district. Messengers from John the Baptist Luk 7:18 The disciples of John reported to him about all these things. Luk 7:19 Summoning two of his disciples, John sent them to the Lord, saying, "Are You the Expected One, or do we look for someone else?" Luk 7:20 When the men came to Him, they said, "John the Baptist has sent us to You, to ask, 'Are You the Expected One, or do we look for someone else?'" Luk 7:21 At that very time He cured many people of diseases and afflictions and evil spirits; and He gave sight to many who were blind. Luk 7:22 And He answered and said to them, "Go and report to John what you have seen and heard: the BLIND RECEIVE SIGHT, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the POOR HAVE THE GOSPEL PREACHED TO THEM. Luk 7:23 "Blessed is he who does not take offense at Me." Luk 7:24 When the messengers of John had left, He began to speak to the crowds about John, "What did you go out into the wilderness to see? A reed shaken by the wind? Luk 7:25 "But what did you go out to see? A man dressed in soft clothing? Those who are splendidly clothed and live in luxury are found in royal palaces! Luk 7:26 "But what did you go out to see? A prophet? Yes, I say to you, and one who is more than a prophet. Luk 7:27 "This is the one about whom it is written, 'BEHOLD, I SEND MY MESSENGER AHEAD OF YOU, WHO WILL PREPARE YOUR WAY BEFORE YOU.' Luk 7:28 "I say to you, among those born of women there is no one greater than John; yet he who is least in the kingdom of God is greater than he." Luk 7:29 When all the people and the tax collectors heard this, they acknowledged God's justice, having been baptized with the baptism of John. Luk 7:30 But the Pharisees and the lawyers rejected God's purpose for themselves, not having been baptized by John. Luk 7:31 "To what then shall I compare the men of this generation, and what are they like? Luk 7:32 "They are like children who sit in the market place and call to one another, and they say, 'We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.' Luk 7:33 "For John the Baptist has come eating no bread and drinking no wine, and you say, 'He has a demon!' Luk 7:34 "The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' Luk 7:35 "Yet wisdom is vindicated by all her children." A Sinful Woman Forgiven Luk 7:36 Now one of the Pharisees was requesting Him to dine with him, and He entered the Pharisee's house and reclined at the table. Luk 7:37 And there was a woman in the city who was a sinner; and when she learned that He was reclining at the table in the Pharisee's house, she brought an alabaster vial of perfume, Luk 7:38 and standing behind Him at His feet, weeping, she began to wet His feet with her tears, and kept wiping them with the hair of her head, and kissing His feet and anointing them with the perfume. Luk 7:39 Now when the Pharisee who had invited Him saw this, he said to himself, "If this man were a prophet He would know who and what sort of person this woman is who is touching Him, that she is a sinner." Luk 7:40 And Jesus answered him, "Simon, I have something to say to you." And he replied, "Say it, Teacher." Luk 7:41 "A moneylender had two debtors: one owed five hundred denarii, and the other fifty. Luk 7:42 "When they were unable to repay, he graciously forgave them both. So which of them will love him more?" Luk 7:43 Simon answered and said, "I suppose the one whom he forgave more." And He said to him, "You have judged correctly." Luk 7:44 Turning toward the woman, He said to Simon, "Do you see this woman? I entered your house; you gave Me no water for My feet, but she has wet My feet with her tears and wiped them with her hair. Luk 7:45 "You gave Me no kiss; but she, since the time I came in, has not ceased to kiss My feet. Luk 7:46 "You did not anoint My head with oil, but she anointed My feet with perfume. Luk 7:47 "For this reason I say to you, her sins, which are many, have been forgiven, for she loved much; but he who is forgiven little, loves little." Luk 7:48 Then He said to her, "Your sins have been forgiven." Luk 7:49 Those who were reclining at the table with Him began to say to themselves, "Who is this man who even forgives sins?" Luk 7:50 And He said to the woman, "Your faith has saved you; go in peace." Chapter 7 29, 30 (Matthew 13:15; John 12:39, 40). Pharisees Did Not Blindly Oppose Christ—The scribes, Pharisees, and rulers were determined that they would not see the evidences of truth, and they evaded the most manifest conclusions. To justify their course of stubborn unbelief, they lost no possible opportunity of seizing upon anything in the teaching of Jesus that they could misconstrue, misapply, or falsify. When there was no possibility of misapplying the truth of Christ's words, these men who rejected the counsel of God against themselves, started questions that had no reference to the matter in hand, so as to attract the attention of the people away from the lesson that Jesus sought to teach, and adroitly evade the truth. The Pharisees were not blindly opposing the doctrines of Christ; for the truth made deep impressions upon their minds; but they resisted truth, and went contrary to their convictions, closing their eyes lest they should see, hardening the heart, lest they should perceive, and be converted, and Christ should heal them (The Review and Herald, October 18, 1892).
Women Accompanying Jesus Luk 8:1 Soon afterwards, He began going around from one city and village to another, proclaiming and preaching the kingdom of God. The twelve were with Him, Luk 8:2 and also some women who had been healed of evil spirits and sicknesses: Mary who was called Magdalene, from whom seven demons had gone out, Luk 8:3 and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who were contributing to their support out of their private means. The Parable of the Sower Luk 8:4 When a large crowd was coming together, and those from the various cities were journeying to Him, He spoke by way of a parable: Luk 8:5 "The sower went out to sow his seed; and as he sowed, some fell beside the road, and it was trampled under foot and the birds of the air ate it up. Luk 8:6 "Other seed fell on rocky soil, and as soon as it grew up, it withered away, because it had no moisture. Luk 8:7 "Other seed fell among the thorns; and the thorns grew up with it and choked it out. Luk 8:8 "Other seed fell into the good soil, and grew up, and produced a crop a hundred times as great." As He said these things, He would call out, "He who has ears to hear, let him hear." The Purpose of the Parables Luk 8:9 His disciples began questioning Him as to what this parable meant. Luk 8:10 And He said, "To you it has been granted to know the mysteries of the kingdom of God, but to the rest it is in parables, so that SEEING THEY MAY NOT SEE, AND HEARING THEY MAY NOT UNDERSTAND. Luk 8:11 "Now the parable is this: the seed is the word of God. Luk 8:12 "Those beside the road are those who have heard; then the devil comes and takes away the word from their heart, so that they will not believe and be saved. Luk 8:13 "Those on the rocky soil are those who, when they hear, receive the word with joy; and these have no firm root; they believe for a while, and in time of temptation fall away. Luk 8:14 "The seed which fell among the thorns, these are the ones who have heard, and as they go on their way they are choked with worries and riches and pleasures of this life, and bring no fruit to maturity. Luk 8:15 "But the seed in the good soil, these are the ones who have heard the word in an honest and good heart, and hold it fast, and bear fruit with perseverance. A Lamp Under a Jar Luk 8:16 "Now no one after lighting a lamp covers it over with a container, or puts it under a bed; but he puts it on a lampstand, so that those who come in may see the light. Luk 8:17 "For nothing is hidden that will not become evident, nor anything secret that will not be known and come to light. Luk 8:18 "So take care how you listen; for whoever has, to him more shall be given; and whoever does not have, even what he thinks he has shall be taken away from him." Jesus' Mother and Brothers Luk 8:19 And His mother and brothers came to Him, and they were unable to get to Him because of the crowd. Luk 8:20 And it was reported to Him, "Your mother and Your brothers are standing outside, wishing to see You." Luk 8:21 But He answered and said to them, "My mother and My brothers are these who hear the word of God and do it." Jesus Calms a Storm Luk 8:22 Now on one of those days Jesus and His disciples got into a boat, and He said to them, "Let us go over to the other side of the lake." So they launched out. Luk 8:23 But as they were sailing along He fell asleep; and a fierce gale of wind descended on the lake, and they began to be swamped and to be in danger. Luk 8:24 They came to Jesus and woke Him up, saying, "Master, Master, we are perishing!" And He got up and rebuked the wind and the surging waves, and they stopped, and it became calm. Luk 8:25 And He said to them, "Where is your faith?" They were fearful and amazed, saying to one another, "Who then is this, that He commands even the winds and the water, and they obey Him?" Jesus Heals a Man with a Demon Luk 8:26 Then they sailed to the country of the Gerasenes, which is opposite Galilee. Luk 8:27 And when He came out onto the land, He was met by a man from the city who was possessed with demons; and who had not put on any clothing for a long time, and was not living in a house, but in the tombs. Luk 8:28 Seeing Jesus, he cried out and fell before Him, and said in a loud voice, "What business do we have with each other, Jesus, Son of the Most High God? I beg You, do not torment me." Luk 8:29 For He had commanded the unclean spirit to come out of the man. For it had seized him many times; and he was bound with chains and shackles and kept under guard, and yet he would break his bonds and be driven by the demon into the desert. Luk 8:30 And Jesus asked him, "What is your name?" And he said, "Legion"; for many demons had entered him. Luk 8:31 They were imploring Him not to command them to go away into the abyss. Luk 8:32 Now there was a herd of many swine feeding there on the mountain; and the demons implored Him to permit them to enter the swine. And He gave them permission. Luk 8:33 And the demons came out of the man and entered the swine; and the herd rushed down the steep bank into the lake and was drowned. Luk 8:34 When the herdsmen saw what had happened, they ran away and reported it in the city and out in the country. Luk 8:35 The people went out to see what had happened; and they came to Jesus, and found the man from whom the demons had gone out, sitting down at the feet of Jesus, clothed and in his right mind; and they became frightened. Luk 8:36 Those who had seen it reported to them how the man who was demon-possessed had been made well. Luk 8:37 And all the people of the country of the Gerasenes and the surrounding district asked Him to leave them, for they were gripped with great fear; and He got into a boat and returned. Luk 8:38 But the man from whom the demons had gone out was begging Him that he might accompany Him; but He sent him away, saying, Luk 8:39 "Return to your house and describe what great things God has done for you." So he went away, proclaiming throughout the whole city what great things Jesus had done for him. Jesus Heals a Woman and Jairus's Daughter Luk 8:40 And as Jesus returned, the people welcomed Him, for they had all been waiting for Him. Luk 8:41 And there came a man named Jairus, and he was an official of the synagogue; and he fell at Jesus' feet, and began to implore Him to come to his house; Luk 8:42 for he had an only daughter, about twelve years old, and she was dying. But as He went, the crowds were pressing against Him. Luk 8:43 And a woman who had a hemorrhage for twelve years, and could not be healed by anyone, Luk 8:44 came up behind Him and touched the fringe of His cloak, and immediately her hemorrhage stopped. Luk 8:45 And Jesus said, "Who is the one who touched Me?" And while they were all denying it, Peter said, "Master, the people are crowding and pressing in on You." Luk 8:46 But Jesus said, "Someone did touch Me, for I was aware that power had gone out of Me." Luk 8:47 When the woman saw that she had not escaped notice, she came trembling and fell down before Him, and declared in the presence of all the people the reason why she had touched Him, and how she had been immediately healed. Luk 8:48 And He said to her, "Daughter, your faith has made you well; go in peace." Luk 8:49 While He was still speaking, someone *came from the house of the synagogue official, saying, "Your daughter has died; do not trouble the Teacher anymore." Luk 8:50 But when Jesus heard this, He answered him, "Do not be afraid any longer; only believe, and she will be made well." Luk 8:51 When He came to the house, He did not allow anyone to enter with Him, except Peter and John and James, and the girl's father and mother. Luk 8:52 Now they were all weeping and lamenting for her; but He said, "Stop weeping, for she has not died, but is asleep." Luk 8:53 And they began laughing at Him, knowing that she had died. Luk 8:54 He, however, took her by the hand and called, saying, "Child, arise!" Luk 8:55 And her spirit returned, and she got up immediately; and He gave orders for something to be given her to eat. Luk 8:56 Her parents were amazed; but He instructed them to tell no one what had happened.Chapter 18 1-3 (2 Corinthians 10:1, 7, 8; see EGW on Acts 20:17-35). The Apostles Counseled Over Methods of Labor—When Paul came to Corinth, he solicited work from Aquila. The apostles counseled and prayed together, and decided that they would preach the gospel as it should be preached, in disinterested love for the souls who were perishing for lack of knowledge. Paul would work at tentmaking, and teach his fellow laborers to work with their hands, so that in any emergency they could support themselves. Some of his ministering brethren presented such a course as inconsistent, saying that by so doing they would lose their influence as ministers of the gospel. The tenth chapter of Second Corinthians records the difficulties Paul had to contend with, and his vindication of his course. God had placed special honor upon Paul. He had given him his credentials, and had laid upon him weighty responsibility. And the apostle writes, “I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you,”—because he humbled himself to do mechanical work—“but being absent am bold toward you” [2 Corinthians 10:7, 8 quoted] (The Review and Herald, March 6, 1900). (Ch. 20:33, 34; 1 Thessalonians 2:9; 2 Thessalonians 3:8.) Paul Resorted to His Trade—Paul ... abode with them [Aquila and Priscilla]; and having in his youth learned their trade of making tents, which were much used in that warm climate, he worked at this business for his own support.... Paul was highly educated, and was admired for his genius and eloquence. He was chosen by his countrymen as a member of the Sanhedrim, and was a rabbi of distinguished ability; yet his education had not been considered complete until he had served an apprenticeship at some useful trade. He rejoiced that he was able to support himself by manual labor, and frequently declared that his own hands had ministered to his necessities. While in a city of strangers, he would not be chargeable to anyone. When his means had been expended to advance the cause of Christ, he resorted to his trade in order to gain a livelihood (Sketches from the Life of Paul, 99, 100). Although feeble in health, he [Paul] labored during the day in serving the cause of Christ, and then toiled a large part of the night, and frequently all night, that he might provide for his own and others’ necessities (The Youth's Instructor, February 27, 1902). A Skilled Workman—Paul, the great apostle to the Gentiles, learned the trade of tentmaking. There were higher and lower branches of tentmaking. Paul learned the higher branches, and he could also work at the common branches when circumstances required. Tentmaking did not bring returns so quickly as some other occupations, and at times it was only by the strictest economy that Paul could supply his necessities (The Review and Herald, March 6, 1900). An Educator—Paul was an educator. He preached the gospel with his voice, and in his intelligent labor he preached it with his hands. He educated others in the same way in which he had been educated by one who was regarded as the wisest of human teachers. As Paul worked quickly and skillfully with his hands, he related to his fellow workers the specifications Christ had given Moses in regard to the building of the tabernacle. He showed them that the skill and wisdom and genius brought into that work were given by God to be used to His glory. He taught them that supreme honor is to be given to God (The Review and Herald, March 6, 1900). 2 (ch. 8:4; Romans 1:7, 8). Opposition Did Not Silence Gospel—After the ascension of Christ, the apostles went everywhere preaching the Word. They bore witness to Christ's work as a teacher and healer. Their testimony in Jerusalem, in Rome, and in other places was positive and powerful. The Jews, who refused to receive the truth, could but acknowledge that a powerful influence attended Christ's followers, because the Holy Spirit accompanied them. This created greater opposition; but notwithstanding the opposition, twenty years after the crucifixion of Christ there was a live, earnest church in Rome. This church was strong and zealous, and the Lord worked for it. The envy and rage of the Jews against the Christians knew no bounds, and the unbelieving residents were constantly stirred up. They made complaints that the Christian Jews were disorderly, and dangerous to the public good. Constantly they were setting in motion something that would stir up strife. This caused the Christians to be banished from Rome. Among those banished, were Aquila and Priscilla, who went to Corinth, and there established a business as manufacturers of tents (The Review and Herald, March 6, 1900). 24-26. Learned Apollos Instructed by Humble Tentmakers—Apollos ... had received the highest Grecian culture, and was a scholar and an orator.... Aquila and Priscilla listened to him, and saw that his teachings were defective. He had not a thorough knowledge of the mission of Christ, His resurrection and ascension, and of the work of His Spirit, the Comforter which He sent down to remain with His people during His absence. They accordingly sent for Apollos, and the educated orator received instruction from them with grateful surprise and joy. Through their teachings he obtained a clearer understanding of the Scriptures, and became one of the ablest defenders of the Christian church. Thus a thorough scholar and brilliant orator learned the way of the Lord more perfectly from the teachings of a Christian man and woman whose humble employment was that of tentmaking (Sketches from the Life of Paul, 119).
I Am the Good Shepherd Joh 10:1 "Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber. Joh 10:2 "But he who enters by the door is a shepherd of the sheep. Joh 10:3 "To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out. Joh 10:4 "When he puts forth all his own, he goes ahead of them, and the sheep follow him because they know his voice. Joh 10:5 "A stranger they simply will not follow, but will flee from him, because they do not know the voice of strangers." Joh 10:6 This figure of speech Jesus spoke to them, but they did not understand what those things were which He had been saying to them. Joh 10:7 So Jesus said to them again, "Truly, truly, I say to you, I am the door of the sheep. Joh 10:8 "All who came before Me are thieves and robbers, but the sheep did not hear them. Joh 10:9 "I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture. Joh 10:10 "The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly. Joh 10:11 "I am the good shepherd; the good shepherd lays down His life for the sheep. Joh 10:12 "He who is a hired hand, and not a shepherd, who is not the owner of the sheep, sees the wolf coming, and leaves the sheep and flees, and the wolf snatches them and scatters them. Joh 10:13 "He flees because he is a hired hand and is not concerned about the sheep. Joh 10:14 "I am the good shepherd, and I know My own and My own know Me, Joh 10:15 even as the Father knows Me and I know the Father; and I lay down My life for the sheep. Joh 10:16 "I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd. Joh 10:17 "For this reason the Father loves Me, because I lay down My life so that I may take it again. Joh 10:18 "No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father." Joh 10:19 A division occurred again among the Jews because of these words. Joh 10:20 Many of them were saying, "He has a demon and is insane. Why do you listen to Him?" Joh 10:21 Others were saying, "These are not the sayings of one demon-possessed. A demon cannot open the eyes of the blind, can he?" I and the Father Are One Joh 10:22 At that time the Feast of the Dedication took place at Jerusalem; Joh 10:23 it was winter, and Jesus was walking in the temple in the portico of Solomon. Joh 10:24 The Jews then gathered around Him, and were saying to Him, "How long will You keep us in suspense? If You are the Christ, tell us plainly." Joh 10:25 Jesus answered them, "I told you, and you do not believe; the works that I do in My Father's name, these testify of Me. Joh 10:26 "But you do not believe because you are not of My sheep. Joh 10:27 "My sheep hear My voice, and I know them, and they follow Me; Joh 10:28 and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. Joh 10:29 "My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father's hand. Joh 10:30 "I and the Father are one." Joh 10:31 The Jews picked up stones again to stone Him. Joh 10:32 Jesus answered them, "I showed you many good works from the Father; for which of them are you stoning Me?" Joh 10:33 The Jews answered Him, "For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God." Joh 10:34 Jesus answered them, "Has it not been written in your Law, 'I SAID, YOU ARE GODS'? Joh 10:35 "If he called them gods, to whom the word of God came (and the Scripture cannot be broken), Joh 10:36 do you say of Him, whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'? Joh 10:37 "If I do not do the works of My Father, do not believe Me; Joh 10:38 but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father." Joh 10:39 Therefore they were seeking again to seize Him, and He eluded their grasp. Joh 10:40 And He went away again beyond the Jordan to the place where John was first baptizing, and He was staying there. Joh 10:41 Many came to Him and were saying, "While John performed no sign, yet everything John said about this man was true." Joh 10:42 Many believed in Him there. Chapter 10 2-5. See EGW on Matthew 24:23, 24. 4. See EGW on 2 Corinthians 11:14. 17, 18 (Isaiah 6:8; Philippians 2:6-8; see EGW on Mark 16:6). Christ Man's Surety—Not one of the angels could have become surety for the human race: their life is God's; they could not surrender it. The angels all wear the yoke of obedience. They are the appointed messengers of Him who is the Commander of all heaven. But Christ is equal with God, infinite and omnipotent. He could pay the ransom for man's freedom. He is the eternal self-existing Son, on whom no yoke had come; and when God asked, “Whom shall I send?” He could reply, “Here am I; send Me.” He could pledge Himself to become man's surety; for He could say that which the highest angel could not say,—I have power over My own life, “power to lay it down, and ... power to take it again” (The Youth's Instructor, June 21, 1900). 18. See EGW on ch. 1:4; 20:17.
The Death of Lazarus Joh 11:1 Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha. Joh 11:2 It was the Mary who anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick. Joh 11:3 So the sisters sent word to Him, saying, "Lord, behold, he whom You love is sick." Joh 11:4 But when Jesus heard this, He said, "This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it." Joh 11:5 Now Jesus loved Martha and her sister and Lazarus. Joh 11:6 So when He heard that he was sick, He then stayed two days longer in the place where He was. Joh 11:7 Then after this He *said to the disciples, "Let us go to Judea again." Joh 11:8 The disciples *said to Him, "Rabbi, the Jews were just now seeking to stone You, and are You going there again?" Joh 11:9 Jesus answered, "Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. Joh 11:10 "But if anyone walks in the night, he stumbles, because the light is not in him." Joh 11:11 This He said, and after that He *said to them, "Our friend Lazarus has fallen asleep; but I go, so that I may awaken him out of sleep." Joh 11:12 The disciples then said to Him, "Lord, if he has fallen asleep, he will recover." Joh 11:13 Now Jesus had spoken of his death, but they thought that He was speaking of literal sleep. Joh 11:14 So Jesus then said to them plainly, "Lazarus is dead, Joh 11:15 and I am glad for your sakes that I was not there, so that you may believe; but let us go to him." Joh 11:16 Therefore Thomas, who is called Didymus, said to his fellow disciples, "Let us also go, so that we may die with Him." I Am the Resurrection and the Life Joh 11:17 So when Jesus came, He found that he had already been in the tomb four days. Joh 11:18 Now Bethany was near Jerusalem, about two miles off; Joh 11:19 and many of the Jews had come to Martha and Mary, to console them concerning their brother. Joh 11:20 Martha therefore, when she heard that Jesus was coming, went to meet Him, but Mary stayed at the house. Joh 11:21 Martha then said to Jesus, "Lord, if You had been here, my brother would not have died. Joh 11:22 "Even now I know that whatever You ask of God, God will give You." Joh 11:23 Jesus *said to her, "Your brother will rise again." Joh 11:24 Martha *said to Him, "I know that he will rise again in the resurrection on the last day." Joh 11:25 Jesus said to her, "I am the resurrection and the life; he who believes in Me will live even if he dies, Joh 11:26 and everyone who lives and believes in Me will never die. Do you believe this?" Joh 11:27 She *said to Him, "Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world." Jesus Weeps Joh 11:28 When she had said this, she went away and called Mary her sister, saying secretly, "The Teacher is here and is calling for you." Joh 11:29 And when she heard it, she *got up quickly and was coming to Him. Joh 11:30 Now Jesus had not yet come into the village, but was still in the place where Martha met Him. Joh 11:31 Then the Jews who were with her in the house, and consoling her, when they saw that Mary got up quickly and went out, they followed her, supposing that she was going to the tomb to weep there. Joh 11:32 Therefore, when Mary came where Jesus was, she saw Him, and fell at His feet, saying to Him, "Lord, if You had been here, my brother would not have died." Joh 11:33 When Jesus therefore saw her weeping, and the Jews who came with her also weeping, He was deeply moved in spirit and was troubled, Joh 11:34 and said, "Where have you laid him?" They *said to Him, "Lord, come and see." Joh 11:35 Jesus wept. Joh 11:36 So the Jews were saying, "See how He loved him!" Joh 11:37 But some of them said, "Could not this man, who opened the eyes of the blind man, have kept this man also from dying?" Jesus Raises Lazarus Joh 11:38 So Jesus, again being deeply moved within, *came to the tomb. Now it was a cave, and a stone was lying against it. Joh 11:39 Jesus *said, "Remove the stone." Martha, the sister of the deceased, *said to Him, "Lord, by this time there will be a stench, for he has been dead four days." Joh 11:40 Jesus *said to her, "Did I not say to you that if you believe, you will see the glory of God?" Joh 11:41 So they removed the stone. Then Jesus raised His eyes, and said, "Father, I thank You that You have heard Me. Joh 11:42 "I knew that You always hear Me; but because of the people standing around I said it, so that they may believe that You sent Me." Joh 11:43 When He had said these things, He cried out with a loud voice, "Lazarus, come forth." Joh 11:44 The man who had died came forth, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus *said to them, "Unbind him, and let him go." The Plot to Kill Jesus Joh 11:45 Therefore many of the Jews who came to Mary, and saw what He had done, believed in Him. Joh 11:46 But some of them went to the Pharisees and told them the things which Jesus had done. Joh 11:47 Therefore the chief priests and the Pharisees convened a council, and were saying, "What are we doing? For this man is performing many signs. Joh 11:48 "If we let Him go on like this, all men will believe in Him, and the Romans will come and take away both our place and our nation." Joh 11:49 But one of them, Caiaphas, who was high priest that year, said to them, "You know nothing at all, Joh 11:50 nor do you take into account that it is expedient for you that one man die for the people, and that the whole nation not perish." Joh 11:51 Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation, Joh 11:52 and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad. Joh 11:53 So from that day on they planned together to kill Him. Joh 11:54 Therefore Jesus no longer continued to walk publicly among the Jews, but went away from there to the country near the wilderness, into a city called Ephraim; and there He stayed with the disciples. Joh 11:55 Now the Passover of the Jews was near, and many went up to Jerusalem out of the country before the Passover to purify themselves. Joh 11:56 So they were seeking for Jesus, and were saying to one another as they stood in the temple, "What do you think; that He will not come to the feast at all?" Joh 11:57 Now the chief priests and the Pharisees had given orders that if anyone knew where He was, he was to report it, so that they might seize Him. Chapter 11 50, 51 (ch. 18:14). Caiaphas Prophesied Unknowingly—[John 11:50, 51 quoted.] These words were uttered by one who knew not their significance. He had lost the sense of the sacredness of the sacrifices and offerings. But his words meant more than he or those connected with him knew. By them he bore testimony that the time had come for the Aaronic priesthood to cease forever. He was condemning One who had been prefigured in every sacrifice made, but One whose death would end the need of types and shadows. Unknowingly he was declaring that Christ was about to fulfill that for which the system of sacrifices and offerings had been instituted (The Review and Herald, June 12, 1900).
Mary Anoints Jesus at Bethany Joh 12:1 Jesus, therefore, six days before the Passover, came to Bethany where Lazarus was, whom Jesus had raised from the dead. Joh 12:2 So they made Him a supper there, and Martha was serving; but Lazarus was one of those reclining at the table with Him. Joh 12:3 Mary then took a pound of very costly perfume of pure nard, and anointed the feet of Jesus and wiped His feet with her hair; and the house was filled with the fragrance of the perfume. Joh 12:4 But Judas Iscariot, one of His disciples, who was intending to betray Him, *said, Joh 12:5 "Why was this perfume not sold for three hundred denarii and given to poor people?" Joh 12:6 Now he said this, not because he was concerned about the poor, but because he was a thief, and as he had the money box, he used to pilfer what was put into it. Joh 12:7 Therefore Jesus said, "Let her alone, so that she may keep it for the day of My burial. Joh 12:8 "For you always have the poor with you, but you do not always have Me." The Plot to Kill Lazarus Joh 12:9 The large crowd of the Jews then learned that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom He raised from the dead. Joh 12:10 But the chief priests planned to put Lazarus to death also; Joh 12:11 because on account of him many of the Jews were going away and were believing in Jesus. The Triumphal Entry Joh 12:12 On the next day the large crowd who had come to the feast, when they heard that Jesus was coming to Jerusalem, Joh 12:13 took the branches of the palm trees and went out to meet Him, and began to shout, "Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD, even the King of Israel." Joh 12:14 Jesus, finding a young donkey, sat on it; as it is written, Joh 12:15 "FEAR NOT, DAUGHTER OF ZION; BEHOLD, YOUR KING IS COMING, SEATED ON A DONKEY'S COLT." Joh 12:16 These things His disciples did not understand at the first; but when Jesus was glorified, then they remembered that these things were written of Him, and that they had done these things to Him. Joh 12:17 So the people, who were with Him when He called Lazarus out of the tomb and raised him from the dead, continued to testify about Him. Joh 12:18 For this reason also the people went and met Him, because they heard that He had performed this sign. Joh 12:19 So the Pharisees said to one another, "You see that you are not doing any good; look, the world has gone after Him." Some Greeks Seek Jesus Joh 12:20 Now there were some Greeks among those who were going up to worship at the feast; Joh 12:21 these then came to Philip, who was from Bethsaida of Galilee, and began to ask him, saying, "Sir, we wish to see Jesus." Joh 12:22 Philip *came and *told Andrew; Andrew and Philip *came and *told Jesus. Joh 12:23 And Jesus *answered them, saying, "The hour has come for the Son of Man to be glorified. Joh 12:24 "Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Joh 12:25 "He who loves his life loses it, and he who hates his life in this world will keep it to life eternal. Joh 12:26 "If anyone serves Me, he must follow Me; and where I am, there My servant will be also; if anyone serves Me, the Father will honor him. The Son of Man Must Be Lifted Up Joh 12:27 "Now My soul has become troubled; and what shall I say, 'Father, save Me from this hour'? But for this purpose I came to this hour. Joh 12:28 "Father, glorify Your name." Then a voice came out of heaven: "I have both glorified it, and will glorify it again." Joh 12:29 So the crowd of people who stood by and heard it were saying that it had thundered; others were saying, "An angel has spoken to Him." Joh 12:30 Jesus answered and said, "This voice has not come for My sake, but for your sakes. Joh 12:31 "Now judgment is upon this world; now the ruler of this world will be cast out. Joh 12:32 "And I, if I am lifted up from the earth, will draw all men to Myself." Joh 12:33 But He was saying this to indicate the kind of death by which He was to die. Joh 12:34 The crowd then answered Him, "We have heard out of the Law that the Christ is to remain forever; and how can You say, 'The Son of Man must be lifted up'? Who is this Son of Man?" Joh 12:35 So Jesus said to them, "For a little while longer the Light is among you. Walk while you have the Light, so that darkness will not overtake you; he who walks in the darkness does not know where he goes. The Unbelief of the People Joh 12:36 "While you have the Light, believe in the Light, so that you may become sons of Light." These things Jesus spoke, and He went away and hid Himself from them. Joh 12:37 But though He had performed so many signs before them, yet they were not believing in Him. Joh 12:38 This was to fulfill the word of Isaiah the prophet which he spoke: "LORD, WHO HAS BELIEVED OUR REPORT? AND TO WHOM HAS THE ARM OF THE LORD BEEN REVEALED?" Joh 12:39 For this reason they could not believe, for Isaiah said again, Joh 12:40 "HE HAS BLINDED THEIR EYES AND HE HARDENED THEIR HEART, SO THAT THEY WOULD NOT SEE WITH THEIR EYES AND PERCEIVE WITH THEIR HEART, AND BE CONVERTED AND I HEAL THEM." Joh 12:41 These things Isaiah said because he saw His glory, and he spoke of Him. Joh 12:42 Nevertheless many even of the rulers believed in Him, but because of the Pharisees they were not confessing Him, for fear that they would be put out of the synagogue; Joh 12:43 for they loved the approval of men rather than the approval of God. Jesus Came to Save the World Joh 12:44 And Jesus cried out and said, "He who believes in Me, does not believe in Me but in Him who sent Me. Joh 12:45 "He who sees Me sees the One who sent Me. Joh 12:46 "I have come as Light into the world, so that everyone who believes in Me will not remain in darkness. Joh 12:47 "If anyone hears My sayings and does not keep them, I do not judge him; for I did not come to judge the world, but to save the world. Joh 12:48 "He who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day. Joh 12:49 "For I did not speak on My own initiative, but the Father Himself who sent Me has given Me a commandment as to what to say and what to speak. Joh 12:50 "I know that His commandment is eternal life; therefore the things I speak, I speak just as the Father has told Me." Chapter 12 1-8. See EGW on Matthew 26:6-13. 3 (Matthew 26:6-13; Mark 14:3-9). Love and Talents Blended—Pure, sanctified love, expressed by Christ's lifework, is as sacred perfume. Like an opened bottle of perfume, it fills the whole house with fragrance. Eloquence, an extended knowledge of the truth, outward devotion, rare talents, if mingled with sacred, humble love, will become as fragrant as the opened box of ointment. But gifts alone, ability alone, the choicest endowments alone, cannot take the place of love [1 Corinthians 13:1-3 quoted] (Manuscript 22, 1897). 12-15, 19. Multitudes Acclaim Christ—The dignitaries of the temple are dumb with astonishment. Where now is the boasted power of priests and rulers over the people! The authorities had announced that whoever should acknowledge Jesus to be the Christ was to be put out of the synagogue and deprived of its sacred privileges. Yet here are the enthusiastic multitude shouting loud hosannas to the Son of David, and recounting the titles given Him by the prophets. As well might the priests and rulers attempt to deprive the earth of the shining face of the sun, as to shut from the world the beams of glory from the Sun of Righteousness. In spite of all opposition, the kingdom of Christ was confessed by the people. When the priests and rulers recovered their voices, they murmured among themselves, “Perceive ye how ye prevail nothing? Behold, the world is gone after Him.” But they soon shook off the paralyzing effect of the strange exhibition which they had witnessed, and tried to intimidate the crowd by threatening to complain of them to the civil authorities as raising an insurrection (The Spirit of Prophecy 3:14, 15). 32 (ch. 1:29; 3:14, 15; see EGW on Galatians 6:14). No Rest for Some—Never before was there such a general knowledge of Jesus as when He hung upon the cross. He was lifted up from the earth, to draw all to Him. Into the hearts of many who beheld that crucifixion scene, and who heard Christ's words, was the light of truth to shine. With John they would proclaim, “Behold the Lamb of God, which taketh away the sin of the world.” There were those who never rested until, searching the Scriptures and comparing passage with passage, they saw the meaning of Christ's mission. They saw that free forgiveness was provided by Him whose tender mercy embraced the whole world. They read the prophecies regarding Christ, and the promises so free and full, pointing to a fountain opened for Judah and Jerusalem (Manuscript 45, 1897). Study All in Light From Cross—The sacrifice of Christ as an atonement for sin is the great truth around which all other truths cluster. In order to be rightly understood and appreciated, every truth in the Word of God, from Genesis to Revelation, must be studied in the light which streams from the cross of Calvary, and in connection with the wondrous, central truth of the Saviour's atonement. Those who study the Redeemer's wonderful sacrifice grow in grace and knowledge. I present before you the great, grand monument of mercy and regeneration, salvation and redemption—the Son of God uplifted on the cross of Calvary. This is to be the theme of every discourse. Christ declares, “And I, if I be lifted up from the earth, will draw all men unto me” (Manuscript 70, 1901). The Cross Planted Between Earth and Heaven—When Christ came to this world, He found that Satan had everything as he wanted it. The adversary of God and man thought that he was indeed the prince of the earth, but Jesus laid hold of the world to take it out of the power of Satan. He came to redeem it from the curse of sin and the penalty of transgression, that the transgressor might be forgiven. He planted the cross between earth and heaven, and between divinity and humanity; and as the Father beheld the cross, He was satisfied. He said, “It is enough, the offering is complete.” God and man may be reconciled. Those who have lived in rebellion against God, may become reconciled, if as they see the cross, they become repentant, and accept the great propitiation that Christ has made for their sins. In the cross they see that “mercy and truth have met together; righteousness and peace have kissed each other” (The Signs of the Times, September 30, 1889). (Galatians 6:14.) The Cross a Center in the World—The cross stands alone, a great center in the world. It does not find friends, but it makes them. It creates its own agencies. Christ proposes that men shall become laborers together with God. He makes human beings His instrumentalities for drawing all men unto Himself. A divine agency is sufficient only through its operation on human hearts with its transforming power, making men colaborers with God (The Review and Herald, September 29, 1891). 39, 40. See EGW on Luke 7:29, 30. 45. See EGW on Acts 1:11.
Jesus Washes the Disciples' Feet Joh 13:1 Now before the Feast of the Passover, Jesus knowing that His hour had come that He would depart out of this world to the Father, having loved His own who were in the world, He loved them to the end. Joh 13:2 During supper, the devil having already put into the heart of Judas Iscariot, the son of Simon, to betray Him, Joh 13:3 Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God and was going back to God, Joh 13:4 *got up from supper, and *laid aside His garments; and taking a towel, He girded Himself. Joh 13:5 Then He *poured water into the basin, and began to wash the disciples' feet and to wipe them with the towel with which He was girded. Joh 13:6 So He *came to Simon Peter. He *said to Him, "Lord, do You wash my feet?" Joh 13:7 Jesus answered and said to him, "What I do you do not realize now, but you will understand hereafter." Joh 13:8 Peter *said to Him, "Never shall You wash my feet!" Jesus answered him, "If I do not wash you, you have no part with Me." Joh 13:9 Simon Peter *said to Him, "Lord, then wash not only my feet, but also my hands and my head." Joh 13:10 Jesus *said to him, "He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you." Joh 13:11 For He knew the one who was betraying Him; for this reason He said, "Not all of you are clean." Joh 13:12 So when He had washed their feet, and taken His garments and reclined at the table again, He said to them, "Do you know what I have done to you? Joh 13:13 "You call Me Teacher and Lord; and you are right, for so I am. Joh 13:14 "If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another's feet. Joh 13:15 "For I gave you an example that you also should do as I did to you. Joh 13:16 "Truly, truly, I say to you, a slave is not greater than his master, nor is one who is sent greater than the one who sent him. Joh 13:17 "If you know these things, you are blessed if you do them. Joh 13:18 "I do not speak of all of you. I know the ones I have chosen; but it is that the Scripture may be fulfilled, 'HE WHO EATS MY BREAD HAS LIFTED UP HIS HEEL AGAINST ME.' Joh 13:19 "From now on I am telling you before it comes to pass, so that when it does occur, you may believe that I am He. Joh 13:20 "Truly, truly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me." One of You Will Betray Me Joh 13:21 When Jesus had said this, He became troubled in spirit, and testified and said, "Truly, truly, I say to you, that one of you will betray Me." Joh 13:22 The disciples began looking at one another, at a loss to know of which one He was speaking. Joh 13:23 There was reclining on Jesus' bosom one of His disciples, whom Jesus loved. Joh 13:24 So Simon Peter *gestured to him, and *said to him, "Tell us who it is of whom He is speaking." Joh 13:25 He, leaning back thus on Jesus' bosom, *said to Him, "Lord, who is it?" Joh 13:26 Jesus then *answered, "That is the one for whom I shall dip the morsel and give it to him." So when He had dipped the morsel, He *took and *gave it to Judas, the son of Simon Iscariot. Joh 13:27 After the morsel, Satan then entered into him. Therefore Jesus *said to him, "What you do, do quickly." Joh 13:28 Now no one of those reclining at the table knew for what purpose He had said this to him. Joh 13:29 For some were supposing, because Judas had the money box, that Jesus was saying to him, "Buy the things we have need of for the feast"; or else, that he should give something to the poor. Joh 13:30 So after receiving the morsel he went out immediately; and it was night. A New Commandment Joh 13:31 Therefore when he had gone out, Jesus *said, "Now is the Son of Man glorified, and God is glorified in Him; Joh 13:32 if God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately. Joh 13:33 "Little children, I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, 'Where I am going, you cannot come.' Joh 13:34 "A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. Joh 13:35 "By this all men will know that you are My disciples, if you have love for one another." Jesus Foretells Peter's Denial Joh 13:36 Simon Peter *said to Him, "Lord, where are You going?" Jesus answered, "Where I go, you cannot follow Me now; but you will follow later." Joh 13:37 Peter *said to Him, "Lord, why can I not follow You right now? I will lay down my life for You." Joh 13:38 Jesus *answered, "Will you lay down your life for Me? Truly, truly, I say to you, a rooster will not crow Chapter 13 2 (ch. 15:1-8; see EGW on Luke 22:3-5). Judas a Dry Sapling—Judas ... did not become transformed, and converted into a living branch through connection with the True Vine. This dry sapling adhered not to the Vine until it grew into a fruitful, living branch. He revealed that he was the graft that did not bear fruit—the graft that did not, fiber by fiber and vein by vein, become knit with the Vine, and partake of its life. The dry, disconnected sapling can become one with the parent vine stock only by being made a partaker of the life and nourishment of the living vine, by being grafted into the vine, by being brought into the closest relationship possible. Fiber by fiber, vein by vein, the twig holds fast to the life-giving vine, until the life of the vine becomes the life of the branch, and it produces fruit like that of the vine (The Review and Herald, November 16, 1897). 10, 11. A Test of Heart-cleansing—Christ gave His disciples to understand that the washing of their feet did not cleanse away their sin, but that the cleansing of their heart was tested in this humble service. If the heart was cleansed, this act was all that was essential to reveal the fact. He had washed the feet of Judas; but He said, “Ye are not all clean.” Judas brought a traitor's heart to this scene, and Christ revealed to all that He knew him to be the betrayer of his Lord, and that the washing of his feet was not an ordinance to cleanse the soul from its moral defilement.... Jesus would give convincing proof that He understood perfectly the character of Judas, and that He had not withheld His ministry even from him whom He knew to be working to betray Him into the hands of His enemies. And we have, in His example, the lesson that the ordinance of feet-washing is not to be deferred because there are some professed believers who are not cleansed from their sins. Christ knew the heart of Judas, yet He washed his feet. Infinite love could do no more to bring Judas to repentance, and save him from taking this fatal step. If this service of his Master, in humbling Himself to wash the feet of the worst sinner, did not break his heart, what more could be done? It was the last act of love that Jesus could evidence in behalf of Judas. Infinite love could not compel Judas to repent, confess his sin, and be saved. Every opportunity was granted him. Nothing was left undone that could be done to save him from the snare of Satan (The Review and Herald, June 14, 1898). 13-17. A Dedication to Service—The ordinance of feet washing is an ordinance of service. This is the lesson the Lord would have all learn and practice. When this ordinance is rightly celebrated, the children of God are brought into holy relationship with each other, to help and bless each other. That His people might not be misled by the selfishness which dwells in the natural heart, and which strengthens by self-serving, Christ Himself set us an example of humility. He would not leave this great subject in man's charge. Of so much consequence did He regard it that He Himself, One equal with God, washed the feet of His disciples [John 13:13-17 quoted]. This ceremony means much to us. God would have us take the whole scene, not only the single act of outward cleansing. This lesson does not merely refer to the one act. It is to reveal the great truth that Christ is an example of what we through His grace are to be in our intercourse with each other. It shows that the entire life should be one of humble, faithful ministry.... The ordinance of feet washing most forcibly illustrates the necessity of true humility. While the disciples were contending for the highest place, in the promised kingdom, Christ girded Himself, and performed the office of a servant by washing the feet of those who called Him Lord. He, the pure, spotless Lamb of God, was presenting Himself as a sin-offering; and as He now ate the Passover with His disciples, He put an end to the sacrifices which for four thousand years had been offered. In the place of the national festival which the Jewish people had observed, He instituted a memorial service, in the ceremony of feet washing, and the sacramental supper, to be observed by His followers through all time and in every country. These should ever repeat Christ's act, that all may see that true service called for unselfish ministry (Manuscript 43, 1897). 14, 15 (Matthew 23:8; 1 Corinthians 11:28). Humility an Active Principle—Humility is an active principle growing out of a thorough consciousness of God's great love, and will always show itself by the way in which it works. By taking part in the ordinance of feet washing we show that we are willing to perform this act of humility. We are doing the very thing Christ did, but this is not to be talked of as an act of humiliation. It is an act which symbolizes the condition of the mind and heart. “All ye are brethren.” As brethren we are identified with Christ and with one another. As brethren we are identical with Christ, and through His grace identical with one another. And as we wash the feet of Christ's followers, it is as though we were indeed touching the Son of God. We do this act because Christ told us to do it, and Christ Himself is among us. His Holy Spirit does the work of uniting our hearts. To become one with Christ requires self-denial and self-sacrifice at every step. The performance of the ordinance of humility calls for self-examination. The noble principles of the soul are strengthened on every such occasion. Christ lives in us, and this draws heart to heart. We are led to love as brethren, to be kind, tender, courteous in daily service, having hearts that can feel another's woe (Letter 210, 1899). (1 Corinthians 11:23-25.) To Feel the Pulse of Conscience—In this ordinance, Christ discharged His disciples from the cares and burdens of the ancient Jewish obligations in rites and ceremonies. These no longer possessed any virtue; for type was meeting antitype in Himself, the authority and foundation of all Jewish ordinances that pointed to Him as the great and only efficacious offering for the sins of the world. He gave this simple ordinance that it might be a special season when He Himself would always be present, to lead all participating in it to feel the pulse of their own conscience, to awaken them to an understanding of the lessons symbolized, to revive their memory, to convict of sin, and to receive their penitential repentance. He would teach them that brother is not to exalt himself above brother, that the dangers of disunion and strife shall be seen and appreciated; for the health and holy activity of the soul are involved. This ordinance does not speak so largely to man's intellectual capacity as to his heart. His moral and spiritual nature needs it. If His disciples had not needed this, it would not have been left for them as Christ's last established ordinance in connection with, and including, the last supper. It was Christ's desire to leave to His disciples an ordinance that would do for them the very thing they needed—that would serve to disentangle them from the rites and ceremonies which they had hitherto engaged in as essential, and which the reception of the gospel made no longer of any force. To continue these rites would be an insult to Jehovah. Eating of the body, and drinking of the blood, of Christ, not merely at the sacramental service, but daily partaking of the bread of life to satisfy the soul's hunger, would be in receiving His Word and doing His will (The Review and Herald, June 14, 1898). 34 (see EGW on 1 John 3:16-18). A New Conception of Love—Why was this called “a new commandment”? The disciples had not loved one another as Christ had loved them. They had not yet seen the fullness of the love that He was to reveal in man's behalf. They were yet to see Him dying on the cross for their sins. Through His life and death they were to receive a new conception of love. The command to “love one another” was to gain a new meaning in the light of His self-sacrifice. In the light shining from the cross of Calvary they were to read the meaning of the words, “As I have loved you, that ye also love one another” (The Review and Herald, June 30, 1910). To Reveal Especially Tender Love—[John 13:34, 35 quoted.] Why should this commandment be new to the disciples? The words, “As I have loved you” were yet to be fulfilled by the offering He was about to make for the sins of the world. As Christ had loved them, the disciples were to love one another. They were to show forth the love abiding in their hearts for men, women, and children, by doing all in their power for their salvation. But they were to reveal a specially tender love for all of the same faith (Manuscript 160, 1898). (Ch. 15:12; James 3:17.) Love Is a Permanent Power—Jesus says, “Love one another, as I have loved you.” Love is not simply an impulse, a transitory emotion, dependent upon circumstances; it is a living principle, a permanent power. The soul is fed by the streams of pure love that flow from the heart of Christ, as a well-spring that never fails. O, how is the heart quickened, how are its motives ennobled, its affections deepened, by this communion! Under the education and discipline of the Holy Spirit, the children of God love one another, truly, sincerely, unaffectedly—“without partiality, and without hypocrisy.” And this because the heart is in love with Jesus. Our affection for one another springs from our common relation to God. We are one family, we love one another as He loved us. When compared with this true, sanctified, disciplined affection, the shallow courtesy of the world, the meaningless expressions of effusive friendship, are as chaff to the wheat (Letter 63, 1896). A Practical, Working Love—To love as Christ loved means to manifest unselfishness at all times and in all places, by kind words and pleasant looks. These cost those who give them nothing, but they leave behind a fragrance that surrounds the soul. Their effect can never be estimated. Not only are they a blessing to the receiver, but to the giver; for they react upon him. Genuine love is a precious attribute of heavenly origin, which increases in fragrance in proportion as it is dispensed to others.... Christ's love is deep and earnest, flowing like an irrepressible stream to all who will accept it. There is no selfishness in His love. If this heaven-born love is an abiding principle in the heart, it will make itself known, not only to those we hold most dear in sacred relationship, but to all with whom we come in contact. It will lead us to bestow little acts of attention, to make concessions, to perform deeds of kindness, to speak tender, true, encouraging words. It will lead us to sympathize with those whose hearts hunger for sympathy (Manuscript 17, 1899). Love One Another—Selfishness and pride hinder the pure love that unites us in spirit with Jesus Christ. If this love is truly cultivated, finite will blend with finite, and all will center in the Infinite. Humanity will unite with humanity, and all will be bound up with the heart of Infinite Love. Sanctified love for one another is sacred. In this great work Christian love for one another—far higher, more constant, more courteous, more unselfish, than has been seen—preserves Christian tenderness, Christian benevolence, and politeness, and enfolds the human brotherhood in the embrace of God, acknowledging the dignity with which God has invested the rights of man. This dignity Christians must ever cultivate for the honor and glory of God.... The only begotten Son of God recognized the nobility of humanity by taking humanity upon Himself, and dying in behalf of humanity, testifying throughout all ages that “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (Letter 10, 1897). A Fatal Deception—True sanctification unites believers to Christ and to one another in the bonds of tender sympathy. This union causes to flow continually into the heart rich currents of Christlike love, which flows forth again in love for one another. The qualities which it is essential for all to possess are those which marked the completeness of Christ's character—His love, His patience, His unselfishness, and His goodness. These attributes are gained by doing kindly actions with a kindly heart.... It is the greatest and most fatal deception to suppose that a man can have faith unto life eternal, without possessing Christlike love for his brethren. He who loves God and his neighbor is filled with light and love. God is in him and all around him. Christians love those around them as precious souls for whom Christ has died. There is no such thing as a loveless Christian; for “God is love,” and “hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.”.... “This is my commandment, That ye love one another, as I have loved you.” This is the fruit that is to be given back to God (Manuscript 133, 1899). Poor Chance for Satan—The powers of darkness stand a poor chance against believers who love one another as Christ has loved them, who refuse to create alienation and strife, who stand together, who are kind, courteous, and tender-hearted, cherishing the faith that works by love and purifies the soul. We must have the Spirit of Christ, or we are none of His (Manuscript 103, 1902). A Golden Chain—The love of Christ is a golden chain that binds finite, human beings who believe in Jesus Christ to the Infinite God. The love that the Lord has for His children passeth knowledge. No science can define or explain it. No human wisdom can fathom it. The more we feel the influence of this love, the more meek and humble shall we be (Letter 43, 1896). 34, 35. The Disciples’ Credentials—[John 13:34, 35 quoted.] How broad, how full is this love. The new part of that commandment the disciples did not understand. They were to love one another as Christ had loved them. These were their credentials that Christ was formed within, the hope of glory. After the sufferings of Christ, after His crucifixion and resurrection and proclamation over the rent sepulcher of Joseph, “I am the resurrection and the life,” after His words to the five hundred who assembled to see Him in Galilee, and after His ascension to heaven, the disciples had some idea of what the love of God comprehended, and of the love they were to exercise one toward another. When the Holy Spirit rested on them on the day of Pentecost, that love was revealed (Manuscript 82, 1898). 36-38. See EGW on Matthew 26:31-35.until you deny Me three times.
The Resurrection Joh 20:1 Now on the first day of the week Mary Magdalene *came early to the tomb, while it *was still dark, and *saw the stone already taken away from the tomb. Joh 20:2 So she *ran and *came to Simon Peter and to the other disciple whom Jesus loved, and *said to them, "They have taken away the Lord out of the tomb, and we do not know where they have laid Him." Joh 20:3 So Peter and the other disciple went forth, and they were going to the tomb. Joh 20:4 The two were running together; and the other disciple ran ahead faster than Peter and came to the tomb first; Joh 20:5 and stooping and looking in, he *saw the linen wrappings lying there; but he did not go in. Joh 20:6 And so Simon Peter also *came, following him, and entered the tomb; and he *saw the linen wrappings lying there, Joh 20:7 and the face-cloth which had been on His head, not lying with the linen wrappings, but rolled up in a place by itself. Joh 20:8 So the other disciple who had first come to the tomb then also entered, and he saw and believed. Joh 20:9 For as yet they did not understand the Scripture, that He must rise again from the dead. Joh 20:10 So the disciples went away again to their own homes. Jesus Appears to Mary Magdalene Joh 20:11 But Mary was standing outside the tomb weeping; and so, as she wept, she stooped and looked into the tomb; Joh 20:12 and she *saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had been lying. Joh 20:13 And they *said to her, "Woman, why are you weeping?" She *said to them, "Because they have taken away my Lord, and I do not know where they have laid Him." Joh 20:14 When she had said this, she turned around and *saw Jesus standing there, and did not know that it was Jesus. Joh 20:15 Jesus *said to her, "Woman, why are you weeping? Whom are you seeking?" Supposing Him to be the gardener, she *said to Him, "Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away." Joh 20:16 Jesus *said to her, "Mary!" She turned and *said to Him in Hebrew, "Rabboni!" (which means, Teacher). Joh 20:17 Jesus *said to her, "Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, 'I ascend to My Father and your Father, and My God and your God.'" Joh 20:18 Mary Magdalene *came, announcing to the disciples, "I have seen the Lord," and that He had said these things to her. Jesus Appears to the Disciples Joh 20:19 So when it was evening on that day, the first day of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in their midst and *said to them, "Peace be with you." Joh 20:20 And when He had said this, He showed them both His hands and His side. The disciples then rejoiced when they saw the Lord. Joh 20:21 So Jesus said to them again, "Peace be with you; as the Father has sent Me, I also send you." Joh 20:22 And when He had said this, He breathed on them and *said to them, "Receive the Holy Spirit. Joh 20:23 "If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained." Jesus and Thomas Joh 20:24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. Joh 20:25 So the other disciples were saying to him, "We have seen the Lord!" But he said to them, "Unless I see in His hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe." Joh 20:26 After eight days His disciples were again inside, and Thomas with them. Jesus *came, the doors having been shut, and stood in their midst and said, "Peace be with you." Joh 20:27 Then He *said to Thomas, "Reach here with your finger, and see My hands; and reach here your hand and put it into My side; and do not be unbelieving, but believing." Joh 20:28 Thomas answered and said to Him, "My Lord and my God!" Joh 20:29 Jesus *said to him, "Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed." The Purpose of This Book Joh 20:30 Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; Joh 20:31 but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name. Chapter 20 16, 17 (ch. 17:24; Isaiah 13:12; Matthew 28:18; Hebrews 1:6). The Contract Ratified—[John 20:16, 17 quoted.] Jesus refused to receive the homage of His people until He knew that His sacrifice had been accepted by the Father, and until He had received the assurance from God Himself that His atonement for the sins of His people had been full and ample, that through His blood they might gain eternal life. Jesus immediately ascended to heaven and presented Himself before the throne of God, showing the marks of shame and cruelty upon His brow, His hands and feet. But he refused to receive the coronet of glory, and the royal robe, and He also refused the adoration of the angels as He had refused the homage of Mary, until the Father signified that His offering was accepted. He also had a request to prefer concerning His chosen ones upon earth. He wished to have the relation clearly defined that His redeemed should hereafter sustain to heaven, and to His Father. His church must be justified and accepted before He could accept heavenly honor. He declared it to be His will that where He was, there His church should be; if He was to have glory, His people must share it with Him. They who suffer with Him on earth must finally reign with Him in His kingdom. In the most explicit manner Christ pleaded for His church, identifying His interest with theirs, and advocating, with love and constancy stronger than death, their rights and titles gained through Him. God's answer to this appeal goes forth in the proclamation: “Let all the angels of God worship him.” Every angelic commander obeys the royal mandate, and Worthy, worthy is the Lamb that was slain; and that lives again a triumphant conqueror! echoes and re-echoes through all heaven. The innumerable company of angels prostrate themselves before the Redeemer. The request of Christ is granted; the church is justified through Him, its representative and head. Here the Father ratifies the contract with His Son, that He will be reconciled to repentant and obedient men, and take them into divine favor through the merits of Christ. Christ guarantees that He will make a man “more precious than fine gold; even a man than the golden wedge of Ophir.” All power in heaven and on earth is now given to the Prince of life; yet He does not for a moment forget His poor disciples in a sinful world, but prepares to return to them, that He may impart to them His power and glory. Thus did the Redeemer of mankind, by the sacrifice of Himself, connect earth with heaven, and finite man with the infinite God (The Spirit of Prophecy 3:202, 203). 17 (ch. 10:18). All of Christ Remained in Tomb—Jesus said to Mary, “Touch me not; for I am not yet ascended to my Father.” When He closed His eyes in death upon the cross, the soul of Christ did not go at once to heaven, as many believe, or how could His words be true—“I am not yet ascended to my Father”? The spirit of Jesus slept in the tomb with His body, and did not wing its way to heaven, there to maintain a separate existence, and to look down upon the mourning disciples embalming the body from which it had taken flight. All that comprised the life and intelligence of Jesus remained with His body in the sepulcher; and when He came forth it was as a whole being; He did not have to summon His spirit from heaven. He had power to lay down His life and to take it up again (The Spirit of Prophecy 3:203, 204). 21, 22. A Foretaste of Pentecost—The act of Christ in breathing upon His disciples the Holy Ghost, and in imparting His peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost. Jesus impressed this fact upon His disciples, that as they should proceed in the work intrusted to them, they would the more fully comprehend the nature of that work, and the manner in which the kingdom of Christ was to be set up on earth. They were appointed to be witnesses for the Saviour; they were to testify what they had seen and heard of His resurrection; they were to repeat the gracious words which proceeded from His lips. They were acquainted with His holy character; He was as an angel standing in the sun, yet casting no shadow. It was the sacred work of the apostles to present the spotless character of Christ to men, as the standard for their lives. The disciples had been so intimately associated with this Pattern of holiness that they were in some degree assimilated to Him in character, and were specially fitted to make known to the world His precepts and example (The Spirit of Prophecy 3:243, 244). 23 (Matthew 16:18, 19; 18:18). Man Cannot Remove One Stain of Sin—Christ gave no ecclesiastical right to forgive sin, nor to sell indulgences, that men may sin without incurring the displeasure of God, nor did He give His servants liberty to accept a gift or bribe for cloaking sin, that it may escape merited censure. Jesus charged His disciples to preach the remission of sin in His name among all nations; but they themselves were not empowered to remove one stain of sin from the children of Adam.... Whoever would attract the people to himself as one in whom is invested power to forgive sins, incurs the wrath of God, for he turns souls away from the heavenly Pardoner to a weak and erring mortal (The Spirit of Prophecy 3:245, 246). 24-29. Tenderness Won Thomas—Jesus, in His treatment of Thomas, gave His followers a lesson regarding the manner in which they should treat those who have doubts upon religious truth, and who make those doubts prominent. He did not overwhelm Thomas with words of reproach, nor did He enter into a controversy with him; but, with marked condescension and tenderness, He revealed Himself unto the doubting one. Thomas had taken a most unreasonable position, in dictating the only conditions of his faith; but Jesus, by His generous love and consideration, broke down all the barriers he had raised. Persistent controversy will seldom weaken unbelief, but rather put it upon self-defense, where it will find new support and excuse. Jesus, revealed in His love and mercy as the crucified Saviour, will bring from many once unwilling lips the acknowledgment of Thomas, “My Lord, and my God” (The Spirit of Prophecy 3:222).
Jesus Appears to Seven Disciples Joh 21:1 After these things Jesus manifested Himself again to the disciples at the Sea of Tiberias, and He manifested Himself in this way. Joh 21:2 Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of His disciples were together. Joh 21:3 Simon Peter *said to them, "I am going fishing." They *said to him, "We will also come with you." They went out and got into the boat; and that night they caught nothing. Joh 21:4 But when the day was now breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus. Joh 21:5 So Jesus *said to them, "Children, you do not have any fish, do you?" They answered Him, "No." Joh 21:6 And He said to them, "Cast the net on the right-hand side of the boat and you will find a catch." So they cast, and then they were not able to haul it in because of the great number of fish. Joh 21:7 Therefore that disciple whom Jesus loved *said to Peter, "It is the Lord." So when Simon Peter heard that it was the Lord, he put his outer garment on (for he was stripped for work), and threw himself into the sea. Joh 21:8 But the other disciples came in the little boat, for they were not far from the land, but about one hundred yards away, dragging the net full of fish. Joh 21:9 So when they got out on the land, they *saw a charcoal fire already laid and fish placed on it, and bread. Joh 21:10 Jesus *said to them, "Bring some of the fish which you have now caught." Joh 21:11 Simon Peter went up and drew the net to land, full of large fish, a hundred and fifty-three; and although there were so many, the net was not torn. Joh 21:12 Jesus *said to them, "Come and have breakfast." None of the disciples ventured to question Him, "Who are You?" knowing that it was the Lord. Joh 21:13 Jesus *came and *took the bread and *gave it to them, and the fish likewise. Joh 21:14 This is now the third time that Jesus was manifested to the disciples, after He was raised from the dead. Jesus and Peter Joh 21:15 So when they had finished breakfast, Jesus *said to Simon Peter, "Simon, son of John, do you love Me more than these?" He *said to Him, "Yes, Lord; You know that I love You." He *said to him, "Tend My lambs." Joh 21:16 He *said to him again a second time, "Simon, son of John, do you love Me?" He *said to Him, "Yes, Lord; You know that I love You." He *said to him, "Shepherd My sheep." Joh 21:17 He *said to him the third time, "Simon, son of John, do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know all things; You know that I love You." Jesus *said to him, "Tend My sheep. Joh 21:18 "Truly, truly, I say to you, when you were younger, you used to gird yourself and walk wherever you wished; but when you grow old, you will stretch out your hands and someone else will gird you, and bring you where you do not wish to go." Joh 21:19 Now this He said, signifying by what kind of death he would glorify God. And when He had spoken this, He *said to him, "Follow Me!" Jesus and the Beloved Apostle Joh 21:20 Peter, turning around, *saw the disciple whom Jesus loved following them; the one who also had leaned back on His bosom at the supper and said, "Lord, who is the one who betrays You?" Joh 21:21 So Peter seeing him *said to Jesus, "Lord, and what about this man?" Joh 21:22 Jesus *said to him, "If I want him to remain until I come, what is that to you? You follow Me!" Joh 21:23 Therefore this saying went out among the brethren that that disciple would not die; yet Jesus did not say to him that he would not die, but only, "If I want him to remain until I come, what is that to you?" Joh 21:24 This is the disciple who is testifying to these things and wrote these things, and we know that his testimony is true. Joh 21:25 And there are also many other things which Jesus did, which if they *were written in detail, I suppose that even the world itself *would not contain the books that *would be written. Chapter 21 15-17. Peter Learned to Teach—There was Peter, who denied his Lord. After he had fallen and been converted, Jesus said to him, “Feed my lambs.” Before Peter's feet slipped, he had not the spirit of meekness required to feed the lambs; but after he became sensible of his own weakness, he knew just how to teach the erring and fallen; he could come close to their side in tender sympathy, and could help them (Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 121). (Luke 22:31, 32.) Genuine Restoration Reaches the Roots—Peter never forgot the painful scene of his humiliation. He did not forget his denial of Christ, and think that, after all, it was not a very great sin. All was painfully real to the erring disciple. His sorrow for his sin was as intense as had been his denial. After his conversion, the old assertions were not made in the old spirit and manner.... Three times after His resurrection, Christ tested Peter. “Simon, son of Jonas,” He said, “lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.” This heart-searching question was necessary in the case of Peter, and it is necessary in our case. The work of restoration can never be thorough unless the roots of evil are reached. Again and again the shoots have been clipped, while the root of bitterness has been left to spring up and defile many; but the very depth of the hidden evil must be reached, the moral senses must be judged, and judged again, in the light of the divine presence. The daily life will testify whether or not the work is genuine. When, the third time, Christ said to Peter, “Lovest thou me?” the probe reached the soul center. Self-judged, Peter fell upon the Rock, saying, “Lord, thou knowest all things; thou knowest that I love thee.” This is the work before the every soul who has dishonored God, and grieved the heart of Christ, by a denial of truth and righteousness. If the tempted soul endures the trying process, and self does not awake to life to feel hurt and abused under the test, that probing knife reveals that the soul is indeed dead to self, but alive unto God. Some assert that if a soul stumbles and falls, he can never regain his position; but the case before us contradicts this. Before his denial Christ said to Peter, “When thou art converted, strengthen thy brethren.” In committing to his stewardship the souls for whom He had given His life, Christ gave to Peter the strongest evidence of His confidence in his restoration. And he was commissioned to feed not only the sheep, but the lambs—a broader and more delicate work than had hitherto been appointed him. Not only was he to hold forth the word of life to others, but he was to be a shepherd of the flock (The Youth's Instructor, December 22, 1898). 18, 19 (Matthew 19:28; 25:31; Romans 8:17; 1 Peter 4:13). A Transformed Peter—[John 21:18-22 quoted.] Peter was now humble enough to understand the words of Christ, and without further questioning, the once restless, boastful, self-confident disciple became subdued and contrite. He followed his Lord indeed—the Lord he had denied. The thought that Christ had not denied and rejected him was to Peter a light and comfort and blessing. He felt that he could be crucified from choice, but it must be with his head downward. And he who was so close a partaker of Christ's sufferings will also be a partaker of His glory when He shall “sit upon the throne of his glory” (The Youth's Instructor, December 22, 1898).
Dedication to Theophilus Luk 1:1 Inasmuch as many have undertaken to compile an account of the things accomplished among us, Luk 1:2 just as they were handed down to us by those who from the beginning were eyewitnesses and servants of the word, Luk 1:3 it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus; Luk 1:4 so that you may know the exact truth about the things you have been taught. Birth of John the Baptist Foretold Luk 1:5 In the days of Herod, king of Judea, there was a priest named Zacharias, of the division of Abijah; and he had a wife from the daughters of Aaron, and her name was Elizabeth. Luk 1:6 They were both righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord. Luk 1:7 But they had no child, because Elizabeth was barren, and they were both advanced in years. Luk 1:8 Now it happened that while he was performing his priestly service before God in the appointed order of his division, Luk 1:9 according to the custom of the priestly office, he was chosen by lot to enter the temple of the Lord and burn incense. Luk 1:10 And the whole multitude of the people were in prayer outside at the hour of the incense offering. Luk 1:11 And an angel of the Lord appeared to him, standing to the right of the altar of incense. Luk 1:12 Zacharias was troubled when he saw the angel, and fear gripped him. Luk 1:13 But the angel said to him, "Do not be afraid, Zacharias, for your petition has been heard, and your wife Elizabeth will bear you a son, and you will give him the name John. Luk 1:14 "You will have joy and gladness, and many will rejoice at his birth. Luk 1:15 "For he will be great in the sight of the Lord; and he will drink no wine or liquor, and he will be filled with the Holy Spirit while yet in his mother's womb. Luk 1:16 "And he will turn many of the sons of Israel back to the Lord their God. Luk 1:17 "It is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord." Luk 1:18 Zacharias said to the angel, "How will I know this for certain? For I am an old man and my wife is advanced in years." Luk 1:19 The angel answered and said to him, "I am Gabriel, who stands in the presence of God, and I have been sent to speak to you and to bring you this good news. Luk 1:20 "And behold, you shall be silent and unable to speak until the day when these things take place, because you did not believe my words, which will be fulfilled in their proper time." Luk 1:21 The people were waiting for Zacharias, and were wondering at his delay in the temple. Luk 1:22 But when he came out, he was unable to speak to them; and they realized that he had seen a vision in the temple; and he kept making signs to them, and remained mute. Luk 1:23 When the days of his priestly service were ended, he went back home. Luk 1:24 After these days Elizabeth his wife became pregnant, and she kept herself in seclusion for five months, saying, Luk 1:25 "This is the way the Lord has dealt with me in the days when He looked with favor upon me, to take away my disgrace among men." Birth of Jesus Foretold Luk 1:26 Now in the sixth month the angel Gabriel was sent from God to a city in Galilee called Nazareth, Luk 1:27 to a virgin engaged to a man whose name was Joseph, of the descendants of David; and the virgin's name was Mary. Luk 1:28 And coming in, he said to her, "Greetings, favored one! The Lord is with you." Luk 1:29 But she was very perplexed at this statement, and kept pondering what kind of salutation this was. Luk 1:30 The angel said to her, "Do not be afraid, Mary; for you have found favor with God. Luk 1:31 "And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus. Luk 1:32 "He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; Luk 1:33 and He will reign over the house of Jacob forever, and His kingdom will have no end." Luk 1:34 Mary said to the angel, "How can this be, since I am a virgin?" Luk 1:35 The angel answered and said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God. Luk 1:36 "And behold, even your relative Elizabeth has also conceived a son in her old age; and she who was called barren is now in her sixth month. Luk 1:37 "For nothing will be impossible with God." Luk 1:38 And Mary said, "Behold, the bondslave of the Lord; may it be done to me according to your word." And the angel departed from her. Mary Visits Elizabeth Luk 1:39 Now at this time Mary arose and went in a hurry to the hill country, to a city of Judah, Luk 1:40 and entered the house of Zacharias and greeted Elizabeth. Luk 1:41 When Elizabeth heard Mary's greeting, the baby leaped in her womb; and Elizabeth was filled with the Holy Spirit. Luk 1:42 And she cried out with a loud voice and said, "Blessed are you among women, and blessed is the fruit of your womb! Luk 1:43 "And how has it happened to me, that the mother of my Lord would come to me? Luk 1:44 "For behold, when the sound of your greeting reached my ears, the baby leaped in my womb for joy. Luk 1:45 "And blessed is she who believed that there would be a fulfillment of what had been spoken to her by the Lord." Mary's Song of Praise: The Magnificat Luk 1:46 And Mary said: "My soul exalts the Lord, Luk 1:47 And my spirit has rejoiced in God my Savior. Luk 1:48 "For He has had regard for the humble state of His bondslave; For behold, from this time on all generations will count me blessed. Luk 1:49 "For the Mighty One has done great things for me; And holy is His name. Luk 1:50 "AND HIS MERCY IS UPON GENERATION AFTER GENERATION TOWARD THOSE WHO FEAR HIM. Luk 1:51 "He has done mighty deeds with His arm; He has scattered those who were proud in the thoughts of their heart. Luk 1:52 "He has brought down rulers from their thrones, And has exalted those who were humble. Luk 1:53 "HE HAS FILLED THE HUNGRY WITH GOOD THINGS; And sent away the rich empty-handed. Luk 1:54 "He has given help to Israel His servant, In remembrance of His mercy, Luk 1:55 As He spoke to our fathers, To Abraham and his descendants forever." Luk 1:56 And Mary stayed with her about three months, and then returned to her home. The Birth of John the Baptist Luk 1:57 Now the time had come for Elizabeth to give birth, and she gave birth to a son. Luk 1:58 Her neighbors and her relatives heard that the Lord had displayed His great mercy toward her; and they were rejoicing with her. Luk 1:59 And it happened that on the eighth day they came to circumcise the child, and they were going to call him Zacharias, after his father. Luk 1:60 But his mother answered and said, "No indeed; but he shall be called John." Luk 1:61 And they said to her, "There is no one among your relatives who is called by that name." Luk 1:62 And they made signs to his father, as to what he wanted him called. Luk 1:63 And he asked for a tablet and wrote as follows, "His name is John." And they were all astonished. Luk 1:64 And at once his mouth was opened and his tongue loosed, and he began to speak in praise of God. Luk 1:65 Fear came on all those living around them; and all these matters were being talked about in all the hill country of Judea. Luk 1:66 All who heard them kept them in mind, saying, "What then will this child turn out to be?" For the hand of the Lord was certainly with him. Zechariah's Prophecy Luk 1:67 And his father Zacharias was filled with the Holy Spirit, and prophesied, saying: Luk 1:68 "Blessed be the Lord God of Israel, For He has visited us and accomplished redemption for His people, Luk 1:69 And has raised up a horn of salvation for us In the house of David His servant— Luk 1:70 As He spoke by the mouth of His holy prophets from of old— Luk 1:71 Salvation FROM OUR ENEMIES, And FROM THE HAND OF ALL WHO HATE US; Luk 1:72 To show mercy toward our fathers, And to remember His holy covenant, Luk 1:73 The oath which He swore to Abraham our father, Luk 1:74 To grant us that we, being rescued from the hand of our enemies, Might serve Him without fear, Luk 1:75 In holiness and righteousness before Him all our days. Luk 1:76 "And you, child, will be called the prophet of the Most High; For you will go on BEFORE THE LORD TO PREPARE HIS WAYS; Luk 1:77 To give to His people the knowledge of salvation By the forgiveness of their sins, Luk 1:78 Because of the tender mercy of our God, With which the Sunrise from on high will visit us, Luk 1:79 TO SHINE UPON THOSE WHO SIT IN DARKNESS AND THE SHADOW OF DEATH, To guide our feet into the way of peace." Luk 1:80 And the child continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel.Luke Chapter 1 1-4. See EGW on Acts 1:1-5. 5-17. An Answer to Prayer—Throughout his married life, Zacharias had prayed for a son. He and his wife were now old, and as yet their prayer had remained unanswered; but he murmured not. God had not forgotten. He had his appointed time for answering this prayer, and when the case seemed hopeless, Zacharias received his answer.... As Zacharias entered the holy place, and performed the required service with solemn reverence, another form appeared, standing between the altar and the table of shewbread. It was Gabriel, the mighty messenger of God ... [Luke 1:12-17 quoted]. The answer had come. God had not forgotten the prayer of His servants. He had written it in His record book, to be answered in His own good time. Looking at outward appearances, Zacharias and Elisabeth had buried their hopes; but the Lord had not forgotten. He knew of the long years of disappointment, and when His own name could best be glorified, their son was born. How tender, how kind, how full of love and compassion, is the great heart of infinite love. God gave Zacharias as a son no ordinary person, but one who should hold a high place in His work, and from whom the light from heaven should shine in clear, distinct rays (Manuscript 27, 1898). 17. See EGW on Matthew 11:14. 22. Shining With Reflected Light—When Zacharias came out of the temple, his countenance was shining with the light which the heavenly angel had reflected upon him. But he could not speak to the people. He made signs to them that an angel had appeared to him in the temple, and because of his unbelief he was deprived of the power of speech, until the prediction of the angel should be fulfilled (The Spirit of Prophecy 2:45). 31-35. See EGW on John 1:1-3, 14. 35 (see EGW on John 1:1-3, 14). The Son of God in a New Sense—Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, “The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.” While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.... From all eternity Christ was united with the Father, and when He took upon Himself human nature, He was still one with God. He is the link that unites God with humanity [Hebrews 2:14 quoted] (The Signs of the Times, August 2, 1905). 76, 77 (ch. 3:2-4; Isaiah 40:3; Matthew 3:1-3; Mark 1:1-3; John 1:19-23). John Born for a Special Work—In every stage of this earth's history God has had His agencies to carry forward His work, which must be done in His appointed way. John the Baptist had a special work, for which he was born and to which he was appointed—the work of preparing the way of the Lord.... His wilderness ministry was a most striking, literal fulfillment of prophecy (Manuscript 112, 1901). 80. No Suitable School—There was a great work appointed for the prophet John, but there was no school on the earth with which he could connect. His learning must be obtained away from the cities, in the wilderness. The Old Testament Scriptures, God, and the nature which God had created, were to be his study books. God was fitting John for his work of preparing the way of the Lord. His food was simply locusts and wild honey. The customs and practices of men were not to be the education of this man. Worldly engrossment was to act no part in the formation of his character (Manuscript 131, 1901). Satan Had Access Despite Closed Avenues—John did not feel strong enough to stand the great pressure of temptation he would meet in society. He feared his character would be molded according to the prevailing customs of the Jews, and he chose the wilderness as his school, in which his mind could be properly educated and disciplined from God's great book of nature. In the wilderness, John could the more readily deny himself and bring his appetite under control, and dress in accordance to natural simplicity. And there was nothing in the wilderness that would take his mind from meditation and prayer. Satan had access to John, even after he had closed every avenue in his power through which he would enter. But his habits of life were so pure and natural that he could discern the foe, and had strength of spirit and decision of character to resist him. The book of nature was open before John with its inexhaustible store of varied instruction. He sought the favor of God, and the Holy Spirit rested upon him, and kindled in his heart a glowing zeal to do the great work of calling the people to repentance, and to a higher and holier life. John was fitting himself, by the privations and hardships of his secluded life, to so control all his physical and mental powers that he could stand among the people as unmoved by surrounding circumstances as the rocks and mountains of the wilderness that had surrounded him for thirty years (The Spirit of Prophecy 2:47). Satan Could Not Move John—The childhood, youth, and manhood of John, who came in the spirit and power of Elijah to do a special work in preparing the way for the world's Redeemer, was marked with firmness and moral power. Satan could not move him from his integrity (The Review and Herald, March 3, 1874).
The Birth of Jesus Christ Luk 2:1 Now in those days a decree went out from Caesar Augustus, that a census be taken of all the inhabited earth. Luk 2:2 This was the first census taken while Quirinius was governor of Syria. Luk 2:3 And everyone was on his way to register for the census, each to his own city. Luk 2:4 Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David which is called Bethlehem, because he was of the house and family of David, Luk 2:5 in order to register along with Mary, who was engaged to him, and was with child. Luk 2:6 While they were there, the days were completed for her to give birth. Luk 2:7 And she gave birth to her firstborn son; and she wrapped Him in cloths, and laid Him in a manger, because there was no room for them in the inn. The Shepherds and the Angels Luk 2:8 In the same region there were some shepherds staying out in the fields and keeping watch over their flock by night. Luk 2:9 And an angel of the Lord suddenly stood before them, and the glory of the Lord shone around them; and they were terribly frightened. Luk 2:10 But the angel said to them, "Do not be afraid; for behold, I bring you good news of great joy which will be for all the people; Luk 2:11 for today in the city of David there has been born for you a Savior, who is Christ the Lord. Luk 2:12 "This will be a sign for you: you will find a baby wrapped in cloths and lying in a manger." Luk 2:13 And suddenly there appeared with the angel a multitude of the heavenly host praising God and saying, Luk 2:14 "Glory to God in the highest, And on earth peace among men with whom He is pleased." Luk 2:15 When the angels had gone away from them into heaven, the shepherds began saying to one another, "Let us go straight to Bethlehem then, and see this thing that has happened which the Lord has made known to us." Luk 2:16 So they came in a hurry and found their way to Mary and Joseph, and the baby as He lay in the manger. Luk 2:17 When they had seen this, they made known the statement which had been told them about this Child. Luk 2:18 And all who heard it wondered at the things which were told them by the shepherds. Luk 2:19 But Mary treasured all these things, pondering them in her heart. Luk 2:20 The shepherds went back, glorifying and praising God for all that they had heard and seen, just as had been told them. Luk 2:21 And when eight days had passed, before His circumcision, His name was then called Jesus, the name given by the angel before He was conceived in the womb. Jesus Presented at the Temple Luk 2:22 And when the days for their purification according to the law of Moses were completed, they brought Him up to Jerusalem to present Him to the Lord Luk 2:23 (as it is written in the Law of the Lord, "EVERY firstborn MALE THAT OPENS THE WOMB SHALL BE CALLED HOLY TO THE LORD"), Luk 2:24 and to offer a sacrifice according to what was said in the Law of the Lord, "A PAIR OF TURTLEDOVES OR TWO YOUNG PIGEONS." Luk 2:25 And there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel; and the Holy Spirit was upon him. Luk 2:26 And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ. Luk 2:27 And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to carry out for Him the custom of the Law, Luk 2:28 then he took Him into his arms, and blessed God, and said, Luk 2:29 "Now Lord, You are releasing Your bond-servant to depart in peace, According to Your word; Luk 2:30 For my eyes have seen Your salvation, Luk 2:31 Which You have prepared in the presence of all peoples, Luk 2:32 A LIGHT OF REVELATION TO THE GENTILES, And the glory of Your people Israel." Luk 2:33 And His father and mother were amazed at the things which were being said about Him. Luk 2:34 And Simeon blessed them and said to Mary His mother, "Behold, this Child is appointed for the fall and rise of many in Israel, and for a sign to be opposed— Luk 2:35 and a sword will pierce even your own soul—to the end that thoughts from many hearts may be revealed." Luk 2:36 And there was a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was advanced in years and had lived with her husband seven years after her marriage, Luk 2:37 and then as a widow to the age of eighty-four. She never left the temple, serving night and day with fastings and prayers. Luk 2:38 At that very moment she came up and began giving thanks to God, and continued to speak of Him to all those who were looking for the redemption of Jerusalem. The Return to Nazareth Luk 2:39 When they had performed everything according to the Law of the Lord, they returned to Galilee, to their own city of Nazareth. Luk 2:40 The Child continued to grow and become strong, increasing in wisdom; and the grace of God was upon Him. The Boy Jesus in the Temple Luk 2:41 Now His parents went to Jerusalem every year at the Feast of the Passover. Luk 2:42 And when He became twelve, they went up there according to the custom of the Feast; Luk 2:43 and as they were returning, after spending the full number of days, the boy Jesus stayed behind in Jerusalem. But His parents were unaware of it, Luk 2:44 but supposed Him to be in the caravan, and went a day's journey; and they began looking for Him among their relatives and acquaintances. Luk 2:45 When they did not find Him, they returned to Jerusalem looking for Him. Luk 2:46 Then, after three days they found Him in the temple, sitting in the midst of the teachers, both listening to them and asking them questions. Luk 2:47 And all who heard Him were amazed at His understanding and His answers. Luk 2:48 When they saw Him, they were astonished; and His mother said to Him, "Son, why have You treated us this way? Behold, Your father and I have been anxiously looking for You." Luk 2:49 And He said to them, "Why is it that you were looking for Me? Did you not know that I had to be in My Father's house?" Luk 2:50 But they did not understand the statement which He had made to them. Luk 2:51 And He went down with them and came to Nazareth, and He continued in subjection to them; and His mother treasured all these things in her heart. Luk 2:52 And Jesus kept increasing in wisdom and stature, and in favor with God and men.Chapter 2 9. Strengthened to Endure Greater Light—[Luke 2:8, 9 quoted.] ... Suddenly the heavens are lighted up with a brightness which alarms the shepherds. They know not the reason of this grand display. They do not at first discern the myriads of angels that are congregated in the heavens. The brightness and glory from the heavenly host illuminate and glorify the entire plain. While the shepherds are terrified at the glory of God, the leading angel of the throng quiets their fears by revealing himself to them, saying, “Fear not....” As their fears are dispelled, joy takes the place of astonishment and terror. They could not, at first, bear the radiance of glory, which attended the whole heavenly host, to break upon them suddenly. One angel only appears to the gaze of the watching shepherds to dissipate their fears, and make known their mission. As the light of the angel encircles them, the glory rests upon them, and they are strengthened to endure the greater light and glory attending the myriads of heavenly angels (The Spirit of Prophecy 2:17, 18). 13, 14, 29-32. Satan Filled With Frenzy—The heavenly heralds aroused all the wrath of the synagogue of Satan. He followed the steps of those who had charge of the infant Jesus. He heard the prophecy of Simeon in the temple courts, who had long been waiting for the consolation of Israel. The Holy Ghost was upon him and he came by the Spirit into the temple. Taking the infant Saviour in his arms, he blessed God, and said, “Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel.” Satan was filled with frenzy as he saw that the aged Simeon recognized the divinity of Christ (The Review and Herald, October 29, 1895). 25-32. In the Atmosphere of Heaven—Simeon no sooner saw the infant in the priest's arms than he was divinely impressed ... [Luke 2:29-32 quoted]. Simeon realized that he held in his arms One who was the Way, the Truth, and the Life. There was at this time nothing in Christ's outward appearance to give him this assurance, but Simeon had lived in the atmosphere of heaven. The bright beams of the Sun of Righteousness gave him spiritual discernment. His one desire had been to see Christ. The purity of his life corresponded to the light he had received, and he was prepared for the revelation of the great truth that this helpless infant was the Lord's anointed, even the Messiah. Joy and exultation transfigured his face as he held in his arms God's most precious gift to men. His illumined mind received the light flowing from the Source of all light. He saw that Christ was to be the hope of the Gentiles as well as of the Jews. The walls of tradition built up by Jewish prejudice did not exist in his mind. He realized that the Messiah was to bring redemption to all (The Review and Herald, April 2, 1901). Two Classes Represented—Simeon and the priests represent two classes—those who are guided by the Spirit of God because they are willing to be instructed, and those who, refusing to receive the light which would lead them into all truth, are guided by the spirit of the power of darkness, and are daily being led into deeper darkness. By divine illumination Simeon understood Christ's mission. The Holy Spirit impressed his heart. But the priests and rulers were imbued with the spirit of the enemy of God; and today the same spirit influences human minds, controlling with power the hearts of men, and making of none effect the appeals of the Spirit (The Review and Herald, April 2, 1901). 38. Pious Jews Waited Day and Night—The pious Jews were looking, believing, and earnestly praying, for the coming of the Messiah. God could not manifest His glory and power to His people through a corrupt priesthood. The set time to favor His people had come. The faith of the Jews had become clouded, in consequence of their departure from God. Many of the leaders of the people brought in their own traditions, and enforced them upon the Jews, as the commandments of God. The pious Jews believed, and trusted in God that He would not leave His people in this condition, to be a reproach to the heathen. He had, in time past, raised them up a deliverer when in their distress they had called upon Him. From the predictions of the prophets, they thought the time appointed of God had arrived when Messiah would come. And when He should come, they would have a clear revelation of the divine will, and that their doctrines would be freed from the traditions and needless ceremonies which had confused their faith. The pious, aged Jews waited day and night for the coming Messiah, praying that they might see the Saviour before they died. They longed to see the cloud of ignorance and bigotry dispelled from the minds of the people (The Spirit of Prophecy 2:41, 42). 40. An Example of What Children May Strive to Be—It is not correct to say, as many writers have said, that Christ was like all children. He was not like all children. Many children are misguided and mismanaged. But Joseph, and especially Mary, kept before them the remembrance of their child's divine Fatherhood. Jesus was instructed in accordance with the sacred character of His mission. His inclination to right was a constant gratification to His parents. The questions He asked them led them to study most earnestly the great elements of truth. His soul-stirring words about nature and the God of nature opened and enlightened their minds. On the rocks and knolls about His home the eye of the Son of God often rested. He was familiar with the things of nature. He saw the sun in the heavens, the moon and the stars fulfilling their mission. With the voice of singing He welcomed the morning light. He listened to the lark caroling forth music to its God, and joined His voice with the voice of praise and thanksgiving.... [Luke 2:40 quoted.] He was an example of what all children may strive to be if parents will seek the Lord most earnestly, and if children will cooperate with their parents. In His words and actions He manifested tender sympathy for all. His companionship was as a healing, soothing balm to the disheartened and depressed. No one, looking upon the childlike countenance, shining with animation, could say that Christ was just like other children. He was God in human flesh. When urged by His companions to do wrong, divinity flashed through humanity, and He refused decidedly. In a moment He distinguished between right and wrong, and placed sin in the light of God's commands, holding up the law as a mirror which reflected light upon wrong. It was this keen discrimination between right and wrong that often provoked Christ's brothers to anger. Yet His appeals and entreaties, and the sorrow expressed in His countenance, revealed such a tender, earnest love for them that they were ashamed of having tempted Him to deviate from His strict sense of justice and loyalty (The Youth's Instructor, September 8, 1898). 40, 52. Growth in Knowledge and Service—Though He increased in knowledge, and the grace of God was upon Him, yet He did not become lifted up in pride, or feel that He was above doing the most humble toil. He took His share of the burden, together with His father, mother, and brethren. He toiled to sustain the family, and shared in the work that would meet the expenses of the household. Though His wisdom had astonished the doctors, yet He meekly subjected Himself to His human guardians, bore His part in the family burdens, and worked with His own hands as any toiler would work. It is stated of Jesus that (as He advanced in years) He “increased in wisdom and stature, and in favour with God and man.” The knowledge He was daily obtaining of His wonderful mission did not disqualify Him for performing the most humble duties. He cheerfully took up the work that devolves upon youth who dwell in humble households pressed by poverty. He understood the temptations of children; for He bore their sorrows and trials. Firm and steadfast was His purpose to do the right. Though enticed to evil, He refused to depart in a single instance from the strictest truth and rectitude. He maintained perfect filial obedience; but His spotless life aroused the envy and jealousy of His brethren. His childhood and youth were anything but smooth and joyous. His brethren did not believe on Him, and were annoyed because He did not in all things act as they did, and become one of them in the practice of evil. In His home life He was cheerful, but never boisterous. He ever maintained the attitude of a learner. He took great delight in nature, and God was His teacher (The Signs of the Times, July 30, 1896). The Light and Joy of the Family—Christ is the ideal for all humanity. He has left a perfect example for childhood, youth, and manhood. He came to this earth, and passed through the different phases of human life. He talked and acted like other children and youth, except that He did no wrong. Sin found no place in His life. Ever He lived in an atmosphere of heavenly purity. From childhood to manhood He preserved unsullied His trust in God. The Word says of Him, ... He “increased in wisdom and stature, and in favour with God and man.” In the sanctuary of the home, Jesus received His education, not merely from His parents, but from His heavenly Father. As He grew older, God opened to Him more and more of the great work before Him. But notwithstanding His knowledge of this, He assumed no airs of superiority. Never did He by disrespect cause His parents pain or anxiety. He delighted to honor and obey them. Although He was not ignorant of His great mission, He consulted their wishes, and submitted to their authority. Christ had been Commander of the heavenly host; but He did not because of this excuse Himself from labor, allowing His parents to support Him. While still quite young, He learned a trade, and faithfully discharged His daily duties, contributing to the support of the family. Christ was the light and joy of the family circle (The Youth's Instructor, August 22, 1901). 41-49. No Lesson to Be Lost—Not one act in the life of Christ was unimportant. Every event of His life was for the benefit of His followers in future time. This circumstance of the tarry of Christ in Jerusalem teaches an important lesson to those who should believe on Him.... Jesus was acquainted with hearts. He knew that, as the crowd returned in company from Jerusalem, there would be much talking and visiting which would not be seasoned with humility and grace, and the Messiah and His mission would be nearly forgotten. It was His choice to return from Jerusalem with His parents alone; for in being retired, His father and mother would have more time for reflection, and for meditation upon the prophecies which referred to His future sufferings and death. He did not wish the painful events which they were to experience in His offering up His life for the sins of the world, to be new and unexpected to them. He was separated from them in their return to Jerusalem. After the celebration of the Passover, they sought Him sorrowing three days. When He should be slain for the sins of the world, He would be separated from them, lost to them, for three days. But after that, He would reveal Himself to them, and be found of them, and their faith rely upon Him as the Redeemer of the fallen race, the advocate with the Father in their behalf. Here is a lesson of instruction to all the followers of Christ. He designed that none of these lessons should be lost, but be written for the benefit of future generations. There is necessity of carefulness of words and actions when Christians are associated together, lest Jesus be forgotten of them, and they pass along careless of the fact that Jesus is not among them. When they are aroused to their condition, they discover that they have journeyed without the presence of Him who could give peace and joy to their hearts, and days are occupied in returning, and searching for Him whom they should have retained with them every moment. Jesus will not be found in the company of those who are careless of His presence, and who engage in conversation having no reference to their Redeemer, in whom they profess their hopes of eternal life are centered. Jesus shuns the company of such, so also do the angels who do His commands. These heavenly messengers are not attracted to the crowd where minds are diverted from heavenly things. These pure and holy spirits cannot remain in the company where Jesus’ presence is not desired and encouraged, and His absence not marked. For this reason, great mourning, grief, and discouragement exist. Through lack of meditation, watchfulness, and prayer, they have lost all that is valuable. The divine rays of light emanating from Jesus are not with them, cheering them with their loving, elevating influence. They are enshrouded in gloom, because their careless, irreverent spirit has separated Jesus from their company, and driven the ministering angels from them. Many who attend meetings of devotion, and have been instructed by the servants of God, and been greatly refreshed and blessed in seeking Jesus, have returned to their homes no better than they left them, because they did not feel the importance of praying and watching thereunto, as they returned to their homes. They frequently feel inclined to complain of others, because they realize their loss. Some murmur against God, and do not reproach themselves as being the cause of their own darkness, and sufferings of mind. These should not reflect upon others. The fault is in themselves. They talked and jested, and visited away the heavenly Guest, and themselves they have only to blame. It is the privilege of all to retain Jesus with them. If they do this, their words must be select, seasoned with grace. The thoughts of their hearts must be disciplined to meditate upon heavenly and divine things (The Spirit of Prophecy 2:35-38). 46. A Pattern in Courtesy—After Joseph and Mary had searched for Him for three days, they found Him in the court of the temple, “sitting in the midst of the doctors, both hearing them, and asking them questions. And all that heard Him were astonished at His understanding and answers.” He asked His questions with a grace that charmed these learned men. He was a perfect pattern for all youth. Ever He manifested deference and respect for age. The religion of Jesus will never lead any child to be rude and uncourteous (The Youth's Instructor, September 8, 1898). 50, 51. A Constant Ministry—[Luke 2:50, 51 quoted.] Christ did not enter upon His public ministry for eighteen years after this, but He was constantly ministering to others, improving every opportunity offered Him. Even in His childhood He spoke words of comfort and tenderness to young and old. His mother could not but mark His words, His spirit, His willing obedience to all her requirements (The Youth's Instructor, September 8, 1898). 51. See EGW on John 2:1, 2.
Jesus Sends Out the Twelve Apostles Luk 9:1 And He called the twelve together, and gave them power and authority over all the demons and to heal diseases. Luk 9:2 And He sent them out to proclaim the kingdom of God and to perform healing. Luk 9:3 And He said to them, "Take nothing for your journey, neither a staff, nor a bag, nor bread, nor money; and do not even have two tunics apiece. Luk 9:4 "Whatever house you enter, stay there until you leave that city. Luk 9:5 "And as for those who do not receive you, as you go out from that city, shake the dust off your feet as a testimony against them." Luk 9:6 Departing, they began going throughout the villages, preaching the gospel and healing everywhere. Herod Is Perplexed by Jesus Luk 9:7 Now Herod the tetrarch heard of all that was happening; and he was greatly perplexed, because it was said by some that John had risen from the dead, Luk 9:8 and by some that Elijah had appeared, and by others that one of the prophets of old had risen again. Luk 9:9 Herod said, "I myself had John beheaded; but who is this man about whom I hear such things?" And he kept trying to see Him. Jesus Feeds the Five Thousand Luk 9:10 When the apostles returned, they gave an account to Him of all that they had done. Taking them with Him, He withdrew by Himself to a city called Bethsaida. Luk 9:11 But the crowds were aware of this and followed Him; and welcoming them, He began speaking to them about the kingdom of God and curing those who had need of healing. Luk 9:12 Now the day was ending, and the twelve came and said to Him, "Send the crowd away, that they may go into the surrounding villages and countryside and find lodging and get something to eat; for here we are in a desolate place." Luk 9:13 But He said to them, "You give them something to eat!" And they said, "We have no more than five loaves and two fish, unless perhaps we go and buy food for all these people." Luk 9:14 (For there were about five thousand men.) And He said to His disciples, "Have them sit down to eat in groups of about fifty each." Luk 9:15 They did so, and had them all sit down. Luk 9:16 Then He took the five loaves and the two fish, and looking up to heaven, He blessed them, and broke them, and kept giving them to the disciples to set before the people. Luk 9:17 And they all ate and were satisfied; and the broken pieces which they had left over were picked up, twelve baskets full. Peter Confesses Jesus as the Christ Luk 9:18 And it happened that while He was praying alone, the disciples were with Him, and He questioned them, saying, "Who do the people say that I am?" Luk 9:19 They answered and said, "John the Baptist, and others say Elijah; but others, that one of the prophets of old has risen again." Luk 9:20 And He said to them, "But who do you say that I am?" And Peter answered and said, "The Christ of God." Jesus Foretells His Death Luk 9:21 But He warned them and instructed them not to tell this to anyone, Luk 9:22 saying, "The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day." Take Up Your Cross and Follow Jesus Luk 9:23 And He was saying to them all, "If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me. Luk 9:24 "For whoever wishes to save his life will lose it, but whoever loses his life for My sake, he is the one who will save it. Luk 9:25 "For what is a man profited if he gains the whole world, and loses or forfeits himself? Luk 9:26 "For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory, and the glory of the Father and of the holy angels. Luk 9:27 "But I say to you truthfully, there are some of those standing here who will not taste death until they see the kingdom of God." The Transfiguration Luk 9:28 Some eight days after these sayings, He took along Peter and John and James, and went up on the mountain to pray. Luk 9:29 And while He was praying, the appearance of His face became different, and His clothing became white and gleaming. Luk 9:30 And behold, two men were talking with Him; and they were Moses and Elijah, Luk 9:31 who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem. Luk 9:32 Now Peter and his companions had been overcome with sleep; but when they were fully awake, they saw His glory and the two men standing with Him. Luk 9:33 And as these were leaving Him, Peter said to Jesus, "Master, it is good for us to be here; let us make three tabernacles: one for You, and one for Moses, and one for Elijah"—not realizing what he was saying. Luk 9:34 While he was saying this, a cloud formed and began to overshadow them; and they were afraid as they entered the cloud. Luk 9:35 Then a voice came out of the cloud, saying, "This is My Son, My Chosen One; listen to Him!" Luk 9:36 And when the voice had spoken, Jesus was found alone. And they kept silent, and reported to no one in those days any of the things which they had seen. Jesus Heals a Boy with an Unclean Spirit Luk 9:37 On the next day, when they came down from the mountain, a large crowd met Him. Luk 9:38 And a man from the crowd shouted, saying, "Teacher, I beg You to look at my son, for he is my only boy, Luk 9:39 and a spirit seizes him, and he suddenly screams, and it throws him into a convulsion with foaming at the mouth; and only with difficulty does it leave him, mauling him as it leaves. Luk 9:40 "I begged Your disciples to cast it out, and they could not." Luk 9:41 And Jesus answered and said, "You unbelieving and perverted generation, how long shall I be with you and put up with you? Bring your son here." Luk 9:42 While he was still approaching, the demon slammed him to the ground and threw him into a convulsion. But Jesus rebuked the unclean spirit, and healed the boy and gave him back to his father. Jesus Again Foretells His Death Luk 9:43 And they were all amazed at the greatness of God. But while everyone was marveling at all that He was doing, He said to His disciples, Luk 9:44 "Let these words sink into your ears; for the Son of Man is going to be delivered into the hands of men." Luk 9:45 But they did not understand this statement, and it was concealed from them so that they would not perceive it; and they were afraid to ask Him about this statement. Who Is the Greatest? Luk 9:46 An argument started among them as to which of them might be the greatest. Luk 9:47 But Jesus, knowing what they were thinking in their heart, took a child and stood him by His side, Luk 9:48 and said to them, "Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for the one who is least among all of you, this is the one who is great." Anyone Not Against Us Is For Us Luk 9:49 John answered and said, "Master, we saw someone casting out demons in Your name; and we tried to prevent him because he does not follow along with us." Luk 9:50 But Jesus said to him, "Do not hinder him; for he who is not against you is for you." A Samaritan Village Rejects Jesus Luk 9:51 When the days were approaching for His ascension, He was determined to go to Jerusalem; Luk 9:52 and He sent messengers on ahead of Him, and they went and entered a village of the Samaritans to make arrangements for Him. Luk 9:53 But they did not receive Him, because He was traveling toward Jerusalem. Luk 9:54 When His disciples James and John saw this, they said, "Lord, do You want us to command fire to come down from heaven and consume them?" Luk 9:55 But He turned and rebuked them, [and said, "You do not know what kind of spirit you are of; Luk 9:56 for the Son of Man did not come to destroy men's lives, but to save them."] And they went on to another village. The Cost of Following Jesus Luk 9:57 As they were going along the road, someone said to Him, "I will follow You wherever You go." Luk 9:58 And Jesus said to him, "The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head." Luk 9:59 And He said to another, "Follow Me." But he said, "Lord, permit me first to go and bury my father." Luk 9:60 But He said to him, "Allow the dead to bury their own dead; but as for you, go and proclaim everywhere the kingdom of God." Luk 9:61 Another also said, "I will follow You, Lord; but first permit me to say good-bye to those at home." Luk 9:62 But Jesus said to him, "No one, after putting his hand to the plow and looking back, is fit for the kingdom of God." Chapter 9 23 (Matthew 16:24; Mark 8:34; see EGW on Matthew 11:28-30). Shunning Cross Means Shunning Reward—[Luke 9:23 quoted.] These words are spoken to every one who desires to be a Christian. He who shuns the cross shuns the reward promised to the faithful (Letter 144, 1901). 28-31. See EGW on Matthew 17:1-3.Chapter 17 1-3 (Mark 9:2-4; Luke 9:28-31). Fittest to Minister to Christ—The Father chose Moses and Elijah to be His messengers to Christ, and glorify Him with the light of heaven, and commune with Him concerning His coming agony, because they had lived upon earth as men; they had experienced human sorrow and suffering, and could sympathize with the trial of Jesus, in His earthly life. Elijah, in his position as a prophet to Israel, had represented Christ, and his work had been, in a degree, similar to that of the Saviour. And Moses, as the leader of Israel, had stood in the place of Christ, communing with Him and following His directions; therefore, these two, of all the hosts that gathered around the throne of God were fittest to minister to the Son of God (The Spirit of Prophecy 2:329).
Jesus Sends Out the Seventy-Two Luk 10:1 Now after this the Lord appointed seventy others, and sent them in pairs ahead of Him to every city and place where He Himself was going to come. Luk 10:2 And He was saying to them, "The harvest is plentiful, but the laborers are few; therefore beseech the Lord of the harvest to send out laborers into His harvest. Luk 10:3 "Go; behold, I send you out as lambs in the midst of wolves. Luk 10:4 "Carry no money belt, no bag, no shoes; and greet no one on the way. Luk 10:5 "Whatever house you enter, first say, 'Peace be to this house.' Luk 10:6 "If a man of peace is there, your peace will rest on him; but if not, it will return to you. Luk 10:7 "Stay in that house, eating and drinking what they give you; for the laborer is worthy of his wages. Do not keep moving from house to house. Luk 10:8 "Whatever city you enter and they receive you, eat what is set before you; Luk 10:9 and heal those in it who are sick, and say to them, 'The kingdom of God has come near to you.' Luk 10:10 "But whatever city you enter and they do not receive you, go out into its streets and say, Luk 10:11 'Even the dust of your city which clings to our feet we wipe off in protest against you; yet be sure of this, that the kingdom of God has come near.' Luk 10:12 "I say to you, it will be more tolerable in that day for Sodom than for that city. Woe to Unrepentant Cities Luk 10:13 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had been performed in Tyre and Sidon which occurred in you, they would have repented long ago, sitting in sackcloth and ashes. Luk 10:14 "But it will be more tolerable for Tyre and Sidon in the judgment than for you. Luk 10:15 "And you, Capernaum, will not be exalted to heaven, will you? You will be brought down to Hades! Luk 10:16 "The one who listens to you listens to Me, and the one who rejects you rejects Me; and he who rejects Me rejects the One who sent Me." The Return of the Seventy-Two Luk 10:17 The seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name." Luk 10:18 And He said to them, "I was watching Satan fall from heaven like lightning. Luk 10:19 "Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing will injure you. Luk 10:20 "Nevertheless do not rejoice in this, that the spirits are subject to you, but rejoice that your names are recorded in heaven." Jesus Rejoices in the Father's Will Luk 10:21 At that very time He rejoiced greatly in the Holy Spirit, and said, "I praise You, O Father, Lord of heaven and earth, that You have hidden these things from the wise and intelligent and have revealed them to infants. Yes, Father, for this way was well-pleasing in Your sight. Luk 10:22 "All things have been handed over to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son wills to reveal Him." Luk 10:23 Turning to the disciples, He said privately, "Blessed are the eyes which see the things you see, Luk 10:24 for I say to you, that many prophets and kings wished to see the things which you see, and did not see them, and to hear the things which you hear, and did not hear them." The Parable of the Good Samaritan Luk 10:25 And a lawyer stood up and put Him to the test, saying, "Teacher, what shall I do to inherit eternal life?" Luk 10:26 And He said to him, "What is written in the Law? How does it read to you?" Luk 10:27 And he answered, "YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR STRENGTH, AND WITH ALL YOUR MIND; AND YOUR NEIGHBOR AS YOURSELF." Luk 10:28 And He said to him, "You have answered correctly; DO THIS AND YOU WILL LIVE." Luk 10:29 But wishing to justify himself, he said to Jesus, "And who is my neighbor?" Luk 10:30 Jesus replied and said, "A man was going down from Jerusalem to Jericho, and fell among robbers, and they stripped him and beat him, and went away leaving him half dead. Luk 10:31 "And by chance a priest was going down on that road, and when he saw him, he passed by on the other side. Luk 10:32 "Likewise a Levite also, when he came to the place and saw him, passed by on the other side. Luk 10:33 "But a Samaritan, who was on a journey, came upon him; and when he saw him, he felt compassion, Luk 10:34 and came to him and bandaged up his wounds, pouring oil and wine on them; and he put him on his own beast, and brought him to an inn and took care of him. Luk 10:35 "On the next day he took out two denarii and gave them to the innkeeper and said, 'Take care of him; and whatever more you spend, when I return I will repay you.' Luk 10:36 "Which of these three do you think proved to be a neighbor to the man who fell into the robbers' hands?" Luk 10:37 And he said, "The one who showed mercy toward him." Then Jesus said to him, "Go and do the same." Martha and Mary Luk 10:38 Now as they were traveling along, He entered a village; and a woman named Martha welcomed Him into her home. Luk 10:39 She had a sister called Mary, who was seated at the Lord's feet, listening to His word. Luk 10:40 But Martha was distracted with all her preparations; and she came up to Him and said, "Lord, do You not care that my sister has left me to do all the serving alone? Then tell her to help me." Luk 10:41 But the Lord answered and said to her, "Martha, Martha, you are worried and bothered about so many things; Luk 10:42 but only one thing is necessary, for Mary has chosen the good part, which shall not be taken away from her." Chapter 11 12 (Genesis 32:26). Spiritual Violence Brings Reward—With the great truth we have been privileged to receive, we should, and under the Holy Spirit's power we could, become living channels of light. We could then approach the mercy seat; and seeing the bow of promise, kneel with contrite hearts, and seek the kingdom of heaven with a spiritual violence that would bring its own reward. We would take it by force, as did Jacob. Then our message would be the power of God unto salvation. Our supplications would be full of earnestness, full of a sense of our great need; and we would not be denied. The truth would be expressed by life and character, and by lips touched with the living coal from off God's altar. When this experience is ours, we shall be lifted out of our poor, cheap selves, that we have cherished so tenderly. We shall empty our hearts of the corroding power of selfishness, and shall be filled with praise and gratitude to God. We shall magnify the Lord, the God of all grace, who has magnified Christ. And He will reveal His power through us, making us as sharp sickles in the harvest field (The Review and Herald, February 14, 1899). 14 (Malachi 4:5; Luke 1:17). The Spirit and Power of Elijah—In the spirit and with the power of Elijah, John denounced the corruptions of the Jews, and raised his voice in reproving their prevailing sins. His discourses were plain, pointed, and convincing. Many were brought to repentance of their sins, and, as evidence of their repentance, were baptized of him in Jordan. This was the preparatory work for the ministry of Christ. Many were convicted because of the plain truths uttered by this faithful prophet; but, by rejecting the light, they became enshrouded in deeper darkness, so that they were fully prepared to turn from the evidences attending Jesus, that He was the true Messiah (The Spirit of Prophecy 2:48, 49). 20-24 (Luke 10:13-15). Witness Rejected—The deeds of love and compassion performed by Jesus in the cities of Judea, were regarded with wonder by the angels of heaven; and yet multitudes in Chorazin, Bethsaida, and Capernaum looked on with indifference, and in their hardness of heart they acted as though time or eternity was scarcely worth their attention. The majority of the inhabitants of these cities spent their time in caviling over themes of little importance, and but a few took the position that the Saviour of mankind was the Christ. The prophecies of the Scriptures were plain, and gave clear predictions of His life, character, and work; and from the testimony of men who had spoken as they were moved by the Holy Ghost, evidence was sufficient to prove that Jesus was all He claimed to be—the Son of God, the Messiah of whom Moses and the prophets did write, the Light to lighten the Gentiles, and the glory of Israel. But it was in vain that He sought to convince the priests and rulers, and to draw the hearts of common people to His light. Priests and rulers, scribes and Pharisees, clung to their traditions, their ceremonies, customs, and theories, and suffered not their hearts to be touched and cleansed and sanctified by divine grace. The few who did follow Christ came from among the lowly and unlearned (The Review and Herald, June 2, 1896). 28-30. The Yoke of Restraint and Obedience—Christ says, “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you”—the yoke of restraint and obedience—“and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” We are to find rest by wearing His yoke and bearing His burdens. In being co-workers with Christ in the great work for which He gave His life, we shall find true rest. When we were sinners, He gave His life for us. He wants us to come to Him and learn of Him. Thus we are to find rest. He says He will give us rest. “Learn of me; for I am meek and lowly in heart.” In doing this you will find in your own experience the rest that Christ gives, the rest that comes from wearing His yoke and lifting His burdens (The General Conference Bulletin, April 4, 1901). In accepting Christ's yoke of restraint and obedience, you will find that it is of the greatest help to you. Wearing this yoke keeps you near the side of Christ, and He bears the heaviest part of the load. “Learn of me; for I am meek and lowly in heart.” To learn the lessons Christ teaches is the greatest treasure students can find. Rest comes to them in the consciousness that they are trying to please the Lord (Letter 144, 1901). Help to Bear Every Burden—There is a condition to the rest and peace here offered us by Christ. It is that of yoking up with Him. All who will accept the condition will find that the yoke of Christ will help them to bear every burden needful for them to carry. Without Christ at our side to bear the heaviest part of the load, we must indeed say that it is heavy. But yoked with Him to the car of duty, the burdens of life may all be lightly carried. And just as a man acts in willing obedience to the requirements of God, will come his peace of mind.... Meekness and humility will characterize all who are obedient to the law of God, all who will wear the yoke of Christ with submission. And these graces will bring the desirable result of peace in the service of Christ (The Signs of the Times, April 16, 1912, reprinted from The Signs of the Times, July 22, 1897). (Ch. 16:24; Luke 9:23.) Symbol of Submission to God's Will—We are to bear the yoke of Christ that we may be placed in complete union with Him. “Take my yoke upon you,” He says. Obey My requirements. But these requirements may be in direct opposition to the will and purposes of the human agent. What then is to be done? Hear what God says: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” The yoke and the cross are symbols representing the same thing,—the giving up of the will to God. Wearing the yoke unites finite man in companionship with the dearly beloved Son of God. Lifting the cross cuts away self from the soul, and places man where he learns how to bear Christ's burdens. We cannot follow Christ without wearing His yoke, without lifting the cross and bearing it after Him. If our will is not in accord with the divine requirements, we are to deny our inclinations, give up our darling desires, and step in Christ's footsteps.... Men frame for their own necks yokes that seem light and pleasant to wear, but they prove galling in the extreme. Christ sees this, and He says, “Take My yoke upon you. The yoke you would place upon your own neck, thinking it a precise fit, will not fit at all. Take My yoke upon you, and learn of Me the lessons essential for you to learn; for I am meek and lowly in heart, and ye shall find rest unto your souls. My yoke is easy, and My burden is light.” The Lord never makes a false estimate concerning His heritage. He measures the men with whom He is working. When they submit to His yoke, when they give up the struggle that has been unprofitable for themselves and for the cause of God, they will find peace and rest. When they become sensible of their own weakness, their own deficiencies, they will delight to do God's will. They will submit to the yoke of Christ. Then God can work in them to will and to do of His good pleasure, which is often entirely contrary to the plans of the human mind. When the heavenly anointing comes to us, we shall learn the lesson of meekness and lowliness, which always brings rest to the soul (The Review and Herald, October 23, 1900). Christ's Yoke Never Galling—Your work is not to gather up burdens of your own. As you take the burdens that Christ would have you, then you can realize what burdens He carried. Let us study the Bible, and find out what kind of yoke He bore. He was a help to those around Him. He says: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” You see there is a yoke to bear. Now this is the very faith that we want—a faith that will grasp the promises of God, one that will take the yoke of Christ and bear the burdens that He would have us. We often think we are having a hard time in bearing burdens, and it is too often the case, because God has not made any provision for us to carry these burdens; but when we bear His yoke and carry His burdens, we can testify that the yoke of Christ is easy and His burdens are light, because He has made provision for these. But when you feel depressed and discouraged, do not give up the battle; you have a living Saviour that will help you, and you will have rest in Him. You must not put your neck under the yoke of fashion, and yokes that God has never designed that you should bear. It is not our work to study how to meet the world's standard, but the great question with each one should be, How can I meet God's standard? Then it is that you will find rest to the soul; for Christ has said, “My yoke is easy, and my burden is light.” When you have a yoke that is galling to the neck, you may know it is not Christ's yoke; for He says His yoke is easy. What God wants of us is to be learning every day of our lives how to build our characters for time and for eternity. He does not want us to get into one channel and never turn out of that; to have fixed ideas, and hold them fast, whether they are right or wrong. He will place us amid trials and difficulties, and when we have learned to overcome obstacles in a right spirit, with high and holy purpose, He will give us another lesson. And if we have not the meekness of Christ to be constantly learning of Jesus in His school, then we must know that we have not the yoke of Christ (The Review and Herald, May 10, 1887). 29 (John 15:4, 5). Hard to Give Up Own Will and Way—If you are willing to learn meekness and lowliness of heart in Christ's school, He will surely give you rest and peace. It is a terribly hard struggle to give up your own will and your own way. But this lesson learned, you will find rest and peace. Pride, selfishness, and ambition must be overcome; your will must be swallowed up in the will of Christ. The whole life may become one constant love sacrifice, every action a manifestation, and every word an utterance of love. As the life of the vine circulates through stem and cluster, descends into the lower fibers, and reaches to the topmost leaf, so will the grace and love of Christ burn and abound in the soul, sending its virtues to every part of the being, and pervading every exercise of body and mind (Letter 14, 1887). How to Wear the Yoke—Take hold of the arm of God, and say, “I am nothing, and Thou art everything. Thou hast said, ‘Without me ye can do nothing.’ Now, Lord, I must have Thee abiding in me, that I may abide in Thee.” Then advance step by step, by living faith abiding in Jesus Christ. This is wearing His yoke, the yoke of obedience (Manuscript 85, 1901). Wearing the yoke with Christ, means to work in His lines, to be a copartner with Him in His sufferings and toils for lost humanity. It means to be a wise instructor of souls. We shall be what we are willing to be made by Christ in these precious hours of probation. We shall be the sort of a vessel that we allow ourselves to be molded into. We must unite with God in the molding and fashioning work, having our wills submitted to the divine will (Letter 71, 1895). 30. Easy Yoke Does Not Give Life of Ease—The Lord calls His yoke easy, and His burden light. Yet that yoke will not give us a life of ease and freedom and selfish indulgence. The life of Christ was one of self-sacrifice and self-denial at every step; and with consistent, Christlike tenderness and love, His true follower will walk in the footsteps of the Master; and as he advances in this life, he will become more and more inspired with the spirit and life of Christ (The Signs of the Times, April 16, 1912, reprinted from The Signs of the Times, July 22, 1897)Chapter 22 2-4 (Luke 14:16, 17). The Heavenly Banquet—The spiritual banquet has been set before us in rich abundance. We have had presented to us by the messengers of God the richest feast—the righteousness of Christ, justification by faith, the exceeding great and precious promises of God in His Word, free access to the Father by Jesus Christ, the comforts of the Holy Spirit, and the well-grounded assurance of eternal life in the kingdom of God. We ask, What could God do for us that He has not done in preparing the great supper, the heavenly banquet (The Review and Herald, January 17, 1899)? 11, 12. Feasting on the Word—A banquet has been prepared for us. The Lord has spread before us the treasures of His Word. But we must not come to the repast clothed in citizen's dress. We must have on the white robe of Christ's righteousness, which has been prepared for all the guests (Manuscript 70, 1901). (Revelation 7:13, 14.) Out of Tribulation—Remember that every one who shall be found with the wedding garment on will have come out of great tribulation (The Review and Herald, April 17, 1894). 29. See EGW on ch. 5:13, 14; Jeremiah 8:8; Luke 4:18, 19. 37-39 (Mark 12:30, 31; Luke 10:27; Colossians 2:10). Complete in Christ—The law of God requires that man shall love God supremely, and his neighbor as himself. When through the grace of our Lord Jesus Christ, this is perfectly done, we shall be complete in Christ (Letter 11, 1892)..
The Lord's Prayer Luk 11:1 It happened that while Jesus was praying in a certain place, after He had finished, one of His disciples said to Him, "Lord, teach us to pray just as John also taught his disciples." Luk 11:2 And He said to them, "When you pray, say: 'Father, hallowed be Your name. Your kingdom come. Luk 11:3 'Give us each day our daily bread. Luk 11:4 'And forgive us our sins, For we ourselves also forgive everyone who is indebted to us. And lead us not into temptation.'" Luk 11:5 Then He said to them, "Suppose one of you has a friend, and goes to him at midnight and says to him, 'Friend, lend me three loaves; Luk 11:6 for a friend of mine has come to me from a journey, and I have nothing to set before him'; Luk 11:7 and from inside he answers and says, 'Do not bother me; the door has already been shut and my children and I are in bed; I cannot get up and give you anything.' Luk 11:8 "I tell you, even though he will not get up and give him anything because he is his friend, yet because of his persistence he will get up and give him as much as he needs. Luk 11:9 "So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. Luk 11:10 "For everyone who asks, receives; and he who seeks, finds; and to him who knocks, it will be opened. Luk 11:11 "Now suppose one of you fathers is asked by his son for a fish; he will not give him a snake instead of a fish, will he? Luk 11:12 "Or if he is asked for an egg, he will not give him a scorpion, will he? Luk 11:13 "If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him?" Jesus and Beelzebul Luk 11:14 And He was casting out a demon, and it was mute; when the demon had gone out, the mute man spoke; and the crowds were amazed. Luk 11:15 But some of them said, "He casts out demons by Beelzebul, the ruler of the demons." Luk 11:16 Others, to test Him, were demanding of Him a sign from heaven. Luk 11:17 But He knew their thoughts and said to them, "Any kingdom divided against itself is laid waste; and a house divided against itself falls. Luk 11:18 "If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. Luk 11:19 "And if I by Beelzebul cast out demons, by whom do your sons cast them out? So they will be your judges. Luk 11:20 "But if I cast out demons by the finger of God, then the kingdom of God has come upon you. Luk 11:21 "When a strong man, fully armed, guards his own house, his possessions are undisturbed. Luk 11:22 "But when someone stronger than he attacks him and overpowers him, he takes away from him all his armor on which he had relied and distributes his plunder. Luk 11:23 "He who is not with Me is against Me; and he who does not gather with Me, scatters. Return of an Unclean Spirit Luk 11:24 "When the unclean spirit goes out of a man, it passes through waterless places seeking rest, and not finding any, it says, 'I will return to my house from which I came.' Luk 11:25 "And when it comes, it finds it swept and put in order. Luk 11:26 "Then it goes and takes along seven other spirits more evil than itself, and they go in and live there; and the last state of that man becomes worse than the first." True Blessedness Luk 11:27 While Jesus was saying these things, one of the women in the crowd raised her voice and said to Him, "Blessed is the womb that bore You and the breasts at which You nursed." Luk 11:28 But He said, "On the contrary, blessed are those who hear the word of God and observe it." The Sign of Jonah Luk 11:29 As the crowds were increasing, He began to say, "This generation is a wicked generation; it seeks for a sign, and yet no sign will be given to it but the sign of Jonah. Luk 11:30 "For just as Jonah became a sign to the Ninevites, so will the Son of Man be to this generation. Luk 11:31 "The Queen of the South will rise up with the men of this generation at the judgment and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, something greater than Solomon is here. Luk 11:32 "The men of Nineveh will stand up with this generation at the judgment and condemn it, because they repented at the preaching of Jonah; and behold, something greater than Jonah is here. The Light in You Luk 11:33 "No one, after lighting a lamp, puts it away in a cellar nor under a basket, but on the lampstand, so that those who enter may see the light. Luk 11:34 "The eye is the lamp of your body; when your eye is clear, your whole body also is full of light; but when it is bad, your body also is full of darkness. Luk 11:35 "Then watch out that the light in you is not darkness. Luk 11:36 "If therefore your whole body is full of light, with no dark part in it, it will be wholly illumined, as when the lamp illumines you with its rays." Woes to the Pharisees and Lawyers Luk 11:37 Now when He had spoken, a Pharisee *asked Him to have lunch with him; and He went in, and reclined at the table. Luk 11:38 When the Pharisee saw it, he was surprised that He had not first ceremonially washed before the meal. Luk 11:39 But the Lord said to him, "Now you Pharisees clean the outside of the cup and of the platter; but inside of you, you are full of robbery and wickedness. Luk 11:40 "You foolish ones, did not He who made the outside make the inside also? Luk 11:41 "But give that which is within as charity, and then all things are clean for you. Luk 11:42 "But woe to you Pharisees! For you pay tithe of mint and rue and every kind of garden herb, and yet disregard justice and the love of God; but these are the things you should have done without neglecting the others. Luk 11:43 "Woe to you Pharisees! For you love the chief seats in the synagogues and the respectful greetings in the market places. Luk 11:44 "Woe to you! For you are like concealed tombs, and the people who walk over them are unaware of it." Luk 11:45 One of the lawyers *said to Him in reply, "Teacher, when You say this, You insult us too." Luk 11:46 But He said, "Woe to you lawyers as well! For you weigh men down with burdens hard to bear, while you yourselves will not even touch the burdens with one of your fingers. Luk 11:47 "Woe to you! For you build the tombs of the prophets, and it was your fathers who killed them. Luk 11:48 "So you are witnesses and approve the deeds of your fathers; because it was they who killed them, and you build their tombs. Luk 11:49 "For this reason also the wisdom of God said, 'I will send to them prophets and apostles, and some of them they will kill and some they will persecute, Luk 11:50 so that the blood of all the prophets, shed since the foundation of the world, may be charged against this generation, Luk 11:51 from the blood of Abel to the blood of Zechariah, who was killed between the altar and the house of God; yes, I tell you, it shall be charged against this generation.' Luk 11:52 "Woe to you lawyers! For you have taken away the key of knowledge; you yourselves did not enter, and you hindered those who were entering." Luk 11:53 When He left there, the scribes and the Pharisees began to be very hostile and to question Him closely on many subjects, Luk 11:54 plotting against Him to catch Him in something He might say. Chapter 11 12 (Genesis 32:26). Spiritual Violence Brings Reward—With the great truth we have been privileged to receive, we should, and under the Holy Spirit's power we could, become living channels of light. We could then approach the mercy seat; and seeing the bow of promise, kneel with contrite hearts, and seek the kingdom of heaven with a spiritual violence that would bring its own reward. We would take it by force, as did Jacob. Then our message would be the power of God unto salvation. Our supplications would be full of earnestness, full of a sense of our great need; and we would not be denied. The truth would be expressed by life and character, and by lips touched with the living coal from off God's altar. When this experience is ours, we shall be lifted out of our poor, cheap selves, that we have cherished so tenderly. We shall empty our hearts of the corroding power of selfishness, and shall be filled with praise and gratitude to God. We shall magnify the Lord, the God of all grace, who has magnified Christ. And He will reveal His power through us, making us as sharp sickles in the harvest field (The Review and Herald, February 14, 1899). 14 (Malachi 4:5; Luke 1:17). The Spirit and Power of Elijah—In the spirit and with the power of Elijah, John denounced the corruptions of the Jews, and raised his voice in reproving their prevailing sins. His discourses were plain, pointed, and convincing. Many were brought to repentance of their sins, and, as evidence of their repentance, were baptized of him in Jordan. This was the preparatory work for the ministry of Christ. Many were convicted because of the plain truths uttered by this faithful prophet; but, by rejecting the light, they became enshrouded in deeper darkness, so that they were fully prepared to turn from the evidences attending Jesus, that He was the true Messiah (The Spirit of Prophecy 2:48, 49). 20-24 (Luke 10:13-15). Witness Rejected—The deeds of love and compassion performed by Jesus in the cities of Judea, were regarded with wonder by the angels of heaven; and yet multitudes in Chorazin, Bethsaida, and Capernaum looked on with indifference, and in their hardness of heart they acted as though time or eternity was scarcely worth their attention. The majority of the inhabitants of these cities spent their time in caviling over themes of little importance, and but a few took the position that the Saviour of mankind was the Christ. The prophecies of the Scriptures were plain, and gave clear predictions of His life, character, and work; and from the testimony of men who had spoken as they were moved by the Holy Ghost, evidence was sufficient to prove that Jesus was all He claimed to be—the Son of God, the Messiah of whom Moses and the prophets did write, the Light to lighten the Gentiles, and the glory of Israel. But it was in vain that He sought to convince the priests and rulers, and to draw the hearts of common people to His light. Priests and rulers, scribes and Pharisees, clung to their traditions, their ceremonies, customs, and theories, and suffered not their hearts to be touched and cleansed and sanctified by divine grace. The few who did follow Christ came from among the lowly and unlearned (The Review and Herald, June 2, 1896). 28-30. The Yoke of Restraint and Obedience—Christ says, “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you”—the yoke of restraint and obedience—“and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” We are to find rest by wearing His yoke and bearing His burdens. In being co-workers with Christ in the great work for which He gave His life, we shall find true rest. When we were sinners, He gave His life for us. He wants us to come to Him and learn of Him. Thus we are to find rest. He says He will give us rest. “Learn of me; for I am meek and lowly in heart.” In doing this you will find in your own experience the rest that Christ gives, the rest that comes from wearing His yoke and lifting His burdens (The General Conference Bulletin, April 4, 1901). In accepting Christ's yoke of restraint and obedience, you will find that it is of the greatest help to you. Wearing this yoke keeps you near the side of Christ, and He bears the heaviest part of the load. “Learn of me; for I am meek and lowly in heart.” To learn the lessons Christ teaches is the greatest treasure students can find. Rest comes to them in the consciousness that they are trying to please the Lord (Letter 144, 1901). Help to Bear Every Burden—There is a condition to the rest and peace here offered us by Christ. It is that of yoking up with Him. All who will accept the condition will find that the yoke of Christ will help them to bear every burden needful for them to carry. Without Christ at our side to bear the heaviest part of the load, we must indeed say that it is heavy. But yoked with Him to the car of duty, the burdens of life may all be lightly carried. And just as a man acts in willing obedience to the requirements of God, will come his peace of mind.... Meekness and humility will characterize all who are obedient to the law of God, all who will wear the yoke of Christ with submission. And these graces will bring the desirable result of peace in the service of Christ (The Signs of the Times, April 16, 1912, reprinted from The Signs of the Times, July 22, 1897). (Ch. 16:24; Luke 9:23.) Symbol of Submission to God's Will—We are to bear the yoke of Christ that we may be placed in complete union with Him. “Take my yoke upon you,” He says. Obey My requirements. But these requirements may be in direct opposition to the will and purposes of the human agent. What then is to be done? Hear what God says: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” The yoke and the cross are symbols representing the same thing,—the giving up of the will to God. Wearing the yoke unites finite man in companionship with the dearly beloved Son of God. Lifting the cross cuts away self from the soul, and places man where he learns how to bear Christ's burdens. We cannot follow Christ without wearing His yoke, without lifting the cross and bearing it after Him. If our will is not in accord with the divine requirements, we are to deny our inclinations, give up our darling desires, and step in Christ's footsteps.... Men frame for their own necks yokes that seem light and pleasant to wear, but they prove galling in the extreme. Christ sees this, and He says, “Take My yoke upon you. The yoke you would place upon your own neck, thinking it a precise fit, will not fit at all. Take My yoke upon you, and learn of Me the lessons essential for you to learn; for I am meek and lowly in heart, and ye shall find rest unto your souls. My yoke is easy, and My burden is light.” The Lord never makes a false estimate concerning His heritage. He measures the men with whom He is working. When they submit to His yoke, when they give up the struggle that has been unprofitable for themselves and for the cause of God, they will find peace and rest. When they become sensible of their own weakness, their own deficiencies, they will delight to do God's will. They will submit to the yoke of Christ. Then God can work in them to will and to do of His good pleasure, which is often entirely contrary to the plans of the human mind. When the heavenly anointing comes to us, we shall learn the lesson of meekness and lowliness, which always brings rest to the soul (The Review and Herald, October 23, 1900). Christ's Yoke Never Galling—Your work is not to gather up burdens of your own. As you take the burdens that Christ would have you, then you can realize what burdens He carried. Let us study the Bible, and find out what kind of yoke He bore. He was a help to those around Him. He says: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” You see there is a yoke to bear. Now this is the very faith that we want—a faith that will grasp the promises of God, one that will take the yoke of Christ and bear the burdens that He would have us. We often think we are having a hard time in bearing burdens, and it is too often the case, because God has not made any provision for us to carry these burdens; but when we bear His yoke and carry His burdens, we can testify that the yoke of Christ is easy and His burdens are light, because He has made provision for these. But when you feel depressed and discouraged, do not give up the battle; you have a living Saviour that will help you, and you will have rest in Him. You must not put your neck under the yoke of fashion, and yokes that God has never designed that you should bear. It is not our work to study how to meet the world's standard, but the great question with each one should be, How can I meet God's standard? Then it is that you will find rest to the soul; for Christ has said, “My yoke is easy, and my burden is light.” When you have a yoke that is galling to the neck, you may know it is not Christ's yoke; for He says His yoke is easy. What God wants of us is to be learning every day of our lives how to build our characters for time and for eternity. He does not want us to get into one channel and never turn out of that; to have fixed ideas, and hold them fast, whether they are right or wrong. He will place us amid trials and difficulties, and when we have learned to overcome obstacles in a right spirit, with high and holy purpose, He will give us another lesson. And if we have not the meekness of Christ to be constantly learning of Jesus in His school, then we must know that we have not the yoke of Christ (The Review and Herald, May 10, 1887). 29 (John 15:4, 5). Hard to Give Up Own Will and Way—If you are willing to learn meekness and lowliness of heart in Christ's school, He will surely give you rest and peace. It is a terribly hard struggle to give up your own will and your own way. But this lesson learned, you will find rest and peace. Pride, selfishness, and ambition must be overcome; your will must be swallowed up in the will of Christ. The whole life may become one constant love sacrifice, every action a manifestation, and every word an utterance of love. As the life of the vine circulates through stem and cluster, descends into the lower fibers, and reaches to the topmost leaf, so will the grace and love of Christ burn and abound in the soul, sending its virtues to every part of the being, and pervading every exercise of body and mind (Letter 14, 1887). How to Wear the Yoke—Take hold of the arm of God, and say, “I am nothing, and Thou art everything. Thou hast said, ‘Without me ye can do nothing.’ Now, Lord, I must have Thee abiding in me, that I may abide in Thee.” Then advance step by step, by living faith abiding in Jesus Christ. This is wearing His yoke, the yoke of obedience (Manuscript 85, 1901). Wearing the yoke with Christ, means to work in His lines, to be a copartner with Him in His sufferings and toils for lost humanity. It means to be a wise instructor of souls. We shall be what we are willing to be made by Christ in these precious hours of probation. We shall be the sort of a vessel that we allow ourselves to be molded into. We must unite with God in the molding and fashioning work, having our wills submitted to the divine will (Letter 71, 1895). 30. Easy Yoke Does Not Give Life of Ease—The Lord calls His yoke easy, and His burden light. Yet that yoke will not give us a life of ease and freedom and selfish indulgence. The life of Christ was one of self-sacrifice and self-denial at every step; and with consistent, Christlike tenderness and love, His true follower will walk in the footsteps of the Master; and as he advances in this life, he will become more and more inspired with the spirit and life of Christ (The Signs of the Times, April 16, 1912, reprinted from The SignChapter 11 12 (Genesis 32:26). Spiritual Violence Brings Reward—With the great truth we have been privileged to receive, we should, and under the Holy Spirit's power we could, become living channels of light. We could then approach the mercy seat; and seeing the bow of promise, kneel with contrite hearts, and seek the kingdom of heaven with a spiritual violence that would bring its own reward. We would take it by force, as did Jacob. Then our message would be the power of God unto salvation. Our supplications would be full of earnestness, full of a sense of our great need; and we would not be denied. The truth would be expressed by life and character, and by lips touched with the living coal from off God's altar. When this experience is ours, we shall be lifted out of our poor, cheap selves, that we have cherished so tenderly. We shall empty our hearts of the corroding power of selfishness, and shall be filled with praise and gratitude to God. We shall magnify the Lord, the God of all grace, who has magnified Christ. And He will reveal His power through us, making us as sharp sickles in the harvest field (The Review and Herald, February 14, 1899). 14 (Malachi 4:5; Luke 1:17). The Spirit and Power of Elijah—In the spirit and with the power of Elijah, John denounced the corruptions of the Jews, and raised his voice in reproving their prevailing sins. His discourses were plain, pointed, and convincing. Many were brought to repentance of their sins, and, as evidence of their repentance, were baptized of him in Jordan. This was the preparatory work for the ministry of Christ. Many were convicted because of the plain truths uttered by this faithful prophet; but, by rejecting the light, they became enshrouded in deeper darkness, so that they were fully prepared to turn from the evidences attending Jesus, that He was the true Messiah (The Spirit of Prophecy 2:48, 49). 20-24 (Luke 10:13-15). Witness Rejected—The deeds of love and compassion performed by Jesus in the cities of Judea, were regarded with wonder by the angels of heaven; and yet multitudes in Chorazin, Bethsaida, and Capernaum looked on with indifference, and in their hardness of heart they acted as though time or eternity was scarcely worth their attention. The majority of the inhabitants of these cities spent their time in caviling over themes of little importance, and but a few took the position that the Saviour of mankind was the Christ. The prophecies of the Scriptures were plain, and gave clear predictions of His life, character, and work; and from the testimony of men who had spoken as they were moved by the Holy Ghost, evidence was sufficient to prove that Jesus was all He claimed to be—the Son of God, the Messiah of whom Moses and the prophets did write, the Light to lighten the Gentiles, and the glory of Israel. But it was in vain that He sought to convince the priests and rulers, and to draw the hearts of common people to His light. Priests and rulers, scribes and Pharisees, clung to their traditions, their ceremonies, customs, and theories, and suffered not their hearts to be touched and cleansed and sanctified by divine grace. The few who did follow Christ came from among the lowly and unlearned (The Review and Herald, June 2, 1896). 28-30. The Yoke of Restraint and Obedience—Christ says, “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you”—the yoke of restraint and obedience—“and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” We are to find rest by wearing His yoke and bearing His burdens. In being co-workers with Christ in the great work for which He gave His life, we shall find true rest. When we were sinners, He gave His life for us. He wants us to come to Him and learn of Him. Thus we are to find rest. He says He will give us rest. “Learn of me; for I am meek and lowly in heart.” In doing this you will find in your own experience the rest that Christ gives, the rest that comes from wearing His yoke and lifting His burdens (The General Conference Bulletin, April 4, 1901). In accepting Christ's yoke of restraint and obedience, you will find that it is of the greatest help to you. Wearing this yoke keeps you near the side of Christ, and He bears the heaviest part of the load. “Learn of me; for I am meek and lowly in heart.” To learn the lessons Christ teaches is the greatest treasure students can find. Rest comes to them in the consciousness that they are trying to please the Lord (Letter 144, 1901). Help to Bear Every Burden—There is a condition to the rest and peace here offered us by Christ. It is that of yoking up with Him. All who will accept the condition will find that the yoke of Christ will help them to bear every burden needful for them to carry. Without Christ at our side to bear the heaviest part of the load, we must indeed say that it is heavy. But yoked with Him to the car of duty, the burdens of life may all be lightly carried. And just as a man acts in willing obedience to the requirements of God, will come his peace of mind.... Meekness and humility will characterize all who are obedient to the law of God, all who will wear the yoke of Christ with submission. And these graces will bring the desirable result of peace in the service of Christ (The Signs of the Times, April 16, 1912, reprinted from The Signs of the Times, July 22, 1897). (Ch. 16:24; Luke 9:23.) Symbol of Submission to God's Will—We are to bear the yoke of Christ that we may be placed in complete union with Him. “Take my yoke upon you,” He says. Obey My requirements. But these requirements may be in direct opposition to the will and purposes of the human agent. What then is to be done? Hear what God says: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” The yoke and the cross are symbols representing the same thing,—the giving up of the will to God. Wearing the yoke unites finite man in companionship with the dearly beloved Son of God. Lifting the cross cuts away self from the soul, and places man where he learns how to bear Christ's burdens. We cannot follow Christ without wearing His yoke, without lifting the cross and bearing it after Him. If our will is not in accord with the divine requirements, we are to deny our inclinations, give up our darling desires, and step in Christ's footsteps.... Men frame for their own necks yokes that seem light and pleasant to wear, but they prove galling in the extreme. Christ sees this, and He says, “Take My yoke upon you. The yoke you would place upon your own neck, thinking it a precise fit, will not fit at all. Take My yoke upon you, and learn of Me the lessons essential for you to learn; for I am meek and lowly in heart, and ye shall find rest unto your souls. My yoke is easy, and My burden is light.” The Lord never makes a false estimate concerning His heritage. He measures the men with whom He is working. When they submit to His yoke, when they give up the struggle that has been unprofitable for themselves and for the cause of God, they will find peace and rest. When they become sensible of their own weakness, their own deficiencies, they will delight to do God's will. They will submit to the yoke of Christ. Then God can work in them to will and to do of His good pleasure, which is often entirely contrary to the plans of the human mind. When the heavenly anointing comes to us, we shall learn the lesson of meekness and lowliness, which always brings rest to the soul (The Review and Herald, October 23, 1900). Christ's Yoke Never Galling—Your work is not to gather up burdens of your own. As you take the burdens that Christ would have you, then you can realize what burdens He carried. Let us study the Bible, and find out what kind of yoke He bore. He was a help to those around Him. He says: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” You see there is a yoke to bear. Now this is the very faith that we want—a faith that will grasp the promises of God, one that will take the yoke of Christ and bear the burdens that He would have us. We often think we are having a hard time in bearing burdens, and it is too often the case, because God has not made any provision for us to carry these burdens; but when we bear His yoke and carry His burdens, we can testify that the yoke of Christ is easy and His burdens are light, because He has made provision for these. But when you feel depressed and discouraged, do not give up the battle; you have a living Saviour that will help you, and you will have rest in Him. You must not put your neck under the yoke of fashion, and yokes that God has never designed that you should bear. It is not our work to study how to meet the world's standard, but the great question with each one should be, How can I meet God's standard? Then it is that you will find rest to the soul; for Christ has said, “My yoke is easy, and my burden is light.” When you have a yoke that is galling to the neck, you may know it is not Christ's yoke; for He says His yoke is easy. What God wants of us is to be learning every day of our lives how to build our characters for time and for eternity. He does not want us to get into one channel and never turn out of that; to have fixed ideas, and hold them fast, whether they are right or wrong. He will place us amid trials and difficulties, and when we have learned to overcome obstacles in a right spirit, with high and holy purpose, He will give us another lesson. And if we have not the meekness of Christ to be constantly learning of Jesus in His school, then we must know that we have not the yoke of Christ (The Review and Herald, May 10, 1887). 29 (John 15:4, 5). Hard to Give Up Own Will and Way—If you are willing to learn meekness and lowliness of heart in Christ's school, He will surely give you rest and peace. It is a terribly hard struggle to give up your own will and your own way. But this lesson learned, you will find rest and peace. Pride, selfishness, and ambition must be overcome; your will must be swallowed up in the will of Christ. The whole life may become one constant love sacrifice, every action a manifestation, and every word an utterance of love. As the life of the vine circulates through stem and cluster, descends into the lower fibers, and reaches to the topmost leaf, so will the grace and love of Christ burn and abound in the soul, sending its virtues to every part of the being, and pervading every exercise of body and mind (Letter 14, 1887). How to Wear the Yoke—Take hold of the arm of God, and say, “I am nothing, and Thou art everything. Thou hast said, ‘Without me ye can do nothing.’ Now, Lord, I must have Thee abiding in me, that I may abide in Thee.” Then advance step by step, by living faith abiding in Jesus Christ. This is wearing His yoke, the yoke of obedience (Manuscript 85, 1901). Wearing the yoke with Christ, means to work in His lines, to be a copartner with Him in His sufferings and toils for lost humanity. It means to be a wise instructor of souls. We shall be what we are willing to be made by Christ in these precious hours of probation. We shall be the sort of a vessel that we allow ourselves to be molded into. We must unite with God in the molding and fashioning work, having our wills submitted to the divine will (Letter 71, 1895). 30. Easy Yoke Does Not Give Life of Ease—The Lord calls His yoke easy, and His burden light. Yet that yoke will not give us a life of ease and freedom and selfish indulgence. The life of Christ was one of self-sacrifice and self-denial at every step; and with consistent, Christlike tenderness and love, His true follower will walk in the footsteps of the Master; and as he advances in this life, he will become more and more inspired with the spirit and life of Christ (The Signs of the Times, April 16, 1912, reprinted from The Signs of the Times, July 22, 1897).s of the Times, July 22, 1897).Chapter 11 12 (Genesis 32:26). Spiritual Violence Brings Reward—With the great truth we have been privileged to receive, we should, and under the Holy Spirit's power we could, become living channels of light. We could then approach the mercy seat; and seeing the bow of promise, kneel with contrite hearts, and seek the kingdom of heaven with a spiritual violence that would bring its own reward. We would take it by force, as did Jacob. Then our message would be the power of God unto salvation. Our supplications would be full of earnestness, full of a sense of our great need; and we would not be denied. The truth would be expressed by life and character, and by lips touched with the living coal from off God's altar. When this experience is ours, we shall be lifted out of our poor, cheap selves, that we have cherished so tenderly. We shall empty our hearts of the corroding power of selfishness, and shall be filled with praise and gratitude to God. We shall magnify the Lord, the God of all grace, who has magnified Christ. And He will reveal His power through us, making us as sharp sickles in the harvest field (The Review and Herald, February 14, 1899). 14 (Malachi 4:5; Luke 1:17). The Spirit and Power of Elijah—In the spirit and with the power of Elijah, John denounced the corruptions of the Jews, and raised his voice in reproving their prevailing sins. His discourses were plain, pointed, and convincing. Many were brought to repentance of their sins, and, as evidence of their repentance, were baptized of him in Jordan. This was the preparatory work for the ministry of Christ. Many were convicted because of the plain truths uttered by this faithful prophet; but, by rejecting the light, they became enshrouded in deeper darkness, so that they were fully prepared to turn from the evidences attending Jesus, that He was the true Messiah (The Spirit of Prophecy 2:48, 49). 20-24 (Luke 10:13-15). Witness Rejected—The deeds of love and compassion performed by Jesus in the cities of Judea, were regarded with wonder by the angels of heaven; and yet multitudes in Chorazin, Bethsaida, and Capernaum looked on with indifference, and in their hardness of heart they acted as though time or eternity was scarcely worth their attention. The majority of the inhabitants of these cities spent their time in caviling over themes of little importance, and but a few took the position that the Saviour of mankind was the Christ. The prophecies of the Scriptures were plain, and gave clear predictions of His life, character, and work; and from the testimony of men who had spoken as they were moved by the Holy Ghost, evidence was sufficient to prove that Jesus was all He claimed to be—the Son of God, the Messiah of whom Moses and the prophets did write, the Light to lighten the Gentiles, and the glory of Israel. But it was in vain that He sought to convince the priests and rulers, and to draw the hearts of common people to His light. Priests and rulers, scribes and Pharisees, clung to their traditions, their ceremonies, customs, and theories, and suffered not their hearts to be touched and cleansed and sanctified by divine grace. The few who did follow Christ came from among the lowly and unlearned (The Review and Herald, June 2, 1896). 28-30. The Yoke of Restraint and Obedience—Christ says, “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you”—the yoke of restraint and obedience—“and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” We are to find rest by wearing His yoke and bearing His burdens. In being co-workers with Christ in the great work for which He gave His life, we shall find true rest. When we were sinners, He gave His life for us. He wants us to come to Him and learn of Him. Thus we are to find rest. He says He will give us rest. “Learn of me; for I am meek and lowly in heart.” In doing this you will find in your own experience the rest that Christ gives, the rest that comes from wearing His yoke and lifting His burdens (The General Conference Bulletin, April 4, 1901). In accepting Christ's yoke of restraint and obedience, you will find that it is of the greatest help to you. Wearing this yoke keeps you near the side of Christ, and He bears the heaviest part of the load. “Learn of me; for I am meek and lowly in heart.” To learn the lessons Christ teaches is the greatest treasure students can find. Rest comes to them in the consciousness that they are trying to please the Lord (Letter 144, 1901). Help to Bear Every Burden—There is a condition to the rest and peace here offered us by Christ. It is that of yoking up with Him. All who will accept the condition will find that the yoke of Christ will help them to bear every burden needful for them to carry. Without Christ at our side to bear the heaviest part of the load, we must indeed say that it is heavy. But yoked with Him to the car of duty, the burdens of life may all be lightly carried. And just as a man acts in willing obedience to the requirements of God, will come his peace of mind.... Meekness and humility will characterize all who are obedient to the law of God, all who will wear the yoke of Christ with submission. And these graces will bring the desirable result of peace in the service of Christ (The Signs of the Times, April 16, 1912, reprinted from The Signs of the Times, July 22, 1897). (Ch. 16:24; Luke 9:23.) Symbol of Submission to God's Will—We are to bear the yoke of Christ that we may be placed in complete union with Him. “Take my yoke upon you,” He says. Obey My requirements. But these requirements may be in direct opposition to the will and purposes of the human agent. What then is to be done? Hear what God says: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” The yoke and the cross are symbols representing the same thing,—the giving up of the will to God. Wearing the yoke unites finite man in companionship with the dearly beloved Son of God. Lifting the cross cuts away self from the soul, and places man where he learns how to bear Christ's burdens. We cannot follow Christ without wearing His yoke, without lifting the cross and bearing it after Him. If our will is not in accord with the divine requirements, we are to deny our inclinations, give up our darling desires, and step in Christ's footsteps.... Men frame for their own necks yokes that seem light and pleasant to wear, but they prove galling in the extreme. Christ sees this, and He says, “Take My yoke upon you. The yoke you would place upon your own neck, thinking it a precise fit, will not fit at all. Take My yoke upon you, and learn of Me the lessons essential for you to learn; for I am meek and lowly in heart, and ye shall find rest unto your souls. My yoke is easy, and My burden is light.” The Lord never makes a false estimate concerning His heritage. He measures the men with whom He is working. When they submit to His yoke, when they give up the struggle that has been unprofitable for themselves and for the cause of God, they will find peace and rest. When they become sensible of their own weakness, their own deficiencies, they will delight to do God's will. They will submit to the yoke of Christ. Then God can work in them to will and to do of His good pleasure, which is often entirely contrary to the plans of the human mind. When the heavenly anointing comes to us, we shall learn the lesson of meekness and lowliness, which always brings rest to the soul (The Review and Herald, October 23, 1900). Christ's Yoke Never Galling—Your work is not to gather up burdens of your own. As you take the burdens that Christ would have you, then you can realize what burdens He carried. Let us study the Bible, and find out what kind of yoke He bore. He was a help to those around Him. He says: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” You see there is a yoke to bear. Now this is the very faith that we want—a faith that will grasp the promises of God, one that will take the yoke of Christ and bear the burdens that He would have us. We often think we are having a hard time in bearing burdens, and it is too often the case, because God has not made any provision for us to carry these burdens; but when we bear His yoke and carry His burdens, we can testify that the yoke of Christ is easy and His burdens are light, because He has made provision for these. But when you feel depressed and discouraged, do not give up the battle; you have a living Saviour that will help you, and you will have rest in Him. You must not put your neck under the yoke of fashion, and yokes that God has never designed that you should bear. It is not our work to study how to meet the world's standard, but the great question with each one should be, How can I meet God's standard? Then it is that you will find rest to the soul; for Christ has said, “My yoke is easy, and my burden is light.” When you have a yoke that is galling to the neck, you may know it is not Christ's yoke; for He says His yoke is easy. What God wants of us is to be learning every day of our lives how to build our characters for time and for eternity. He does not want us to get into one channel and never turn out of that; to have fixed ideas, and hold them fast, whether they are right or wrong. He will place us amid trials and difficulties, and when we have learned to overcome obstacles in a right spirit, with high and holy purpose, He will give us another lesson. And if we have not the meekness of Christ to be constantly learning of Jesus in His school, then we must know that we have not the yoke of Christ (The Review and Herald, May 10, 1887). 29 (John 15:4, 5). Hard to Give Up Own Will and Way—If you are willing to learn meekness and lowliness of heart in Christ's school, He will surely give you rest and peace. It is a terribly hard struggle to give up your own will and your own way. But this lesson learned, you will find rest and peace. Pride, selfishness, and ambition must be overcome; your will must be swallowed up in the will of Christ. The whole life may become one constant love sacrifice, every action a manifestation, and every word an utterance of love. As the life of the vine circulates through stem and cluster, descends into the lower fibers, and reaches to the topmost leaf, so will the grace and love of Christ burn and abound in the soul, sending its virtues to every part of the being, and pervading every exercise of body and mind (Letter 14, 1887). How to Wear the Yoke—Take hold of the arm of God, and say, “I am nothing, and Thou art everything. Thou hast said, ‘Without me ye can do nothing.’ Now, Lord, I must have Thee abiding in me, that I may abide in Thee.” Then advance step by step, by living faith abiding in Jesus Christ. This is wearing His yoke, the yoke of obedience (Manuscript 85, 1901). Wearing the yoke with Christ, means to work in His lines, to be a copartner with Him in His sufferings and toils for lost humanity. It means to be a wise instructor of souls. We shall be what we are willing to be made by Christ in these precious hours of probation. We shall be the sort of a vessel that we allow ourselves to be molded into. We must unite with God in the molding and fashioning work, having our wills submitted to the divine will (Letter 71, 1895). 30. Easy Yoke Does Not Give Life of Ease—The Lord calls His yoke easy, and His burden light. Yet that yoke will not give us a life of ease and freedom and selfish indulgence. The life of Christ was one of self-sacrifice and self-denial at every step; and with consistent, Christlike tenderness and love, His true follower will walk in the footsteps of the Master; and as he advances in this life, he will become more and more inspired with the spirit and life of Christ (The Signs of the Times, April 16, 1912, reprinted from The Signs of the Times, July 22, 1897).Chapter 16 6. See EGW on Luke 12:1. 18. The True Foundation—[Matthew 16:18 quoted.] The word “Peter” signifies a loose stone. Christ did not refer to Peter as being the rock upon which He would found His church. His expression “this rock,” applied to Himself as the foundation of the Christian church (The Signs of the Times, October 28, 1913). 18, 19. See EGW on John 20:23. 22, 23 (Luke 22:31, 32). Satan Between Peter and Christ—See what the Lord said to Peter.... He said, “Get thee behind me, Satan.” What was Satan doing? He came right up face to face with Peter and between the Lord and Peter, so that Peter even took it upon him to reprove the Lord. But the Lord came close to Peter and Satan was put behind Christ. The Lord told Peter that Satan had desired him, that he might sift him as wheat, but He says, “I have prayed for thee, that thy faith fail not.” If Peter had learned the lessons he ought to have learned, if he had stood right with God at the time of his trial, he would have stood then. If he had not been indifferent to the lessons Christ taught, he would have never denied his Lord (Manuscript 14, 1894). Satan Spoke Through Peter—When Christ revealed to Peter the time of trial and suffering that was just before Him, and Peter replied, “Be it far from thee, Lord: this shall not be unto thee,” the Saviour commanded, “Get thee behind me, Satan.” Satan was speaking through Peter, making him act the part of the tempter. Satan's presence was unsuspected by Peter, but Christ could detect the presence of the deceiver, and in His rebuke to Peter He addressed the real foe (Letter 244, 1907). Satan's work was to discourage Jesus as He strove to save the depraved race, and Peter's words were just what he wished to hear. They were opposed to the divine plan; and whatever bore this stamp of character was an offense to God. They were spoken at the instigation of Satan; for they opposed the only arrangement God could make to preserve His law and control His subjects, and yet save fallen man. Satan hoped they would discourage and dishearten Christ; but Christ addressed the author of the thought, saying, “Get thee behind me, Satan” (The Review and Herald, April 6, 1897). 24 (Mark 8:34; Luke 9:23; see EGW on Matthew 11:28-30). Travel Christ's Road—Those who are saved must travel the same road over which Christ journeyed. He says, “Whosoever will come after me, let him deny himself, and take up his cross, and follow me.” The character is to be formed according to the Christlikeness (Manuscript 105, 1901). The Cross Lifts—We are to lift the cross, and follow the steps of Christ. Those who lift the cross will find that as they do this, the cross lifts them, giving them fortitude and courage, and pointing them to the Lamb of God, who taketh away the sin of the world (The Review and Herald, July 13, 1905). (Job 19:25.) Up From the Lowlands—The cross lifts you up from the lowlands of earth, and brings you into sweetest communion with God. Through bearing the cross your experience may be such that you can say, “‘I know that my Redeemer liveth,’ and because He lives, I shall live also.” What an assurance is this (Manuscript 85, 1901)! (Ch. 7:13, 14.) At the Dividing of the Way—The cross stands where two roads diverge. One is the path of obedience leading to heaven. The other leads into the broad road, where man can easily go with his burden of sin and corruption, but it leads to perdition (Manuscript 50, 1898). (Ch. 12:30; Luke 11:23.) Living for Self Dishonors Redeemer—Christians who live for self dishonor their Redeemer. They may apparently be very active in the service of the Lord, but they weave self into all that they do. Sowing the seeds of selfishness, they must at last reap a harvest of corruption.... Service for self takes a variety of forms. Some of these forms seem harmless. Apparent goodness gives them the appearance of genuine goodness. But they bring no glory to the Lord. By their service His cause is hindered. Christ says, “He that is not with me is against me; and he that gathereth not with me scattereth abroad.” Those who bring self into their work cannot be trusted. If they would lose sight of self in Christ, their efforts would be of value to His cause. They would then conform the life to His teachings. They would form their plans in harmony with His great plan of love. Selfishness would be banished from their efforts.... Self-denial, humility of mind, nobility of purpose, marked the Saviour's life ... [Matthew 16:24 quoted] (Manuscript 2, 1903).Chapter 12 24-32 (ch. 9:34; Mark 3:22; Luke 11:15). Eyes Closed to Evidence—They [the Pharisees] attributed to satanic agencies the holy power of God, manifested in the works of Christ. Thus the Pharisees sinned against the Holy Ghost. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin (The Review and Herald, January 18, 1898). 29, 30 (Luke 11:21-23). Stronger Than the Strong Man—“He that is not with me is against me; and he that gathereth not with me scattereth.” He who is with Christ, maintaining His unity, enthroning Him in the heart, and obeying His orders, is safe from the snares of the wicked one. He who unites himself with Christ will gather to himself the graces of Christ, and will give strength and efficiency and power to the Lord by winning souls to Christ. When Christ takes possession of the citadel of the soul, the human agent becomes one with Him. By cooperation with the Saviour, he becomes the instrument through which God works. Then when Satan comes and strives to take possession of the soul, he finds that Christ has made him stronger than the strong man armed (Manuscript 78, 1899). 30. See EGW on ch. 16:24. 31, 32 (Mark 3:28, 29; Luke 12:10; see EGW on Exodus 4:21). Firm, Determined Resistance of Truth—Christ was not warring against finite men, but against principalities and powers, against spiritual wickedness in high places. He tells His hearers that all manner of sin and blasphemy may be forgiven if done in ignorance. In their great blindness they might speak words of insult and derision against the Son of man, and yet be within the boundary of mercy. But when the power and Spirit of God rested upon His messengers, they were on holy ground. To ignore the Spirit of God, to charge it with being the spirit of the devil, placed them in a position where God had no power to reach their souls. No power in any of God's provisions to correct the erring can reach them.... To speak against Christ, charging His work to satanic agencies, and attributing the manifestations of the Spirit to fanaticism, is not of itself a damning sin, but the spirit that leads men to make these assertions places them in a position of stubborn resistance, where they cannot see spiritual light.... They think they are following sound reason, but they are following another leader. They have placed themselves under the control of a power which in their blindness they are wholly ignorant of. They have resisted the only Spirit that could lead them, enlighten them, save them. They are following in the path of guilt for which there can be no forgiveness, in this life or in the life to come. Not that any degree of guilt would exhaust the mercy of God, but because pride and persistent stubbornness leads them to do despite to the Spirit of God, to occupy a place where no manifestation of the Spirit can convince them of their error. They will not yield their stubborn wills. In this our day men have placed themselves where they are wholly unable to fulfill the conditions of repentance and confession: therefore they cannot find mercy and pardon. The sin of blasphemy against the Holy Spirit does not lie in any sudden word or deed; it is the firm, determined resistance of truth and evidence (Manuscript 30, 1890). Sin Against the Holy Ghost—No one need look upon the sin against the Holy Ghost as something mysterious and indefinable. The sin against the Holy Ghost is the sin of persistent refusal to respond to the invitation to repent (The Review and Herald, June 29, 1897). 34-37. See EGW on Psalm 19:14; Isaiah 6:5-7. 37. A Sanctified Tongue Needed—Cease to dwell upon the shortcomings of others. Keep the tongue sanctified unto God. Refrain from saying anything that might detract from the influence of another; for by indulging in these words of criticism, you blaspheme God's holy name as verily as you would were you to swear.... We need especially to guard against having a tongue that is sanctified to Satan. The tongue that God has given is to be used to glorify Him in speech. Unless it is, we shall be standing directly in the way of God's work in this world, and the judgments of heaven will surely fall upon us (Manuscript 95, 1906). 42 (Luke 11:31). A Greater Than Solomon—Christ knew that the Israelites regarded Solomon as the greatest king that ever wielded a scepter over an earthly kingdom. By special appointment of God, he had built their first magnificent temple, which was a marvel of beauty, richness, and glory, and gave influence and dignity to Israel as a nation. He was endowed with wisdom, and his name had been glorified by them. To be superior to him was, in their eyes, to be more than human, to possess the prerogatives of Deity [Matthew 12:42 quoted] (The Youth's Instructor, September 23, 1897). 43-45 (Luke 11:24-26). No Neutrality Possible—[Matthew 12:43-45 quoted.] Christ shows that there can be no such thing as neutrality in His service. The soul must not be satisfied with anything short of entire consecration—consecration of thought, voice, spirit, and every organ of mind and body. It is not enough that the vessel be emptied; it must be filled with the grace of Christ (Manuscript 78, 1899). (Isaiah 57:12; 2 Peter 2:20, 21.) The Curse of Self-righteousness—The garnished house represents the self-righteous soul. Satan is driven out by Christ. But he returned, in the hope of finding entrance. He finds the house empty, swept, and garnished. Only self-righteousness is abiding there. “Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.” Self-righteousness is a curse, a human embellishment, which Satan uses for his glory. Those who garnish the soul with self-praise and flattery prepare the way for the seven other spirits more wicked than the first. In their very reception of the truth these souls deceive themselves. They are building upon a foundation of self-righteousness. The prayers of congregations may be offered to God with a round of ceremonies, but if they are offered in self-righteousness God is not honored by them. The Lord declares, “I will declare thy righteousness, and thy works; for they shall not profit thee.” In spite of all their display, their garnished habitation, Satan comes in with a troop of evil angels and takes his place in the soul, to help in the deception. The apostle writes, “If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them” (Manuscript 78, 1899).Chapter 23 8 (see EGW on John 13:14, 15). No First or Last in Christ—Those who, in the spirit and love of Jesus, will become one with Him, will be in close fellowship one with another, bound up by the silken cords of love. Then the ties of human brotherhood would not be always on the strain, ready at any provocation to snap asunder. “All ye are brethren” will be the sentiment of every child of faith. When the followers of Christ are one with Him, there will be no first and last, no less respected or less important ones. A blessed brotherly fellowship one with another will bind all who truly receive the Lord Jesus Christ in a firm loyalty that cannot be broken. All will be equally one with Christ (Manuscript 28, 1897). All Ye Are Brethren—God has made men responsible beings, and placed them in circumstances favorable to obedience to His will. In the dignity of their God-given manhood, they are to be governed and controlled by God Himself, not by any human intelligence in our world. Man is ever to acknowledge that God lives and reigns; men are never to become lords over God's heritage. They are to consider that “all ye are brethren.” In the very fact that men are free moral agents, God teaches us not to be forced or compelled into any course of action, also that as responsible beings in copartnership with God we are to represent God in character. We are to have an interest in our brother, in our neighbor, in all around (Letter 65, 1895). 8-10. None to Place Spiritual Interests Under Another—The oft repeated “Rabbi,” was very acceptable to the ear, but Jesus warned His disciples against this. He said to them, “But be not ye called rabbi; for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father which is in heaven. Neither be ye called masters: for one is your Master, even Christ.” By these words Christ meant that no man is to place his spiritual interest under another as a child is guided and directed by his earthly father. This has encouraged a spirit to desire ecclesiastical superiority, which has always resulted in the injury of the men who have been trusted, and addressed as “Father.” It confuses the sense of the sacredness of the prerogatives of God (Manuscript 71, 1897). 12. See EGW on Genesis 39:20. 13-33 (Luke 11:42-44). Legal Religion an Abomination—The rebuke of Christ to the Pharisees is applicable to those who have lost from the heart their first love. A cold, legal religion can never lead souls to Christ; for it is a loveless, Christless religion. When fastings and prayers are practiced in a self-justifying spirit, they are abominable to God. The solemn assembly for worship, the round of religious ceremonies, the external humiliation, the imposed sacrifice, all proclaim to the world the testimony that the doer of these things considers himself as righteous. These things call attention to the observer of rigorous duties, saying, This man is entitled to heaven. But it is all a deception. Works will not buy for us an entrance into heaven. The one great offering that has been made is ample for all who will believe (Manuscript 154, 1897). 37-39 (Luke 13:34, 35; 19:42). Loading the Clouds of Vengeance—Christ's heart had said “How can I give thee up?” He had dealt with Israel as a loving, forgiving father would deal with an ungrateful, wayward child. With the eye of Omniscience He saw that the city of Jerusalem had decided her own destiny. For centuries there had been a turning away from God. Grace had been resisted, privileges abused, opportunities slighted. The people themselves had been loading the cloud of vengeance which unmingled with mercy was about to burst upon them. With choked, half-broken utterance, Christ exclaimed, “O that thou hadst known, even thou in this thy day, the things that belong unto thy peace; but now they are hid from thine eyes.” The irrevocable sentence was pronounced (Manuscript 30, 1890).
Beware of the Leaven of the Pharisees Luk 12:1 Under these circumstances, after so many thousands of people had gathered together that they were stepping on one another, He began saying to His disciples first of all, "Beware of the leaven of the Pharisees, which is hypocrisy. Luk 12:2 "But there is nothing covered up that will not be revealed, and hidden that will not be known. Luk 12:3 "Accordingly, whatever you have said in the dark will be heard in the light, and what you have whispered in the inner rooms will be proclaimed upon the housetops. Have No Fear Luk 12:4 "I say to you, My friends, do not be afraid of those who kill the body and after that have no more that they can do. Luk 12:5 "But I will warn you whom to fear: fear the One who, after He has killed, has authority to cast into hell; yes, I tell you, fear Him! Luk 12:6 "Are not five sparrows sold for two cents? Yet not one of them is forgotten before God. Luk 12:7 "Indeed, the very hairs of your head are all numbered. Do not fear; you are more valuable than many sparrows. Acknowledge Christ Before Men Luk 12:8 "And I say to you, everyone who confesses Me before men, the Son of Man will confess him also before the angels of God; Luk 12:9 but he who denies Me before men will be denied before the angels of God. Luk 12:10 "And everyone who speaks a word against the Son of Man, it will be forgiven him; but he who blasphemes against the Holy Spirit, it will not be forgiven him. Luk 12:11 "When they bring you before the synagogues and the rulers and the authorities, do not worry about how or what you are to speak in your defense, or what you are to say; Luk 12:12 for the Holy Spirit will teach you in that very hour what you ought to say." The Parable of the Rich Fool Luk 12:13 Someone in the crowd said to Him, "Teacher, tell my brother to divide the family inheritance with me." Luk 12:14 But He said to him, "Man, who appointed Me a judge or arbitrator over you?" Luk 12:15 Then He said to them, "Beware, and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions." Luk 12:16 And He told them a parable, saying, "The land of a rich man was very productive. Luk 12:17 "And he began reasoning to himself, saying, 'What shall I do, since I have no place to store my crops?' Luk 12:18 "Then he said, 'This is what I will do: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. Luk 12:19 'And I will say to my soul, "Soul, you have many goods laid up for many years to come; take your ease, eat, drink and be merry."' Luk 12:20 "But God said to him, 'You fool! This very night your soul is required of you; and now who will own what you have prepared?' Luk 12:21 "So is the man who stores up treasure for himself, and is not rich toward God." Do Not Be Anxious Luk 12:22 And He said to His disciples, "For this reason I say to you, do not worry about your life, as to what you will eat; nor for your body, as to what you will put on. Luk 12:23 "For life is more than food, and the body more than clothing. Luk 12:24 "Consider the ravens, for they neither sow nor reap; they have no storeroom nor barn, and yet God feeds them; how much more valuable you are than the birds! Luk 12:25 "And which of you by worrying can add a single hour to his life's span? Luk 12:26 "If then you cannot do even a very little thing, why do you worry about other matters? Luk 12:27 "Consider the lilies, how they grow: they neither toil nor spin; but I tell you, not even Solomon in all his glory clothed himself like one of these. Luk 12:28 "But if God so clothes the grass in the field, which is alive today and tomorrow is thrown into the furnace, how much more will He clothe you? You men of little faith! Luk 12:29 "And do not seek what you will eat and what you will drink, and do not keep worrying. Luk 12:30 "For all these things the nations of the world eagerly seek; but your Father knows that you need these things. Luk 12:31 "But seek His kingdom, and these things will be added to you. Luk 12:32 "Do not be afraid, little flock, for your Father has chosen gladly to give you the kingdom. Luk 12:33 "Sell your possessions and give to charity; make yourselves money belts which do not wear out, an unfailing treasure in heaven, where no thief comes near nor moth destroys. Luk 12:34 "For where your treasure is, there your heart will be also. You Must Be Ready Luk 12:35 "Be dressed in readiness, and keep your lamps lit. Luk 12:36 "Be like men who are waiting for their master when he returns from the wedding feast, so that they may immediately open the door to him when he comes and knocks. Luk 12:37 "Blessed are those slaves whom the master will find on the alert when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them. Luk 12:38 "Whether he comes in the second watch, or even in the third, and finds them so, blessed are those slaves. Luk 12:39 "But be sure of this, that if the head of the house had known at what hour the thief was coming, he would not have allowed his house to be broken into. Luk 12:40 "You too, be ready; for the Son of Man is coming at an hour that you do not expect." Luk 12:41 Peter said, "Lord, are You addressing this parable to us, or to everyone else as well?" Luk 12:42 And the Lord said, "Who then is the faithful and sensible steward, whom his master will put in charge of his servants, to give them their rations at the proper time? Luk 12:43 "Blessed is that slave whom his master finds so doing when he comes. Luk 12:44 "Truly I say to you that he will put him in charge of all his possessions. Luk 12:45 "But if that slave says in his heart, 'My master will be a long time in coming,' and begins to beat the slaves, both men and women, and to eat and drink and get drunk; Luk 12:46 the master of that slave will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces, and assign him a place with the unbelievers. Luk 12:47 "And that slave who knew his master's will and did not get ready or act in accord with his will, will receive many lashes, Luk 12:48 but the one who did not know it, and committed deeds worthy of a flogging, will receive but few. From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask all the more. Not Peace, but Division Luk 12:49 "I have come to cast fire upon the earth; and how I wish it were already kindled! Luk 12:50 "But I have a baptism to undergo, and how distressed I am until it is accomplished! Luk 12:51 "Do you suppose that I came to grant peace on earth? I tell you, no, but rather division; Luk 12:52 for from now on five members in one household will be divided, three against two and two against three. Luk 12:53 "They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law." Interpreting the Time Luk 12:54 And He was also saying to the crowds, "When you see a cloud rising in the west, immediately you say, 'A shower is coming,' and so it turns out. Luk 12:55 "And when you see a south wind blowing, you say, 'It will be a hot day,' and it turns out that way. Luk 12:56 "You hypocrites! You know how to analyze the appearance of the earth and the sky, but why do you not analyze this present time? Settle with Your Accuser Luk 12:57 "And why do you not even on your own initiative judge what is right? Luk 12:58 "For while you are going with your opponent to appear before the magistrate, on your way there make an effort to settle with him, so that he may not drag you before the judge, and the judge turn you over to the officer, and the officer throw you into prison. Luk 12:59 "I say to you, you will not get out of there until you have paid the very last cent." Chapter 12 1 (Matthew 16:6). Hypocrisy Is Like Leaven—[Luke 12:1 quoted.] ... Our Saviour presented before the people of that time the character of their sins. His plain words aroused the consciences of the hearers, but Satan's counter-working agencies were seeking for a place for their theories, to attract minds from the plainly spoken truth. As the great Teacher would speak impressive truth, the scribes and Pharisees, under pretense of being interested, would assemble around the disciples and Christ, and divert the minds of the disciples by starting questions to create controversy. They pretended that they wanted to know the truth. Christ was interrupted on this occasion as on many similar occasions. And He wished His disciples to listen to the words He had to say, and not allow anything to attract and hold their attention. Therefore He warned them, “Beware of the leaven of the Pharisees, which is hypocrisy.” They feigned a desire to get as close as possible to the inner circle. As the Lord Jesus presented truth in contrast to error, the Pharisees pretended to be desirous of understanding the truth, yet they were trying to lead His mind in other channels. Hypocrisy is like leaven or yeast. Leaven may be hidden in the flour, and its presence is not known until it produces its effect. By insinuating itself, it soon pervades the whole mass. Hypocrisy works secretly, and if indulged, it will fill the mind with pride and vanity. There are deceptions practiced now similar to those practiced by the Pharisees. When the Saviour gave this caution, it was to warn all who believe in Him to be on guard. Watch against imbibing this spirit, and becoming like those who tried to ensnare the Saviour (Manuscript 43, 1896). 10. See EGW on Matthew 12:31, 32. 16-21. See EGW on 1 Samuel 25:10, 11. 35. See EGW on Matthew 25:7. 48 (John 15:22). God's Tests Differ—God's test of the heathen, who have not the light, and of those living where the knowledge of truth and light has been abundant, is altogether different. He accepts from those in heathen lands a phase of righteousness which does not satisfy Him when offered by those of Christian lands. He does not require much where much has not been bestowed (Manuscript 130, 1899). 50. See EGW on Matthew 26:42. 51. See EGW on Matthew 10:34.Chapter 12 1 (Matthew 16:6). Hypocrisy Is Like Leaven—[Luke 12:1 quoted.] ... Our Saviour presented before the people of that time the character of their sins. His plain words aroused the consciences of the hearers, but Satan's counter-working agencies were seeking for a place for their theories, to attract minds from the plainly spoken truth. As the great Teacher would speak impressive truth, the scribes and Pharisees, under pretense of being interested, would assemble around the disciples and Christ, and divert the minds of the disciples by starting questions to create controversy. They pretended that they wanted to know the truth. Christ was interrupted on this occasion as on many similar occasions. And He wished His disciples to listen to the words He had to say, and not allow anything to attract and hold their attention. Therefore He warned them, “Beware of the leaven of the Pharisees, which is hypocrisy.” They feigned a desire to get as close as possible to the inner circle. As the Lord Jesus presented truth in contrast to error, the Pharisees pretended to be desirous of understanding the truth, yet they were trying to lead His mind in other channels. Hypocrisy is like leaven or yeast. Leaven may be hidden in the flour, and its presence is not known until it produces its effect. By insinuating itself, it soon pervades the whole mass. Hypocrisy works secretly, and if indulged, it will fill the mind with pride and vanity. There are deceptions practiced now similar to those practiced by the Pharisees. When the Saviour gave this caution, it was to warn all who believe in Him to be on guard. Watch against imbibing this spirit, and becoming like those who tried to ensnare the Saviour (Manuscript 43, 1896). 10. See EGW on Matthew 12:31, 32. 16-21. See EGW on 1 Samuel 25:10, 11. 35. See EGW on Matthew 25:7. 48 (John 15:22). God's Tests Differ—God's test of the heathen, who have not the light, and of those living where the knowledge of truth and light has been abundant, is altogether different. He accepts from those in heathen lands a phase of righteousness which does not satisfy Him when offered by those of Christian lands. He does not require much where much has not been bestowed (Manuscript 130, 1899). 50. See EGW on Matthew 26:42. 51. See EGW on Matthew 10:34.Chapter 25 1-10. The Wise Arouse From Sleep—All who wait for the heavenly Bridegroom are represented in the parable as slumbering because their Lord delayed His coming; but the wise roused themselves at the message of His approach, and responded to the message, and their spiritual life was replenished. Their spiritual discernment was not all gone, and they sprang into line. As they took hold of the grace of Christ, their religious experience became vigorous and abundant, and their affections were set upon things above. They discerned where was the source of their supply, and appreciated the love that God had for them. They opened their hearts to receive the Holy Spirit, by which the love of God was shed abroad in their hearts. Their lights were trimmed and burning, and sent forth steady rays into the moral darkness of the world. They glorified God, because they had the oil of grace in their hearts, and did the very work that their Master did before them—went forth to seek and to save those who were lost (The Signs of the Times, August 13, 1894). 7 (Luke 12:35). A Trimmed and Burning Lamp—The very best credentials we can carry is love for one another. All strife, all dissension, is to cease. God will not accept the talents of the smartest, the most eloquent man if the inner lamp of the soul is not trimmed and burning. There must be a consecrated heart, and consecrated surrender of the soul (Letter 119, 1899). 14, 15 (Luke 19:12, 13; see EGW on John 17:20, 21). Talents Not Restricted to a Few—To every man is committed individual gifts, termed talents. Some regard these talents as being limited to certain men who possess superior mental endowments and genius. But God has not restricted the bestowal of His talents to a favored few. To every one is committed some special endowment, for which he will be held responsible by the Lord. Time, reason, means, strength, mental powers, tenderness of heart—all are gifts from God, entrusted to be used in the great work of blessing humanity. Some apparently have but few talents, but by diligent trading on their Lord's goods their endowments will be greatly increased.... The Lord is watching every one to see whether he will use his talents wisely and unselfishly, or whether he will seek his own advancement. The talents are distributed to every man according to his several ability, that he may add to them by wise investment. Each one must give an account to the Master for his own actions. The Lord will not require from those who are poor that which they have not to give; He will not require from the sick the active energies which bodily weakness forbids. No one need mourn because he cannot glorify God with talents that were never entrusted to Him. But if you have only one talent, use it well, and it will accumulate. If the talents are not buried, they will gain yet other talents. The goods we receive are not our own. The entrusted capital is to be used, and when the returns are made, they are still the Lord's property. We have no right to hoard these talents; when the Lord Jesus returns He expects to receive His own with usury (Letter 180, 1907). 21. See EGW on 1 Corinthians 15:51-55.Chapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppress (Manuscript 102, 1897).Chapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppress (Manuscript 102, 1897).
Repent or Perish Luk 13:1 Now on the same occasion there were some present who reported to Him about the Galileans whose blood Pilate had mixed with their sacrifices. Luk 13:2 And Jesus said to them, "Do you suppose that these Galileans were greater sinners than all other Galileans because they suffered this fate? Luk 13:3 "I tell you, no, but unless you repent, you will all likewise perish. Luk 13:4 "Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them were worse culprits than all the men who live in Jerusalem? Luk 13:5 "I tell you, no, but unless you repent, you will all likewise perish." The Parable of the Barren Fig Tree Luk 13:6 And He began telling this parable: "A man had a fig tree which had been planted in his vineyard; and he came looking for fruit on it and did not find any. Luk 13:7 "And he said to the vineyard-keeper, 'Behold, for three years I have come looking for fruit on this fig tree without finding any. Cut it down! Why does it even use up the ground?' Luk 13:8 "And he answered and said to him, 'Let it alone, sir, for this year too, until I dig around it and put in fertilizer; Luk 13:9 and if it bears fruit next year, fine; but if not, cut it down.'" A Woman with a Disabling Spirit Luk 13:10 And He was teaching in one of the synagogues on the Sabbath. Luk 13:11 And there was a woman who for eighteen years had had a sickness caused by a spirit; and she was bent double, and could not straighten up at all. Luk 13:12 When Jesus saw her, He called her over and said to her, "Woman, you are freed from your sickness." Luk 13:13 And He laid His hands on her; and immediately she was made erect again and began glorifying God. Luk 13:14 But the synagogue official, indignant because Jesus had healed on the Sabbath, began saying to the crowd in response, "There are six days in which work should be done; so come during them and get healed, and not on the Sabbath day." Luk 13:15 But the Lord answered him and said, "You hypocrites, does not each of you on the Sabbath untie his ox or his donkey from the stall and lead him away to water him? Luk 13:16 "And this woman, a daughter of Abraham as she is, whom Satan has bound for eighteen long years, should she not have been released from this bond on the Sabbath day?" Luk 13:17 As He said this, all His opponents were being humiliated; and the entire crowd was rejoicing over all the glorious things being done by Him. The Mustard Seed and the Leaven Luk 13:18 So He was saying, "What is the kingdom of God like, and to what shall I compare it? Luk 13:19 "It is like a mustard seed, which a man took and threw into his own garden; and it grew and became a tree, and THE BIRDS OF THE AIR NESTED IN ITS BRANCHES." Luk 13:20 And again He said, "To what shall I compare the kingdom of God? Luk 13:21 "It is like leaven, which a woman took and hid in three pecks of flour until it was all leavened." The Narrow Door Luk 13:22 And He was passing through from one city and village to another, teaching, and proceeding on His way to Jerusalem. Luk 13:23 And someone said to Him, "Lord, are there just a few who are being saved?" And He said to them, Luk 13:24 "Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able. Luk 13:25 "Once the head of the house gets up and shuts the door, and you begin to stand outside and knock on the door, saying, 'Lord, open up to us!' then He will answer and say to you, 'I do not know where you are from.' Luk 13:26 "Then you will begin to say, 'We ate and drank in Your presence, and You taught in our streets'; Luk 13:27 and He will say, 'I tell you, I do not know where you are from; DEPART FROM ME, ALL YOU EVILDOERS.' Luk 13:28 "In that place there will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves being thrown out. Luk 13:29 "And they will come from east and west and from north and south, and will recline at the table in the kingdom of God. Luk 13:30 "And behold, some are last who will be first and some are first who will be last." Lament over Jerusalem Luk 13:31 Just at that time some Pharisees approached, saying to Him, "Go away, leave here, for Herod wants to kill You." Luk 13:32 And He said to them, "Go and tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I reach My goal.' Luk 13:33 "Nevertheless I must journey on today and tomorrow and the next day; for it cannot be that a prophet would perish outside of Jerusalem. Luk 13:34 "O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it! Luk 13:35 "Behold, your house is left to you desolate; and I say to you, you will not see Me until the time comes when you say, 'BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!'" Repent or Perish Luk 13:1 Now on the same occasion there were some present who reported to Him about the Galileans whose blood Pilate had mixed with their sacrifices. Luk 13:2 And Jesus said to them, "Do you suppose that these Galileans were greater sinners than all other Galileans because they suffered this fate? Luk 13:3 "I tell you, no, but unless you repent, you will all likewise perish. Luk 13:4 "Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them were worse culprits than all the men who live in Jerusalem? Luk 13:5 "I tell you, no, but unless you repent, you will all likewise perish." The Parable of the Barren Fig Tree Luk 13:6 And He began telling this parable: "A man had a fig tree which had been planted in his vineyard; and he came looking for fruit on it and did not find any. Luk 13:7 "And he said to the vineyard-keeper, 'Behold, for three years I have come looking for fruit on this fig tree without finding any. Cut it down! Why does it even use up the ground?' Luk 13:8 "And he answered and said to him, 'Let it alone, sir, for this year too, until I dig around it and put in fertilizer; Luk 13:9 and if it bears fruit next year, fine; but if not, cut it down.'" A Woman with a Disabling Spirit Luk 13:10 And He was teaching in one of the synagogues on the Sabbath. Luk 13:11 And there was a woman who for eighteen years had had a sickness caused by a spirit; and she was bent double, and could not straighten up at all. Luk 13:12 When Jesus saw her, He called her over and said to her, "Woman, you are freed from your sickness." Luk 13:13 And He laid His hands on her; and immediately she was made erect again and began glorifying God. Luk 13:14 But the synagogue official, indignant because Jesus had healed on the Sabbath, began saying to the crowd in response, "There are six days in which work should be done; so come during them and get healed, and not on the Sabbath day." Luk 13:15 But the Lord answered him and said, "You hypocrites, does not each of you on the Sabbath untie his ox or his donkey from the stall and lead him away to water him? Luk 13:16 "And this woman, a daughter of Abraham as she is, whom Satan has bound for eighteen long years, should she not have been released from this bond on the Sabbath day?" Luk 13:17 As He said this, all His opponents were being humiliated; and the entire crowd was rejoicing over all the glorious things being done by Him. The Mustard Seed and the Leaven Luk 13:18 So He was saying, "What is the kingdom of God like, and to what shall I compare it? Luk 13:19 "It is like a mustard seed, which a man took and threw into his own garden; and it grew and became a tree, and THE BIRDS OF THE AIR NESTED IN ITS BRANCHES." Luk 13:20 And again He said, "To what shall I compare the kingdom of God? Luk 13:21 "It is like leaven, which a woman took and hid in three pecks of flour until it was all leavened." The Narrow Door Luk 13:22 And He was passing through from one city and village to another, teaching, and proceeding on His way to Jerusalem. Luk 13:23 And someone said to Him, "Lord, are there just a few who are being saved?" And He said to them, Luk 13:24 "Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able. Luk 13:25 "Once the head of the house gets up and shuts the door, and you begin to stand outside and knock on the door, saying, 'Lord, open up to us!' then He will answer and say to you, 'I do not know where you are from.' Luk 13:26 "Then you will begin to say, 'We ate and drank in Your presence, and You taught in our streets'; Luk 13:27 and He will say, 'I tell you, I do not know where you are from; DEPART FROM ME, ALL YOU EVILDOERS.' Luk 13:28 "In that place there will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves being thrown out. Luk 13:29 "And they will come from east and west and from north and south, and will recline at the table in the kingdom of God. Luk 13:30 "And behold, some are last who will be first and some are first who will be last." Lament over Jerusalem Luk 13:31 Just at that time some Pharisees approached, saying to Him, "Go away, leave here, for Herod wants to kill You." Luk 13:32 And He said to them, "Go and tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I reach My goal.' Luk 13:33 "Nevertheless I must journey on today and tomorrow and the next day; for it cannot be that a prophet would perish outside of Jerusalem. Luk 13:34 "O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it! Luk 13:35 "Behold, your house is left to you desolate; and I say to you, you will not see Me until the time comes when you say, 'BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!'" Chapter 4 30 (Luke 13:18). Not Like Earthly Governments—The government of the kingdom of Christ is like no earthly government. It is a representation of the characters of those who compose the kingdom. “Whereunto shall we liken the kingdom of God?” Christ asked, “or with what comparison shall we compare it?” He could find nothing on earth that would serve as a perfect comparison. His court is one where holy love presides, and whose offices and appointments are graced by the exercise of charity. He charges His servants to bring pity and loving-kindness, His own attributes, into all their office work, and to find their happiness and satisfaction in reflecting the love and tender compassion of the divine nature on all with whom they associate (The Review and Herald, March 19, 1908).Chapter 4 30 (Luke 13:18). Not Like Earthly Governments—The government of the kingdom of Christ is like no earthly government. It is a representation of the characters of those who compose the kingdom. “Whereunto shall we liken the kingdom of God?” Christ asked, “or with what comparison shall we compare it?” He could find nothing on earth that would serve as a perfect comparison. His court is one where holy love presides, and whose offices and appointments are graced by the exercise of charity. He charges His servants to bring pity and loving-kindness, His own attributes, into all their office work, and to find their happiness and satisfaction in reflecting the love and tender compassion of the divine nature on all with whom they associate (The Review and Herald, March 19, 1908).
Healing of a Man on the Sabbath Luk 14:1 It happened that when He went into the house of one of the leaders of the Pharisees on the Sabbath to eat bread, they were watching Him closely. Luk 14:2 And there in front of Him was a man suffering from dropsy. Luk 14:3 And Jesus answered and spoke to the lawyers and Pharisees, saying, "Is it lawful to heal on the Sabbath, or not?" Luk 14:4 But they kept silent. And He took hold of him and healed him, and sent him away. Luk 14:5 And He said to them, "Which one of you will have a son or an ox fall into a well, and will not immediately pull him out on a Sabbath day?" Luk 14:6 And they could make no reply to this. The Parable of the Wedding Feast Luk 14:7 And He began speaking a parable to the invited guests when He noticed how they had been picking out the places of honor at the table, saying to them, Luk 14:8 "When you are invited by someone to a wedding feast, do not take the place of honor, for someone more distinguished than you may have been invited by him, Luk 14:9 and he who invited you both will come and say to you, 'Give your place to this man,' and then in disgrace you proceed to occupy the last place. Luk 14:10 "But when you are invited, go and recline at the last place, so that when the one who has invited you comes, he may say to you, 'Friend, move up higher'; then you will have honor in the sight of all who are at the table with you. Luk 14:11 "For everyone who exalts himself will be humbled, and he who humbles himself will be exalted." The Parable of the Great Banquet Luk 14:12 And He also went on to say to the one who had invited Him, "When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, otherwise they may also invite you in return and that will be your repayment. Luk 14:13 "But when you give a reception, invite the poor, the crippled, the lame, the blind, Luk 14:14 and you will be blessed, since they do not have the means to repay you; for you will be repaid at the resurrection of the righteous." Luk 14:15 When one of those who were reclining at the table with Him heard this, he said to Him, "Blessed is everyone who will eat bread in the kingdom of God!" Luk 14:16 But He said to him, "A man was giving a big dinner, and he invited many; Luk 14:17 and at the dinner hour he sent his slave to say to those who had been invited, 'Come; for everything is ready now.' Luk 14:18 "But they all alike began to make excuses. The first one said to him, 'I have bought a piece of land and I need to go out and look at it; please consider me excused.' Luk 14:19 "Another one said, 'I have bought five yoke of oxen, and I am going to try them out; please consider me excused.' Luk 14:20 "Another one said, 'I have married a wife, and for that reason I cannot come.' Luk 14:21 "And the slave came back and reported this to his master. Then the head of the household became angry and said to his slave, 'Go out at once into the streets and lanes of the city and bring in here the poor and crippled and blind and lame.' Luk 14:22 "And the slave said, 'Master, what you commanded has been done, and still there is room.' Luk 14:23 "And the master said to the slave, 'Go out into the highways and along the hedges, and compel them to come in, so that my house may be filled. Luk 14:24 'For I tell you, none of those men who were invited shall taste of my dinner.'" The Cost of Discipleship Luk 14:25 Now large crowds were going along with Him; and He turned and said to them, Luk 14:26 "If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. Luk 14:27 "Whoever does not carry his own cross and come after Me cannot be My disciple. Luk 14:28 "For which one of you, when he wants to build a tower, does not first sit down and calculate the cost to see if he has enough to complete it? Luk 14:29 "Otherwise, when he has laid a foundation and is not able to finish, all who observe it begin to ridicule him, Luk 14:30 saying, 'This man began to build and was not able to finish.' Luk 14:31 "Or what king, when he sets out to meet another king in battle, will not first sit down and consider whether he is strong enough with ten thousand men to encounter the one coming against him with twenty thousand? Luk 14:32 "Or else, while the other is still far away, he sends a delegation and asks for terms of peace. Luk 14:33 "So then, none of you can be My disciple who does not give up all his own possessions. Salt Without Taste Is Worthless Luk 14:34 "Therefore, salt is good; but if even salt has become tasteless, with what will it be seasoned? Luk 14:35 "It is useless either for the soil or for the manure pile; it is thrown out. He whoChapter 22 2-4 (Luke 14:16, 17). The Heavenly Banquet—The spiritual banquet has been set before us in rich abundance. We have had presented to us by the messengers of God the richest feast—the righteousness of Christ, justification by faith, the exceeding great and precious promises of God in His Word, free access to the Father by Jesus Christ, the comforts of the Holy Spirit, and the well-grounded assurance of eternal life in the kingdom of God. We ask, What could God do for us that He has not done in preparing the great supper, the heavenly banquet (The Review and Herald, January 17, 1899)? 11, 12. Feasting on the Word—A banquet has been prepared for us. The Lord has spread before us the treasures of His Word. But we must not come to the repast clothed in citizen's dress. We must have on the white robe of Christ's righteousness, which has been prepared for all the guests (Manuscript 70, 1901). (Revelation 7:13, 14.) Out of Tribulation—Remember that every one who shall be found with the wedding garment on will have come out of great tribulation (The Review and Herald, April 17, 1894). 29. See EGW on ch. 5:13, 14; Jeremiah 8:8; Luke 4:18, 19. 37-39 (Mark 12:30, 31; Luke 10:27; Colossians 2:10). Complete in Christ—The law of God requires that man shall love God supremely, and his neighbor as himself. When through the grace of our Lord Jesus Christ, this is perfectly done, we shall be complete in Christ (Letter 11, 1892). has ears to hear, let him hear."
The Parable of the Lost Sheep Luk 15:1 Now all the tax collectors and the sinners were coming near Him to listen to Him. Luk 15:2 Both the Pharisees and the scribes began to grumble, saying, "This man receives sinners and eats with them." Luk 15:3 So He told them this parable, saying, Luk 15:4 "What man among you, if he has a hundred sheep and has lost one of them, does not leave the ninety-nine in the open pasture and go after the one which is lost until he finds it? Luk 15:5 "When he has found it, he lays it on his shoulders, rejoicing. Luk 15:6 "And when he comes home, he calls together his friends and his neighbors, saying to them, 'Rejoice with me, for I have found my sheep which was lost!' Luk 15:7 "I tell you that in the same way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. The Parable of the Lost Coin Luk 15:8 "Or what woman, if she has ten silver coins and loses one coin, does not light a lamp and sweep the house and search carefully until she finds it? Luk 15:9 "When she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the coin which I had lost!' Luk 15:10 "In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents." The Parable of the Prodigal Son Luk 15:11 And He said, "A man had two sons. Luk 15:12 "The younger of them said to his father, 'Father, give me the share of the estate that falls to me.' So he divided his wealth between them. Luk 15:13 "And not many days later, the younger son gathered everything together and went on a journey into a distant country, and there he squandered his estate with loose living. Luk 15:14 "Now when he had spent everything, a severe famine occurred in that country, and he began to be impoverished. Luk 15:15 "So he went and hired himself out to one of the citizens of that country, and he sent him into his fields to feed swine. Luk 15:16 "And he would have gladly filled his stomach with the pods that the swine were eating, and no one was giving anything to him. Luk 15:17 "But when he came to his senses, he said, 'How many of my father's hired men have more than enough bread, but I am dying here with hunger! Luk 15:18 'I will get up and go to my father, and will say to him, "Father, I have sinned against heaven, and in your sight; Luk 15:19 I am no longer worthy to be called your son; make me as one of your hired men."' Luk 15:20 "So he got up and came to his father. But while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him. Luk 15:21 "And the son said to him, 'Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son.' Luk 15:22 "But the father said to his slaves, 'Quickly bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet; Luk 15:23 and bring the fattened calf, kill it, and let us eat and celebrate; Luk 15:24 for this son of mine was dead and has come to life again; he was lost and has been found.' And they began to celebrate. Luk 15:25 "Now his older son was in the field, and when he came and approached the house, he heard music and dancing. Luk 15:26 "And he summoned one of the servants and began inquiring what these things could be. Luk 15:27 "And he said to him, 'Your brother has come, and your father has killed the fattened calf because he has received him back safe and sound.' Luk 15:28 "But he became angry and was not willing to go in; and his father came out and began pleading with him. Luk 15:29 "But he answered and said to his father, 'Look! For so many years I have been serving you and I have never neglected a command of yours; and yet you have never given me a young goat, so that I might celebrate with my friends; Luk 15:30 but when this son of yours came, who has devoured your wealth with prostitutes, you killed the fattened calf for him.' Luk 15:31 "And he said to him, 'Son, you have always been with me, and all that is mine is yours. Luk 15:32 'But we had to celebrate and rejoice, for this brother of yours was dead and has begun to live, and was lost and has been found.'"Rewind to Luke 15:1-7 and take note that the setting in which Jesus tells this story is one of criticism. At this time in His ministry, Jesus was drawing huge crowds, but not the types of crowds the scribes and Pharisees approved of. “This man receives [welcomes] sinners and eats with them,” they sneered. To be seated at the table with Jesus means these “sinners” were . . . blessed! And the thing that scandalized the Pharisees is the first and most basic truth about the gospel that makes it such good news: Jesus welcomes sinners! He doesn’t curse them, or reject them, or turn up his nose at them, or ignore them. He welcomes them. And that means He welcomes you and me. Sinners knew where Jesus stood but were nevertheless “drawn” to Him. How is it that Jesus can take a stand and yet be attractive to sinners, while some Christians take a stand and yet are offensive to everybody? The difference is love. Where there is no love, the law kills; but where there is love, the law is a delight. People can tell when you care more about rules than relationships. Jesus put relationships first without putting righteousness aside, and that’s why people were drawn to Him. Jesus responds to the criticism by telling three lost and found stories. Rewind to verses 4-7 for the first story of the lost sheep. Though this simple story, Jesus teaches that: The shepherd locates the lost sheep at great risk to himself. Robbers, predators, and sudden cliff drops are all threats. But the shepherd knows his sheep is subject to these same threats and is compelled to hurry. It must be sought for because it can’t find it’s own way back. This helps us understand a basic principle of Christianity: God finds you, you don’t find God. You matter to God. You’re not just a number. When you stray and get off track He comes looking for you. This parable proves Jesus would have died for just one. “Here is the divine guarantee that not even one of the straying sheep of God’s fold is overlooked.” (COL, 188) Jesus actively seeks the lost. What was new in Jesus’ teaching was His insistence that the lost must be sought out and not merely mourned for. Anyone can mourn. Jesus acts! Likewise we must be intentional. We cannot wait for the lost sheep to report to us. The shepherd searches without counting the cost. Once found, the sheep has to be carried to safety. The Middle Eastern shepherd has always carried a sheep over his two shoulders. The price paid is emphasized by the size of the sheep. Your sins and mine are heavy! “Surely he has borne our grief and carried our sorrows.” God loves a party. Rejoicing over lost people being found should characterize our Sabbath worship experiences. There should be a party in here every week. It should be standard operating procedure. And if our Sabbath gatherings are not characterized by rejoicing, we need to know why not! Repentance is allowing yourself to be rescued. The sheep did nothing to help effect its rescue, but is nevertheless a symbol of repentance. How so? Jesus here defines repentance as acceptance of being found. The Jews taught that before God’s love is extended to the sinner, he must first repent. That’s why the Pharisees were scandalized that Jesus had fellowship with those who hadn’t repented. But in reality, they had repented. They allowed themselves to be rescued, while the Pharisees did not. They were the ones who had not repented. That’s why Jesus said the tax collectors and prostitutes were entering the kingdom of God ahead of them (Mt. 21:31). The lost sheep is a reminder to His audience that all have gone astray. The whole world is represented as the “lost sheep”– the one lost speck in God’s vast universe. Yet Jesus came to rescue that one lost world. It is not only the unclean, the outsiders, the backslidden Jew, the Gentile, the tax collectors and sinners who are symbolized by the lost sheep. It’s the Pharisee, the orthodox, the law-keeper, and the ones who keep themselves aloof and separate from the “worldly, who are included with the lost sheep. But the good news is that He seeks every stray—including you & me. Aren’t you glad that the Lord is your shepherd? –Pastor Randy
The Parable of the Dishonest Manager Luk 16:1 Now He was also saying to the disciples, "There was a rich man who had a manager, and this manager was reported to him as squandering his possessions. Luk 16:2 "And he called him and said to him, 'What is this I hear about you? Give an accounting of your management, for you can no longer be manager.' Luk 16:3 "The manager said to himself, 'What shall I do, since my master is taking the management away from me? I am not strong enough to dig; I am ashamed to beg. Luk 16:4 'I know what I shall do, so that when I am removed from the management people will welcome me into their homes.' Luk 16:5 "And he summoned each one of his master's debtors, and he began saying to the first, 'How much do you owe my master?' Luk 16:6 "And he said, 'A hundred measures of oil.' And he said to him, 'Take your bill, and sit down quickly and write fifty.' Luk 16:7 "Then he said to another, 'And how much do you owe?' And he said, 'A hundred measures of wheat.' He *said to him, 'Take your bill, and write eighty.' Luk 16:8 "And his master praised the unrighteous manager because he had acted shrewdly; for the sons of this age are more shrewd in relation to their own kind than the sons of light. Luk 16:9 "And I say to you, make friends for yourselves by means of the wealth of unrighteousness, so that when it fails, they will receive you into the eternal dwellings. Luk 16:10 "He who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous also in much. Luk 16:11 "Therefore if you have not been faithful in the use of unrighteous wealth, who will entrust the true riches to you? Luk 16:12 "And if you have not been faithful in the use of that which is another's, who will give you that which is your own? Luk 16:13 "No servant can serve two masters; for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You cannot serve God and wealth." The Law and the Kingdom of God Luk 16:14 Now the Pharisees, who were lovers of money, were listening to all these things and were scoffing at Him. Luk 16:15 And He said to them, "You are those who justify yourselves in the sight of men, but God knows your hearts; for that which is highly esteemed among men is detestable in the sight of God. Luk 16:16 "The Law and the Prophets were proclaimed until John; since that time the gospel of the kingdom of God has been preached, and everyone is forcing his way into it. Luk 16:17 "But it is easier for heaven and earth to pass away than for one stroke of a letter of the Law to fail. Divorce and Remarriage Luk 16:18 "Everyone who divorces his wife and marries another commits adultery, and he who marries one who is divorced from a husband commits adultery. The Rich Man and Lazarus Luk 16:19 "Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day. Luk 16:20 "And a poor man named Lazarus was laid at his gate, covered with sores, Luk 16:21 and longing to be fed with the crumbs which were falling from the rich man's table; besides, even the dogs were coming and licking his sores. Luk 16:22 "Now the poor man died and was carried away by the angels to Abraham's bosom; and the rich man also died and was buried. Luk 16:23 "In Hades he lifted up his eyes, being in torment, and *saw Abraham far away and Lazarus in his bosom. Luk 16:24 "And he cried out and said, 'Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.' Luk 16:25 "But Abraham said, 'Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. Luk 16:26 'And besides all this, between us and you there is a great chasm fixed, so that those who wish to come over from here to you will not be able, and that none may cross over from there to us.' Luk 16:27 "And he said, 'Then I beg you, father, that you send him to my father's house— Luk 16:28 for I have five brothers—in order that he may warn them, so that they will not also come to this place of torment.' Luk 16:29 "But Abraham *said, 'They have Moses and the Prophets; let them hear them.' Luk 16:30 "But he said, 'No, father Abraham, but if someone goes to them from the dead, they will repent!' Luk 16:31 "But he said to him, 'If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.'" Chapter 24 2 (Luke 19:44). Angels Did Work of Destruction—Men will continue to erect expensive buildings, costing millions of money; special attention will be called to their architectural beauty, and the firmness and solidity with which they are constructed; but the Lord has instructed me that despite the unusual firmness and expensive display, these buildings will share the fate of the temple in Jerusalem. That magnificent structure fell. Angels of God were sent to do the work of destruction, so that one stone was not left one upon another that was not thrown down (Manuscript 35, 1906). 23, 24 (ch. 7:20, 21; Isaiah 8:20; Mark 13:21, 22; Luke 21:8; John 10:2-5; 15:10; 1 John 2:4). How to Know a False Christ—We need to be anchored in Christ, rooted and grounded in the faith. Satan works through agents. He selects those who have not been drinking of the living waters, whose souls are athirst for something new and strange, and who are ever ready to drink at any fountain that may present itself. Voices will be heard, saying, “Lo, here is Christ,” or “Lo, there;” but we must believe them not. We have unmistakable evidence of the voice of the True Shepherd, and He is calling upon us to follow Him. He says, “I have kept my Father's commandments.” He leads His sheep in the path of humble obedience to the law of God, but He never encourages them in the transgression of that law. “The voice of a stranger” is the voice of one who neither respects nor obeys God's holy, just, and good law. Many make great pretensions to holiness, and boast of the wonders they perform in healing the sick, when they do not regard this great standard of righteousness. But through whose power are these cures wrought? Are the eyes of either party opened to their transgressions of the law? and do they take their stand as humble, obedient children, ready to obey all of God's requirements? John testifies of the professed children of God: “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” None need be deceived. The law of God is as sacred as His throne, and by it every man who cometh into the world is to be judged. There is no other standard by which to test character. “If they speak not according to this word, it is because there is no light in them.” Now, shall the case be decided according to the Word of God, or shall man's pretensions be credited? Says Christ, “By their fruits ye shall know them.” If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God, and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation that he may point to them as evidence that he is an angel of light and not of darkness. Brethren, we must beware of the pretended holiness that permits transgression of the law of God. Those cannot be sanctified who trample that law under their feet, and judge themselves by a standard of their own devising (The Review and Herald, November 17, 1885). 24. See EGW on ch. 7:21-23; 2 Corinthians 11:14. 30. See EGW on ch. 28:2-4.
Temptations to Sin Luk 17:1 He said to His disciples, "It is inevitable that stumbling blocks come, but woe to him through whom they come! Luk 17:2 "It would be better for him if a millstone were hung around his neck and he were thrown into the sea, than that he would cause one of these little ones to stumble. Luk 17:3 "Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. Luk 17:4 "And if he sins against you seven times a day, and returns to you seven times, saying, 'I repent,' forgive him." Increase Our Faith Luk 17:5 The apostles said to the Lord, "Increase our faith!" Luk 17:6 And the Lord said, "If you had faith like a mustard seed, you would say to this mulberry tree, 'Be uprooted and be planted in the sea'; and it would obey you. Unworthy Servants Luk 17:7 "Which of you, having a slave plowing or tending sheep, will say to him when he has come in from the field, 'Come immediately and sit down to eat'? Luk 17:8 "But will he not say to him, 'Prepare something for me to eat, and properly clothe yourself and serve me while I eat and drink; and afterward you may eat and drink'? Luk 17:9 "He does not thank the slave because he did the things which were commanded, does he? Luk 17:10 "So you too, when you do all the things which are commanded you, say, 'We are unworthy slaves; we have done only that which we ought to have done.'" Jesus Cleanses Ten Lepers Luk 17:11 While He was on the way to Jerusalem, He was passing between Samaria and Galilee. Luk 17:12 As He entered a village, ten leprous men who stood at a distance met Him; Luk 17:13 and they raised their voices, saying, "Jesus, Master, have mercy on us!" Luk 17:14 When He saw them, He said to them, "Go and show yourselves to the priests." And as they were going, they were cleansed. Luk 17:15 Now one of them, when he saw that he had been healed, turned back, glorifying God with a loud voice, Luk 17:16 and he fell on his face at His feet, giving thanks to Him. And he was a Samaritan. Luk 17:17 Then Jesus answered and said, "Were there not ten cleansed? But the nine—where are they? Luk 17:18 "Was no one found who returned to give glory to God, except this foreigner?" Luk 17:19 And He said to him, "Stand up and go; your faith has made you well." The Coming of the Kingdom Luk 17:20 Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, "The kingdom of God is not coming with signs to be observed; Luk 17:21 nor will they say, 'Look, here it is!' or, 'There it is!' For behold, the kingdom of God is in your midst." Luk 17:22 And He said to the disciples, "The days will come when you will long to see one of the days of the Son of Man, and you will not see it. Luk 17:23 "They will say to you, 'Look there! Look here!' Do not go away, and do not run after them. Luk 17:24 "For just like the lightning, when it flashes out of one part of the sky, shines to the other part of the sky, so will the Son of Man be in His day. Luk 17:25 "But first He must suffer many things and be rejected by this generation. Luk 17:26 "And just as it happened in the days of Noah, so it will be also in the days of the Son of Man: Luk 17:27 they were eating, they were drinking, they were marrying, they were being given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all. Luk 17:28 "It was the same as happened in the days of Lot: they were eating, they were drinking, they were buying, they were selling, they were planting, they were building; Luk 17:29 but on the day that Lot went out from Sodom it rained fire and brimstone from heaven and destroyed them all. Luk 17:30 "It will be just the same on the day that the Son of Man is revealed. Luk 17:31 "On that day, the one who is on the housetop and whose goods are in the house must not go down to take them out; and likewise the one who is in the field must not turn back. Luk 17:32 "Remember Lot's wife. Luk 17:33 "Whoever seeks to keep his life will lose it, and whoever loses his life will preserve it. Luk 17:34 "I tell you, on that night there will be two in one bed; one will be taken and the other will be left. Luk 17:35 "There will be two women grinding at the same place; one will be taken and the other will be left. Luk 17:36 ["Two men will be in the field; one will be taken and the other will be left."] Luk 17:37 And answering they *said to Him, "Where, Lord?" And He said to them, "Where the body is, there also the vultures will be gathered." Chapter 17 5. Increasing Faith—You have to talk faith, you have to live faith, you have to act faith, that you may have an increase of faith; and thus exercising that living faith you will grow to strong men and women in Christ Jesus (Manuscript 1, 1889). 10 (Ephesians 1:6; 2:8-10; 2 Timothy 1:9; Titus 2:14; 3:5; James 2:22). Good Works No Plea for Salvation—Our acceptance with God is sure only through His beloved Son, and good works are but the result of the working of His sin-pardoning love. They are no credit to us, and we have nothing accorded to us for our good works by which we may claim a part in the salvation of our souls. Salvation is God's free gift to the believer, given to him for Christ's sake alone. The troubled soul may find peace through faith in Christ, and his peace will be in proportion to his faith and trust. He cannot present his good works as a plea for the salvation of his soul. But are good works of no real value? Is the sinner who commits sin every day with impunity, regarded of God with the same favor as the one who through faith in Christ tries to work in his integrity? The Scripture answers, “We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” In His divine arrangement, through His unmerited favor, the Lord has ordained that good works shall be rewarded. We are accepted through Christ's merit alone; and the acts of mercy, the deeds of charity, which we perform, are the fruits of faith; and they become a blessing to us; for men are to be rewarded according to their works. It is the fragrance of the merit of Christ that makes our good works acceptable to God, and it is grace that enables us to do the works for which He rewards us. Our works in and of themselves have no merit. When we have done all that it is possible for us to do, we are to count ourselves as unprofitable servants. We deserve no thanks from God. We have only done what it was our duty to do, and our works could not have been performed in the strength of our own sinful natures. The Lord has bidden us to draw nigh to Him and He will draw nigh to us; and drawing nigh to Him, we receive the grace by which to do those works which will be rewarded at His hands (The Review and Herald, January 29, 1895). 28-30 (Genesis 19:24, 25). Rocked in Cradle of Carnal Security—As the sun arose for the last time upon the cities of the plain, the people thought to commence another day of godless riot. All were eagerly planning their business or their pleasure, and the messenger of God was derided for his fears and his warnings. Suddenly as the thunder peal from an unclouded sky, fell balls of fire on the doomed capital. “So shall also the coming of the Son of man be.” The people will be eating and drinking, planting and building, marrying and giving in marriage, until the wrath of God shall be poured out without mixture of mercy. The world will be rocked to sleep in the cradle of carnal security.... The multitudes are striving to forget God, and they eagerly accept fables, that they may pursue the path of self-indulgence undisturbed (The Review and Herald, October 26, 1886).
The Parable of the Persistent Widow Luk 18:1 Now He was telling them a parable to show that at all times they ought to pray and not to lose heart, Luk 18:2 saying, "In a certain city there was a judge who did not fear God and did not respect man. Luk 18:3 "There was a widow in that city, and she kept coming to him, saying, 'Give me legal protection from my opponent.' Luk 18:4 "For a while he was unwilling; but afterward he said to himself, 'Even though I do not fear God nor respect man, Luk 18:5 yet because this widow bothers me, I will give her legal protection, otherwise by continually coming she will wear me out.'" Luk 18:6 And the Lord said, "Hear what the unrighteous judge *said; Luk 18:7 now, will not God bring about justice for His elect who cry to Him day and night, and will He delay long over them? Luk 18:8 "I tell you that He will bring about justice for them quickly. However, when the Son of Man comes, will He find faith on the earth?" The Pharisee and the Tax Collector Luk 18:9 And He also told this parable to some people who trusted in themselves that they were righteous, and viewed others with contempt: Luk 18:10 "Two men went up into the temple to pray, one a Pharisee and the other a tax collector. Luk 18:11 "The Pharisee stood and was praying this to himself: 'God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector. Luk 18:12 'I fast twice a week; I pay tithes of all that I get.' Luk 18:13 "But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, 'God, be merciful to me, the sinner!' Luk 18:14 "I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted." Let the Children Come to Me Luk 18:15 And they were bringing even their babies to Him so that He would touch them, but when the disciples saw it, they began rebuking them. Luk 18:16 But Jesus called for them, saying, "Permit the children to come to Me, and do not hinder them, for the kingdom of God belongs to such as these. Luk 18:17 "Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all." The Rich Ruler Luk 18:18 A ruler questioned Him, saying, "Good Teacher, what shall I do to inherit eternal life?" Luk 18:19 And Jesus said to him, "Why do you call Me good? No one is good except God alone. Luk 18:20 "You know the commandments, 'DO NOT COMMIT ADULTERY, DO NOT MURDER, DO NOT STEAL, DO NOT BEAR FALSE WITNESS, HONOR YOUR FATHER AND MOTHER.'" Luk 18:21 And he said, "All these things I have kept from my youth." Luk 18:22 When Jesus heard this, He said to him, "One thing you still lack; sell all that you possess and distribute it to the poor, and you shall have treasure in heaven; and come, follow Me." Luk 18:23 But when he had heard these things, he became very sad, for he was extremely rich. Luk 18:24 And Jesus looked at him and said, "How hard it is for those who are wealthy to enter the kingdom of God! Luk 18:25 "For it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." Luk 18:26 They who heard it said, "Then who can be saved?" Luk 18:27 But He said, "The things that are impossible with people are possible with God." Luk 18:28 Peter said, "Behold, we have left our own homes and followed You." Luk 18:29 And He said to them, "Truly I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, Luk 18:30 who will not receive many times as much at this time and in the age to come, eternal life." Jesus Foretells His Death a Third Time Luk 18:31 Then He took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and all things which are written through the prophets about the Son of Man will be accomplished. Luk 18:32 "For He will be handed over to the Gentiles, and will be mocked and mistreated and spit upon, Luk 18:33 and after they have scourged Him, they will kill Him; and the third day He will rise again." Luk 18:34 But the disciples understood none of these things, and the meaning of this statement was hidden from them, and they did not comprehend the things that were said. Jesus Heals a Blind Beggar Luk 18:35 As Jesus was approaching Jericho, a blind man was sitting by the road begging. Luk 18:36 Now hearing a crowd going by, he began to inquire what this was. Luk 18:37 They told him that Jesus of Nazareth was passing by. Luk 18:38 And he called out, saying, "Jesus, Son of David, have mercy on me!" Luk 18:39 Those who led the way were sternly telling him to be quiet; but he kept crying out all the more, "Son of David, have mercy on me!" Luk 18:40 And Jesus stopped and commanded that he be brought to Him; and when he came near, He questioned him, Luk 18:41 "What do you want Me to do for you?" And he said, "Lord, I want to regain my sight!" Luk 18:42 And Jesus said to him, "Receive your sight; your faith has made you well." Luk 18:43 Immediately he regained his sight and began following Him, glorifying God; and when all the people saw it, they gave praise to God. Chapter 19 13-15 (Mark 10:13-16; Luke 18:15-17). Memory Kept Children From Straying—Could the afterlife of that little group be opened before us, we should see the mothers recalling to the minds of their children the scene of that day, and repeating to them the loving words of the Saviour. We should see, too, how often, in after years, the memory of these words kept the children from straying from the path cast up for the ransomed of the Lord (The Signs of the Times, December 18, 1907, reprinted from The Ministry of Healing, 41).Chapter 10 13-16. See EGW on Matthew 19:13-15. 45. See EGW on Matthew 9:12, 13. 46-52 (Matthew 20:30-34; Luke 18:35-43). Some With Eyes See Nothing—It is only when the sinner feels the need of a Saviour, that his heart goes after the One who can help him. When Jesus walked among men, it was the sick that wanted a physician. The poor, the afflicted and distressed, followed after Him, to receive the help and comfort which they could not find elsewhere. Blind Bartimaeus is waiting by the wayside; he has waited long to meet Christ. Throngs of people who possess their sight are passing to and fro, but they have no desire to see Jesus. One look of faith would touch His heart of love, and bring them the blessings of His grace; but they know not the sickness and poverty of their souls, and they feel no need of Christ. Not so with the poor blind man. His only hope is in Jesus. As he waits and watches, he hears the tread of many feet, and he eagerly inquires, What means this noise of travel? The by-standers answer that “Jesus of Nazareth passeth by.” With the eagerness of intense desire, he cries, “Jesus, thou Son of David, have mercy on me!” They try to silence him, but he cries the more vehemently, “Thou Son of David, have mercy on me!” This appeal is heard. His persevering faith is rewarded. Not only is physical sight restored, but the eyes of his understanding are opened. In Christ he sees his Redeemer, and the Sun of Righteousness shines into his soul. All who feel their need of Christ as did blind Bartimaeus, and who will be as earnest and determined as he was, will, like him, receive the blessing which they crave. The afflicted, suffering ones who sought Christ as their helper, were charmed with the divine perfection, the beauty of holiness, that shone forth in His character. But the Pharisees could see no beauty in Him that they should desire Him. His simple attire, and humble life, devoid of outward show, rendered Him to them as a root out of dry ground (The Review and Herald, March 15, 1887).Chapter 10 13-16. See EGW on Matthew 19:13-15. 45. See EGW on Matthew 9:12, 13. 46-52 (Matthew 20:30-34; Luke 18:35-43). Some With Eyes See Nothing—It is only when the sinner feels the need of a Saviour, that his heart goes after the One who can help him. When Jesus walked among men, it was the sick that wanted a physician. The poor, the afflicted and distressed, followed after Him, to receive the help and comfort which they could not find elsewhere. Blind Bartimaeus is waiting by the wayside; he has waited long to meet Christ. Throngs of people who possess their sight are passing to and fro, but they have no desire to see Jesus. One look of faith would touch His heart of love, and bring them the blessings of His grace; but they know not the sickness and poverty of their souls, and they feel no need of Christ. Not so with the poor blind man. His only hope is in Jesus. As he waits and watches, he hears the tread of many feet, and he eagerly inquires, What means this noise of travel? The by-standers answer that “Jesus of Nazareth passeth by.” With the eagerness of intense desire, he cries, “Jesus, thou Son of David, have mercy on me!” They try to silence him, but he cries the more vehemently, “Thou Son of David, have mercy on me!” This appeal is heard. His persevering faith is rewarded. Not only is physical sight restored, but the eyes of his understanding are opened. In Christ he sees his Redeemer, and the Sun of Righteousness shines into his soul. All who feel their need of Christ as did blind Bartimaeus, and who will be as earnest and determined as he was, will, like him, receive the blessing which they crave. The afflicted, suffering ones who sought Christ as their helper, were charmed with the divine perfection, the beauty of holiness, that shone forth in His character. But the Pharisees could see no beauty in Him that they should desire Him. His simple attire, and humble life, devoid of outward show, rendered Him to them as a root out of dry ground (The Review and Herald, March 15, 1887).Chapter 9 9, 10. See EGW on Luke 5:29. 11 (Isaiah 58:4; Luke 5:30). Fasting in Pride Versus Eating in Humility—The Pharisees beheld Christ sitting and eating with publicans and sinners. He was calm and self-possessed, kind, courteous, and friendly; and while they could not but admire the picture presented, it was so unlike their own course of action, they could not endure the sight. The haughty Pharisees exalted themselves, and disparaged those who had not been blessed with such privileges and light as they themselves had had. They hated and despised the publicans and sinners. Yet in the sight of God their guilt was the greater. Heaven's light was flashing across their pathway, saying, “This is the way, walk ye in it”; but they had spurned the gift. Turning to the disciples of Christ they said, “Why eateth your Master with publicans and sinners?” By this question they hoped to arouse the prejudice which they knew had existed in the minds of the disciples, and thus shake their weak faith. They aimed their arrows where they would be most likely to bruise and wound. Proud but foolish Pharisees, who fast for strife and debate, and to smite with the fist of wickedness! Christ eats with publicans and sinners that He may draw men to Himself. The world's Redeemer cannot honor the fasts observed by the Jewish nation. They fast in pride and self-righteousness, while Christ eats in humility with publicans and sinners. Since the fall, the work of Satan has been to accuse, and those who refuse the light which God sends, pursue the same course today. They lay open to others those things which they consider an offense. Thus it was with the Pharisees. When they found something of which they could accuse the disciples, they did not speak to those whom they thought to be in error. They spoke to Christ of the things which they thought to be so grievous in His disciples. When they thought that Christ offended, they accused Him to the disciples. It was their work to alienate hearts (Manuscript 3, 1898). 12, 13 (ch. 20:28; Mark 2:17; 10:45; Luke 5:31, 32). Relief in Every Case—Christ was a physician of the body as well as of the soul. He was minister and missionary and physician. From His childhood He was interested in every phase of human suffering that came under His notice. He could truly say, I came not to be ministered unto, but to minister. In every case of woe He brought relief, His kind words having a healing balm. None could say He had worked a miracle, yet He imparted His virtue to those He saw in suffering and in need. Through the whole thirty years of His private life He was humble, meek, and lowly. He had a living connection with God; for the Spirit of God was upon Him, and He gave evidence to all who were acquainted with Him that He lived to please, honor, and glorify His Father in the common things of life (The Review and Herald, October 24, 1899). 13 (Mark 2:17; Luke 5:32). Rejected Pleasantness to Fulfill Need—He [Christ] might have gone to the pleasant homes of the unfallen worlds, to the pure atmosphere where disloyalty and rebellion had never intruded; and there He would have been received with acclamations of praise and love. But it was a fallen world that needed the Redeemer. “I came not to call the righteous,” said He, “but sinners to repentance” (The Review and Herald, February 15, 1898). 16. See EGW on ch. 6:16. 17 (Mark 2:22; Luke 5:37, 38). New Bottles for New Wine—The work of Jesus was to reveal the character of the Father, and to unfold the truth which He Himself had spoken through prophets and apostles; but there was found no place for the truth in those wise and prudent men. Christ, the Way, the Truth, and the Life, had to pass by the self-righteous Pharisees, and take His disciples from unlearned fishers and men of humble rank. These who had never been to the rabbis, who had never sat in the schools of the prophets, who had not been members of the Sanhedrin, whose hearts were not bound about with their own ideas,—these He took and educated for His own use. He could make them as new bottles for the new wine of His kingdom. These were the babes to whom the Father could reveal spiritual things; but the priests and rulers, the scribes and Pharisees, who claimed to be the depositaries of knowledge, could give no room for the principles of Christianity, afterward taught by the apostles of Christ. The chain of truth, link after link, was given to those who realized their own ignorance, and were willing to learn of the great Teacher. Jesus knew that He could do the scribes and Pharisees no good, unless they would empty themselves of self-importance. He chose new bottles for His new wine of doctrine, and made fishermen and unlearned believers the heralds of His truth to the world. And yet, though His doctrine seemed new to the people, it was in fact not a new doctrine, but the revelation of the significance of that which had been taught from the beginning. It was His design that His disciples should take the plain, unadulterated truth for the guide of their life. They were not to add to His words, or give a forced meaning to His utterances. They were not to put a mystical interpretation upon the plain teaching of the Scriptures, and draw from theological stores to build up some man-made theory. It was through putting a mystical meaning upon the plain words of God, that sacred and vital truths were made of little significance, while the theories of men were made prominent. It was in this way that men were led to teach for doctrines the commandments of men, and that they rejected the commandment of God, that they might keep their own tradition (The Review and Herald, June 2, 1896). 34. See EGW on ch. 12:24-32.
Jesus and Zacchaeus Luk 19:1 He entered Jericho and was passing through. Luk 19:2 And there was a man called by the name of Zaccheus; he was a chief tax collector and he was rich. Luk 19:3 Zaccheus was trying to see who Jesus was, and was unable because of the crowd, for he was small in stature. Luk 19:4 So he ran on ahead and climbed up into a sycamore tree in order to see Him, for He was about to pass through that way. Luk 19:5 When Jesus came to the place, He looked up and said to him, "Zaccheus, hurry and come down, for today I must stay at your house." Luk 19:6 And he hurried and came down and received Him gladly. Luk 19:7 When they saw it, they all began to grumble, saying, "He has gone to be the guest of a man who is a sinner." Luk 19:8 Zaccheus stopped and said to the Lord, "Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much." Luk 19:9 And Jesus said to him, "Today salvation has come to this house, because he, too, is a son of Abraham. Luk 19:10 "For the Son of Man has come to seek and to save that which was lost." The Parable of the Ten Minas Luk 19:11 While they were listening to these things, Jesus went on to tell a parable, because He was near Jerusalem, and they supposed that the kingdom of God was going to appear immediately. Luk 19:12 So He said, "A nobleman went to a distant country to receive a kingdom for himself, and then return. Luk 19:13 "And he called ten of his slaves, and gave them ten minas and said to them, 'Do business with this until I come back.' Luk 19:14 "But his citizens hated him and sent a delegation after him, saying, 'We do not want this man to reign over us.' Luk 19:15 "When he returned, after receiving the kingdom, he ordered that these slaves, to whom he had given the money, be called to him so that he might know what business they had done. Luk 19:16 "The first appeared, saying, 'Master, your mina has made ten minas more.' Luk 19:17 "And he said to him, 'Well done, good slave, because you have been faithful in a very little thing, you are to be in authority over ten cities.' Luk 19:18 "The second came, saying, 'Your mina, master, has made five minas.' Luk 19:19 "And he said to him also, 'And you are to be over five cities.' Luk 19:20 "Another came, saying, 'Master, here is your mina, which I kept put away in a handkerchief; Luk 19:21 for I was afraid of you, because you are an exacting man; you take up what you did not lay down and reap what you did not sow.' Luk 19:22 "He *said to him, 'By your own words I will judge you, you worthless slave. Did you know that I am an exacting man, taking up what I did not lay down and reaping what I did not sow? Luk 19:23 'Then why did you not put my money in the bank, and having come, I would have collected it with interest?' Luk 19:24 "Then he said to the bystanders, 'Take the mina away from him and give it to the one who has the ten minas.' Luk 19:25 "And they said to him, 'Master, he has ten minas already.' Luk 19:26 "I tell you that to everyone who has, more shall be given, but from the one who does not have, even what he does have shall be taken away. Luk 19:27 "But these enemies of mine, who did not want me to reign over them, bring them here and slay them in my presence." The Triumphal Entry Luk 19:28 After He had said these things, He was going on ahead, going up to Jerusalem. Luk 19:29 When He approached Bethphage and Bethany, near the mount that is called Olivet, He sent two of the disciples, Luk 19:30 saying, "Go into the village ahead of you; there, as you enter, you will find a colt tied on which no one yet has ever sat; untie it and bring it here. Luk 19:31 "If anyone asks you, 'Why are you untying it?' you shall say, 'The Lord has need of it.'" Luk 19:32 So those who were sent went away and found it just as He had told them. Luk 19:33 As they were untying the colt, its owners said to them, "Why are you untying the colt?" Luk 19:34 They said, "The Lord has need of it." Luk 19:35 They brought it to Jesus, and they threw their coats on the colt and put Jesus on it. Luk 19:36 As He was going, they were spreading their coats on the road. Luk 19:37 As soon as He was approaching, near the descent of the Mount of Olives, the whole crowd of the disciples began to praise God joyfully with a loud voice for all the miracles which they had seen, Luk 19:38 shouting: "BLESSED IS THE KING WHO COMES IN THE NAME OF THE LORD; Peace in heaven and glory in the highest!" Luk 19:39 Some of the Pharisees in the crowd said to Him, "Teacher, rebuke Your disciples." Luk 19:40 But Jesus answered, "I tell you, if these become silent, the stones will cry out!" Jesus Weeps over Jerusalem Luk 19:41 When He approached Jerusalem, He saw the city and wept over it, Luk 19:42 saying, "If you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes. Luk 19:43 "For the days will come upon you when your enemies will throw up a barricade against you, and surround you and hem you in on every side, Luk 19:44 and they will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time of your visitation." Jesus Cleanses the Temple Luk 19:45 Jesus entered the temple and began to drive out those who were selling, Luk 19:46 saying to them, "It is written, 'AND MY HOUSE SHALL BE A HOUSE OF PRAYER,' but you have made it a ROBBERS' DEN." Luk 19:47 And He was teaching daily in the temple; but the chief priests and the scribes and the leading men among the people were trying to destroy Him, Luk 19:48 and they could not find anything that they might do, for all the people were hanging on to every word He said. Chapter 19 12, 13. See EGW on Matthew 25:14, 15. 41-44. Present Sins Fix Guilt—The generation that Jesus denounced was not responsible for the sins of their fathers, only so far as they followed their evil practices, and thus made themselves accountable for their course of hatred and revenge in persecuting the ancient messengers of God. It was the present mercies and warnings which that generation were rejecting that fastened upon them guilt which the blood of bulls and goats could not wash away. Proud, self-righteous, and independent, they had separated farther and farther from heaven until they had become willing subjects of Satan. The Jewish nation for centuries had been forging the fetters which that generation were irrevocably fastening upon themselves. (The Spirit of Prophecy 3:10, 11). 42. See EGW on Matthew 23:37-39. 44. See EGW on Matthew 24:2.Chapter 25 1-10. The Wise Arouse From Sleep—All who wait for the heavenly Bridegroom are represented in the parable as slumbering because their Lord delayed His coming; but the wise roused themselves at the message of His approach, and responded to the message, and their spiritual life was replenished. Their spiritual discernment was not all gone, and they sprang into line. As they took hold of the grace of Christ, their religious experience became vigorous and abundant, and their affections were set upon things above. They discerned where was the source of their supply, and appreciated the love that God had for them. They opened their hearts to receive the Holy Spirit, by which the love of God was shed abroad in their hearts. Their lights were trimmed and burning, and sent forth steady rays into the moral darkness of the world. They glorified God, because they had the oil of grace in their hearts, and did the very work that their Master did before them—went forth to seek and to save those who were lost (The Signs of the Times, August 13, 1894). 7 (Luke 12:35). A Trimmed and Burning Lamp—The very best credentials we can carry is love for one another. All strife, all dissension, is to cease. God will not accept the talents of the smartest, the most eloquent man if the inner lamp of the soul is not trimmed and burning. There must be a consecrated heart, and consecrated surrender of the soul (Letter 119, 1899). 14, 15 (Luke 19:12, 13; see EGW on John 17:20, 21). Talents Not Restricted to a Few—To every man is committed individual gifts, termed talents. Some regard these talents as being limited to certain men who possess superior mental endowments and genius. But God has not restricted the bestowal of His talents to a favored few. To every one is committed some special endowment, for which he will be held responsible by the Lord. Time, reason, means, strength, mental powers, tenderness of heart—all are gifts from God, entrusted to be used in the great work of blessing humanity. Some apparently have but few talents, but by diligent trading on their Lord's goods their endowments will be greatly increased.... The Lord is watching every one to see whether he will use his talents wisely and unselfishly, or whether he will seek his own advancement. The talents are distributed to every man according to his several ability, that he may add to them by wise investment. Each one must give an account to the Master for his own actions. The Lord will not require from those who are poor that which they have not to give; He will not require from the sick the active energies which bodily weakness forbids. No one need mourn because he cannot glorify God with talents that were never entrusted to Him. But if you have only one talent, use it well, and it will accumulate. If the talents are not buried, they will gain yet other talents. The goods we receive are not our own. The entrusted capital is to be used, and when the returns are made, they are still the Lord's property. We have no right to hoard these talents; when the Lord Jesus returns He expects to receive His own with usury (Letter 180, 1907). 21. See EGW on 1 Corinthians 15:51-55.Chapter 25 1-10. The Wise Arouse From Sleep—All who wait for the heavenly Bridegroom are represented in the parable as slumbering because their Lord delayed His coming; but the wise roused themselves at the message of His approach, and responded to the message, and their spiritual life was replenished. Their spiritual discernment was not all gone, and they sprang into line. As they took hold of the grace of Christ, their religious experience became vigorous and abundant, and their affections were set upon things above. They discerned where was the source of their supply, and appreciated the love that God had for them. They opened their hearts to receive the Holy Spirit, by which the love of God was shed abroad in their hearts. Their lights were trimmed and burning, and sent forth steady rays into the moral darkness of the world. They glorified God, because they had the oil of grace in their hearts, and did the very work that their Master did before them—went forth to seek and to save those who were lost (The Signs of the Times, August 13, 1894). 7 (Luke 12:35). A Trimmed and Burning Lamp—The very best credentials we can carry is love for one another. All strife, all dissension, is to cease. God will not accept the talents of the smartest, the most eloquent man if the inner lamp of the soul is not trimmed and burning. There must be a consecrated heart, and consecrated surrender of the soul (Letter 119, 1899). 14, 15 (Luke 19:12, 13; see EGW on John 17:20, 21). Talents Not Restricted to a Few—To every man is committed individual gifts, termed talents. Some regard these talents as being limited to certain men who possess superior mental endowments and genius. But God has not restricted the bestowal of His talents to a favored few. To every one is committed some special endowment, for which he will be held responsible by the Lord. Time, reason, means, strength, mental powers, tenderness of heart—all are gifts from God, entrusted to be used in the great work of blessing humanity. Some apparently have but few talents, but by diligent trading on their Lord's goods their endowments will be greatly increased.... The Lord is watching every one to see whether he will use his talents wisely and unselfishly, or whether he will seek his own advancement. The talents are distributed to every man according to his several ability, that he may add to them by wise investment. Each one must give an account to the Master for his own actions. The Lord will not require from those who are poor that which they have not to give; He will not require from the sick the active energies which bodily weakness forbids. No one need mourn because he cannot glorify God with talents that were never entrusted to Him. But if you have only one talent, use it well, and it will accumulate. If the talents are not buried, they will gain yet other talents. The goods we receive are not our own. The entrusted capital is to be used, and when the returns are made, they are still the Lord's property. We have no right to hoard these talents; when the Lord Jesus returns He expects to receive His own with usury (Letter 180, 1907). 21. See EGW oChapter 24 2 (Luke 19:44). Angels Did Work of Destruction—Men will continue to erect expensive buildings, costing millions of money; special attention will be called to their architectural beauty, and the firmness and solidity with which they are constructed; but the Lord has instructed me that despite the unusual firmness and expensive display, these buildings will share the fate of the temple in Jerusalem. That magnificent structure fell. Angels of God were sent to do the work of destruction, so that one stone was not left one upon another that was not thrown down (Manuscript 35, 1906). 23, 24 (ch. 7:20, 21; Isaiah 8:20; Mark 13:21, 22; Luke 21:8; John 10:2-5; 15:10; 1 John 2:4). How to Know a False Christ—We need to be anchored in Christ, rooted and grounded in the faith. Satan works through agents. He selects those who have not been drinking of the living waters, whose souls are athirst for something new and strange, and who are ever ready to drink at any fountain that may present itself. Voices will be heard, saying, “Lo, here is Christ,” or “Lo, there;” but we must believe them not. We have unmistakable evidence of the voice of the True Shepherd, and He is calling upon us to follow Him. He says, “I have kept my Father's commandments.” He leads His sheep in the path of humble obedience to the law of God, but He never encourages them in the transgression of that law. “The voice of a stranger” is the voice of one who neither respects nor obeys God's holy, just, and good law. Many make great pretensions to holiness, and boast of the wonders they perform in healing the sick, when they do not regard this great standard of righteousness. But through whose power are these cures wrought? Are the eyes of either party opened to their transgressions of the law? and do they take their stand as humble, obedient children, ready to obey all of God's requirements? John testifies of the professed children of God: “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” None need be deceived. The law of God is as sacred as His throne, and by it every man who cometh into the world is to be judged. There is no other standard by which to test character. “If they speak not according to this word, it is because there is no light in them.” Now, shall the case be decided according to the Word of God, or shall man's pretensions be credited? Says Christ, “By their fruits ye shall know them.” If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God, and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation that he may point to them as evidence that he is an angel of light and not of darkness. Brethren, we must beware of the pretended holiness that permits transgression of the law of God. Those cannot be sanctified who trample that law under their feet, and judge themselves by a standard of their own devising (The Review and Herald, November 17, 1885). 24. See EGW on ch. 7:21-23; 2 Corinthians 11:14. 30. See EGW on ch. 28:2-4.n 1 Corinthians 15:51-55.
The Authority of Jesus Challenged Luk 20:1 On one of the days while He was teaching the people in the temple and preaching the gospel, the chief priests and the scribes with the elders confronted Him, Luk 20:2 and they spoke, saying to Him, "Tell us by what authority You are doing these things, or who is the one who gave You this authority?" Luk 20:3 Jesus answered and said to them, "I will also ask you a question, and you tell Me: Luk 20:4 "Was the baptism of John from heaven or from men?" Luk 20:5 They reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why did you not believe him?' Luk 20:6 "But if we say, 'From men,' all the people will stone us to death, for they are convinced that John was a prophet." Luk 20:7 So they answered that they did not know where it came from. Luk 20:8 And Jesus said to them, "Nor will I tell you by what authority I do these things." The Parable of the Wicked Tenants Luk 20:9 And He began to tell the people this parable: "A man planted a vineyard and rented it out to vine-growers, and went on a journey for a long time. Luk 20:10 "At the harvest time he sent a slave to the vine-growers, so that they would give him some of the produce of the vineyard; but the vine-growers beat him and sent him away empty-handed. Luk 20:11 "And he proceeded to send another slave; and they beat him also and treated him shamefully and sent him away empty-handed. Luk 20:12 "And he proceeded to send a third; and this one also they wounded and cast out. Luk 20:13 "The owner of the vineyard said, 'What shall I do? I will send my beloved son; perhaps they will respect him.' Luk 20:14 "But when the vine-growers saw him, they reasoned with one another, saying, 'This is the heir; let us kill him so that the inheritance will be ours.' Luk 20:15 "So they threw him out of the vineyard and killed him. What, then, will the owner of the vineyard do to them? Luk 20:16 "He will come and destroy these vine-growers and will give the vineyard to others." When they heard it, they said, "May it never be!" Luk 20:17 But Jesus looked at them and said, "What then is this that is written: 'THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE CHIEF CORNER stone'? Luk 20:18 "Everyone who falls on that stone will be broken to pieces; but on whomever it falls, it will scatter him like dust." Paying Taxes to Caesar Luk 20:19 The scribes and the chief priests tried to lay hands on Him that very hour, and they feared the people; for they understood that He spoke this parable against them. Luk 20:20 So they watched Him, and sent spies who pretended to be righteous, in order that they might catch Him in some statement, so that they could deliver Him to the rule and the authority of the governor. Luk 20:21 They questioned Him, saying, "Teacher, we know that You speak and teach correctly, and You are not partial to any, but teach the way of God in truth. Luk 20:22 "Is it lawful for us to pay taxes to Caesar, or not?" Luk 20:23 But He detected their trickery and said to them, Luk 20:24 "Show Me a denarius. Whose likeness and inscription does it have?" They said, "Caesar's." Luk 20:25 And He said to them, "Then render to Caesar the things that are Caesar's, and to God the things that are God's." Luk 20:26 And they were unable to catch Him in a saying in the presence of the people; and being amazed at His answer, they became silent. Sadducees Ask About the Resurrection Luk 20:27 Now there came to Him some of the Sadducees (who say that there is no resurrection), Luk 20:28 and they questioned Him, saying, "Teacher, Moses wrote for us that IF A MAN'S BROTHER DIES, having a wife, AND HE IS CHILDLESS, HIS BROTHER SHOULD MARRY THE WIFE AND RAISE UP CHILDREN TO HIS BROTHER. Luk 20:29 "Now there were seven brothers; and the first took a wife and died childless; Luk 20:30 and the second Luk 20:31 and the third married her; and in the same way all seven died, leaving no children. Luk 20:32 "Finally the woman died also. Luk 20:33 "In the resurrection therefore, which one's wife will she be? For all seven had married her." Luk 20:34 Jesus said to them, "The sons of this age marry and are given in marriage, Luk 20:35 but those who are considered worthy to attain to that age and the resurrection from the dead, neither marry nor are given in marriage; Luk 20:36 for they cannot even die anymore, because they are like angels, and are sons of God, being sons of the resurrection. Luk 20:37 "But that the dead are raised, even Moses showed, in the passage about the burning bush, where he calls the Lord THE GOD OF ABRAHAM, AND THE GOD OF ISAAC, AND THE GOD OF JACOB. Luk 20:38 "Now He is not the God of the dead but of the living; for all live to Him." Luk 20:39 Some of the scribes answered and said, "Teacher, You have spoken well." Luk 20:40 For they did not have courage to question Him any longer about anything. Whose Son Is the Christ? Luk 20:41 Then He said to them, "How is it that they say the Christ is David's son? Luk 20:42 "For David himself says in the book of Psalms, 'THE LORD SAID TO MY LORD, "SIT AT MY RIGHT HAND, Luk 20:43 UNTIL I MAKE YOUR ENEMIES A FOOTSTOOL FOR YOUR FEET."' Luk 20:44 "Therefore David calls Him 'Lord,' and how is He his son?" Beware of the Scribes Luk 20:45 And while all the people were listening, He said to the disciples, Luk 20:46 "Beware of the scribes, who like to walk around in long robes, and love respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets, Luk 20:47 who devour widows' houses, and for appearance's sake offer long prayers. These will receive greater condemnation." Jesus. 1. (1-2) The religious and political leaders question Jesus. Now it happened on one of those days, as He taught the people in the temple and preached the gospel, that the chief priests and the scribes, together with the elders, confronted Him and spoke to Him, saying, “Tell us, by what authority are You doing these things? Or who is he who gave You this authority?” a. The chief priests and the scribes, together with the elders, confronted Him: Jesus didn’t look for these great debates with the religious leaders. He wanted to teach the people and tell them about God’s good news. Yet the questioners came to Him, and He answered them with great wisdom and power. b. Tell us, by what authority are You doing these things? Jesus showed great courage by boldly entering Jerusalem and driving out the corrupt merchants from the temple courts. Now the religious leaders wanted to know by what right Jesus did such things – especially because He did not have traditional rabbinical training. i. This was not the beginning of the official suspicion of Jesus by the religious authorities. Yet, His cleansing of the temple and public teaching made Jesus of even greater concern to them. “Jesus’ teaching, preaching, and surely His cleansing of the temple (Luke 19:45-46), were viewed by the officials as highly controversial if not adversarial.” (Pate) 2. (3-8) Jesus answers their question with another question. But He answered and said to them, “I also will ask you one thing, and answer Me: The baptism of John; was it from heaven or from men?” And they reasoned among themselves, saying, “If we say, ‘From heaven,’ He will say, ‘Why then did you not believe him?’ But if we say, ‘From men,’ all the people will stone us, for they are persuaded that John was a prophet.” So they answered that they did not know where it was from. And Jesus said to them, “Neither will I tell you by what authority I do these things.” a. The baptism of John; was it from heaven or from men? By replying with this question, Jesus did not evade their question. Instead, He used the question to explain who He is and to expose the hypocrisy of the leaders. If John was from God, then he was right in proclaiming Jesus as the Messiah – and if this was true, then Jesus had all authority. i. “Since John, like Jesus, was not a rabbi, the authorities’ response to the one would affect their response to the other.” (Pate) b. They answered that they did not know where it was from: This response showed they were not sincere seekers of truth. They cared more about winning the argument against Jesus than in knowing the truth. i. “If you do not recognize authority when you see it, He said in effect, no amount of arguing will convince you of it.” (Geldenhuys) c. Neither will I tell you by what authority I do these things: When they showed themselves to be insincere seekers, Jesus refused to answer their question. Jesus had great care and compassion for the sincere seeker, but not for cynical critics and manipulators. i. If we want answers from Jesus, we must deal rightly with the truth that has already been revealed. These men knew that John said Jesus was the Messiah, and were not willing to accept it. B. The parable of the tenant farmers. 1. (9-16a) A parable about a landowner and his tenants. Then He began to tell the people this parable: “A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time. Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard. But the vinedressers beat him and sent him away empty-handed. Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed. And again he sent a third; and they wounded him also and cast him out. Then the owner of the vineyard said, ‘What shall I do? I will send my beloved son. Probably they will respect him when they see him.’ But when the vinedressers saw him, they reasoned among themselves, saying, ‘This is the heir. Come, let us kill him, that the inheritance may be ours.’ So they cast him out of the vineyard and killed him. Therefore what will the owner of the vineyard do to them? He will come and destroy those vinedressers and give the vineyard to others.” a. A certain man planted a vineyard, leased it to vinedressers: This sort of tenant farming arrangement was a common practice in Jesus’ day, especially in Galilee. Archaeologists have discovered records of this same sort of dispute between landowners and tenant farmers. b. Planted a vineyard: This parable had more than a cultural connection; it was also rooted in the Old Testament. Jesus’ first listeners would remember that the vineyard was used in the Old Testament as a picture of Israel (Isaiah 5:1-7). In this parable, the tenants (the vinedressers) represented the religious leaders among the Jewish people. c. Leased it to vinedressers: The vinedressers didn’t buy the vineyard, and they did not make it. They were allowed to work it by a generous owner – yet they turned against the owner, and one day they would answer for their rebellion.. i. This parable tells us that God, the owner of all, that He is more patient with rebels than we would ever be, and that there will be a final day of reckoning. d. What shall I do? I will send my beloved son: The owner of the vineyard repeatedly tried to receive what was rightfully His from the vineyard and those who worked it. They rejected each of the three servants he sent to receive what was due to him, so finally he sent his beloved son, thinking “Probably they will respect him.” e. This is the heir. Come, let us kill him, that the inheritance may be ours: The renters of the vineyard foolishly thought they could benefit from killing the son who had or would inherit the vineyard. They were seriously wrong in this foolish assumption. i. “Jeremias surmises that the farmers may have assumed from the arrival of the son that the owner had died. So if they killed the sole heir, the vineyard would pass into their hands as first claimants.” (Pate) ii. “In a day when title was sometimes uncertain, anyone who had had the use of land for three years was presumed to own it in the absence of an alternative claim.” (Morris) iii. This parable tells us that Jesus knew He was the Son – the Son of God – and that He knew that He would be killed soon. 2. (16b-19) Jesus applies the parable. And when they heard it they said, “Certainly not!” Then He looked at them and said, “What then is this that is written: ‘The stone which the builders rejected Has become the chief cornerstone’? Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder.” And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people; for they knew He had spoken this parable against them. a. Certainly not! The religious leaders understood the parable immediately and objected that Jesus compared them to the rebellious and foolish tenants (they knew He had spoken this parable against them). In their blindness they thought, “This could never be us.” b. The stone which the builders rejected Has become the chief cornerstone: Jesus taught them from Psalm 118, because this Psalm described the coming of the Messiah to Jerusalem, and Jesus had been officially presented to Israel at the Triumphal Entry. The hostility of the Jewish leaders showed that this Messianic stone was being rejected, even if He was initially greeted with hosannas. i. “Jesus’ connection of the rejected son and the rejected stone seems to suggest that He is explaining the people’s query about the treatment of the son.” (Pate) c. Stone… chief cornerstone: Jesus is often likened unto a stone or a rock in the Bible. He is the rock of provision that followed Israel in the desert (1 Corinthians 10:4). He is the stone of stumbling (1 Peter 2:8). He is the stone cut without hands that crushes the kingdoms of this world (Daniel 2:45). i. The cornerstone, “designated in antiquity the stone used at the building’s corner to bear the weight or the stress of the two walls. It would have functioned somewhat like a ‘keystone’ or ‘capstone’ in an arch or other architectural form. It was the stone which was essential or crucial to the whole structure.” (Fitzmyer, cited in Pate) d. Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder: Anyone who comes to Jesus will be broken of their pride and self-will, but those who refuse to come will be crushed by Christ in judgment. C. God and Caesar. 1. (20-22) The Pharisees try to entrap Jesus. So they watched Him, and sent spies who pretended to be righteous, that they might seize on His words, in order to deliver Him to the power and the authority of the governor. Then they asked Him, saying, “Teacher, we know that You say and teach rightly, and You do not show personal favoritism, but teach the way of God in truth: “Is it lawful for us to pay taxes to Caesar or not?” a. That they might seize on His words, in order to deliver Him to the power and the authority of the governor: Public opinion had kept them from stopping Jesus. Now the enemies of Christ tried to turn the tide of public opinion against Him by making Jesus appear to side with the Roman government. i. Spies: The original has the idea, “I let down, to set in ambush. One who crouches in in some secret place to spy, listen, catch, or hurt…No doubt the persons mentioned in the text were men of the basest principles, and were hired by the malicious Pharisees to do what they attempted in vain to perform.” (Clarke) b. Teacher, we know that You say and teach rightly, and You do not show personal favoritism, but teach the way of God in truth: This was an obvious and clumsy attempt to influence Jesus with flattery. They hoped Jesus was insecure or foolish enough to be impressed by their hollow praise. i. “Here is a fair glove, drawn upon a foul hand.” (Trapp) c. Is it lawful for us to pay taxes to Caesar or not?Jesus’ dilemma with this question was simple. If He said that taxes should be paid, He could be accused of denying the sovereignty of God over Israel (making Himself unpopular with the Jewish people). If He said that taxes should not be paid, He made Himself an enemy of Rome. i. Rome had long required the Jews of Palestine to pay taxes, and at least since A.D. 6 they were forced to pay taxes directly into the emperor’s treasury. Some Jewish patriots (such as the Zealots) refused, not wanting to recognize Roman rule as legitimate. Most others reluctantly paid it. 2. (23-26) Jesus answers their question. But He perceived their craftiness, and said to them, “Why do you test Me? Show Me a denarius. Whose image and inscription does it have?” They answered and said, “Caesar’s.” And He said to them, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.” But they could not catch Him in His words in the presence of the people. And they marveled at His answer and kept silent. a. Why do you test Me? If there was some exasperation in the voice of Jesus as He said this, it was not only on His own behalf. It is easy to imagine that Jesus thought, “Why do you keep testing Me when you always lose? How long will you try to get the best of Me?” b. Whose image and inscription does it have? Essentially, Jesus said “You recognize Caesar’s civil authority when you use his coins, therefore you are obliged to pay him the taxes he asks for.” i. “The denarii bore the head of Tiberius and the inscription TI. CAESAR DIVI AVG. F. AVGVSTVS (Tiberius Caesar, son of the divine Augustus, Augustus). The image and inscriptions of ancient coins would have been understood as a property seal; the coins belonged to Caesar.” (Pate) ii. A spiritual lesson can be learned from what is inscribed on coins issued in the United States, because each phrase has an important association in the Christian life. · In God we Trust. · Liberty. · E. Pluribus Unum (Out of Many, One). c. Render therefore to Caesar the things that are Caesar’s: Jesus affirmed that the government makes legitimate requests of us. We are responsible to God in all things, but we must be obedient to government in matters civil and national. i. Peter said it like this: Fear God. Honor the king. (1 Peter 2:17) “Jesus is saying that we are citizens of heaven and earth at the same time.” (Morris) ii. “Every Christian has a double citizenship. He is a citizen of the country in which he happens to live. To it he owes many things. He owes the safety against lawless men which only a settled government can give; he owes all public services.” (Barclay) iii. In his commentary on Matthew 22, R.T. France notes: “Render generally means ‘give back’ (whereas the verb they had used in verse 17 was simple ‘give’). It is the verb for paying a bill or settling a debt; they owe it to him.” d. And to God the things that are God’s: Everyone has the image of God impressed upon them. This means that we belong to God, not to Caesar, or not even to ourselves. i. “It establishes the limits, regulates the rights, and distinguishes the jurisdiction of the two empires of heaven and earth. The image of princes stamped on their coin denotes that temporal things belong all to their government. The image of God stamped on the soul denotes that all its faculties and powers belong to the Most High, and should be employed in his service.” (Clarke) ii. Had the Jews rendered unto God His due, they would have never had to render anything to Caesar. In New Testament times, they would never have endured the occupying oppression of the Roman Empire if they had been obedient to their covenant with God. e. They could not catch Him in His words: Jesus gave a wise and appropriate answer to their question. Nevertheless, they took this perfect answer and twisted it into an accusation in Luke 23:2, when they accused Jesus of forbidding to pay taxes to Caesar – when He actually said just the opposite D. A question about the resurrection. 1. (27-33) The Sadducees ask Jesus a ridiculous question. Then some of the Sadducees, who deny that there is a resurrection, came to Him and asked Him, saying: “Teacher, Moses wrote to us that if a man’s brother dies, having a wife, and he dies without children, his brother should take his wife and raise up offspring for his brother. Now there were seven brothers. And the first took a wife, and died without children. And the second took her as wife, and he died childless. Then the third took her, and in like manner the seven also; and they left no children, and died. Last of all the woman died also. Therefore, in the resurrection, whose wife does she become? For all seven had her as wife.” a. The Sadducees, who deny there is a resurrection: The Sadducees were the ancient version of the modern liberal theologians. They were anti-supernaturalistic, only accepting the first five books of Moses as authentic – and disregarding what was written in those books when it pleased them to do so. They did not believe in immortality, spirits or angels. i. The name Sadducees came from the name of the priestly family Zadok (as in Ezekiel 44:15); it was something like saying, “Zadokites.” It was the priestly faction or party. (Pate) ii. “They were the conservative, aristocratic, high-priestly party, worldly minded and very ready to cooperate with the Romans, which, of course, enabled them to maintain their privileged position.” (Morris) b. Now there were seven brothers: The Sadducees asked Jesus a hypothetical – and ridiculous – question, hoping to show that the idea of the resurrection was nonsense. Based on Deuteronomy 25:5-10, if a married man died childless, it was his brother’s responsibility to impregnate his brother’s widow and then count the child as the deceased husband’s descendant. The Sadducees imagined elaborate circumstances along these lines and raised the question, “Therefore, in the resurrection, whose wife does she become?” i. This practice of a brother-in-law marrying the widow of his brother is known as levirate marriage. The term comes from the Latin “lavir,” meaning “brother-in-law.” This is the specific idea in the question. ii. “Probably, this was one of the stock stories they were in the habit of telling in order to cast ridicule upon the resurrection.” (Spurgeon) 2. (34-36) Jesus corrects their misunderstanding of resurrection life by showing it is life of an entirely different order. And Jesus answered and said to them, “The sons of this age marry and are given in marriage. But those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection.” a. Neither marry nor are given in marriage: First, Jesus reminded them that life in the resurrection is quite different from this life. It does not merely continue this world and its arrangements, but it is life of a completely different order. i. This passage has made many wonder if marriage relationships will exist in heaven, or if those who are husband and wife on earth will have no special relationship in heaven. We are not told enough about life in the world beyond to answer in great detail, but we can understand a few principles. · Family relationships will still be known in life in the world beyond. The rich man Jesus described in the afterlife was aware of his family relationships (Luke 16:27-28). · The glory of heaven will be a relationship and connection with God that surpasses anything else, including present family relationships (Revelation 21:22-23). ii. If it seems that life in the resurrection that Jesus spoke of here does not include some of the pleasures of life we know on earth, it is only because the enjoyments and satisfactions of heaven far surpass what we know on earth. We can’t be completely certain what life in glory beyond will be like, but we can know with certainty that no one will be disappointed with the arrangements (Revelation 22:1-5). iii. This question is not merely theoretical. There will be many in heaven who have had more than one spouse, for any number of reasons. Jesus here told us that jealousy and exclusion will have no place in heaven. iv. This Biblical understanding of heaven is dramatically different from the more sensual dreams of heaven, such as those found in Islamic and Mormon theology. “Mahomet, as he professed that himself had a special license given him by God to know what woman he would, and to put them away when he would; so he promised to all his votaries and adherents the like carnal pleasures at the resurrection.” (Trapp) b. Nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection: Second, Jesus reminded us that life in heaven is eternal and shares some characteristics of the existence that angels now experience – though we will be even greater than angels, being called sons of God and sons of the resurrection. These are titles not given to angelic beings in the New Testament. i. If there is no death in the life to come, there is no need for procreation. ii. The most obvious point must not be neglected: Jesus told the Sadducees that angels were real. “In fact, Jesus’ use of angels contains a double thrust since the Sadducees denied their existence.” (Carson) 3. (37-40) Jesus proves the resurrection from the Scriptures. “But even Moses showed in the burning bush passage that the dead are raised, when he called the Lord ‘the God of Abraham, the God of Isaac, and the God of Jacob.’ For He is not the God of the dead but of the living, for all live to Him.” Then some of the scribes answered and said, “Teacher, You have spoken well.” But after that they dared not question Him anymore. a. The God of Abraham, the God of Isaac, and the God of Jacob: Jesus demonstrated the reality of the resurrection using only the Torah; the five books of Moses, which were the only books the Sadducees accepted as authoritative. If Abraham, Isaac and Jacob did not live on in resurrection, then God could not say that He is the God of Abraham, and would instead say, “I was the God of Abraham.” i. This emphatically tells us that those departed from this life in the Lord live. · They live personally – they are still individuals in the life to come. · They are mentioned by their names – they are known and not anonymous. · They are free from all sorrow, never to die and to live as sons of God. · They are not lost – we know where they are, and they also know. ii. “Children of God, it is in the highest degree proper that you should think of things as your Father thinks of them; and he saith that ‘all live unto God.’ Let us correct our phraseology by that of Scripture, and speak of departed saints as inspiration speaks of them…in our family we shall number brothers, and sisters, and friends, whose bodies lie in the churchyard and shall speak of those who have crossed the border, and passed within the veil, as still our own.” (Spurgeon) b. He is not the God of the dead but of the living, for all live to Him: This demonstrates that there is a resurrection, and life beyond, despite what the unbelieving and doubting Sadducees thought and taught. Jesus answered well, and both His friends and enemies recognized it. i. “A living God is the God of living men; and Abraham, Isaac, and Jacob are still alive.” (Spurgeon) E. Using a question, Jesus warns the religious leaders. 1. (41-44) Jesus asks a question: how can the Messiah be both the Son of David and the Lord of David? And He said to them, “How can they say that the Christ is the Son of David? Now David himself said in the Book of Psalms: ‘The LORD said to my Lord, “Sit at My right hand, Till I make Your enemies Your footstool.”’ Therefore David calls Him ‘Lord’; how is He then his Son?” a. How can they say that the Christ is the Son of David? When the scribes and Pharisees and Sadducees questioned Jesus, they tried to make Him look bad or trap Him. Jesus didn’t do the same with His questions to them. Instead, He got to the heart of the matter: “do you really know who I am?” i. Jesus tested their notion that they already knew all about the Messiah. He asked them to consider that they may not know everything about the Messiah, and may have something to learn. b. Therefore David calls Him ‘Lord’; how is He then his Son? Quoting Psalm 110:1, Jesus noted that King David called the Messiah his Lord. This means that the Messiah is not only the Son of David (a popular Messianic title), He is also the Lord of David. As Revelation 22:16 says, He is both the root and offspring of David. 2. (45-47) Jesus warns about the hypocrisy of the scribes. Then, in the hearing of all the people, He said to His disciples, “Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows’ houses, and for a pretense make long prayers. These will receive greater condemnation.” a. Who desire to go around in long robes: The scribes were men of leisure, who watched while others worked. Love greetings: They demanded recognition from others for their standing with God. The best seats: They demand the special benefits of status and privilege. b. Devour widows’ houses: Perhaps the scribes pretended to help the widows, and instead used their position of trust to take from them. Perhaps they received gifts from well-meaning widows and mismanaged them. Perhaps they solicited gifts from widows with false promises. i. In that day, a Jewish teacher could not be paid for teaching – but he could receive gifts. Apparently, many scribes used flattery and manipulation to get big gifts from those who could least afford to give them – such as widows. ii. Many of Jews of Jesus’ day taught that teachers were to be respected almost as God; they said that they deserved more honor and respect than any other people in life did. They taught that the greatest act someone could do is give money to a teacher. Of course, it was the teachers themselves who taught this! c. For a pretense make long prayers: The scribes thought they were more spiritual because of their long prayers. But Morgan rightly said that when a man is away from his wife, and the journey is short, the letters are short – but the farther he is from his wife, the longer the letters become. Morgan said that some people must be a long way from God because their prayers are so long! d. These will receive greater condemnation: The scribes represent a complete contrast to the picture of how a disciple should live – as a servant, as a child, as one carrying a cross. Jesus said we should notice what they do, as well as what they say – and especially that we should notice their destiny. i. The scribes were experts at projecting a religious image, but a religious image before men isn’t what God looks for in us. God is concerned about our religious reality, not the image. Tweet Pin 4 Share 4Shares Select a Bible Book Luke Select a Chapter 20 « Previous Next » Bibliography
The Widow's Offering Luk 21:1 And He looked up and saw the rich putting their gifts into the treasury. Luk 21:2 And He saw a poor widow putting in two small copper coins. Luk 21:3 And He said, "Truly I say to you, this poor widow put in more than all of them; Luk 21:4 for they all out of their surplus put into the offering; but she out of her poverty put in all that she had to live on." Jesus Foretells Destruction of the Temple Luk 21:5 And while some were talking about the temple, that it was adorned with beautiful stones and votive gifts, He said, Luk 21:6 "As for these things which you are looking at, the days will come in which there will not be left one stone upon another which will not be torn down." Luk 21:7 They questioned Him, saying, "Teacher, when therefore will these things happen? And what will be the sign when these things are about to take place?" Luk 21:8 And He said, "See to it that you are not misled; for many will come in My name, saying, 'I am He,' and, 'The time is near.' Do not go after them. Luk 21:9 "When you hear of wars and disturbances, do not be terrified; for these things must take place first, but the end does not follow immediately." Jesus Foretells Wars and Persecution Luk 21:10 Then He continued by saying to them, "Nation will rise against nation and kingdom against kingdom, Luk 21:11 and there will be great earthquakes, and in various places plagues and famines; and there will be terrors and great signs from heaven. Luk 21:12 "But before all these things, they will lay their hands on you and will persecute you, delivering you to the synagogues and prisons, bringing you before kings and governors for My name's sake. Luk 21:13 "It will lead to an opportunity for your testimony. Luk 21:14 "So make up your minds not to prepare beforehand to defend yourselves; Luk 21:15 for I will give you utterance and wisdom which none of your opponents will be able to resist or refute. Luk 21:16 "But you will be betrayed even by parents and brothers and relatives and friends, and they will put some of you to death, Luk 21:17 and you will be hated by all because of My name. Luk 21:18 "Yet not a hair of your head will perish. Luk 21:19 "By your endurance you will gain your lives. Jesus Foretells Destruction of Jerusalem Luk 21:20 "But when you see Jerusalem surrounded by armies, then recognize that her desolation is near. Luk 21:21 "Then those who are in Judea must flee to the mountains, and those who are in the midst of the city must leave, and those who are in the country must not enter the city; Luk 21:22 because these are days of vengeance, so that all things which are written will be fulfilled. Luk 21:23 "Woe to those who are pregnant and to those who are nursing babies in those days; for there will be great distress upon the land and wrath to this people; Luk 21:24 and they will fall by the edge of the sword, and will be led captive into all the nations; and Jerusalem will be trampled under foot by the Gentiles until the times of the Gentiles are fulfilled. The Coming of the Son of Man Luk 21:25 "There will be signs in sun and moon and stars, and on the earth dismay among nations, in perplexity at the roaring of the sea and the waves, Luk 21:26 men fainting from fear and the expectation of the things which are coming upon the world; for the powers of the heavens will be shaken. Luk 21:27 "Then they will see THE SON OF MAN COMING IN A CLOUD with power and great glory. Luk 21:28 "But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near." The Lesson of the Fig Tree Luk 21:29 Then He told them a parable: "Behold the fig tree and all the trees; Luk 21:30 as soon as they put forth leaves, you see it and know for yourselves that summer is now near. Luk 21:31 "So you also, when you see these things happening, recognize that the kingdom of God is near. Luk 21:32 "Truly I say to you, this generation will not pass away until all things take place. Luk 21:33 "Heaven and earth will pass away, but My words will not pass away. Watch Yourselves Luk 21:34 "Be on guard, so that your hearts will not be weighted down with dissipation and drunkenness and the worries of life, and that day will not come on you suddenly like a trap; Luk 21:35 for it will come upon all those who dwell on the face of all the earth. Luk 21:36 "But keep on the alert at all times, praying that you may have strength to escape all these things that are about to take place, and to stand before the Son of Man." Luk 21:37 Now during the day He was teaching in the temple, but at evening He would go out and spend the night on the mount that is called Olivet. Luk 21:38 And all the people would get up early in the morning to come to Him in the temple to listen to Him. Chapter 24 2 (Luke 19:44). Angels Did Work of Destruction—Men will continue to erect expensive buildings, costing millions of money; special attention will be called to their architectural beauty, and the firmness and solidity with which they are constructed; but the Lord has instructed me that despite the unusual firmness and expensive display, these buildings will share the fate of the temple in Jerusalem. That magnificent structure fell. Angels of God were sent to do the work of destruction, so that one stone was not left one upon another that was not thrown down (Manuscript 35, 1906). 23, 24 (ch. 7:20, 21; Isaiah 8:20; Mark 13:21, 22; Luke 21:8; John 10:2-5; 15:10; 1 John 2:4). How to Know a False Christ—We need to be anchored in Christ, rooted and grounded in the faith. Satan works through agents. He selects those who have not been drinking of the living waters, whose souls are athirst for something new and strange, and who are ever ready to drink at any fountain that may present itself. Voices will be heard, saying, “Lo, here is Christ,” or “Lo, there;” but we must believe them not. We have unmistakable evidence of the voice of the True Shepherd, and He is calling upon us to follow Him. He says, “I have kept my Father's commandments.” He leads His sheep in the path of humble obedience to the law of God, but He never encourages them in the transgression of that law. “The voice of a stranger” is the voice of one who neither respects nor obeys God's holy, just, and good law. Many make great pretensions to holiness, and boast of the wonders they perform in healing the sick, when they do not regard this great standard of righteousness. But through whose power are these cures wrought? Are the eyes of either party opened to their transgressions of the law? and do they take their stand as humble, obedient children, ready to obey all of God's requirements? John testifies of the professed children of God: “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” None need be deceived. The law of God is as sacred as His throne, and by it every man who cometh into the world is to be judged. There is no other standard by which to test character. “If they speak not according to this word, it is because there is no light in them.” Now, shall the case be decided according to the Word of God, or shall man's pretensions be credited? Says Christ, “By their fruits ye shall know them.” If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God, and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation that he may point to them as evidence that he is an angel of light and not of darkness. Brethren, we must beware of the pretended holiness that permits transgression of the law of God. Those cannot be sanctified who trample that law under their feet, and judge themselves by a standard of their own devising (The Review and Herald, November 17, 1885). 24. See EGW on ch. 7:21-23; 2 Corinthians 11:14.Chapter 24 2 (Luke 19:44). Angels Did Work of Destruction—Men will continue to erect expensive buildings, costing millions of money; special attention will be called to their architectural beauty, and the firmness and solidity with which they are constructed; but the Lord has instructed me that despite the unusual firmness and expensive display, these buildings will share the fate of the temple in Jerusalem. That magnificent structure fell. Angels of God were sent to do the work of destruction, so that one stone was not left one upon another that was not thrown down (Manuscript 35, 1906). 23, 24 (ch. 7:20, 21; Isaiah 8:20; Mark 13:21, 22; Luke 21:8; John 10:2-5; 15:10; 1 John 2:4). How to Know a False Christ—We need to be anchored in Christ, rooted and grounded in the faith. Satan works through agents. He selects those who have not been drinking of the living waters, whose souls are athirst for something new and strange, and who are ever ready to drink at any fountain that may present itself. Voices will be heard, saying, “Lo, here is Christ,” or “Lo, there;” but we must believe them not. We have unmistakable evidence of the voice of the True Shepherd, and He is calling upon us to follow Him. He says, “I have kept my Father's commandments.” He leads His sheep in the path of humble obedience to the law of God, but He never encourages them in the transgression of that law. “The voice of a stranger” is the voice of one who neither respects nor obeys God's holy, just, and good law. Many make great pretensions to holiness, and boast of the wonders they perform in healing the sick, when they do not regard this great standard of righteousness. But through whose power are these cures wrought? Are the eyes of either party opened to their transgressions of the law? and do they take their stand as humble, obedient children, ready to obey all of God's requirements? John testifies of the professed children of God: “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” None need be deceived. The law of God is as sacred as His throne, and by it every man who cometh into the world is to be judged. There is no other standard by which to test character. “If they speak not according to this word, it is because there is no light in them.” Now, shall the case be decided according to the Word of God, or shall man's pretensions be credited? Says Christ, “By their fruits ye shall know them.” If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God, and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation that he may point to them as evidence that he is an angel of light and not of darkness. Brethren, we must beware of the pretended holiness that permits transgression of the law of God. Those cannot be sanctified who trample that law under their feet, and judge themselves by a standard of their own devising (The Review and Herald, November 17, 1885). 24. See EGW on ch. 7:21-23; 2 Corinthians 11:14. 30. See EGW on ch. 28:2-4. 30. See EGW on ch. 28:2-4.
The Plot to Kill Jesus Luk 22:1 Now the Feast of Unleavened Bread, which is called the Passover, was approaching. Luk 22:2 The chief priests and the scribes were seeking how they might put Him to death; for they were afraid of the people. Judas to Betray Jesus Luk 22:3 And Satan entered into Judas who was called Iscariot, belonging to the number of the twelve. Luk 22:4 And he went away and discussed with the chief priests and officers how he might betray Him to them. Luk 22:5 They were glad and agreed to give him money. Luk 22:6 So he consented, and began seeking a good opportunity to betray Him to them apart from the crowd. The Passover with the Disciples Luk 22:7 Then came the first day of Unleavened Bread on which the Passover lamb had to be sacrificed. Luk 22:8 And Jesus sent Peter and John, saying, "Go and prepare the Passover for us, so that we may eat it." Luk 22:9 They said to Him, "Where do You want us to prepare it?" Luk 22:10 And He said to them, "When you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house that he enters. Luk 22:11 "And you shall say to the owner of the house, 'The Teacher says to you, "Where is the guest room in which I may eat the Passover with My disciples?"' Luk 22:12 "And he will show you a large, furnished upper room; prepare it there." Luk 22:13 And they left and found everything just as He had told them; and they prepared the Passover. Institution of the Lord's Supper Luk 22:14 When the hour had come, He reclined at the table, and the apostles with Him. Luk 22:15 And He said to them, "I have earnestly desired to eat this Passover with you before I suffer; Luk 22:16 for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God." Luk 22:17 And when He had taken a cup and given thanks, He said, "Take this and share it among yourselves; Luk 22:18 for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes." Luk 22:19 And when He had taken some bread and given thanks, He broke it and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me." Luk 22:20 And in the same way He took the cup after they had eaten, saying, "This cup which is poured out for you is the new covenant in My blood. Luk 22:21 "But behold, the hand of the one betraying Me is with Mine on the table. Luk 22:22 "For indeed, the Son of Man is going as it has been determined; but woe to that man by whom He is betrayed!" Luk 22:23 And they began to discuss among themselves which one of them it might be who was going to do this thing. Who Is the Greatest? Luk 22:24 And there arose also a dispute among them as to which one of them was regarded to be greatest. Luk 22:25 And He said to them, "The kings of the Gentiles lord it over them; and those who have authority over them are called 'Benefactors.' Luk 22:26 "But it is not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant. Luk 22:27 "For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines at the table? But I am among you as the one who serves. Luk 22:28 "You are those who have stood by Me in My trials; Luk 22:29 and just as My Father has granted Me a kingdom, I grant you Luk 22:30 that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel. Jesus Foretells Peter's Denial Luk 22:31 "Simon, Simon, behold, Satan has demanded permission to sift you like wheat; Luk 22:32 but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers." Luk 22:33 But he said to Him, "Lord, with You I am ready to go both to prison and to death!" Luk 22:34 And He said, "I say to you, Peter, the rooster will not crow today until you have denied three times that you know Me." Scripture Must Be Fulfilled in Jesus Luk 22:35 And He said to them, "When I sent you out without money belt and bag and sandals, you did not lack anything, did you?" They said, "No, nothing." Luk 22:36 And He said to them, "But now, whoever has a money belt is to take it along, likewise also a bag, and whoever has no sword is to sell his coat and buy one. Luk 22:37 "For I tell you that this which is written must be fulfilled in Me, 'AND HE WAS NUMBERED WITH TRANSGRESSORS'; for that which refers to Me has its fulfillment." Luk 22:38 They said, "Lord, look, here are two swords." And He said to them, "It is enough." Jesus Prays on the Mount of Olives Luk 22:39 And He came out and proceeded as was His custom to the Mount of Olives; and the disciples also followed Him. Luk 22:40 When He arrived at the place, He said to them, "Pray that you may not enter into temptation." Luk 22:41 And He withdrew from them about a stone's throw, and He knelt down and began to pray, Luk 22:42 saying, "Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done." Luk 22:43 Now an angel from heaven appeared to Him, strengthening Him. Luk 22:44 And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground. Luk 22:45 When He rose from prayer, He came to the disciples and found them sleeping from sorrow, Luk 22:46 and said to them, "Why are you sleeping? Get up and pray that you may not enter into temptation." Betrayal and Arrest of Jesus Luk 22:47 While He was still speaking, behold, a crowd came, and the one called Judas, one of the twelve, was preceding them; and he approached Jesus to kiss Him. Luk 22:48 But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?" Luk 22:49 When those who were around Him saw what was going to happen, they said, "Lord, shall we strike with the sword?" Luk 22:50 And one of them struck the slave of the high priest and cut off his right ear. Luk 22:51 But Jesus answered and said, "Stop! No more of this." And He touched his ear and healed him. Luk 22:52 Then Jesus said to the chief priests and officers of the temple and elders who had come against Him, "Have you come out with swords and clubs as you would against a robber? Luk 22:53 "While I was with you daily in the temple, you did not lay hands on Me; but this hour and the power of darkness are yours." Peter Denies Jesus Luk 22:54 Having arrested Him, they led Him away and brought Him to the house of the high priest; but Peter was following at a distance. Luk 22:55 After they had kindled a fire in the middle of the courtyard and had sat down together, Peter was sitting among them. Luk 22:56 And a servant-girl, seeing him as he sat in the firelight and looking intently at him, said, "This man was with Him too." Luk 22:57 But he denied it, saying, "Woman, I do not know Him." Luk 22:58 A little later, another saw him and said, "You are one of them too!" But Peter said, "Man, I am not!" Luk 22:59 After about an hour had passed, another man began to insist, saying, "Certainly this man also was with Him, for he is a Galilean too." Luk 22:60 But Peter said, "Man, I do not know what you are talking about." Immediately, while he was still speaking, a rooster crowed. Luk 22:61 The Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had told him, "Before a rooster crows today, you will deny Me three times." Luk 22:62 And he went out and wept bitterly. Jesus Is Mocked Luk 22:63 Now the men who were holding Jesus in custody were mocking Him and beating Him, Luk 22:64 and they blindfolded Him and were asking Him, saying, "Prophesy, who is the one who hit You?" Luk 22:65 And they were saying many other things against Him, blaspheming. Jesus Before the Council Luk 22:66 When it was day, the Council of elders of the people assembled, both chief priests and scribes, and they led Him away to their council chamber, saying, Luk 22:67 "If You are the Christ, tell us." But He said to them, "If I tell you, you will not believe; Luk 22:68 and if I ask a question, you will not answer. Luk 22:69 "But from now on THE SON OF MAN WILL BE SEATED AT THE RIGHT HAND of the power OF GOD." Luk 22:70 And they all said, "Are You the Son of God, then?" And He said to them, "Yes, I am." Luk 22:71 Then they said, "What further need do we have of testimony? For we have heard it ourselves from His own mouth." The Plot to Kill Jesus Luk 22:1 Now the Feast of Unleavened Bread, which is called the Passover, was approaching. Luk 22:2 The chief priests and the scribes were seeking how they might put Him to death; for they were afraid of the people. Judas to Betray Jesus Luk 22:3 And Satan entered into Judas who was called Iscariot, belonging to the number of the twelve. Luk 22:4 And he went away and discussed with the chief priests and officers how he might betray Him to them. Luk 22:5 They were glad and agreed to give him money. Luk 22:6 So he consented, and began seeking a good opportunity to betray Him to them apart from the crowd. The Passover with the Disciples Luk 22:7 Then came the first day of Unleavened Bread on which the Passover lamb had to be sacrificed. Luk 22:8 And Jesus sent Peter and John, saying, "Go and prepare the Passover for us, so that we may eat it." Luk 22:9 They said to Him, "Where do You want us to prepare it?" Luk 22:10 And He said to them, "When you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house that he enters. Luk 22:11 "And you shall say to the owner of the house, 'The Teacher says to you, "Where is the guest room in which I may eat the Passover with My disciples?"' Luk 22:12 "And he will show you a large, furnished upper room; prepare it there." Luk 22:13 And they left and found everything just as He had told them; and they prepared the Passover. Institution of the Lord's Supper Luk 22:14 When the hour had come, He reclined at the table, and the apostles with Him. Luk 22:15 And He said to them, "I have earnestly desired to eat this Passover with you before I suffer; Luk 22:16 for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God." Luk 22:17 And when He had taken a cup and given thanks, He said, "Take this and share it among yourselves; Luk 22:18 for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes." Luk 22:19 And when He had taken some bread and given thanks, He broke it and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me." Luk 22:20 And in the same way He took the cup after they had eaten, saying, "This cup which is poured out for you is the new covenant in My blood. Luk 22:21 "But behold, the hand of the one betraying Me is with Mine on the table. Luk 22:22 "For indeed, the Son of Man is going as it has been determined; but woe to that man by whom He is betrayed!" Luk 22:23 And they began to discuss among themselves which one of them it might be who was going to do this thing. Who Is the Greatest? Luk 22:24 And there arose also a dispute among them as to which one of them was regarded to be greatest. Luk 22:25 And He said to them, "The kings of the Gentiles lord it over them; and those who have authority over them are called 'Benefactors.' Luk 22:26 "But it is not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant. Luk 22:27 "For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines at the table? But I am among you as the one who serves. Luk 22:28 "You are those who have stood by Me in My trials; Luk 22:29 and just as My Father has granted Me a kingdom, I grant you Luk 22:30 that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel. Jesus Foretells Peter's Denial Luk 22:31 "Simon, Simon, behold, Satan has demanded permission to sift you like wheat; Luk 22:32 but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers." Luk 22:33 But he said to Him, "Lord, with You I am ready to go both to prison and to death!" Luk 22:34 And He said, "I say to you, Peter, the rooster will not crow today until you have denied three times that you know Me." Scripture Must Be Fulfilled in Jesus Luk 22:35 And He said to them, "When I sent you out without money belt and bag and sandals, you did not lack anything, did you?" They said, "No, nothing." Luk 22:36 And He said to them, "But now, whoever has a money belt is to take it along, likewise also a bag, and whoever has no sword is to sell his coat and buy one. Luk 22:37 "For I tell you that this which is written must be fulfilled in Me, 'AND HE WAS NUMBERED WITH TRANSGRESSORS'; for that which refers to Me has its fulfillment." Luk 22:38 They said, "Lord, look, here are two swords." And He said to them, "It is enough." Jesus Prays on the Mount of Olives Luk 22:39 And He came out and proceeded as was His custom to the Mount of Olives; and the disciples also followed Him. Luk 22:40 When He arrived at the place, He said to them, "Pray that you may not enter into temptation." Luk 22:41 And He withdrew from them about a stone's throw, and He knelt down and began to pray, Luk 22:42 saying, "Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done." Luk 22:43 Now an angel from heaven appeared to Him, strengthening Him. Luk 22:44 And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground. Luk 22:45 When He rose from prayer, He came to the disciples and found them sleeping from sorrow, Luk 22:46 and said to them, "Why are you sleeping? Get up and pray that you may not enter into temptation." Betrayal and Arrest of Jesus Luk 22:47 While He was still speaking, behold, a crowd came, and the one called Judas, one of the twelve, was preceding them; and he approached Jesus to kiss Him. Luk 22:48 But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?" Luk 22:49 When those who were around Him saw what was going to happen, they said, "Lord, shall we strike with the sword?" Luk 22:50 And one of them struck the slave of the high priest and cut off his right ear. Luk 22:51 But Jesus answered and said, "Stop! No more of this." And He touched his ear and healed him. Luk 22:52 Then Jesus said to the chief priests and officers of the temple and elders who had come against Him, "Have you come out with swords and clubs as you would against a robber? Luk 22:53 "While I was with you daily in the temple, you did not lay hands on Me; but this hour and the power of darkness are yours." Peter Denies Jesus Luk 22:54 Having arrested Him, they led Him away and brought Him to the house of the high priest; but Peter was following at a distance. Luk 22:55 After they had kindled a fire in the middle of the courtyard and had sat down together, Peter was sitting among them. Luk 22:56 And a servant-girl, seeing him as he sat in the firelight and looking intently at him, said, "This man was with Him too." Luk 22:57 But he denied it, saying, "Woman, I do not know Him." Luk 22:58 A little later, another saw him and said, "You are one of them too!" But Peter said, "Man, I am not!" Luk 22:59 After about an hour had passed, another man began to insist, saying, "Certainly this man also was with Him, for he is a Galilean too." Luk 22:60 But Peter said, "Man, I do not know what you are talking about." Immediately, while he was still speaking, a rooster crowed. Luk 22:61 The Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had told him, "Before a rooster crows today, you will deny Me three times." Luk 22:62 And he went out and wept bitterly. Jesus Is Mocked Luk 22:63 Now the men who were holding Jesus in custody were mocking Him and beating Him, Luk 22:64 and they blindfolded Him and were asking Him, saying, "Prophesy, who is the one who hit You?" Luk 22:65 And they were saying many other things against Him, blaspheming. Jesus Before the Council Luk 22:66 When it was day, the Council of elders of the people assembled, both chief priests and scribes, and they led Him away to their council chamber, saying, Luk 22:67 "If You are the Christ, tell us." But He said to them, "If I tell you, you will not believe; Luk 22:68 and if I ask a question, you will not answer. Luk 22:69 "But from now on THE SON OF MAN WILL BE SEATED AT THE RIGHT HAND of the power OF GOD." Luk 22:70 And they all said, "Are You the Son of God, then?" And He said to them, "Yes, I am." Luk 22:71 Then they said, "What further need do we have of testimony? For we have heard it ourselves from His own mouth." Chapter 25 1-10. The Wise Arouse From Sleep—All who wait for the heavenly Bridegroom are represented in the parable as slumbering because their Lord delayed His coming; but the wise roused themselves at the message of His approach, and responded to the message, and their spiritual life was replenished. Their spiritual discernment was not all gone, and they sprang into line. As they took hold of the grace of Christ, their religious experience became vigorous and abundant, and their affections were set upon things above. They discerned where was the source of their supply, and appreciated the love that God had for them. They opened their hearts to receive the Holy Spirit, by which the love of God was shed abroad in their hearts. Their lights were trimmed and burning, and sent forth steady rays into the moral darkness of the world. They glorified God, because they had the oil of grace in their hearts, and did the very work that their Master did before them—went forth to seek and to save those who were lost (The Signs of the Times, August 13, 1894). 7 (Luke 12:35). A Trimmed and Burning Lamp—The very best credentials we can carry is love for one another. All strife, all dissension, is to cease. God will not accept the talents of the smartest, the most eloquent man if the inner lamp of the soul is not trimmed and burning. There must be a consecrated heart, and consecrated surrender of the soul (Letter 119, 1899). 14, 15 (Luke 19:12, 13; see EGW on John 17:20, 21). Talents Not Restricted to a Few—To every man is committed individual gifts, termed talents. Some regard these talents as being limited to certain men who possess superior mental endowments and genius. But God has not restricted the bestowal of His talents to a favored few. To every one is committed some special endowment, for which he will be held responsible by the Lord. Time, reason, means, strength, mental powers, tenderness of heart—all are gifts from God, entrusted to be used in the great work of blessing humanity. Some apparently have but few talents, but by diligent trading on their Lord's goods their endowments will be greatly increased.... The Lord is watching every one to see whether he will use his talents wisely and unselfishly, or whether he will seek his own advancement. The talents are distributed to every man according to his several ability, that he may add to them by wise investment. Each one must give an account to the Master for his own actions. The Lord will not require from those who are poor that which they have not to give; He will not require from the sick the active energies which bodily weakness forbids. No one need mourn because he cannot glorify God with talents that were never entrusted to Him. But if you have only one talent, use it well, and it will accumulate. If the talents are not buried, they will gain yet other talents. The goods we receive are not our own. The entrusted capital is to be used, and when the returns are made, they are still the Lord's property. We have no right to hoard these talents; when the Lord Jesus returns He expects to receive His own with usury (Letter 180, 1907). 21. See EGW on 1 Corinthians 15:51-55.Chapter 16 6. See EGW on Luke 12:1. 18. The True Foundation—[Matthew 16:18 quoted.] The word “Peter” signifies a loose stone. Christ did not refer to Peter as being the rock upon which He would found His church. His expression “this rock,” applied to Himself as the foundation of the Christian church (The Signs of the Times, October 28, 1913). 18, 19. See EGW on John 20:23. 22, 23 (Luke 22:31, 32). Satan Between Peter and Christ—See what the Lord said to Peter.... He said, “Get thee behind me, Satan.” What was Satan doing? He came right up face to face with Peter and between the Lord and Peter, so that Peter even took it upon him to reprove the Lord. But the Lord came close to Peter and Satan was put behind Christ. The Lord told Peter that Satan had desired him, that he might sift him as wheat, but He says, “I have prayed for thee, that thy faith fail not.” If Peter had learned the lessons he ought to have learned, if he had stood right with God at the time of his trial, he would have stood then. If he had not been indifferent to the lessons Christ taught, he would have never denied his Lord (Manuscript 14, 1894). Satan Spoke Through Peter—When Christ revealed to Peter the time of trial and suffering that was just before Him, and Peter replied, “Be it far from thee, Lord: this shall not be unto thee,” the Saviour commanded, “Get thee behind me, Satan.” Satan was speaking through Peter, making him act the part of the tempter. Satan's presence was unsuspected by Peter, but Christ could detect the presence of the deceiver, and in His rebuke to Peter He addressed the real foe (Letter 244, 1907). Satan's work was to discourage Jesus as He strove to save the depraved race, and Peter's words were just what he wished to hear. They were opposed to the divine plan; and whatever bore this stamp of character was an offense to God. They were spoken at the instigation of Satan; for they opposed the only arrangement God could make to preserve His law and control His subjects, and yet save fallen man. Satan hoped they would discourage and dishearten Christ; but Christ addressed the author of the thought, saying, “Get thee behind me, Satan” (The Review and Herald, April 6, 1897). 24 (Mark 8:34; Luke 9:23; see EGW on Matthew 11:28-30). Travel Christ's Road—Those who are saved must travel the same road over which Christ journeyed. He says, “Whosoever will come after me, let him deny himself, and take up his cross, and follow me.” The character is to be formed according to the Christlikeness (Manuscript 105, 1901). The Cross Lifts—We are to lift the cross, and follow the steps of Christ. Those who lift the cross will find that as they do this, the cross lifts them, giving them fortitude and courage, and pointing them to the Lamb of God, who taketh away the sin of the world (The Review and Herald, July 13, 1905). (Job 19:25.) Up From the Lowlands—The cross lifts you up from the lowlands of earth, and brings you into sweetest communion with God. Through bearing the cross your experience may be such that you can say, “‘I know that my Redeemer liveth,’ and because He lives, I shall live also.” What an assurance is this (Manuscript 85, 1901)! (Ch. 7:13, 14.) At the Dividing of the Way—The cross stands where two roads diverge. One is the path of obedience leading to heaven. The other leads into the broad road, where man can easily go with his burden of sin and corruption, but it leads to perdition (Manuscript 50, 1898). (Ch. 12:30; Luke 11:23.) Living for Self Dishonors Redeemer—Christians who live for self dishonor their Redeemer. They may apparently be very active in the service of the Lord, but they weave self into all that they do. Sowing the seeds of selfishness, they must at last reap a harvest of corruption.... Service for self takes a variety of forms. Some of these forms seem harmless. Apparent goodness gives them the appearance of genuine goodness. But they bring no glory to the Lord. By their service His cause is hindered. Christ says, “He that is not with me is against me; and he that gathereth not with me scattereth abroad.” Those who bring self into their work cannot be trusted. If they would lose sight of self in Christ, their efforts would be of value to His cause. They would then conform the life to His teachings. They would form their plans in harmony with His great plan of love. Selfishness would be banished from their efforts.... Self-denial, humility of mind, nobility of purpose, marked the Saviour's life ... [Matthew 16:24 quoted] (Manuscript 2, 1903).Chapter 12 1 (Matthew 16:6). Hypocrisy Is Like Leaven—[Luke 12:1 quoted.] ... Our Saviour presented before the people of that time the character of their sins. His plain words aroused the consciences of the hearers, but Satan's counter-working agencies were seeking for a place for their theories, to attract minds from the plainly spoken truth. As the great Teacher would speak impressive truth, the scribes and Pharisees, under pretense of being interested, would assemble around the disciples and Christ, and divert the minds of the disciples by starting questions to create controversy. They pretended that they wanted to know the truth. Christ was interrupted on this occasion as on many similar occasions. And He wished His disciples to listen to the words He had to say, and not allow anything to attract and hold their attention. Therefore He warned them, “Beware of the leaven of the Pharisees, which is hypocrisy.” They feigned a desire to get as close as possible to the inner circle. As the Lord Jesus presented truth in contrast to error, the Pharisees pretended to be desirous of understanding the truth, yet they were trying to lead His mind in other channels. Hypocrisy is like leaven or yeast. Leaven may be hidden in the flour, and its presence is not known until it produces its effect. By insinuating itself, it soon pervades the whole mass. Hypocrisy works secretly, and if indulged, it will fill the mind with pride and vanity. There are deceptions practiced now similar to those practiced by the Pharisees. When the Saviour gave this caution, it was to warn all who believe in Him to be on guard. Watch against imbibing this spirit, and becoming like those who tried to ensnare the Saviour (Manuscript 43, 1896). 10. See EGW on Matthew 12:31, 32. 16-21. See EGW on 1 Samuel 25:10, 11. 35. See EGW on Matthew 25:7. 48 (John 15:22). God's Tests Differ—God's test of the heathen, who have not the light, and of those living where the knowledge of truth and light has been abundant, is altogether different. He accepts from those in heathen lands a phase of righteousness which does not satisfy Him when offered by those of Christian lands. He does not require much where much has not been bestowed (Manuscript 130, 1899). 50. See EGW on Matthew 26:42.Chapter 20 16, 17 (ch. 17:24; Isaiah 13:12; Matthew 28:18; Hebrews 1:6). The Contract Ratified—[John 20:16, 17 quoted.] Jesus refused to receive the homage of His people until He knew that His sacrifice had been accepted by the Father, and until He had received the assurance from God Himself that His atonement for the sins of His people had been full and ample, that through His blood they might gain eternal life. Jesus immediately ascended to heaven and presented Himself before the throne of God, showing the marks of shame and cruelty upon His brow, His hands and feet. But he refused to receive the coronet of glory, and the royal robe, and He also refused the adoration of the angels as He had refused the homage of Mary, until the Father signified that His offering was accepted. He also had a request to prefer concerning His chosen ones upon earth. He wished to have the relation clearly defined that His redeemed should hereafter sustain to heaven, and to His Father. His church must be justified and accepted before He could accept heavenly honor. He declared it to be His will that where He was, there His church should be; if He was to have glory, His people must share it with Him. They who suffer with Him on earth must finally reign with Him in His kingdom. In the most explicit manner Christ pleaded for His church, identifying His interest with theirs, and advocating, with love and constancy stronger than death, their rights and titles gained through Him. God's answer to this appeal goes forth in the proclamation: “Let all the angels of God worship him.” Every angelic commander obeys the royal mandate, and Worthy, worthy is the Lamb that was slain; and that lives again a triumphant conqueror! echoes and re-echoes through all heaven. The innumerable company of angels prostrate themselves before the Redeemer. The request of Christ is granted; the church is justified through Him, its representative and head. Here the Father ratifies the contract with His Son, that He will be reconciled to repentant and obedient men, and take them into divine favor through the merits of Christ. Christ guarantees that He will make a man “more precious than fine gold; even a man than the golden wedge of Ophir.” All power in heaven and on earth is now given to the Prince of life; yet He does not for a moment forget His poor disciples in a sinful world, but prepares to return to them, that He may impart to them His power and glory. Thus did the Redeemer of mankind, by the sacrifice of Himself, connect earth with heaven, and finite man with the infinite God (The Spirit of Prophecy 3:202, 203). 17 (ch. 10:18). All of Christ Remained in Tomb—Jesus said to Mary, “Touch me not; for I am not yet ascended to my Father.” When He closed His eyes in death upon the cross, the soul of Christ did not go at once to heaven, as many believe, or how could His words be true—“I am not yet ascended to my Father”? The spirit of Jesus slept in the tomb with His body, and did not wing its way to heaven, there to maintain a separate existence, and to look down upon the mourning disciples embalming the body from which it had taken flight. All that comprised the life and intelligence of Jesus remained with His body in the sepulcher; and when He came forth it was as a whole being; He did not have to summon His spirit from heaven. He had power to lay down His life and to take it up again (The Spirit of Prophecy 3:203, 204). 21, 22. A Foretaste of Pentecost—The act of Christ in breathing upon His disciples the Holy Ghost, and in imparting His peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost. Jesus impressed this fact upon His disciples, that as they should proceed in the work intrusted to them, they would the more fully comprehend the nature of that work, and the manner in which the kingdom of Christ was to be set up on earth. They were appointed to be witnesses for the Saviour; they were to testify what they had seen and heard of His resurrection; they were to repeat the gracious words which proceeded from His lips. They were acquainted with His holy character; He was as an angel standing in the sun, yet casting no shadow. It was the sacred work of the apostles to present the spotless character of Christ to men, as the standard for their lives. The disciples had been so intimately associated with this Pattern of holiness that they were in some degree assimilated to Him in character, and were specially fitted to make known to the world His precepts and example (The Spirit of Prophecy 3:243, 244). 23 (Matthew 16:18, 19; 18:18). Man Cannot Remove One Stain of Sin—Christ gave no ecclesiastical right to forgive sin, nor to sell indulgences, that men may sin without incurring the displeasure of God, nor did He give His servants liberty to accept a gift or bribe for cloaking sin, that it may escape merited censure. Jesus charged His disciples to preach the remission of sin in His name among all nations; but they themselves were not empowered to remove one stain of sin from the children of Adam.... Whoever would attract the people to himself as one in whom is invested power to forgive sins, incurs the wrath of God, for he turns souls away from the heavenly Pardoner to a weak and erring mortal (The Spirit of Prophecy 3:245, 246). 24-29. Tenderness Won Thomas—Jesus, in His treatment of Thomas, gave His followers a lesson regarding the manner in which they should treat those who have doubts upon religious truth, and who make those doubts prominent. He did not overwhelm Thomas with words of reproach, nor did He enter into a controversy with him; but, with marked condescension and tenderness, He revealed Himself unto the doubting one. Thomas had taken a most unreasonable position, in dictating the only conditions of his faith; but Jesus, by His generous love and consideration, broke down all the barriers he had raised. Persistent controversy will seldom weaken unbelief, but rather put it upon self-defense, where it will find new support and excuse. Jesus, revealed in His love and mercy as the crucified Saviour, will bring from many once unwilling lips the acknowledgment of Thomas, “My Lord, and my God” (The Spirit of Prophecy 3:222). 51. See EGW on Matthew 10:34.
Jesus Before Pilate Luk 23:1 Then the whole body of them got up and brought Him before Pilate. Luk 23:2 And they began to accuse Him, saying, "We found this man misleading our nation and forbidding to pay taxes to Caesar, and saying that He Himself is Christ, a King." Luk 23:3 So Pilate asked Him, saying, "Are You the King of the Jews?" And He answered him and said, "It is as you say." Luk 23:4 Then Pilate said to the chief priests and the crowds, "I find no guilt in this man." Luk 23:5 But they kept on insisting, saying, "He stirs up the people, teaching all over Judea, starting from Galilee even as far as this place." Jesus Before Herod Luk 23:6 When Pilate heard it, he asked whether the man was a Galilean. Luk 23:7 And when he learned that He belonged to Herod's jurisdiction, he sent Him to Herod, who himself also was in Jerusalem at that time. Luk 23:8 Now Herod was very glad when he saw Jesus; for he had wanted to see Him for a long time, because he had been hearing about Him and was hoping to see some sign performed by Him. Luk 23:9 And he questioned Him at some length; but He answered him nothing. Luk 23:10 And the chief priests and the scribes were standing there, accusing Him vehemently. Luk 23:11 And Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe and sent Him back to Pilate. Luk 23:12 Now Herod and Pilate became friends with one another that very day; for before they had been enemies with each other. Luk 23:13 Pilate summoned the chief priests and the rulers and the people, Luk 23:14 and said to them, "You brought this man to me as one who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this man regarding the charges which you make against Him. Luk 23:15 "No, nor has Herod, for he sent Him back to us; and behold, nothing deserving death has been done by Him. Luk 23:16 "Therefore I will punish Him and release Him." Luk 23:17 [Now he was obliged to release to them at the feast one prisoner.] Pilate Delivers Jesus to Be Crucified Luk 23:18 But they cried out all together, saying, "Away with this man, and release for us Barabbas!" Luk 23:19 (He was one who had been thrown into prison for an insurrection made in the city, and for murder.) Luk 23:20 Pilate, wanting to release Jesus, addressed them again, Luk 23:21 but they kept on calling out, saying, "Crucify, crucify Him!" Luk 23:22 And he said to them the third time, "Why, what evil has this man done? I have found in Him no guilt demanding death; therefore I will punish Him and release Him." Luk 23:23 But they were insistent, with loud voices asking that He be crucified. And their voices began to prevail. Luk 23:24 And Pilate pronounced sentence that their demand be granted. Luk 23:25 And he released the man they were asking for who had been thrown into prison for insurrection and murder, but he delivered Jesus to their will. The Crucifixion Luk 23:26 When they led Him away, they seized a man, Simon of Cyrene, coming in from the country, and placed on him the cross to carry behind Jesus. Luk 23:27 And following Him was a large crowd of the people, and of women who were mourning and lamenting Him. Luk 23:28 But Jesus turning to them said, "Daughters of Jerusalem, stop weeping for Me, but weep for yourselves and for your children. Luk 23:29 "For behold, the days are coming when they will say, 'Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.' Luk 23:30 "Then they will begin TO SAY TO THE MOUNTAINS, 'FALL ON US,' AND TO THE HILLS, 'COVER US.' Luk 23:31 "For if they do these things when the tree is green, what will happen when it is dry?" Luk 23:32 Two others also, who were criminals, were being led away to be put to death with Him. Luk 23:33 When they came to the place called The Skull, there they crucified Him and the criminals, one on the right and the other on the left. Luk 23:34 But Jesus was saying, "Father, forgive them; for they do not know what they are doing." And they cast lots, dividing up His garments among themselves. Luk 23:35 And the people stood by, looking on. And even the rulers were sneering at Him, saying, "He saved others; let Him save Himself if this is the Christ of God, His Chosen One." Luk 23:36 The soldiers also mocked Him, coming up to Him, offering Him sour wine, Luk 23:37 and saying, "If You are the King of the Jews, save Yourself!" Luk 23:38 Now there was also an inscription above Him, "THIS IS THE KING OF THE JEWS." Luk 23:39 One of the criminals who were hanged there was hurling abuse at Him, saying, "Are You not the Christ? Save Yourself and us!" Luk 23:40 But the other answered, and rebuking him said, "Do you not even fear God, since you are under the same sentence of condemnation? Luk 23:41 "And we indeed are suffering justly, for we are receiving what we deserve for our deeds; but this man has done nothing wrong." Luk 23:42 And he was saying, "Jesus, remember me when You come in Your kingdom!" Luk 23:43 And He said to him, "Truly I say to you, today you shall be with Me in Paradise." The Death of Jesus Luk 23:44 It was now about the sixth hour, and darkness fell over the whole land until the ninth hour, Luk 23:45 because the sun was obscured; and the veil of the temple was torn in two. Luk 23:46 And Jesus, crying out with a loud voice, said, "Father, INTO YOUR HANDS I COMMIT MY SPIRIT." Having said this, He breathed His last. Luk 23:47 Now when the centurion saw what had happened, he began praising God, saying, "Certainly this man was innocent." Luk 23:48 And all the crowds who came together for this spectacle, when they observed what had happened, began to return, beating their breasts. Luk 23:49 And all His acquaintances and the women who accompanied Him from Galilee were standing at a distance, seeing these things. Jesus Is Buried Luk 23:50 And a man named Joseph, who was a member of the Council, a good and righteous man Luk 23:51 (he had not consented to their plan and action), a man from Arimathea, a city of the Jews, who was waiting for the kingdom of God; Luk 23:52 this man went to Pilate and asked for the body of Jesus. Luk 23:53 And he took it down and wrapped it in a linen cloth, and laid Him in a tomb cut into the rock, where no one had ever lain. Luk 23:54 It was the preparation day, and the Sabbath was about to begin. Luk 23:55 Now the women who had come with Him out of Galilee followed, and saw the tomb and how His body was laid. Luk 23:56 Then they returned and prepared spices and perfumes. And on the Sabbath they restedChapter 23 18-25. See EGW on Matthew 27:15-26. 20-23. See EGW on Matthew 27:22, 23. 23, 24. See EGW on Matthew 27:25, 26. 26. See EGW on Matthew 27:32. 33. See EGW on Matthew 27:38. 38. See EGW on Matthew 27:37. 40-43. Salvation in the Last Hours of Life—Some among the redeemed will have laid hold of Christ in the last hours of life, and in heaven instruction will be given to these, who, when they died, did not understand perfectly the plan of salvation. Christ will lead the redeemed ones beside the river of life, and will open to them that which while on this earth they could not understand (Letter 203, 1905). 42, 43. Dying Sinner Lays Hold on Dying Saviour—To the last of His work Christ is a sin-pardoner. At deepest midnight, as the Star of Bethlehem was about to sink into oblivion, lo there shines amid the moral darkness with distinct brightness the faith of a dying sinner as he lays hold upon a dying Saviour. Such faith may be represented by the eleventh hour laborers who receive as much reward as do those who have labored for many hours. The thief asked in faith, in penitence, in contrition. He asked in earnestness, as if he fully realized that Jesus could save him if He would. And the hope in his voice was mingled with anguish as he realized that if He did not, he would be lost, eternally lost. He cast his helpless, dying soul and body on Jesus Christ (Manuscript 52, 1897). 44. See EGW on Matthew 27:45. 45. See EGW on Matthew 27:51. 46. See EGW on Matthew 27:50; John 19:30. 46, 47. See EGW on Matthew 27:45, 46.Chapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppress (Manuscript 102, 1897).Chapter 27 15-26 (Mark 15:6-15; Luke 23:18-25; John 18:39, 40). A Symbol of Last Days—The scene in the judgment hall in Jerusalem is a symbol of what will take place in the closing scenes of this earth's history. The world will accept Christ, the Truth, or they will accept Satan, the first great rebel, a robber, apostate, and murderer. They will either reject the message of mercy in regard to the commandments of God and the faith of Jesus, or they will accept the truth as it is in Jesus. If they accept Satan and his falsehoods, they identify themselves with the chief of all liars, and with all who are disloyal, while they turn from no less a personage than the Son of the infinite God (The Review and Herald, January 30, 1900). A Matter of Choice—When Jesus was on earth, Satan led the people to reject the Son of God, and to choose Barabbas, who in character represented Satan, the god of this world. The Lord Jesus Christ came to dispute the usurpation of Satan in the kingdoms of the world. The conflict is not yet ended; and as we draw near the close of time, the battle waxes more intense. As the second appearing of our Lord Jesus Christ draws near, satanic agencies are moved from beneath. Satan will not only appear as a human being, but he will personate Jesus Christ; and the world that has rejected the truth will receive him as the Lord of lords and King of kings. He will exercise his power, and work upon the human imagination. He will corrupt both the minds and the bodies of men, and will work through the children of disobedience, fascinating and charming, as does a serpent. What a spectacle will the world be for heavenly intelligences! What a spectacle for God, the Creator of the world, to behold! The form Satan assumed in Eden when leading our first parents to transgress, was of a character to bewilder and confuse the mind. He will work in as subtle a manner as we near the end of earth's history. All his deceiving power will be brought to bear upon human subjects, to complete the work of deluding the human family. So deceptive will be his working, that men will do as they did in the days of Christ; and when asked, Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be, Barabbas, Barabbas! And when the question is asked, “What will ye then that I shall do unto him whom ye call the King of the Jews?” the cry again will be, “Crucify him!” Christ will be represented in the person of those who accept the truth, and who identify their interest with that of their Lord. The world will be enraged at them in the same way that they were enraged at Christ, and the disciples of Christ will know that they are to be treated no better than was their Lord. But Christ will surely identify His interest with that of those who accept Him as their personal Saviour. Every insult, every reproach, every false accusation made against them by those who have turned their ears away from the truth and are turned unto fables, will be charged upon the guilty ones as done to Christ in the person of His saints (The Review and Herald, April 14, 1896). When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ. Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of His saints. In view of the history of the life and death of Christ, can we be surprised if the world is hollow and insincere? Can we in our day trust in man, or make flesh our arm? Shall we not choose Christ as our Leader? He alone can save us from sin. When the world is at last brought up for trial before the great white throne, to account for its rejection of Jesus Christ, God's own messenger to our world, what a solemn scene it will be! What a reckoning will have to be made for nailing to the cross One who came to our world as a living epistle of the law. God will ask each one the question, What have you done with My only-begotten Son? What will those answer who have refused to accept the truth? They will be obliged to say, We hated Jesus, and cast Him out. We cried, Crucify Him, crucify Him. We chose Barabbas in His stead. If those to whom the light of Heaven is presented reject it, they reject Christ. They reject the only provision whereby they may be cleansed from pollution. They crucify to themselves the Son of God afresh, and put Him to an open shame. To them it will be said, “I never knew you: depart from me.” God will assuredly avenge the death of His Son (The Review and Herald, January 30, 1900). 21. See EGW on Romans 3:19. 21, 22, 29 (Philippians 2:9; Hebrews 2:9; Revelation 6:16; 14:10). Two Kinds of Crowns—On whose side are we? The world cast Christ out, the heavens received Him. Man, finite man, rejected the Prince of life; God, our sovereign Ruler, received Him into the heavens. God has exalted Him. Man crowned Him with a crown of thorns, God has crowned Him with a crown of royal majesty. We must all think candidly. Will you have this man Christ Jesus to rule over you, or will you have Barabbas? The death of Christ brings to the rejecter of His mercy the wrath and judgments of God, unmixed with mercy. This is the wrath of the Lamb. But the death of Christ is hope and eternal life to all who receive Him and believe in Him (Letter 31, 1898). Under Satan's Black Banner—Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory (The Review and Herald, January 30, 1900). 22, 23 (Mark 15:12-14; Luke 23:20-23; John 19:14, 15). A Representative Scene—The scene transacted in Jerusalem at the betrayal and rejection of Christ represents the scene which will take place in the future history of the world, when Christ is finally rejected. The religious world will take sides with the first great rebel, and will reject the message of mercy in regard to the commandments of God and the faith of Jesus (Manuscript 40, 1897). 25, 26 (Mark 15:14, 15; Luke 23:23, 24; John 19:15, 16). Angels Could Not Interfere—Be astonished, O heaven, and be everlastingly ashamed, O inhabitants of earth! With sorrow and indignation the angels heard the choice made by the people and the sentence passed upon Christ. But they could not interfere; for in the great controversy between good and evil, Satan must be given every opportunity to develop his true character, that the heavenly universe and the race for whom Christ was giving His life might see the righteousness of God's purposes. Those under the control of the enemy must be allowed to reveal the principles of his government (Manuscript 136, 1899). 32 (Mark 15:21; Luke 23:26). A Means of Conversion—The cross he [Simon] was forced to bear became the means of his conversion. His sympathies were deeply stirred in favor of Jesus; and the events of Calvary, and the words uttered by the Saviour, caused him to acknowledge that He was the Son of God (Manuscript 41, 1887). 37 (Psalm 85:10; Mark 15:26; Luke 23:38; John 19:19). An Arranged Superscription—Look at the superscription written above the cross. The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless, helpless, and perishing, to come. Christ has made of none effect the power of Satan. He laid hold of the pillars of Satan's kingdom, and passed through the conflict, destroying him that had the power of death. A way was now opened whereby mercy and truth could meet together, and righteousness and peace kiss each other (Manuscript 111, 1897). 38 (Mark 15:27; Luke 23:33; John 19:18). Christ Placed as Most Notorious Criminal—Joseph and Nicodemus watched every development at the condemnation and crucifixion of Christ. Not an action escaped them. These men were diligent searchers of the Scriptures, and they were deeply indignant as they saw this man, whom the judges had pronounced to be entirely without fault, placed in the center of two thieves, “on either side one, and Jesus in the midst.” This instruction had been given by the chief priests and rulers, that by his position all might judge that Christ was the most notorious of the three (Manuscript 103, 1897). 42. See EGW on Luke 24:13-15. 45 (Mark 15:33; Luke 23:44). In Sympathy and Confirmation—The darkness upon the face of nature expressed her sympathy with Christ in His expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed (The Spirit of Prophecy 3:167). God and Angels Clothed in Darkness—The dark cloud of human transgression came between the Father and the Son. The interruption of the communion between God and His Son caused a condition of things in the heavenly courts which cannot be described by human language. Nature could not witness such a scene as Christ dying in agony while bearing the penalty of man's transgression. God and the angels clothed themselves with darkness, and hid the Saviour from the gaze of the curious multitude while He drank the last dregs of the cup of God's wrath (Letter 139, 1898). 45, 46 (v. 54; Mark 15:33, 34, 39; Luke 23:46, 47; John 19:30). Circumstances Sowed Seed—The conviction forced upon many at the time of Christ's trial, at the time when the three hours’ darkness enshrouded the cross, without any natural cause for it, and when the last sentences were uttered, “My God, my God, why hast thou forsaken me?” “It is finished,” “Into thy hands I commend my spirit,” was seed sown that ripened into harvest when at a future date the gospel was boldly proclaimed by His disciples. The shaking earth, the piercing cry, the sudden death which called forth in no whispered tones the cry, “It is finished,” forced from many the words, “Assuredly this man was righteous”; “Truly this was the Son of God.” Many who had scoffed and jeered at, and taunted the Son of God were terribly afraid that the shaking earth, the rent and trembling rocks would put an end to their own lives. They hastened away from the scene, beating upon their breasts, stumbling, falling, in awful terror lest the earth should open and swallow them up. The veil of the temple rent so mysteriously, changed the religious ideas of many of the Jewish priests, and a large company changed their faith. After the day of Pentecost, we read that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people” (Manuscript 91, 1897). Father Suffered With Son—In the scenes that transpired at the judgment hall and at Calvary, we see what the human heart is capable of when under the influence of Satan. Christ submitted to crucifixion, although the heavenly host could have delivered Him. The angels suffered with Christ. God Himself was crucified with Christ; for Christ was one with the Father. Those who reject Christ, those who will not have this man to rule over them, choose to place themselves under the rule of Satan, to do his work as his bondslaves. Yet for them Christ yielded up His life on Calvary (The Bible Echo, August 6, 1894). 50 (Mark 15:37; Luke 23:46; John 19:30; Hebrews 2:14). Satan Overcome by Christ's Human Nature—When Christ bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory (The Youth's Instructor, April 25, 1901). 51 (Mark 15:38; Luke 23:45; Ephesians 2:14, 15; Colossians 2:14; Hebrews 10:19, 20; See EGW on John 19:30). The Mercy Seat Opened to All—Christ was nailed to the cross between the third and sixth hour, that is, between nine and twelve o'clock. In the afternoon He died. This was the hour of the evening sacrifice. Then the veil of the temple, that which hid God's glory from the view of the congregation of Israel, was rent in twain from top to bottom. Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread (Letter 230, 1907). (Ch. 26:65; Daniel 5:5, 25-28; Hebrews 10:19, 20.) Israel a Nation Unchurched—In Christ the shadow reached its substance, the type its antitype. Well might Caiaphas rend his clothes in horror for himself and for the nation; for they were separating themselves from God, and were fast becoming a people unchurched by Jehovah. Surely the candlestick was being removed out of its place. It was not the hand of the priest that rent from top to bottom the gorgeous veil that divided the holy from the most holy place. It was the hand of God. When Christ cried out, “It is finished,” the Holy Watcher that was an unseen guest at Belshazzar's feast pronounced the Jewish nation to be a nation unchurched. The same hand that traced on the wall the characters that recorded Belshazzar's doom and the end of the Babylonian kingdom, rent the veil of the temple from top to bottom, opening a new and living way for all, high and low, rich and poor, Jew and Gentile. From henceforth people might come to God without priest or ruler (Manuscript 101, 1897). (Hebrews 6:19; 8:6, 7; 10:19, 20.) God's Presence Withdrawn From Earthly Sanctuary—By the rending of the veil of the temple, God said, I can no longer reveal My presence in the most holy place. A new and living Way, before which there hangs no veil, is offered to all. No longer need sinful, sorrowing humanity await the coming of the high priest. Type had met antitype in the death of God's Son. The Lamb of God had been offered as a sacrifice. It was as if a voice had said to the worshipers, “There is now an end to all sacrifices and offerings” (The Youth's Instructor, June 21, 1900). A New Way Opened to Fallen Man—When Christ on the cross cried out, “It is finished,” the veil of the temple was rent in twain. This veil was significant to the Jewish nation. It was of most costly material, of purple and gold, and was of great length and breadth. At the moment when Christ breathed His last, there were witnesses in the temple who beheld the strong, heavy material rent by unseen hands from top to bottom. This act signified to the heavenly universe, and to a world corrupted by sin, that a new and living way had been opened to the fallen race, that all sacrificial offerings terminated in the one great offering of the Son of God. He who had hitherto dwelt in the temple made with hands, had gone forth never again to grace it with His presence (The Signs of the Times, December 8, 1898). 52, 53 (see EGW on ch. 28:2-4). Resurrection Known to Priests and Rulers—The captives brought up from the graves at the time of the resurrection of Jesus were His trophies as a conquering Prince. Thus He attested His victory over death and the grave; thus He gave a pledge and an earnest of the resurrection of all the righteous dead. Those who were called from their graves went into the city, and appeared unto many in their resurrected forms, and testified that Jesus had indeed risen from the dead, and that they had risen with Him.... It was well known to the priests and rulers that certain persons who were dead had risen at the resurrection of Jesus. Authentic reports were brought to them of different ones who had seen and conversed with these resurrected ones, and heard their testimony that Jesus, the Prince of life, whom the priests and rulers had slain, was risen from the dead (The Spirit of Prophecy 3:223). 54 (Mark 15:39; Luke 23:47; see EGW comment on vs. 45, 46; John 1:1-3, 14). The Sermon in Action—[Matthew 27:54 quoted.] ... What so enlightened and convinced these men that they could not refrain from confessing their faith in Jesus? It was the sermon that was given in every action of Christ and in His silence under cruel abuse. At His trial one seemed to vie with the other in making His humiliation as degrading as possible. But His silence was eloquence. In that lacerated, bruised, broken body hanging on the cross, the centurion recognized the form of the Son of God (Manuscript 115, 1897). 47. See EGW on Matthew 27:54. according to the commandment.
The Resurrection Luk 24:1 But on the first day of the week, at early dawn, they came to the tomb bringing the spices which they had prepared. Luk 24:2 And they found the stone rolled away from the tomb, Luk 24:3 but when they entered, they did not find the body of the Lord Jesus. Luk 24:4 While they were perplexed about this, behold, two men suddenly stood near them in dazzling clothing; Luk 24:5 and as the women were terrified and bowed their faces to the ground, the men said to them, "Why do you seek the living One among the dead? Luk 24:6 "He is not here, but He has risen. Remember how He spoke to you while He was still in Galilee, Luk 24:7 saying that the Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again." Luk 24:8 And they remembered His words, Luk 24:9 and returned from the tomb and reported all these things to the eleven and to all the rest. Luk 24:10 Now they were Mary Magdalene and Joanna and Mary the mother of James; also the other women with them were telling these things to the apostles. Luk 24:11 But these words appeared to them as nonsense, and they would not believe them. Luk 24:12 But Peter got up and ran to the tomb; stooping and looking in, he *saw the linen wrappings only; and he went away to his home, marveling at what had happened. On the Road to Emmaus Luk 24:13 And behold, two of them were going that very day to a village named Emmaus, which was about seven miles from Jerusalem. Luk 24:14 And they were talking with each other about all these things which had taken place. Luk 24:15 While they were talking and discussing, Jesus Himself approached and began traveling with them. Luk 24:16 But their eyes were prevented from recognizing Him. Luk 24:17 And He said to them, "What are these words that you are exchanging with one another as you are walking?" And they stood still, looking sad. Luk 24:18 One of them, named Cleopas, answered and said to Him, "Are You the only one visiting Jerusalem and unaware of the things which have happened here in these days?" Luk 24:19 And He said to them, "What things?" And they said to Him, "The things about Jesus the Nazarene, who was a prophet mighty in deed and word in the sight of God and all the people, Luk 24:20 and how the chief priests and our rulers delivered Him to the sentence of death, and crucified Him. Luk 24:21 "But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, it is the third day since these things happened. Luk 24:22 "But also some women among us amazed us. When they were at the tomb early in the morning, Luk 24:23 and did not find His body, they came, saying that they had also seen a vision of angels who said that He was alive. Luk 24:24 "Some of those who were with us went to the tomb and found it just exactly as the women also had said; but Him they did not see." Luk 24:25 And He said to them, "O foolish men and slow of heart to believe in all that the prophets have spoken! Luk 24:26 "Was it not necessary for the Christ to suffer these things and to enter into His glory?" Luk 24:27 Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures. Luk 24:28 And they approached the village where they were going, and He acted as though He were going farther. Luk 24:29 But they urged Him, saying, "Stay with us, for it is getting toward evening, and the day is now nearly over." So He went in to stay with them. Luk 24:30 When He had reclined at the table with them, He took the bread and blessed it, and breaking it, He began giving it to them. Luk 24:31 Then their eyes were opened and they recognized Him; and He vanished from their sight. Luk 24:32 They said to one another, "Were not our hearts burning within us while He was speaking to us on the road, while He was explaining the Scriptures to us?" Luk 24:33 And they got up that very hour and returned to Jerusalem, and found gathered together the eleven and those who were with them, Luk 24:34 saying, "The Lord has really risen and has appeared to Simon." Luk 24:35 They began to relate their experiences on the road and how He was recognized by them in the breaking of the bread. Jesus Appears to His Disciples Luk 24:36 While they were telling these things, He Himself stood in their midst and *said to them, "Peace be to you." Luk 24:37 But they were startled and frightened and thought that they were seeing a spirit. Luk 24:38 And He said to them, "Why are you troubled, and why do doubts arise in your hearts? Luk 24:39 "See My hands and My feet, that it is I Myself; touch Me and see, for a spirit does not have flesh and bones as you see that I have." Luk 24:40 And when He had said this, He showed them His hands and His feet. Luk 24:41 While they still could not believe it because of their joy and amazement, He said to them, "Have you anything here to eat?" Luk 24:42 They gave Him a piece of a broiled fish; Luk 24:43 and He took it and ate it before them. Luk 24:44 Now He said to them, "These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled." Luk 24:45 Then He opened their minds to understand the Scriptures, Luk 24:46 and He said to them, "Thus it is written, that the Christ would suffer and rise again from the dead the third day, Luk 24:47 and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem. Luk 24:48 "You are witnesses of these things. Luk 24:49 "And behold, I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high." The Ascension Luk 24:50 And He led them out as far as Bethany, and He lifted up His hands and blessed them. Luk 24:51 While He was blessing them, He parted from them and was carried up into heaven. Luk 24:52 And they, after worshiping Him, returned to Jerusalem with great joy, Luk 24:53 and were continually in the temple praising God. Chapter 24 1. See EGW on Mark 16:1, 2. 5, 6. See EGW on Mark 16:6. 13-15 (Matthew 27:42; Mark 15:31). Grief, Fear, and Wonder Mingled—Those strong men were so burdened with grief that they wept as they traveled on. Christ's pitying heart of love saw here a sorrow which He could relieve. The disciples were reasoning with each other concerning the events of the past few days, and marveling how the fact of Jesus yielding Himself up to a shameful death could be reconciled with His claims as the Son of God. One maintained that He could be no pretender, but had been Himself deceived in regard to His mission and His future glory. They both feared that what His enemies had flung in His teeth was too true—“He saved others; himself he cannot save.” Yet they wondered how He could be so mistaken in Himself, when He had given them such repeated evidence that He could read the hearts of others. And the strange reports of the women threw them into still greater uncertainty (The Spirit of Prophecy 3:207). 13-31. Understanding Bible of First Importance—Jesus did not first reveal Himself in His true character to them, and then open the Scriptures to their minds; for He knew that they would be so overjoyed to see Him again, risen from the dead, that their souls would be satisfied. They would not hunger for the sacred truths which He wished to impress indelibly upon their minds, that they might impart them to others, who should in their turn spread the precious knowledge, until thousands of people should receive the light given that day to the despairing disciples as they journeyed to Emmaus. He maintained His disguise till He had interpreted the Scriptures, and had led them to an intelligent faith in His life, His character, His mission to earth, and His death and resurrection. He wished the truth to take firm root in their minds, not because it was supported by His personal testimony, but because the typical law, and the prophets of the Old Testament, agreeing with the facts of His life and death, presented unquestionable evidence of that truth. When the object of His labors with the two disciples was gained, He revealed Himself to them, that their joy might be full, and then vanished from their sight (The Signs of the Times, October 6, 1909). 15, 16. Jesus Smooths Hard Paths—This mighty conqueror of death, who had reached to the very depths of human misery to rescue a lost world, assumed the humble task of walking with the two disciples to Emmaus, to teach and comfort them. Thus He ever identifies Himself with His suffering and perplexed people. In our hardest and most trying paths, lo, Jesus is with us to smooth the way. He is the same Son of man, with the same sympathies and love which He had before He passed through the tomb and ascended to His Father (The Spirit of Prophecy 3:212). 39 (Acts 1:9-11). Christ Took Humanity With Him—Christ ascended to heaven, bearing a sanctified, holy humanity. He took this humanity with Him into the heavenly courts, and through the eternal ages He will bear it, as the One who has redeemed every human being in the city of God, the One who has pleaded before the Father, “I have graven them upon the palms of my hands.” The palms of His hands bear the marks of the wounds that He received. If we are wounded and bruised, if we meet with difficulties that are hard to manage, let us remember how much Christ suffered for us. Let us sit together with our brethren in heavenly places in Christ. Let us bring heaven's blessing into our hearts (The Review and Herald, March 9, 1905). Jesus took the nature of humanity, in order to reveal to man a pure, unselfish love, to teach us how to love one another. As a man Christ ascended to heaven. As a man He is the substitute and surety for humanity. As a man He liveth to make intercession for us. He is preparing a place for all who love Him. As a man He will come again with power and glory, to receive His children. And that which should cause us joy and thanksgiving is, that God “hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained.” Then we may have the assurance forever that the whole unfallen universe is interested in the grand work Jesus came to our world to accomplish, even the salvation of man (Manuscript 16, 1890). 50, 51. See EGW on Acts 1:9-11. *****
1 The beginning of the gospel of Jesus Christ, the Son of God. 2 As it is written in Isaiah the prophet: “Behold, I send My messenger [a]ahead of You, Who will prepare Your way; 3 The voice of one crying in the wilderness, ‘Make ready the way of the Lord, Make His paths straight.’” 4 John the Baptist appeared in the wilderness [b]preaching a baptism of repentance for the forgiveness of sins. 5 And all the country of Judea was going out to him, and all the people of Jerusalem; and they were being baptized by him in the Jordan River, confessing their sins. 6 John was clothed with camel’s hair and wore a leather belt around his waist, and [c]his diet was locusts and wild honey. 7 And he was [d]preaching, and saying, “After me One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of His sandals. 8 I baptized you [e]with water; but He will baptize you [f]with the Holy Spirit.” The Baptism of Jesus 9 In those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. 10 Immediately coming up out of the water, He saw the heavens [g]opening, and the Spirit like a dove descending upon Him; 11 and a voice came out of the heavens: “You are My beloved Son, in You I am well-pleased.” 12 Immediately the Spirit *impelled Him to go out into the wilderness. 13 And He was in the wilderness forty days being tempted by Satan; and He was with the wild beasts, and the angels were ministering to Him. Jesus Preaches in Galilee 14 Now after John had been [h]taken into custody, Jesus came into Galilee, [i]preaching the gospel of God, 15 and saying, “The time is fulfilled, and the kingdom of God [j]is at hand; repent and [k]believe in the gospel.” 16 As He was going along by the Sea of Galilee, He saw Simon and Andrew, the brother of Simon, casting a net in the sea; for they were fishermen. 17 And Jesus said to them, “Follow Me, and I will make you become fishers of men.” 18 Immediately they left their nets and followed Him. 19 Going on a little farther, He saw [l]James the son of Zebedee, and John his brother, who were also in the boat mending the nets. 20 Immediately He called them; and they left their father Zebedee in the boat with the hired servants, and went away [m]to follow Him. 21 They *went into Capernaum; and immediately on the Sabbath He entered the synagogue and began to teach. 22 They were amazed at His teaching; for He was teaching them as one having authority, and not as the scribes. 23 Just then there was a man in their synagogue with an unclean spirit; and he cried out, 24 saying, “What [n]business do we have with each other, Jesus [o]of Nazareth? Have You come to destroy us? I know who You are—the Holy One of God!” 25 And Jesus rebuked him, saying, “Be quiet, and come out of him!” 26 Throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. 27 They were all amazed, so that they debated among themselves, saying, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey Him.” 28 Immediately the news about Him spread everywhere into all the surrounding district of Galilee. Crowds Healed 29 And immediately after they came out of the synagogue, they came into the house of Simon and Andrew, with [p]James and John. 30 Now Simon’s mother-in-law was lying sick with a fever; and immediately they *spoke to [q]Jesus about her. 31 And He came to her and raised her up, taking her by the hand, and the fever left her, and she [r]waited on them. 32 When evening came, after the sun had set, they began bringing to Him all who were ill and those who were demon-possessed. 33 And the whole city had gathered at the door. 34 And He healed many who were ill with various diseases, and cast out many demons; and He was not permitting the demons to speak, because they knew who He was. 35 In the early morning, while it was still dark, Jesus got up, left the house, and went away to a secluded place, and was praying there. 36 Simon and his companions searched for Him; 37 they found Him, and *said to Him, “Everyone is looking for You.” 38 He *said to them, “Let us go somewhere else to the towns nearby, so that I may [s]preach there also; for that is what I came for.” 39 And He went into their synagogues throughout all Galilee, [t]preaching and casting out the demons. 40 And a leper *came to Jesus, beseeching Him and falling on his knees before Him, and saying, “If You are willing, You can make me clean.” 41 Moved with compassion, Jesus stretched out His hand and touched him, and *said to him, “I am willing; be cleansed.” 42 Immediately the leprosy left him and he was cleansed. 43 And He sternly warned him and immediately sent him away, 44 and He *said to him, “See that you say nothing to anyone; but go, show yourself to the priest and offer for your cleansing what Moses commanded, as a testimony to them.” 45 But he went out and began to proclaim it freely and to spread the news around, to such an extent that [u]Jesus could no longer publicly enter a city, but [v]stayed out in unpopulated areas; and they were coming to Him from everywhere.Chapter 3 1-3. See EGW on Luke 1:76, 77. 7, 8 (Luke 3:7-9). Who Were Vipers?—The Pharisees were very strict in regard to the outward observance of forms and customs, and were filled with haughty, worldly, hypocritical self-righteousness. The Sadducees denied the resurrection of the dead and the existence of angels, and were skeptical in regard to God. This sect was largely composed of unworthy characters, many of whom were licentious in their habits. By the word “vipers” John meant those who were malignant and antagonistic, bitterly opposed to the expressed will of God. John exhorted these men to “bring forth therefore fruits meet for repentance.” That is, Show that you are converted, that your characters are transformed.... Neither words nor profession, but fruits—the forsaking of sins, and obedience to the commandments of God—show the reality of genuine repentance and true conversion (Manuscript 112, 1901). 13-17 (Mark 1:9-11; Luke 3:21, 22; John 1:32, 33). Angels and a Golden Dove—Jesus was our example in all things that pertain to life and godliness. He was baptized in Jordan, just as those who come to Him must be baptized. The heavenly angels were looking with intense interest upon the scene of the Saviour's baptism, and could the eyes of those who were looking on, have been opened, they would have seen the heavenly host surrounding the Son of God as He bowed on the banks of the Jordan. The Lord had promised to give John a sign whereby he might know who was the Messiah, and now as Jesus went up out of the water, the promised sign was given; for he saw the heavens opened, and the Spirit of God, like a dove of burnished gold, hovered over the head of Christ, and a voice came from heaven, saying, “This is my beloved Son, in whom I am well pleased” (The Youth's Instructor, June 23, 1892). (Romans 8:26; Hebrews 4:16.) Heaven Open to Petitions—[Matthew 3:13-17 quoted.] What does this scene mean to us? How thoughtlessly we have read the account of the baptism of our Lord, not realizing that its significance was of the greatest importance to us, and that Christ was accepted of the Father in man's behalf. As Jesus bowed on the banks of Jordan and offered up His petition, humanity was presented to the Father by Him who had clothed His divinity with humanity. Jesus offered Himself to the Father in man's behalf, that those who had been separated from God through sin, might be brought back to God through the merits of the divine Petitioner. Because of sin the earth had been cut off from heaven, but with His human arm Christ encircles the fallen race, and with His divine arm He grasps the throne of the Infinite, and earth is brought into favor with heaven, and man into communion with his God. The prayer of Christ in behalf of lost humanity cleaved its way through every shadow that Satan had cast between man and God, and left a clear channel of communication to the very throne of glory. The gates were left ajar, the heavens were opened, and the Spirit of God, in the form of a dove, encircled the head of Christ, and the voice of God was heard saying, “This is my beloved Son, in whom I am well pleased.” The voice of God was heard in answer to the petition of Christ, and this tells the sinner that his prayer will find a lodgment at the throne of the Father. The Holy Spirit will be given to those who seek for its power and grace, and will help our infirmities when we would have audience with God. Heaven is open to our petitions, and we are invited to come “boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” We are to come in faith, believing that we shall obtain the very things we ask of Him (The Signs of the Times, April 18, 1892). The Sound of a Death Knell—When Christ presented Himself to John for baptism, Satan was among the witnesses of that event. He saw the lightnings flash from the cloudless heavens. He heard the majestic voice of Jehovah that resounded through heaven, and echoed through the earth like peals of thunder, announcing, “This is my beloved Son, in whom I am well pleased.” He saw the brightness of the Father's glory overshadowing the form of Jesus, thus pointing out with unmistakable assurance the One in that crowd whom He acknowledged as His Son. The circumstances connected with this baptismal scene were of the greatest interest to Satan. He knew then for a certainty that unless he could overcome Christ, from thenceforth there would be a limit to his power. He understood that this communication from the throne of God signified that heaven was now more directly accessible to man than it had been, and the most intense hatred was aroused in his breast. When Satan led man to sin, he hoped that God's abhorrence of sin would forever separate Him from man, and break the connecting link between heaven and earth. When from the opening heavens he heard the voice of God addressing His Son, it was to him as the sound of a death knell. It told him that now God was about to unite man more closely to Himself, and give moral power to overcome temptation, and to escape from the entanglements of satanic devices. Satan well knew the position which Christ had held in heaven as the Son of God, the Beloved of the Father; and that Christ should leave the joy and honor of heaven, and come to this world as a man, filled him with apprehension. He knew that this condescension on the part of the Son of God boded no good to him.... The time had now come when Satan's empire over the world was to be contested, his right disputed, and he feared that his power would be broken. He knew, through prophecy, that a Saviour was predicted, and that His kingdom would not be established in earthly triumph and with worldly honor and display. He knew that the prophecies foretold a kingdom to be established by the Prince of heaven upon the earth which he claimed as his dominion. This kingdom would embrace all the kingdoms of the world, and then the power and glory of Satan would cease, and he would receive his retribution for the sins he had introduced into the world, and for the misery he had brought upon the human race. He knew that everything which concerned his prosperity was depending upon his success or failure in overcoming Christ with his temptations; and he brought to bear on the Saviour every artifice at his command to allure Him from His integrity (The Signs of the Times, August 4, 1887). 16, 17 (Ephesians 1:6. See EGW on Matthew 4:1-11). A Pledge of Love and Light—In our behalf the Saviour laid hold of the power of Omnipotence, and as we pray to God, we may know that Christ's prayer has ascended before, and that God has heard and answered it. With all our sins and weaknesses we are not cast aside as worthless. “He hath made us accepted in the beloved.” The glory that rested upon Christ is a pledge of the love of God for us. It tells of the power of prayer,—how the human voice may reach the ear of God, and our petitions find acceptance in the courts of heaven. The light that fell from the open portals upon the head of our Saviour, will fall upon us as we pray for help to resist temptation. The voice that spoke to Jesus says to every believing soul, “This is my beloved child, in whom I am well pleased” (Manuscript 125, 1902). Assurance of Acceptance—Through the gates ajar there streamed bright beams of glory from the throne of Jehovah, and this light shines even upon us. The assurance given to Christ is assurance to every repenting, believing, obedient child of God that he is accepted in the Beloved (The Signs of the Times, July 31, 1884). A Way Through the Dark Shadow—Christ's prayer on the banks of the Jordan includes every one who will believe in Him. The promise that you are accepted in the Beloved comes to you. God said, “This is my beloved Son, in whom I am well pleased.” This means that through the dark shadow which Satan has thrown athwart your pathway Christ has cleaved the way for you to the throne of the infinite God. He has laid hold of almighty power, and you are accepted in the Beloved (The General Conference Bulletin, April 4, 1901).Chapter 4 1, 2 (Exodus 34:28; Deuteronomy 9:9; Luke 4:2). Moses’ Fasting Not Like Christ's—In the wilderness of temptation Christ was without food forty days. Moses had, on especial occasions, been thus long without food. But he felt not the pangs of hunger. He was not tempted and harassed by a vile and powerful foe, as was the Son of God. He was elevated above the human. He was especially sustained by the glory of God which enshrouded him (The Signs of the Times, June 11, 1874). 1-4 (Luke 4:1-4). The Power of Debased Appetite—All was lost when Adam yielded to the power of appetite. The Redeemer, in whom was united both the human and the divine, stood in Adam's place, and endured a terrible fast of nearly six weeks. The length of this fast is the strongest evidence of the extent of the sinfulness and power of debased appetite upon the human family (The Review and Herald, August 4, 1874). A Lesson to Take to Ourselves—Christ was our example in all things. As we see His humiliation in the long trial and fast in the wilderness to overcome the temptations of appetite in our behalf, we are to take this lesson home to ourselves when we are tempted. If the power of appetite is so strong upon the human family, and its indulgence so fearful that the Son of God subjected Himself to such a test, how important that we feel the necessity of having appetite under the control of reason. Our Saviour fasted nearly six weeks, that He might gain for man the victory upon the point of appetite. How can professed Christians with an enlightened conscience, and Christ before them as their pattern, yield to the indulgence of those appetites which have an enervating influence upon the mind and heart? It is a painful fact that habits of self-gratification at the expense of health, and the weakening of moral power, are holding in the bonds of slavery at the present time a large share of the Christian world. Many who profess godliness do not inquire into the reason of Christ's long period of fasting and suffering in the wilderness. His anguish was not so much from enduring the pangs of hunger as from His sense of the fearful result of the indulgence of appetite and passion upon the race. He knew that appetite would be man's idol, and would lead him to forget God, and would stand directly in the way of his salvation (The Review and Herald, September 1, 1874). Satan Attacks at Weakest Moment—While in the wilderness, Christ fasted, but He was insensible to hunger. Engaged in constant prayer to His Father for a preparation to resist the adversary, Christ did not feel the pangs of hunger. He spent the time in earnest prayer, shut in with God. It was as if He were in the presence of His Father. He sought for strength to meet the foe, for the assurance that He would receive grace to carry out all that He had undertaken in behalf of humanity. The thought of the warfare before Him made Him oblivious to all else, and His soul was fed with the bread of life, just as today those tempted souls will be fed who go to God for aid. He ate of the truth which He was to give to the people as having power to deliver them from Satan's temptations. He saw the breaking of Satan's power over fallen and tempted ones. He saw Himself healing the sick, comforting the hopeless, cheering the desponding, and preaching the gospel to the poor,—doing the work that God had outlined for Him; and He did not realize any sense of hunger until the forty days of His fast were ended. The vision passed away, and then, with strong craving Christ's human nature called for food. Now was Satan's opportunity to make his assault. He resolved to appear as one of the angels of light that had appeared to Christ in His vision (Letter 159, 1903). The Trial Not Diminished—Christ knew that His Father would supply Him food when it would gratify Him to do so. He would not in this severe ordeal, when hunger pressed Him beyond measure, prematurely diminish one particle of the trial allotted to Him by exercising His divine power. Fallen man, when brought into straightened places, could not have the power to work miracles on his own behalf, to save himself from pain or anguish, or to give himself victory over his enemies. It was the purpose of God to test and prove the race, and give them an opportunity to develop character by bringing them frequently into trying positions to test their faith and confidence in His love and power. The life of Christ was a perfect pattern. He was ever, by His example and precept, teaching man that God was his dependence, and that in God should be his faith and firm trust (The Review and Herald, August 18, 1874). 1-11 (Mark 1:12, 13; Luke 4:1-13; see EGW on John 2:1, 2). The Whole Energies of Apostasy Rallied—In the councils of Satan it was determined that He [Christ] must be overcome. No human being had come into the world and escaped the power of the deceiver. The whole forces of the confederacy of evil were set upon His track to engage in warfare against Him, and if possible to prevail over Him. The fiercest and most inveterate enmity was put between the seed of the woman and the serpent. The serpent himself made Christ the mark of every weapon of hell.... The life of Christ was a perpetual warfare against satanic agencies. Satan rallied the whole energies of apostasy against the Son of God. The conflict increased in fierceness and malignity, as again and again the prey was taken out of his hands. Satan assailed Christ through every conceivable form of temptation (The Review and Herald, October 29, 1895). No Failure on Even One Point—Christ passed from this scene of glory [His baptism] to one of the greatest temptation. He went into the wilderness, and there Satan met Him, and tempted Him on the very points where man will be tempted. Our Substitute and Surety passed over the ground where Adam stumbled and fell. And the question was, Will He stumble and fall as Adam did over God's commandments? He met Satan's attacks again and again with, “It is written,” and Satan left the field of conflict a conquered foe. Christ has redeemed Adam's disgraceful fall, and has perfected a character of perfect obedience, and left an example for the human family, that they may imitate the Pattern. Had He failed on one point in reference to the law of God, He would not have been a perfect offering; for it was on one point only that Adam failed (The Review and Herald, June 10, 1890). Satan's Lies to Christ—Satan told Christ that He was only to set His feet in the blood-stained path, but not to travel it. Like Abraham He was tested to show His perfect obedience. He also stated that he was the angel that stayed the hand of Abraham as the knife was raised to slay Isaac, and he had now come to save His life; that it was not necessary for Him to endure the painful hunger and death from starvation; he would help Him bear a part of the work in the plan of salvation (The Review and Herald, August 4, 1874). (Ch. 3:16, 17; Mark 1:10, 11; Luke 3:21, 22.) Precious Tokens Showing Approval—Christ did not appear to notice the reviling taunts of Satan. He was not provoked to give him proofs of His power. He meekly bore his insults without retaliation. The words spoken from heaven at His baptism were very precious, evidencing to Him that His Father approved the steps He was taking in the plan of salvation as man's substitute and surety. The opening heavens, and descent of the heavenly dove, were assurances that His Father would unite His power in heaven with that of His Son upon the earth, to rescue man from the control of Satan, and that God accepted the effort of Christ to link earth to heaven, and finite man to the Infinite. These tokens, received from His Father, were inexpressibly precious to the Son of God through all His severe sufferings, and terrible conflict with the rebel chief (The Review and Herald, August 18, 1874). (Genesis 3:1-6.) Satan Powerless to Hypnotize Christ—Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing (Letter 159, 1903). (Romans 5:12-19; 1 Corinthians 15:22, 45; 2 Corinthians 5:21; Hebrews 2:14-18; 4:15.) The Two Adams Contrasted—When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced. Christ, in the wilderness of temptation, stood in Adam's place to bear the test he failed to endure. Here Christ overcame in the sinner's behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.... In what contrast is the second Adam as He entered the gloomy wilderness to cope with Satan single-handed. Since the fall the race had been decreasing in size and physical strength, and sinking lower in the scale of moral worth, up to the period of Christ's advent to the earth. And in order to elevate fallen man, Christ must reach him where he was. He took human nature, and bore the infirmities and degeneracy of the race. He, who knew no sin, became sin for us. He humiliated Himself to the lowest depths of human woe, that He might be qualified to reach man, and bring him up from the degradation in which sin had plunged him (The Review and Herald, July 28, 1874). The Severest Discipline—To keep His glory veiled as the child of a fallen race, this was the most severe discipline to which the Prince of life could subject Himself. Thus He measured His strength with Satan. He who had been expelled from heaven fought desperately for the mastery over the One of whom in the courts above he had been jealous. What a battle was this! No language is adequate to describe it. But in the near future it will be understood by those who have overcome by the blood of the Lamb and the word of their testimony (Letter 19, 1901). (Hebrews 2:14-18; 4:15; 2 Peter 1:4.) The Power That Man May Command—The Son of God was assaulted at every step by the powers of darkness. After His baptism He was driven of the Spirit into the wilderness, and suffered temptation for forty days. Letters have been coming in to me, affirming that Christ could not have had the same nature as man, for if He had, He would have fallen under similar temptations. If He did not have man's nature, He could not be our example. If He was not a partaker of our nature, He could not have been tempted as man has been. If it were not possible for Him to yield to temptation, He could not be our helper. It was a solemn reality that Christ came to fight the battles as man, in man's behalf. His temptation and victory tell us that humanity must copy the Pattern; man must become a partaker of the divine nature. In Christ, divinity and humanity were combined. Divinity was not degraded to humanity; divinity held its place, but humanity, by being united to divinity, withstood the fiercest test of temptation in the wilderness. The prince of this world came to Christ after His long fast, when He was an hungered, and suggested to Him to command the stones to become bread. But the plan of God, devised for the salvation of man, provided that Christ should know hunger, and poverty, and every phase of man's experience. He withstood the temptation, through the power that man may command. He laid hold on the throne of God, and there is not a man or woman who may not have access to the same help through faith in God. Man may become a partaker of the divine nature; not a soul lives who may not summon the aid of Heaven in temptation and trial. Christ came to reveal the source of His power, that man might never rely on his unaided human capabilities. Those who would overcome must put to the tax every power of their being. They must agonize on their knees before God for divine power. Christ came to be our example, and to make known to us that we may be partakers of the divine nature. How?—By having escaped the corruptions that are in the world through lust. Satan did not gain the victory over Christ. He did not put his foot upon the soul of the Redeemer. He did not touch the head though he bruised the heel. Christ, by His own example, made it evident that man may stand in integrity. Men may have a power to resist evil—a power that neither earth, nor death, nor hell can master; a power that will place them where they may overcome as Christ overcame. Divinity and humanity may be combined in them (The Review and Herald, February 18, 1890). (Isaiah 53:6; 2 Corinthians 5:21.) The Terrible Consequences of Transgression—Unless there is a possibility of yielding, temptation is no temptation. Temptation is resisted when man is powerfully influenced to do a wrong action and, knowing that he can do it, resists, by faith, with a firm hold upon divine power. This was the ordeal through which Christ passed. He could not have been tempted in all points as man is tempted, had there been no possibility of His failing. He was a free agent, placed on probation, as was Adam, and as is every man. In His closing hours, while hanging upon the cross, He experienced to the fullest extent what man must experience when striving against sin. He realized how bad a man may become by yielding to sin. He realized the terrible consequences of the transgression of God's law; for the iniquity of the whole world was upon Him (The Youth's Instructor, July 20, 1899). Christ a Free Moral Agent—The temptations to which Christ was subjected were a terrible reality. As a free agent, He was placed on probation, with liberty to yield to Satan's temptations and work at cross-purposes with God. If this were not so, if it had not been possible for Him to fall, He could not have been tempted in all points as the human family is tempted (The Youth's Instructor, October 26, 1899). Christ on Probation—For a period of time Christ was on probation. He took humanity on Himself, to stand the test and trial which the first Adam failed to endure. Had He failed in His test and trial, He would have been disobedient to the voice of God, and the world would have been lost (The Signs of the Times, May 10, 1899). 3, 4. An Argument With Satan—Bear in mind that it is none but God that can hold an argument with Satan (Letter 206, 1906). 4 (see EGW on Genesis 3:24). Deviation More Grievous Than Death—[Matthew 4:4 quoted.] He told Satan that in order to prolong life, obedience to God's requirements was more essential than temporal food. To pursue a course of deviation from the purposes of God, in the smallest degree, would be more grievous than hunger or death (Redemption Or The First Advent Of Christ With His Life And Ministry, 48). 5, 6. Who Can Stand a Dare?—Jesus would not place Himself in peril to please the devil. But how many today can stand a dare (Manuscript 17, 1893)? 8-10 (Luke 4:5-8). A View of Real Conditions—He [Satan] asked the Saviour to bow to his authority, promising that if He would do so, the kingdoms of the world would be His. He pointed Christ to his success in the world, enumerating the principalities and powers that were subject to him. He declared that what the law of Jehovah could not do, he had done. But Jesus said, “Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.” This was to Christ just what the Bible declares it to be—a temptation. Before His sight the tempter held the kingdoms of the world. As Satan saw them, they possessed great external grandeur. But Christ saw them in a different aspect, just as they were—earthly dominions under the power of a tyrant. He saw humanity full of woe, suffering under the oppressive power of Satan. He saw the earth defiled by hatred, revenge, malice, lust, and murder. He saw fiends in the possession of the bodies and souls of men (Manuscript 33, 1911). 10 (Luke 4:8). Command Compelled Satan—Jesus said to this wily foe, “Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.” Satan had asked Christ to give him evidence that He was the Son of God, and he had in this instance the proof he had asked. At the divine command of Christ he was compelled to obey. He was repulsed and silenced. He had no power to enable him to withstand the peremptory dismissal. He was compelled without another word to instantly desist and to leave the world's Redeemer (The Review and Herald, September 1, 1874). 11 (Luke 4:13). A Council of Strategy—Although Satan had failed in his most powerful temptations, yet he had not given up all hope that he might, at some future time, be successful in his efforts. He looked forward to the period of Christ's ministry, when he should have opportunities to try his artifices against Him. Baffled and defeated, he had no sooner retired from the scene of conflict than he began to lay plans for blinding the understanding of the Jews, God's chosen people, that they might not discern in Christ the world's Redeemer. He determined to fill their hearts with envy, jealousy, and hatred against the Son of God, so that they would not receive Him, but would make His life upon earth as bitter as possible. Satan held a council with his angels, as to the course they should pursue to prevent the people from having faith in Christ as the Messiah whom the Jews had so long been anxiously expecting. He was disappointed and enraged that he had prevailed nothing against Jesus by his manifold temptations. But he now thought if he could inspire in the hearts of Christ's own people, unbelief as to His being the Promised One, he might discourage the Saviour in His mission and secure the Jews as his agents to carry out his own diabolical purposes. So he went to work in his subtle manner, endeavoring to accomplish by strategy what he had failed to do by direct, personal effort (The Spirit of Prophecy 2:97, 98).
Mark 2 New American Standard Bible 1995 The Paralytic Healed 2 When He had come back to Capernaum several days afterward, it was heard that He was at home. 2 And many were gathered together, so that there was no longer room, not even near the door; and He was speaking the word to them. 3 And they *came, bringing to Him a paralytic, carried by four men. 4 Being unable to [a]get to Him because of the crowd, they removed the roof [b]above Him; and when they had dug an opening, they let down the pallet on which the paralytic was lying. 5 And Jesus seeing their faith *said to the paralytic, “[c]Son, your sins are forgiven.” 6 But some of the scribes were sitting there and reasoning in their hearts, 7 “Why does this man speak that way? He is blaspheming; who can forgive sins [d]but God alone?” 8 Immediately Jesus, aware [e]in His spirit that they were reasoning that way within themselves, *said to them, “Why are you reasoning about these things in your hearts? 9 Which is easier, to say to the paralytic, ‘Your sins are forgiven’; or to say, ‘Get up, and pick up your pallet and walk’? 10 But so that you may know that the Son of Man has authority on earth to forgive sins”—He *said to the paralytic, 11 “I say to you, get up, pick up your pallet and go home.” 12 And he got up and immediately picked up the pallet and went out in the sight of everyone, so that they were all amazed and were glorifying God, saying, “We have never seen anything like this.” 13 And He went out again by the seashore; and all the [f]people were coming to Him, and He was teaching them. Levi (Matthew) Called 14 As He passed by, He saw [g]Levi the son of Alphaeus sitting in the tax booth, and He *said to him, “Follow Me!” And he got up and followed Him. 15 And it *[h]happened that He was reclining at the table in his house, and many tax collectors and [i]sinners [j]were dining with Jesus and His disciples; for there were many of them, and they were following Him. 16 When the scribes of the Pharisees saw that He was eating with the sinners and tax collectors, they said to His disciples, “Why is He eating and drinking with tax collectors and [k]sinners?” 17 And hearing this, Jesus *said to them, “It is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners.” 18 John’s disciples and the Pharisees were fasting; and they *came and *said to Him, “Why do John’s disciples and the disciples of the Pharisees fast, but Your disciples do not fast?” 19 And Jesus said to them, “While the bridegroom is with them, [l]the attendants of the bridegroom cannot fast, can they? So long as they have the bridegroom with them, they cannot fast. 20 But the days will come when the bridegroom is taken away from them, and then they will fast in that day. 21 “No one sews [m]a patch of unshrunk cloth on an old garment; otherwise [n]the patch pulls away from it, the new from the old, and a worse tear results. 22 No one puts new wine into old wineskins; otherwise the wine will burst the skins, and the wine is lost and the skins as well; but one puts new wine into fresh wineskins.” Question of the Sabbath 23 And it happened that He was passing through the grainfields on the Sabbath, and His disciples began to make their way along while picking the heads of grain. 24 The Pharisees were saying to Him, “Look, why are they doing what is not lawful on the Sabbath?” 25 And He *said to them, “Have you never read what David did when he was in need and he and his companions became hungry; 26 how he entered the house of God in the time of Abiathar the high priest, and ate the [o]consecrated bread, which is not lawful for anyone to eat except the priests, and he also gave it to those who were with him?” 27 Jesus said to them, “The Sabbath [p]was made [q]for man, and not man [r]for the Sabbath. 28 So the Son of Man is Lord even of the Sabbath.” Footnotes
A Man with a Withered Hand Mar 3:1 He entered again into a synagogue; and a man was there whose hand was withered. Mar 3:2 They were watching Him to see if He would heal him on the Sabbath, so that they might accuse Him. Mar 3:3 He *said to the man with the withered hand, "Get up and come forward!" Mar 3:4 And He *said to them, "Is it lawful to do good or to do harm on the Sabbath, to save a life or to kill?" But they kept silent. Mar 3:5 After looking around at them with anger, grieved at their hardness of heart, He *said to the man, "Stretch out your hand." And he stretched it out, and his hand was restored. Mar 3:6 The Pharisees went out and immediately began conspiring with the Herodians against Him, as to how they might destroy Him. A Great Crowd Follows Jesus Mar 3:7 Jesus withdrew to the sea with His disciples; and a great multitude from Galilee followed; and also from Judea, Mar 3:8 and from Jerusalem, and from Idumea, and beyond the Jordan, and the vicinity of Tyre and Sidon, a great number of people heard of all that He was doing and came to Him. Mar 3:9 And He told His disciples that a boat should stand ready for Him because of the crowd, so that they would not crowd Him; Mar 3:10 for He had healed many, with the result that all those who had afflictions pressed around Him in order to touch Him. Mar 3:11 Whenever the unclean spirits saw Him, they would fall down before Him and shout, "You are the Son of God!" Mar 3:12 And He earnestly warned them not to tell who He was. The Twelve Apostles Mar 3:13 And He *went up on the mountain and *summoned those whom He Himself wanted, and they came to Him. Mar 3:14 And He appointed twelve, so that they would be with Him and that He could send them out to preach, Mar 3:15 and to have authority to cast out the demons. Mar 3:16 And He appointed the twelve: Simon (to whom He gave the name Peter), Mar 3:17 and James, the son of Zebedee, and John the brother of James (to them He gave the name Boanerges, which means, "Sons of Thunder"); Mar 3:18 and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot; Mar 3:19 and Judas Iscariot, who betrayed Him. Mar 3:20 And He *came home, and the crowd *gathered again, to such an extent that they could not even eat a meal. Mar 3:21 When His own people heard of this, they went out to take custody of Him; for they were saying, "He has lost His senses." Blasphemy Against the Holy Spirit Mar 3:22 The scribes who came down from Jerusalem were saying, "He is possessed by Beelzebul," and "He casts out the demons by the ruler of the demons." Mar 3:23 And He called them to Himself and began speaking to them in parables, "How can Satan cast out Satan? Mar 3:24 "If a kingdom is divided against itself, that kingdom cannot stand. Mar 3:25 "If a house is divided against itself, that house will not be able to stand. Mar 3:26 "If Satan has risen up against himself and is divided, he cannot stand, but he is finished! Mar 3:27 "But no one can enter the strong man's house and plunder his property unless he first binds the strong man, and then he will plunder his house. Mar 3:28 "Truly I say to you, all sins shall be forgiven the sons of men, and whatever blasphemies they utter; Mar 3:29 but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin"— Mar 3:30 because they were saying, "He has an unclean spirit." Jesus' Mother and Brothers Mar 3:31 Then His mother and His brothers *arrived, and standing outside they sent word to Him and called Him. Mar 3:32 A crowd was sitting around Him, and they *said to Him, "Behold, Your mother and Your brothers are outside looking for You." Mar 3:33 Answering them, He *said, "Who are My mother and My brothers?" Mar 3:34 Looking about at those who were sitting around Him, He *said, "Behold My mother and My brothers! Mar 3:35 "For whoever does the will of God, he is My brother and sister and mother." A Man with a Withered Hand Mar 3:1 He entered again into a synagogue; and a man was there whose hand was withered. Mar 3:2 They were watching Him to see if He would heal him on the Sabbath, so that they might accuse Him. Mar 3:3 He *said to the man with the withered hand, "Get up and come forward!" Mar 3:4 And He *said to them, "Is it lawful to do good or to do harm on the Sabbath, to save a life or to kill?" But they kept silent. Mar 3:5 After looking around at them with anger, grieved at their hardness of heart, He *said to the man, "Stretch out your hand." And he stretched it out, and his hand was restored. Mar 3:6 The Pharisees went out and immediately began conspiring with the Herodians against Him, as to how they might destroy Him. A Great Crowd Follows Jesus Mar 3:7 Jesus withdrew to the sea with His disciples; and a great multitude from Galilee followed; and also from Judea, Mar 3:8 and from Jerusalem, and from Idumea, and beyond the Jordan, and the vicinity of Tyre and Sidon, a great number of people heard of all that He was doing and came to Him. Mar 3:9 And He told His disciples that a boat should stand ready for Him because of the crowd, so that they would not crowd Him; Mar 3:10 for He had healed many, with the result that all those who had afflictions pressed around Him in order to touch Him. Mar 3:11 Whenever the unclean spirits saw Him, they would fall down before Him and shout, "You are the Son of God!" Mar 3:12 And He earnestly warned them not to tell who He was. The Twelve Apostles Mar 3:13 And He *went up on the mountain and *summoned those whom He Himself wanted, and they came to Him. Mar 3:14 And He appointed twelve, so that they would be with Him and that He could send them out to preach, Mar 3:15 and to have authority to cast out the demons. Mar 3:16 And He appointed the twelve: Simon (to whom He gave the name Peter), Mar 3:17 and James, the son of Zebedee, and John the brother of James (to them He gave the name Boanerges, which means, "Sons of Thunder"); Mar 3:18 and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot; Mar 3:19 and Judas Iscariot, who betrayed Him. Mar 3:20 And He *came home, and the crowd *gathered again, to such an extent that they could not even eat a meal. Mar 3:21 When His own people heard of this, they went out to take custody of Him; for they were saying, "He has lost His senses." Blasphemy Against the Holy Spirit Mar 3:22 The scribes who came down from Jerusalem were saying, "He is possessed by Beelzebul," and "He casts out the demons by the ruler of the demons." Mar 3:23 And He called them to Himself and began speaking to them in parables, "How can Satan cast out Satan? Mar 3:24 "If a kingdom is divided against itself, that kingdom cannot stand. Mar 3:25 "If a house is divided against itself, that house will not be able to stand. Mar 3:26 "If Satan has risen up against himself and is divided, he cannot stand, but he is finished! Mar 3:27 "But no one can enter the strong man's house and plunder his property unless he first binds the strong man, and then he will plunder his house. Mar 3:28 "Truly I say to you, all sins shall be forgiven the sons of men, and whatever blasphemies they utter; Mar 3:29 but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin"— Mar 3:30 because they were saying, "He has an unclean spirit." Jesus' Mother and Brothers Mar 3:31 Then His mother and His brothers *arrived, and standing outside they sent word to Him and called Him. Mar 3:32 A crowd was sitting around Him, and they *said to Him, "Behold, Your mother and Your brothers are outside looking for You." Mar 3:33 Answering them, He *said, "Who are My mother and My brothers?" Mar 3:34 Looking about at those who were sitting around Him, He *said, "Behold My mother and My brothers! Mar 3:35 "For whoever does the will of God, he is My brother and sister and mother." Chapter 11 12 (Genesis 32:26). Spiritual Violence Brings Reward—With the great truth we have been privileged to receive, we should, and under the Holy Spirit's power we could, become living channels of light. We could then approach the mercy seat; and seeing the bow of promise, kneel with contrite hearts, and seek the kingdom of heaven with a spiritual violence that would bring its own reward. We would take it by force, as did Jacob. Then our message would be the power of God unto salvation. Our supplications would be full of earnestness, full of a sense of our great need; and we would not be denied. The truth would be expressed by life and character, and by lips touched with the living coal from off God's altar. When this experience is ours, we shall be lifted out of our poor, cheap selves, that we have cherished so tenderly. We shall empty our hearts of the corroding power of selfishness, and shall be filled with praise and gratitude to God. We shall magnify the Lord, the God of all grace, who has magnified Christ. And He will reveal His power through us, making us as sharp sickles in the harvest field (The Review and Herald, February 14, 1899). 14 (Malachi 4:5; Luke 1:17). The Spirit and Power of Elijah—In the spirit and with the power of Elijah, John denounced the corruptions of the Jews, and raised his voice in reproving their prevailing sins. His discourses were plain, pointed, and convincing. Many were brought to repentance of their sins, and, as evidence of their repentance, were baptized of him in Jordan. This was the preparatory work for the ministry of Christ. Many were convicted because of the plain truths uttered by this faithful prophet; but, by rejecting the light, they became enshrouded in deeper darkness, so that they were fully prepared to turn from the evidences attending Jesus, that He was the true Messiah (The Spirit of Prophecy 2:48, 49). 20-24 (Luke 10:13-15). Witness Rejected—The deeds of love and compassion performed by Jesus in the cities of Judea, were regarded with wonder by the angels of heaven; and yet multitudes in Chorazin, Bethsaida, and Capernaum looked on with indifference, and in their hardness of heart they acted as though time or eternity was scarcely worth their attention. The majority of the inhabitants of these cities spent their time in caviling over themes of little importance, and but a few took the position that the Saviour of mankind was the Christ. The prophecies of the Scriptures were plain, and gave clear predictions of His life, character, and work; and from the testimony of men who had spoken as they were moved by the Holy Ghost, evidence was sufficient to prove that Jesus was all He claimed to be—the Son of God, the Messiah of whom Moses and the prophets did write, the Light to lighten the Gentiles, and the glory of Israel. But it was in vain that He sought to convince the priests and rulers, and to draw the hearts of common people to His light. Priests and rulers, scribes and Pharisees, clung to their traditions, their ceremonies, customs, and theories, and suffered not their hearts to be touched and cleansed and sanctified by divine grace. The few who did follow Christ came from among the lowly and unlearned (The Review and Herald, June 2, 1896). 28-30. The Yoke of Restraint and Obedience—Christ says, “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you”—the yoke of restraint and obedience—“and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” We are to find rest by wearing His yoke and bearing His burdens. In being co-workers with Christ in the great work for which He gave His life, we shall find true rest. When we were sinners, He gave His life for us. He wants us to come to Him and learn of Him. Thus we are to find rest. He says He will give us rest. “Learn of me; for I am meek and lowly in heart.” In doing this you will find in your own experience the rest that Christ gives, the rest that comes from wearing His yoke and lifting His burdens (The General Conference Bulletin, April 4, 1901). In accepting Christ's yoke of restraint and obedience, you will find that it is of the greatest help to you. Wearing this yoke keeps you near the side of Christ, and He bears the heaviest part of the load. “Learn of me; for I am meek and lowly in heart.” To learn the lessons Christ teaches is the greatest treasure students can find. Rest comes to them in the consciousness that they are trying to please the Lord (Letter 144, 1901). Help to Bear Every Burden—There is a condition to the rest and peace here offered us by Christ. It is that of yoking up with Him. All who will accept the condition will find that the yoke of Christ will help them to bear every burden needful for them to carry. Without Christ at our side to bear the heaviest part of the load, we must indeed say that it is heavy. But yoked with Him to the car of duty, the burdens of life may all be lightly carried. And just as a man acts in willing obedience to the requirements of God, will come his peace of mind.... Meekness and humility will characterize all who are obedient to the law of God, all who will wear the yoke of Christ with submission. And these graces will bring the desirable result of peace in the service of Christ (The Signs of the Times, April 16, 1912, reprinted from The Signs of the Times, July 22, 1897). (Ch. 16:24; Luke 9:23.) Symbol of Submission to God's Will—We are to bear the yoke of Christ that we may be placed in complete union with Him. “Take my yoke upon you,” He says. Obey My requirements. But these requirements may be in direct opposition to the will and purposes of the human agent. What then is to be done? Hear what God says: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” The yoke and the cross are symbols representing the same thing,—the giving up of the will to God. Wearing the yoke unites finite man in companionship with the dearly beloved Son of God. Lifting the cross cuts away self from the soul, and places man where he learns how to bear Christ's burdens. We cannot follow Christ without wearing His yoke, without lifting the cross and bearing it after Him. If our will is not in accord with the divine requirements, we are to deny our inclinations, give up our darling desires, and step in Christ's footsteps.... Men frame for their own necks yokes that seem light and pleasant to wear, but they prove galling in the extreme. Christ sees this, and He says, “Take My yoke upon you. The yoke you would place upon your own neck, thinking it a precise fit, will not fit at all. Take My yoke upon you, and learn of Me the lessons essential for you to learn; for I am meek and lowly in heart, and ye shall find rest unto your souls. My yoke is easy, and My burden is light.” The Lord never makes a false estimate concerning His heritage. He measures the men with whom He is working. When they submit to His yoke, when they give up the struggle that has been unprofitable for themselves and for the cause of God, they will find peace and rest. When they become sensible of their own weakness, their own deficiencies, they will delight to do God's will. They will submit to the yoke of Christ. Then God can work in them to will and to do of His good pleasure, which is often entirely contrary to the plans of the human mind. When the heavenly anointing comes to us, we shall learn the lesson of meekness and lowliness, which always brings rest to the soul (The Review and Herald, October 23, 1900). Christ's Yoke Never Galling—Your work is not to gather up burdens of your own. As you take the burdens that Christ would have you, then you can realize what burdens He carried. Let us study the Bible, and find out what kind of yoke He bore. He was a help to those around Him. He says: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” You see there is a yoke to bear. Now this is the very faith that we want—a faith that will grasp the promises of God, one that will take the yoke of Christ and bear the burdens that He would have us. We often think we are having a hard time in bearing burdens, and it is too often the case, because God has not made any provision for us to carry these burdens; but when we bear His yoke and carry His burdens, we can testify that the yoke of Christ is easy and His burdens are light, because He has made provision for these. But when you feel depressed and discouraged, do not give up the battle; you have a living Saviour that will help you, and you will have rest in Him. You must not put your neck under the yoke of fashion, and yokes that God has never designed that you should bear. It is not our work to study how to meet the world's standard, but the great question with each one should be, How can I meet God's standard? Then it is that you will find rest to the soul; for Christ has said, “My yoke is easy, and my burden is light.” When you have a yoke that is galling to the neck, you may know it is not Christ's yoke; for He says His yoke is easy. What God wants of us is to be learning every day of our lives how to build our characters for time and for eternity. He does not want us to get into one channel and never turn out of that; to have fixed ideas, and hold them fast, whether they are right or wrong. He will place us amid trials and difficulties, and when we have learned to overcome obstacles in a right spirit, with high and holy purpose, He will give us another lesson. And if we have not the meekness of Christ to be constantly learning of Jesus in His school, then we must know that we have not the yoke of Christ (The Review and Herald, May 10, 1887). 29 (John 15:4, 5). Hard to Give Up Own Will and Way—If you are willing to learn meekness and lowliness of heart in Christ's school, He will surely give you rest and peace. It is a terribly hard struggle to give up your own will and your own way. But this lesson learned, you will find rest and peace. Pride, selfishness, and ambition must be overcome; your will must be swallowed up in the will of Christ. The whole life may become one constant love sacrifice, every action a manifestation, and every word an utterance of love. As the life of the vine circulates through stem and cluster, descends into the lower fibers, and reaches to the topmost leaf, so will the grace and love of Christ burn and abound in the soul, sending its virtues to every part of the being, and pervading every exercise of body and mind (Letter 14, 1887). How to Wear the Yoke—Take hold of the arm of God, and say, “I am nothing, and Thou art everything. Thou hast said, ‘Without me ye can do nothing.’ Now, Lord, I must have Thee abiding in me, that I may abide in Thee.” Then advance step by step, by living faith abiding in Jesus Christ. This is wearing His yoke, the yoke of obedience (Manuscript 85, 1901). Wearing the yoke with Christ, means to work in His lines, to be a copartner with Him in His sufferings and toils for lost humanity. It means to be a wise instructor of souls. We shall be what we are willing to be made by Christ in these precious hours of probation. We shall be the sort of a vessel that we allow ourselves to be molded into. We must unite with God in the molding and fashioning work, having our wills submitted to the divine will (Letter 71, 1895). 30. Easy Yoke Does Not Give Life of Ease—The Lord calls His yoke easy, and His burden light. Yet that yoke will not give us a life of ease and freedom and selfish indulgence. The life of Christ was one of self-sacrifice and self-denial at every step; and with consistent, Christlike tenderness and love, His true follower will walk in the footsteps of the Master; and as he advances in this life, he will become more and more inspired with the spirit and life of Christ (The Signs of the Times, April 16, 1912, reprinted from The Signs of the Times, July 22, 1897).Chapter 12 24-32 (ch. 9:34; Mark 3:22; Luke 11:15). Eyes Closed to Evidence—They [the Pharisees] attributed to satanic agencies the holy power of God, manifested in the works of Christ. Thus the Pharisees sinned against the Holy Ghost. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin (The Review and Herald, January 18, 1898). 29, 30 (Luke 11:21-23). Stronger Than the Strong Man—“He that is not with me is against me; and he that gathereth not with me scattereth.” He who is with Christ, maintaining His unity, enthroning Him in the heart, and obeying His orders, is safe from the snares of the wicked one. He who unites himself with Christ will gather to himself the graces of Christ, and will give strength and efficiency and power to the Lord by winning souls to Christ. When Christ takes possession of the citadel of the soul, the human agent becomes one with Him. By cooperation with the Saviour, he becomes the instrument through which God works. Then when Satan comes and strives to take possession of the soul, he finds that Christ has made him stronger than the strong man armed (Manuscript 78, 1899). 30. See EGW on ch. 16:24. 31, 32 (Mark 3:28, 29; Luke 12:10; see EGW on Exodus 4:21). Firm, Determined Resistance of Truth—Christ was not warring against finite men, but against principalities and powers, against spiritual wickedness in high places. He tells His hearers that all manner of sin and blasphemy may be forgiven if done in ignorance. In their great blindness they might speak words of insult and derision against the Son of man, and yet be within the boundary of mercy. But when the power and Spirit of God rested upon His messengers, they were on holy ground. To ignore the Spirit of God, to charge it with being the spirit of the devil, placed them in a position where God had no power to reach their souls. No power in any of God's provisions to correct the erring can reach them.... To speak against Christ, charging His work to satanic agencies, and attributing the manifestations of the Spirit to fanaticism, is not of itself a damning sin, but the spirit that leads men to make these assertions places them in a position of stubborn resistance, where they cannot see spiritual light.... They think they are following sound reason, but they are following another leader. They have placed themselves under the control of a power which in their blindness they are wholly ignorant of. They have resisted the only Spirit that could lead them, enlighten them, save them. They are following in the path of guilt for which there can be no forgiveness, in this life or in the life to come. Not that any degree of guilt would exhaust the mercy of God, but because pride and persistent stubbornness leads them to do despite to the Spirit of God, to occupy a place where no manifestation of the Spirit can convince them of their error. They will not yield their stubborn wills. In this our day men have placed themselves where they are wholly unable to fulfill the conditions of repentance and confession: therefore they cannot find mercy and pardon. The sin of blasphemy against the Holy Spirit does not lie in any sudden word or deed; it is the firm, determined resistance of truth and evidence (Manuscript 30, 1890). Sin Against the Holy Ghost—No one need look upon the sin against the Holy Ghost as something mysterious and indefinable. The sin against the Holy Ghost is the sin of persistent refusal to respond to the invitation to repent (The Review and Herald, June 29, 1897). 34-37. See EGW on Psalm 19:14; Isaiah 6:5-7. 37. A Sanctified Tongue Needed—Cease to dwell upon the shortcomings of others. Keep the tongue sanctified unto God. Refrain from saying anything that might detract from the influence of another; for by indulging in these words of criticism, you blaspheme God's holy name as verily as you would were you to swear.... We need especially to guard against having a tongue that is sanctified to Satan. The tongue that God has given is to be used to glorify Him in speech. Unless it is, we shall be standing directly in the way of God's work in this world, and the judgments of heaven will surely fall upon us (Manuscript 95, 1906). 42 (Luke 11:31). A Greater Than Solomon—Christ knew that the Israelites regarded Solomon as the greatest king that ever wielded a scepter over an earthly kingdom. By special appointment of God, he had built their first magnificent temple, which was a marvel of beauty, richness, and glory, and gave influence and dignity to Israel as a nation. He was endowed with wisdom, and his name had been glorified by them. To be superior to him was, in their eyes, to be more than human, to possess the prerogatives of Deity [Matthew 12:42 quoted] (The Youth's Instructor, September 23, 1897). 43-45 (Luke 11:24-26). No Neutrality Possible—[Matthew 12:43-45 quoted.] Christ shows that there can be no such thing as neutrality in His service. The soul must not be satisfied with anything short of entire consecration—consecration of thought, voice, spirit, and every organ of mind and body. It is not enough that the vessel be emptied; it must be filled with the grace of Christ (Manuscript 78, 1899). (Isaiah 57:12; 2 Peter 2:20, 21.) The Curse of Self-righteousness—The garnished house represents the self-righteous soul. Satan is driven out by Christ. But he returned, in the hope of finding entrance. He finds the house empty, swept, and garnished. Only self-righteousness is abiding there. “Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.” Self-righteousness is a curse, a human embellishment, which Satan uses for his glory. Those who garnish the soul with self-praise and flattery prepare the way for the seven other spirits more wicked than the first. In their very reception of the truth these souls deceive themselves. They are building upon a foundation of self-righteousness. The prayers of congregations may be offered to God with a round of ceremonies, but if they are offered in self-righteousness God is not honored by them. The Lord declares, “I will declare thy righteousness, and thy works; for they shall not profit thee.” In spite of all their display, their garnished habitation, Satan comes in with a troop of evil angels and takes his place in the soul, to help in the deception. The apostle writes, “If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them” (Manuscript 78, 1899).
The Parable of the Sower Mar 4:1 He began to teach again by the sea. And such a very large crowd gathered to Him that He got into a boat in the sea and sat down; and the whole crowd was by the sea on the land. Mar 4:2 And He was teaching them many things in parables, and was saying to them in His teaching, Mar 4:3 "Listen to this! Behold, the sower went out to sow; Mar 4:4 as he was sowing, some seed fell beside the road, and the birds came and ate it up. Mar 4:5 "Other seed fell on the rocky ground where it did not have much soil; and immediately it sprang up because it had no depth of soil. Mar 4:6 "And after the sun had risen, it was scorched; and because it had no root, it withered away. Mar 4:7 "Other seed fell among the thorns, and the thorns came up and choked it, and it yielded no crop. Mar 4:8 "Other seeds fell into the good soil, and as they grew up and increased, they yielded a crop and produced thirty, sixty, and a hundredfold." Mar 4:9 And He was saying, "He who has ears to hear, let him hear." The Purpose of the Parables Mar 4:10 As soon as He was alone, His followers, along with the twelve, began asking Him about the parables. Mar 4:11 And He was saying to them, "To you has been given the mystery of the kingdom of God, but those who are outside get everything in parables, Mar 4:12 so that WHILE SEEING, THEY MAY SEE AND NOT PERCEIVE, AND WHILE HEARING, THEY MAY HEAR AND NOT UNDERSTAND, OTHERWISE THEY MIGHT RETURN AND BE FORGIVEN." Mar 4:13 And He *said to them, "Do you not understand this parable? How will you understand all the parables? Mar 4:14 "The sower sows the word. Mar 4:15 "These are the ones who are beside the road where the word is sown; and when they hear, immediately Satan comes and takes away the word which has been sown in them. Mar 4:16 "In a similar way these are the ones on whom seed was sown on the rocky places, who, when they hear the word, immediately receive it with joy; Mar 4:17 and they have no firm root in themselves, but are only temporary; then, when affliction or persecution arises because of the word, immediately they fall away. Mar 4:18 "And others are the ones on whom seed was sown among the thorns; these are the ones who have heard the word, Mar 4:19 but the worries of the world, and the deceitfulness of riches, and the desires for other things enter in and choke the word, and it becomes unfruitful. Mar 4:20 "And those are the ones on whom seed was sown on the good soil; and they hear the word and accept it and bear fruit, thirty, sixty, and a hundredfold." A Lamp Under a Basket Mar 4:21 And He was saying to them, "A lamp is not brought to be put under a basket, is it, or under a bed? Is it not brought to be put on the lampstand? Mar 4:22 "For nothing is hidden, except to be revealed; nor has anything been secret, but that it would come to light. Mar 4:23 "If anyone has ears to hear, let him hear." Mar 4:24 And He was saying to them, "Take care what you listen to. By your standard of measure it will be measured to you; and more will be given you besides. Mar 4:25 "For whoever has, to him more shall be given; and whoever does not have, even what he has shall be taken away from him." The Parable of the Seed Growing Mar 4:26 And He was saying, "The kingdom of God is like a man who casts seed upon the soil; Mar 4:27 and he goes to bed at night and gets up by day, and the seed sprouts and grows—how, he himself does not know. Mar 4:28 "The soil produces crops by itself; first the blade, then the head, then the mature grain in the head. Mar 4:29 "But when the crop permits, he immediately puts in the sickle, because the harvest has come." The Parable of the Mustard Seed Mar 4:30 And He said, "How shall we picture the kingdom of God, or by what parable shall we present it? Mar 4:31 "It is like a mustard seed, which, when sown upon the soil, though it is smaller than all the seeds that are upon the soil, Mar 4:32 yet when it is sown, it grows up and becomes larger than all the garden plants and forms large branches; so that THE BIRDS OF THE AIR can NEST UNDER ITS SHADE." Mar 4:33 With many such parables He was speaking the word to them, so far as they were able to hear it; Mar 4:34 and He did not speak to them without a parable; but He was explaining everything privately to His own disciples. Jesus Calms a Storm Mar 4:35 On that day, when evening came, He *said to them, "Let us go over to the other side." Mar 4:36 Leaving the crowd, they *took Him along with them in the boat, just as He was; and other boats were with Him. Mar 4:37 And there *arose a fierce gale of wind, and the waves were breaking over the boat so much that the boat was already filling up. Mar 4:38 Jesus Himself was in the stern, asleep on the cushion; and they *woke Him and *said to Him, "Teacher, do You not care that we are perishing?" Mar 4:39 And He got up and rebuked the wind and said to the sea, "Hush, be still." And the wind died down and it became perfectly calm. Mar 4:40 And He said to them, "Why are you afraid? Do you still have no faith?" Mar 4:41 They became very much afraid and said to one another, "Who then is this, that even the wind and the sea obey Him?" Chapter 4 30 (Luke 13:18). Not Like Earthly Governments—The government of the kingdom of Christ is like no earthly government. It is a representation of the characters of those who compose the kingdom. “Whereunto shall we liken the kingdom of God?” Christ asked, “or with what comparison shall we compare it?” He could find nothing on earth that would serve as a perfect comparison. His court is one where holy love presides, and whose offices and appointments are graced by the exercise of charity. He charges His servants to bring pity and loving-kindness, His own attributes, into all their office work, and to find their happiness and satisfaction in reflecting the love and tender compassion of the divine nature on all with whom they associate (The Review and Herald, March 19, 1908).
Jesus Heals a Man with a Demon Mar 5:1 They came to the other side of the sea, into the country of the Gerasenes. Mar 5:2 When He got out of the boat, immediately a man from the tombs with an unclean spirit met Him, Mar 5:3 and he had his dwelling among the tombs. And no one was able to bind him anymore, even with a chain; Mar 5:4 because he had often been bound with shackles and chains, and the chains had been torn apart by him and the shackles broken in pieces, and no one was strong enough to subdue him. Mar 5:5 Constantly, night and day, he was screaming among the tombs and in the mountains, and gashing himself with stones. Mar 5:6 Seeing Jesus from a distance, he ran up and bowed down before Him; Mar 5:7 and shouting with a loud voice, he *said, "What business do we have with each other, Jesus, Son of the Most High God? I implore You by God, do not torment me!" Mar 5:8 For He had been saying to him, "Come out of the man, you unclean spirit!" Mar 5:9 And He was asking him, "What is your name?" And he *said to Him, "My name is Legion; for we are many." Mar 5:10 And he began to implore Him earnestly not to send them out of the country. Mar 5:11 Now there was a large herd of swine feeding nearby on the mountain. Mar 5:12 The demons implored Him, saying, "Send us into the swine so that we may enter them." Mar 5:13 Jesus gave them permission. And coming out, the unclean spirits entered the swine; and the herd rushed down the steep bank into the sea, about two thousand of them; and they were drowned in the sea. Mar 5:14 Their herdsmen ran away and reported it in the city and in the country. And the people came to see what it was that had happened. Mar 5:15 They *came to Jesus and *observed the man who had been demon-possessed sitting down, clothed and in his right mind, the very man who had had the "legion"; and they became frightened. Mar 5:16 Those who had seen it described to them how it had happened to the demon-possessed man, and all about the swine. Mar 5:17 And they began to implore Him to leave their region. Mar 5:18 As He was getting into the boat, the man who had been demon-possessed was imploring Him that he might accompany Him. Mar 5:19 And He did not let him, but He *said to him, "Go home to your people and report to them what great things the Lord has done for you, and how He had mercy on you." Mar 5:20 And he went away and began to proclaim in Decapolis what great things Jesus had done for him; and everyone was amazed. Jesus Heals a Woman and Jairus's Daughter Mar 5:21 When Jesus had crossed over again in the boat to the other side, a large crowd gathered around Him; and so He stayed by the seashore. Mar 5:22 One of the synagogue officials named Jairus *came up, and on seeing Him, *fell at His feet Mar 5:23 and *implored Him earnestly, saying, "My little daughter is at the point of death; please come and lay Your hands on her, so that she will get well and live." Mar 5:24 And He went off with him; and a large crowd was following Him and pressing in on Him. Mar 5:25 A woman who had had a hemorrhage for twelve years, Mar 5:26 and had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse— Mar 5:27 after hearing about Jesus, she came up in the crowd behind Him and touched His cloak. Mar 5:28 For she thought, "If I just touch His garments, I will get well." Mar 5:29 Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction. Mar 5:30 Immediately Jesus, perceiving in Himself that the power proceeding from Him had gone forth, turned around in the crowd and said, "Who touched My garments?" Mar 5:31 And His disciples said to Him, "You see the crowd pressing in on You, and You say, 'Who touched Me?'" Mar 5:32 And He looked around to see the woman who had done this. Mar 5:33 But the woman fearing and trembling, aware of what had happened to her, came and fell down before Him and told Him the whole truth. Mar 5:34 And He said to her, "Daughter, your faith has made you well; go in peace and be healed of your affliction." Mar 5:35 While He was still speaking, they *came from the house of the synagogue official, saying, "Your daughter has died; why trouble the Teacher anymore?" Mar 5:36 But Jesus, overhearing what was being spoken, *said to the synagogue official, "Do not be afraid any longer, only believe." Mar 5:37 And He allowed no one to accompany Him, except Peter and James and John the brother of James. Mar 5:38 They *came to the house of the synagogue official; and He *saw a commotion, and people loudly weeping and wailing. Mar 5:39 And entering in, He *said to them, "Why make a commotion and weep? The child has not died, but is asleep." Mar 5:40 They began laughing at Him. But putting them all out, He *took along the child's father and mother and His own companions, and *entered the room where the child was. Mar 5:41 Taking the child by the hand, He *said to her, "Talitha kum!" (which translated means, "Little girl, I say to you, get up!"). Mar 5:42 Immediately the girl got up and began to walk, for she was twelve years old. And immediately they were completely astounded. Mar 5:43 And He gave them strict orders that no one should know about this, and He said that someThe Book of Luke Lesson 5April 25-May 1 Christ as the Lord of the Sabbath Sabbath Afternoon Read for This Week's Study: Mark 1:21,6:2; Luke 4:17-19,31-37; 2 Cor. 5:17; Luke 6:1-11; 13:10-16. Memory Text: The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath (Mark 2:27-28, NKJV). Although Luke wrote his Gospel primarily for the Gentiles, it is significant how frequently he refers to the Sabbath. Of the 54 times the Gospels and Acts refer to Sabbath, 17 are in Luke and 9 in Acts; there are 9 in Matthew, and 10 in Mark and 9 in John. As a Gentile convert, Luke certainly believed in the seventh-day Sabbath for Jews, as well as Gentiles. The first coming of Christ made no difference concerning the keeping of the Sabbath. Indeed, Christ, during His earthly ministry, emphasized the binding claims of the Sabbath; in all His teaching He showed reverence for the institution He Himself had given. In His day, the Sabbath had become so perverted that its observance reflected the character of selfish and arbitrary men rather than the character of God. Christ set aside the false teaching by which those who claimed to know God had misrepresented Him.-Ellen G. White, Prophets and Kings, p. 183. This week's lesson turns to Jesus as the Lord of the Sabbath: how He observed it and how He set an example for us to follow. The practice of observing the first day of the week as Sabbath has no sanction either in Christ or in the New Testament. Study this week's lesson to prepare for Sabbath, May 2. SundayApril 26 As His Custom Was (Luke 4:16-30; see also Isa. 61:1-2) As His custom was, He went into the synagogue on the Sabbath day (Luke 4:16, NKJV). This is a good Adventist text. Most of us use it in evangelistic meetings or in Bible studies in order to emphasize the point that it was the practice of Jesus to keep the Sabbath. Synagogues played a crucial role in Jewish religious life. During the exile, when the temple no longer existed, synagogues were built for worship and for the schooling of young children. A synagogue could be built wherever there were at least 10 Jewish families. Growing up in Nazareth, Jesus followed the custom of going to the synagogue each Sabbath, and now on His first journey to His hometown, the Sabbath finds Him in the synagogue. Read Mark 1:21,6:2, Luke 4:16-30,6:6-11,13:10-16,14:1-5. What do these texts teach us about Jesus and the Sabbath? As you read them, ask yourself where, if anywhere, you can find indications that Jesus was either abolishing our obligation to keep the Sabbath or pointing to another day to replace it? Why should we make it our custom to go to church on Sabbath, as Jesus went to the synagogue on Sabbath? As His custom was (Luke 4:16, NKJV). Only Luke uses this phrase: in Luke 4:16, as Jesus attended the synagogue in Nazareth; and in Luke 22:39, as the cross drew near, Jesus went, as was his custom, to the Mount of Olives (RSV). Both times the custom had to do with worship and prayer. First, God is everywhere. He may be worshiped anywhere, but there's something special about getting together in a common place on the day designated at Creation and commanded in His moral law. Second, it provides a public opportunity to affirm that God is our Creator and Redeemer. Finally, it gives an opportunity for fellowship and sharing each other's joys and concerns. Those who accuse us of legalism, or of being in bondage, because we keep the Sabbath have obviously missed out on the great blessing that the Sabbath can bring. In what ways have you experienced just how liberating Sabbath keeping can be? MondayApril 27 Sabbath: Its Message and Meaning When He had opened the book (Luke 4:17, NKJV). The Sabbath was not only for going to church in order to worship but also to hear God's Word. A life without His Word is not far from the trap of sin: Your word I have hidden in my heart, that I might not sin against You (Ps. 119:11, NKJV). Read Luke 4:17-19. Today, looking back upon what we know about Jesus, about who He was and what He has accomplished for us, how do we understand the meaning of these words? How have you experienced the reality of His Messianic claims in your own walk with the Lord? After reading from Isaiah 61:1-2, Jesus said, Today this Scripture is fulfilled in your hearing (Luke 4:21, NKJV). The word today deserves note. The Jews expected the kingdom of God to come at some time in the future in a dramatic, militaristic way, uprooting an alien regime from Judea and ushering in the Davidic throne. But Jesus was saying that the kingdom had already come in His person and that He would break the power of sin, crush the devil, and free the oppressed captives of his domain. Think, too, about how closely tied the Sabbath is with His Messianic claims. The Sabbath is a day of rest, rest in Christ (Heb. 4:1-4); the Sabbath is a symbol of freedom, of liberation, the freedom and liberation we have in Christ (Rom. 6:6-7); the Sabbath reveals not only God's creation but the promise of re-creation in Christ, as well (2 Cor. 5:17,1 Cor. 15:51-53). It's no coincidence, either, that Jesus chose the Sabbath day to do many of His healings, to free those who had been oppressed and imprisoned by sickness. The Sabbath day is a weekly reminder, etched in something more immutable than stone (time!), of what we have been given in Jesus. How has Sabbath keeping helped you better understand salvation by faith alone, in that we can rest in what Christ has done for us, as opposed to seeking to earn our way to heaven? TuesdayApril 28 Sabbath Healings at Capernaum Rejection at Nazareth sent Jesus back to Capernaum, where He had already ministered before (Matt. 4:13). This important city became the base for Jesus' Galilean ministry. In this city was a synagogue, possibly built by a Roman officer (Luke 7:5), and Jesus, as per His custom, went to the synagogue on the Sabbath day. On this single Sabbath, Jesus' ministry covered a wide range of activities-teaching, healing, preaching. Nothing is said as to what Jesus preached, but the reaction of the people was one of astonishment: for His word was with authority (Luke 4:32, NKJV). His teaching stood in contrast to that of the rabbis. No simple palliatives. Here was preaching with authority, rooted in the Scriptures, delivered with the power of the Holy Spirit, calling sin by its right name, and urging repentance. Read Luke 4:31-37. What powerful truths are revealed in these verses about (1) the great controversy, (2) the reality of demons, (3) the purpose of the Sabbath, and (4) the power of God over evil? What else can you find there? In Luke 4:31-41 we have the first of five healings on the Sabbath that Luke records (see Luke 4:38-39; 6:6-11; 13:10-16; 14:1-6). In the Nazareth sermon, Jesus announced that it is His mission to relieve, to heal, and to restore those who are brokenhearted and oppressed. Here in Capernaum, on a Sabbath day, when the synagogue was full of worshipers, a demon-possessed man confronted Jesus with a confession: Let us alone! . . . You, Jesus of Nazareth. . . . I know who You are-the Holy One of God! (Luke 4:34, NKJV). The demon, being one of the satanic host, and as such a supernatural being, was quick to recognize the Incarnate Savior. In this account, the veil between the seen and unseen world has been pulled aside. Think of how openly the great controversy was manifested here. Often it's not that obvious. How, though, are you seeing it played out in your own life? What is your only hope of victory in this battle? See also 1 Cor. 15:2. WednesdayApril 29 The Lord of the Sabbath Luke 6:1-11 provides two accounts of Jesus dealing with the Pharisees over the Sabbath. Read the first story in Luke 6:1-5. How did Jesus face the accusation that He and His disciples did not care for the Law and the Sabbath? While walking through a field, the disciples plucked the heads of grain, rubbed them in their palms, and ate them. But the Pharisees twisted the fact to charge the disciples with breaking the Sabbath commandment. Jesus sets the story straight and refers the Pharisees to David, who, when he was hungry, entered the House of God and he and his soldiers ate the shewbread, which only the priests were allowed to eat. By doing this, Jesus was pointing out how the Pharisees, through a long history of legalism, have heaped rule upon rule, tradition upon tradition, and turned the Sabbath from the joy it was supposed to be into a burden instead. Read the second story in Luke 6:6-11. What lessons about the Sabbath are seen here, as well? Although all the synoptic Gospels narrate this story, only Luke tells us that the hand that was withered was the man's right hand. Dr. Luke's additional detail helps us understand the serious impact this physical deficiency must have had on the man's ability to carry on a normal life. The occasion stirred two responses: first, the Pharisees waited to charge Jesus with Sabbath breaking in the event He chose to heal the man. Second, Jesus read their hearts and proceeded to show that He is the Lord of the Sabbath, the One who created the Sabbath, and that He will not fail in His mission to deliver the broken man from the bondage of the sin-sick world. Thus, He placed Sabbath keeping in its divine perspective: it is lawful on the Sabbath day to do good and to save life (Luke 6:9-11). Think how blinded these leaders were by their own rules and regulations, which they thought were God's. How can we make sure that we don't fall into the same trap of allowing traditions and human teachings to blind us to deeper divine truths? ThursdayApril 30 The Sabbath: The Sick Versus the Ox and the Donkey Of the three synoptic Gospels, only Luke records these two Sabbath healings of Jesus (Luke 13:10-16,14:1-5). The first caused the ruler of the synagogue to be indignant with Jesus; the second put the Pharisees to silence. In either case, the enemies of Jesus were using their misinterpretation of the law to accuse Jesus of breaking the Sabbath. Read Luke 13:10-16 and 14:1-6. What important truths are revealed here about how easy it is to pervert crucial biblical truths? Consider the crippled woman. She belonged to a gender that was looked down upon by the Pharisees; she was crippled for 18 years, long enough to test anyone's patience and to multiply in her a sense of life's meaninglessness; and, finally, she was totally unable to free herself. To her comes divine grace personified. Jesus sees her, calls her to come near Him, speaks to her in order that she may be healed, lays His hands on her, and immediately she was made straight (Luke 13:13, NKJV). Eighteen-year-old agony suddenly gives way to a moment of undiluted joy, and she glorified God (Luke 13:13). Each verb that Luke used is Inspiration's way of recognizing the worth and dignity of the woman and, indeed, the worth and dignity of every despised individual, regardless of that person's situation. In the second miracle (Luke 14:1-6), Jesus-on His way to a Pharisee's home for a meal on the Sabbath-heals a man who suffered from dropsy. Anticipating the objections from the leaders who were watching Him closely, Jesus raised two questions: first, on the purpose of the law (Is it lawful to heal on the Sabbath? [Luke 14:3]); second, on the worth of a human being (Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day? [Luke 14:5, NKJV]). His point should have been obvious; in fact, it was, because according to Luke they had no answer to what He had said. Jesus revealed their hypocrisy, the worst kind because it came under a veil of supposed holiness and righteous indignation over what they perceived to be an egregious violation of God's holy law. How careful we need to be. FridayMay 1 Further Study: God could not for a moment stay His hand, or man would faint and die. And man also has a work to perform on this [the Sabbath] day. The necessities of life must be attended to, the sick must be cared for, the wants of the needy must be supplied. He will not be held guiltless who neglects to relieve suffering on the Sabbath. God's holy rest day was made for man, and acts of mercy are in perfect harmony with its intent. God does not desire His creatures to suffer an hour's pain that may be relieved upon the Sabbath or any other day.-Ellen G. White, The Desire of Ages, p. 207. No other institution which was committed to the Jews tended so fully to distinguish them from surrounding nations as did the Sabbath. God designed that its observance should designate them as His worshipers. It was to be a token of their separation from idolatry, and their connection with the true God. But in order to keep the Sabbath holy, men must themselves be holy. Through faith they must become partakers of the righteousness of Christ.-Ellen G. White, The Desire of Ages, page 283. Discussion Questions: Isn't it amazing just how clear the Bible is about Jesus and the Sabbath? And yet, millions of churchgoers around the world still insist that the seventh-day Sabbath is no longer binding or that it doesn't matter or that keeping it is tantamount to legalism. What should this tell us about why unwavering fealty and obedience to the Word of God is so important? On something as foundational as God's holy law, the masses are so deceived. What crucial warning does Jesus give us in Mark 13:22? Look at how Satan has worked so hard to destroy the Sabbath: either he used the leaders in Israel to turn it into a heavy burden, all but denuding it of so much of what it was supposed to mean and be; or he used, and still uses, leaders in the church to dismiss it as antiquated, legalistic, or a mere Jewish tradition. What is it about the Sabbath, and what it entails, that would make it such a target of Satan's enmity? Jesus is the Lord of the Sabbath (Luke 6:5, NKJV). What implications does this statement have for Christians and their attitude toward the Sabbath? Inside Story~ Japan Helio Guided and Transformed My father, a Japanese immigrant to Brazil, was a Buddhist. My mother, who was of Japanese descent, was raised a Roman Catholic. Our home was an interesting mixture of Catholicism with Buddhism. When I was 14, my father died of tuberculosis. He longed to be healed, and perhaps that was why he didn’t reject having a Christian religion in the house. He prayed every day. My father had a small watchmaking business, and after his death I had to take over. It was difficult to accept his death her and suddenly become the breadwinner. During that time, I started reading the Bible and read a passage that stayed with me: John 14:6-I am the way and the truth and the life; no one comes to the Father except through Me. Life was difficult, and age 26 I went to Japan to get a better perspective, but things only got worse. I was having terrible back pain and spent much money trying to find relief, but nothing helped. To make matters worse, my three-year marriage fell apart. My life had lost direction until an Adventist, Silvio, began working at the factory where I worked. What caught my attention about this man was his composure and good humor in all circumstances, although every day he suffered from severe pain due to an accident years ago. I knew about pain, so I really admired Silvio. At that time I was a member of a Japanese spiritualist sect, called Mahikari. We believed in two gods-the god of the universe, and the god of the earth. Every time I bowed down to these gods, I remembered John 14:6, and wondered where Jesus Christ was. Some months after Silvio started working at the factory, he invited me to his church. We became good friends, and during the lunch hour Silvio told me about Jesus, and how He could change my life. But it was because of Silvio’s personal testimony that I wanted to know about the Seventh-day Adventist Church. I began attending church with Silvio in the city of Hamamatsu, and took Bible studies with the pastor. Before long, I was baptized. It has been 10 years since then and I’m a literature evangelist with the Japan Union. I also lead out in a newly formed Adventist church in the city of Yaizu. I am married to a Japanese Seventh-day Adventist nurse, and we have a two-year-old child.thing should be given her to eat.
Jesus Rejected at Nazareth Mar 6:1 Jesus went out from there and *came into His hometown; and His disciples *followed Him. Mar 6:2 When the Sabbath came, He began to teach in the synagogue; and the many listeners were astonished, saying, "Where did this man get these things, and what is this wisdom given to Him, and such miracles as these performed by His hands? Mar 6:3 "Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?" And they took offense at Him. Mar 6:4 Jesus said to them, "A prophet is not without honor except in his hometown and among his own relatives and in his own household." Mar 6:5 And He could do no miracle there except that He laid His hands on a few sick people and healed them. Mar 6:6 And He wondered at their unbelief. And He was going around the villages teaching. Jesus Sends Out the Twelve Apostles Mar 6:7 And He *summoned the twelve and began to send them out in pairs, and gave them authority over the unclean spirits; Mar 6:8 and He instructed them that they should take nothing for their journey, except a mere staff—no bread, no bag, no money in their belt— Mar 6:9 but to wear sandals; and He added, "Do not put on two tunics." Mar 6:10 And He said to them, "Wherever you enter a house, stay there until you leave town. Mar 6:11 "Any place that does not receive you or listen to you, as you go out from there, shake the dust off the soles of your feet for a testimony against them." Mar 6:12 They went out and preached that men should repent. Mar 6:13 And they were casting out many demons and were anointing with oil many sick people and healing them. The Death of John the Baptist Mar 6:14 And King Herod heard of it, for His name had become well known; and people were saying, "John the Baptist has risen from the dead, and that is why these miraculous powers are at work in Him." Mar 6:15 But others were saying, "He is Elijah." And others were saying, "He is a prophet, like one of the prophets of old." Mar 6:16 But when Herod heard of it, he kept saying, "John, whom I beheaded, has risen!" Mar 6:17 For Herod himself had sent and had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, because he had married her. Mar 6:18 For John had been saying to Herod, "It is not lawful for you to have your brother's wife." Mar 6:19 Herodias had a grudge against him and wanted to put him to death and could not do so; Mar 6:20 for Herod was afraid of John, knowing that he was a righteous and holy man, and he kept him safe. And when he heard him, he was very perplexed; but he used to enjoy listening to him. Mar 6:21 A strategic day came when Herod on his birthday gave a banquet for his lords and military commanders and the leading men of Galilee; Mar 6:22 and when the daughter of Herodias herself came in and danced, she pleased Herod and his dinner guests; and the king said to the girl, "Ask me for whatever you want and I will give it to you." Mar 6:23 And he swore to her, "Whatever you ask of me, I will give it to you; up to half of my kingdom." Mar 6:24 And she went out and said to her mother, "What shall I ask for?" And she said, "The head of John the Baptist." Mar 6:25 Immediately she came in a hurry to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter." Mar 6:26 And although the king was very sorry, yet because of his oaths and because of his dinner guests, he was unwilling to refuse her. Mar 6:27 Immediately the king sent an executioner and commanded him to bring back his head. And he went and had him beheaded in the prison, Mar 6:28 and brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. Mar 6:29 When his disciples heard about this, they came and took away his body and laid it in a tomb. Jesus Feeds the Five Thousand Mar 6:30 The apostles *gathered together with Jesus; and they reported to Him all that they had done and taught. Mar 6:31 And He *said to them, "Come away by yourselves to a secluded place and rest a while." (For there were many people coming and going, and they did not even have time to eat.) Mar 6:32 They went away in the boat to a secluded place by themselves. Mar 6:33 The people saw them going, and many recognized them and ran there together on foot from all the cities, and got there ahead of them. Mar 6:34 When Jesus went ashore, He saw a large crowd, and He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things. Mar 6:35 When it was already quite late, His disciples came to Him and said, "This place is desolate and it is already quite late; Mar 6:36 send them away so that they may go into the surrounding countryside and villages and buy themselves something to eat." Mar 6:37 But He answered them, "You give them something to eat!" And they *said to Him, "Shall we go and spend two hundred denarii on bread and give them something to eat?" Mar 6:38 And He *said to them, "How many loaves do you have? Go look!" And when they found out, they *said, "Five, and two fish." Mar 6:39 And He commanded them all to sit down by groups on the green grass. Mar 6:40 They sat down in groups of hundreds and of fifties. Mar 6:41 And He took the five loaves and the two fish, and looking up toward heaven, He blessed the food and broke the loaves and He kept giving them to the disciples to set before them; and He divided up the two fish among them all. Mar 6:42 They all ate and were satisfied, Mar 6:43 and they picked up twelve full baskets of the broken pieces, and also of the fish. Mar 6:44 There were five thousand men who ate the loaves. Jesus Walks on the Water Mar 6:45 Immediately Jesus made His disciples get into the boat and go ahead of Him to the other side to Bethsaida, while He Himself was sending the crowd away. Mar 6:46 After bidding them farewell, He left for the mountain to pray. Mar 6:47 When it was evening, the boat was in the middle of the sea, and He was alone on the land. Mar 6:48 Seeing them straining at the oars, for the wind was against them, at about the fourth watch of the night He *came to them, walking on the sea; and He intended to pass by them. Mar 6:49 But when they saw Him walking on the sea, they supposed that it was a ghost, and cried out; Mar 6:50 for they all saw Him and were terrified. But immediately He spoke with them and *said to them, "Take courage; it is I, do not be afraid." Mar 6:51 Then He got into the boat with them, and the wind stopped; and they were utterly astonished, Mar 6:52 for they had not gained any insight from the incident of the loaves, but their heart was hardened. Jesus Heals the Sick in Gennesaret Mar 6:53 When they had crossed over they came to land at Gennesaret, and moored to the shore. Mar 6:54 When they got out of the boat, immediately the people recognized Him, Mar 6:55 and ran about that whole country and began to carry here and there on their pallets those who were sick, to the place they heard He was. Mar 6:56 Wherever He entered villages, or cities, or countryside, they were laying the sick in the market places, and imploring Him that they might just touch the fringe of His cloak; and as many as touched it were being cured. Chapter 14 9 (Mark 6:26; 1 Samuel 25:32-34). Wrong to Keep a Wrong Vow—David had taken an oath that Nabal and his household should perish; but now he saw that it was not only wrong to make such a vow, but it would be wrong to keep it. If Herod had had the moral courage of David, no matter how humiliating it might have been, he would have retracted the oath that devoted John the Baptist's head to the ax of the executioner, that the revenge of an evil woman might be accomplished, and he would not have had upon his soul the guilt of the murder of the prophet of God (The Signs of the Times, October 26, 1888).
Traditions and Commandments Mar 7:1 The Pharisees and some of the scribes gathered around Him when they had come from Jerusalem, Mar 7:2 and had seen that some of His disciples were eating their bread with impure hands, that is, unwashed. Mar 7:3 (For the Pharisees and all the Jews do not eat unless they carefully wash their hands, thus observing the traditions of the elders; Mar 7:4 and when they come from the market place, they do not eat unless they cleanse themselves; and there are many other things which they have received in order to observe, such as the washing of cups and pitchers and copper pots.) Mar 7:5 The Pharisees and the scribes *asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat their bread with impure hands?" Mar 7:6 And He said to them, "Rightly did Isaiah prophesy of you hypocrites, as it is written: 'THIS PEOPLE HONORS ME WITH THEIR LIPS, BUT THEIR HEART IS FAR AWAY FROM ME. Mar 7:7 'BUT IN VAIN DO THEY WORSHIP ME, TEACHING AS DOCTRINES THE PRECEPTS OF MEN.' Mar 7:8 "Neglecting the commandment of God, you hold to the tradition of men." Mar 7:9 He was also saying to them, "You are experts at setting aside the commandment of God in order to keep your tradition. Mar 7:10 "For Moses said, 'HONOR YOUR FATHER AND YOUR MOTHER'; and, 'HE WHO SPEAKS EVIL OF FATHER OR MOTHER, IS TO BE PUT TO DEATH'; Mar 7:11 but you say, 'If a man says to his father or his mother, whatever I have that would help you is Corban (that is to say, given to God),' Mar 7:12 you no longer permit him to do anything for his father or his mother; Mar 7:13 thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that." What Defiles a Person Mar 7:14 After He called the crowd to Him again, He began saying to them, "Listen to Me, all of you, and understand: Mar 7:15 there is nothing outside the man which can defile him if it goes into him; but the things which proceed out of the man are what defile the man. Mar 7:16 ["If anyone has ears to hear, let him hear."] Mar 7:17 When he had left the crowd and entered the house, His disciples questioned Him about the parable. Mar 7:18 And He *said to them, "Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, Mar 7:19 because it does not go into his heart, but into his stomach, and is eliminated?" (Thus He declared all foods clean.) Mar 7:20 And He was saying, "That which proceeds out of the man, that is what defiles the man. Mar 7:21 "For from within, out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries, Mar 7:22 deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness. Mar 7:23 "All these evil things proceed from within and defile the man." The Syrophoenician Woman's Faith Mar 7:24 Jesus got up and went away from there to the region of Tyre. And when He had entered a house, He wanted no one to know of it; yet He could not escape notice. Mar 7:25 But after hearing of Him, a woman whose little daughter had an unclean spirit immediately came and fell at His feet. Mar 7:26 Now the woman was a Gentile, of the Syrophoenician race. And she kept asking Him to cast the demon out of her daughter. Mar 7:27 And He was saying to her, "Let the children be satisfied first, for it is not good to take the children's bread and throw it to the dogs." Mar 7:28 But she answered and *said to Him, "Yes, Lord, but even the dogs under the table feed on the children's crumbs." Mar 7:29 And He said to her, "Because of this answer go; the demon has gone out of your daughter." Mar 7:30 And going back to her home, she found the child lying on the bed, the demon having left. Jesus Heals a Deaf Man Mar 7:31 Again He went out from the region of Tyre, and came through Sidon to the Sea of Galilee, within the region of Decapolis. Mar 7:32 They *brought to Him one who was deaf and spoke with difficulty, and they *implored Him to lay His hand on him. Mar 7:33 Jesus took him aside from the crowd, by himself, and put His fingers into his ears, and after spitting, He touched his tongue with the saliva; Mar 7:34 and looking up to heaven with a deep sigh, He *said to him, "Ephphatha!" that is, "Be opened!" Mar 7:35 And his ears were opened, and the impediment of his tongue was removed, and he began speaking plainly. Mar 7:36 And He gave them orders not to tell anyone; but the more He ordered them, the more widely they continued to proclaim it. Mar 7:37 They were utterly astonished, saying, "He has done all things well; He makes even the deaf to hear and the mute to speak." Luke 7:1 Luk 7:1 After he had finished all his sayings in the hearing of the people, he entered Capernaum. “His sayings” is a reference to Jesus’ teaching in chapter 6. Jesus had just finished talking about loving enemies, judging others, He encouraged the people to be trees bearing good fruit, and He spoke to them about building their lives on a solid foundation. He then went back into the city of Capernaum. Luke 7:2-7 Luk 7:2 Now a centurion had a servant who was sick and at the point of death, who was highly valued by him. Luk 7:3 When the centurion heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. Luk 7:4 And when they came to Jesus, they pleaded with him earnestly, saying, “He is worthy to have you do this for him, Luk 7:5 for he loves our nation, and he is the one who built us our synagogue.” Luk 7:6 And Jesus went with them. When he was not far from the house, the centurion sent friends, saying to him, “Lord, do not trouble yourself, for I am not worthy to have you come under my roof. Luk 7:7 Therefore I did not presume to come to you. But say the word, and let my servant be healed. In Capernaum there was a Roman Centurion who had a sick servant: There were approximately 5,000 men in a Roman legion. The legion was made up of 10 cohorts. A cohort was made up of 6 centuries. A century consisted of 80-100 men. Centuries fought, marched, and camped together. They carried their own provisions and weapons. The century was then divided into 10 contubernia (8-10 men in each). Each century was led by a centurion. The contubernia were led by a decanus. These leadership tiers were created by the Marian Reforms of 107 BC. This sick servant was highly valued by the centurion and was suffering from some kind of paralyzing disease (Matthew 8:6). Luke tells us He was at the “point of death” (Luke 7:2). When the centurion heard Jesus was in the area, he got some of the elders of the Jews to petition Jesus to heal his servant. The elders pleaded with Jesus. They told Jesus the centurion was a worthy man. That he loved the Jewish nation. He even built their synagogue. The relationship between this Roman centurion and the Jews of Capernaum was probably somewhat of an anomaly. For the most part, Jews didn’t get along with Romans, and it was probably rare to see Jewish leaders go out of their way to help a Gentile. But here we see a situation where the Jews loved this Gentile man because, according to them, he loved their nation. The text says they pleaded with Jesus on His behalf. APPLICATION: We should evaluate people as individuals and be careful where/when we apply stereotypes. Both parties would have lost out on a great relationship if they had stereotyped each other too quickly and never gotten to know each other. Jesus went with these elders to the centurion’s house, but when He got close, the centurion sent friends out to meet Jesus. The friends gave Jesus a message from the centurion. He didn’t think he was worthy to accept a visit from Jesus. He asked Jesus to just “say the word,” knowing that would be enough to accomplish the healing. Here was a man who wasn’t a Jew, there was no Messiah in His tradition, yet he had the utmost respect for Jesus and recognized Him as someone worthy of great honor. APPLICATION: Notice how the Jewish elders describe the centurion, “He is a worthy man…” Notice how the centurion describes himself, “I am not worthy to have you…” That is a mark of an honest and God fearing man/women. They live an upright life and others observe their virtues. But in their own hearts they recognize how many qualities they still have to work on and how unworthy they are of Jesus’ grace. It’s interesting that Jesus was willing to go to the homes of those who knew they were unworthy of His presents, but largely avoided the homes of those who thought themselves worthy. He ate in the homes of tax collectors. Was willing to go to the centurion’s house. But He didn’t spend a lot of time in the houses of the proud and haughty. SIDE NOTE: In the 1st Century, Jews did not go into Gentile’s houses (Acts 10:28). This had more to do with the Jews believing the Gentiles unworthy than the other-way-around. I can’t find any command in the Old Testament which forbid God’s people from entering Gentile homes. I think this rule originated in the oral traditions of the rabbis, not in God’s written Law. Evidently, Jesus didn’t think much of this tradition, as He was completely willing to go the centurion’s house. This detail wouldn’t have been missed by a Gentile reading Luke’s gospel. It would have communicated something about Jesus’ view of the Gentiles. It reveals He didn’t hold the Gentiles in contempt like many of His fellow countrymen. Luke 7:8-10 Luk 7:8 For I too am a man set under authority, with soldiers under me: and I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.” Luk 7:9 When Jesus heard these things, he marveled at him, and turning to the crowd that followed him, said, “I tell you, not even in Israel have I found such faith.” Luk 7:10 And when those who had been sent returned to the house, they found the servant well. The centurion knew the power of a word backed by authority. Being a man of authority himself, the centurion asked Jesus to use the authority of His word to command healing. Because of his rank, the centurion’s word was enough to bring his 80-100 men to attention and direct them anyway he wanted. He believed Jesus’ words were enough to bring nature to attention and directed it anyway He wanted. It isn’t uncommon for the gospels to mention people who marveled at the works of Jesus, but it’s less common for them to mention Jesus marveling at people. Jesus marveled at the centurion’s faith and He made a rather shocking statement. “I tell you, not even in Israel have I found such faith.” To a close-minded Jew, like the Pharisees and scribes, this probably would have been pretty offensive. The Pharisees and scribes thought they were hot-stuff, religiously speaking. Jesus had spent a lot of time in their presence. But declared this man’s faith was greater than anything He had previously observed. To the open-minded Jew, this statement would have reaffirmed a lesson taught by John when He warned the people not to think their bloodline made them right in the eyes of God (John 3:8). It also would have been a lesson that Jews had things to learn from the piety of Gentiles. It’s pretty incredible that the Gentile centurion was able to recognize Jesus for who He was but so many of the Jews couldn’t. I wonder if that is because the centurion didn’t carry all the baggage of Jewish traditions and expectations around. He didn’t have any presuppositions about who the Messiah was going to be, He just evaluated Jesus on the evidence of His life. The Jews had all kinds of misguided expectations about the Messiah, and when Jesus made it clear He wasn’t going to fulfill their expectations, they rejected Him. APPLICATION: Sometimes people who have been Christians for a long time, those who are steeped in Christian tradition and doctrine, need a new Christian to come along, one who isn’t as familiar with Christianity, to help them see where their traditions have misguided them. There is so much tradition in the church, so many long-held ways of doing things, and there is a comfort that comes along with the familiarity of those practices. But if we aren’t careful, that familiarity can become dogmatic. The church needs new Christians with fresh eyes on the story of Jesus to remind us where our tradition has bled into truth. After marveling at the centurion’s faith, Jesus healed the man’s servant and the centurion’s friends returned to the house to find him well. Luke 7:11-12 Luk 7:11 Soon afterward he went to a town called Nain, and his disciples and a great crowd went with him. Luk 7:12 As he drew near to the gate of the town, behold, a man who had died was being carried out, the only son of his mother, and she was a widow, and a considerable crowd from the town was with her. This story is very interesting and is only found here in Luke 7. Nain was located on the northern slopes of the Hill Moreh and was 6 miles southeast of Nazareth (Lexham Geographic Commentary on the Gospels). This is the only place Nain is mentioned in the Bible. As Jesus was approaching the town, He was met by a funeral procession. A young man had died and was being carried out of the town for burial. The sorrow of the scene increases when we learn the young man’s mother was part of the procession. The tragedy increases even further when we learn he was his mother’s only son and she was a widow. This is especially sad considering their society didn’t offer many ways for older widows to make an income and provide for themselves, they were largely depended on the men of the household. This woman was facing a future of destitution. Jesus saw this scene, had compassion on the woman, and told her not to cry. He then approached the “bier” (a stand on which a coffin or corpse is placed) and spoke to the dead body. Incredibly, the body responded. The young man sat up and began speaking. The crowd could reach no other conclusion but that a “great prophet” was among them. Observe Jesus’ pity and power, two attributes that rarely mix. APPLICATION: Jesus saw and cared for the sad. His heart was stirred by human grief. Ours ought to be as well. A compassionless heart is not a trait we should cherish. The news of the miracle spread throughout the entire country. Luke 7:18-19 Luk 7:18 The disciples of John reported all these things to him. And John, Luk 7:19 calling two of his disciples to him, sent them to the Lord, saying, “Are you the one who is to come, or shall we look for another?” The discussion in verses 18-35 has a parallel in Matthew 11. John had been in prison since chapter 3, verse 20. Perhaps in that time some doubt had begun to creep into his mind. He sent two of his students to ask Jesus if He was indeed the prophesied Messiah. John’s actions may be a bit confusing to the reader because in Matthew 3, before he went to prison, John seemed to acknowledge Jesus was the Messiah and He even heard the voice from Heaven saying, “This is my beloved Son, with whom I am well pleased” (Matthew 3:17). Why was John no longer confident? I think the answer is found in John’s circumstances. It’s one thing to acknowledge a fact when your life is going well. But difficulty and hardship test us, discourage us, and introduce doubts. We don’t know how long John had been in prison, but it may have been the case that his tough circumstances led him to doubt. Maybe he thought Jesus would have gotten him out of prison if He had had the power. So, John sent His disciples to Jesus to confirm what he thought he knew. APPLICATION: Even the most convicted followers of God can struggle with doubt. Faith doesn’t remove all doubt. Like John, we need to go to the right source for the answers to our doubts. Luke 7:20-22 Luk 7:20 And when the men had come to him, they said, “John the Baptist has sent us to you, saying, ‘Are you the one who is to come, or shall we look for another?’” Luk 7:21 In that hour he healed many people of diseases and plagues and evil spirits, and on many who were blind he bestowed sight. Luk 7:22 And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. John’s disciples came to Jesus and asked Him if He was the Messiah or if they should be on the lookout for another man. I like the way Jesus responds to them and to John. He didn’t reprimand John for doubting. He didn’t say, “John just needs to have more faith!” He pointed them to the evidence. Jesus was preaching the coming of the Kingdom. Jesus was displaying visibly verifiable divine power. His power was the evidence that revealed His identity. People were being healed of diseases and plagues and evil spirits right before the eyes of anyone who cared to observe. This would have been the equivalent of walking into the public hospital and healing all the people in front of their doctors. APPLICATION: Sometimes facts and hard evidence can be the most comforting thing to a person with shaken faith. Many people view facts as cold and impersonal. But I find that when I am emotionally a mess, sometimes what I need to right my mind is a reminder of the evidence. Evidence that God exists. Evidence that Jesus really died for me. Evidence that the Bible can be verified. This is why study in apologetics can be valuable. We don’t serve a God who is afraid of being fact-checked. Luke 7:23 Luk 7:23 “And blessed is the one who is not offended by me.” The last thing Jesus told John was that those who weren’t offended at Him would be blessed. Many find offense rather than salvation in the words of Jesus. Instead of making Him a foundation, a rock, on which to build their lives they stumble over Him and curse Him for being in their way. There were many who witnessed Jesus’ miracles and still rejected Him because of some“offense.” Maybe they didn’t like the way He looked. Maybe they rejected Him because of His background. Maybe His teachings stepped on their toes. Maybe He wasn’t the Messiah they had dreamed up in their mind. Offense: annoyance or resentment brought about by a perceived insult to or disregard for oneself or one's standards or principles. Some people can reject the clearest conclusion of evidence when they find it “offensive” to their personal principles. 2 truths prevent many people from accepting Christ. (1) There is a God greater than me. (2) His principles are more important than mine. People find God’s instructions and commands offensive because they violate their personal preferences. This is what was going on in the first century and what is still going on today. God and Jesus as presented in the scriptures offend people. So they deny the true Christ and His true teaching and establish rules based on their values. Or they reinterpret Christ to align with their principles. Jesus was saying, “blessed is the one who doesn’t take offense at My true nature and true character.” Blessed is the one who is willing to accept the Savior and the God who sent Him. APPLICATION: People can reject what is obvious if they find its implications undesirable. Creation is a good example. Why do people reject the idea of a Designer when the evidence of design is all around them? In some cases, it’s because they find the Creation account “offensive.” Maybe they don’t like the implications of believing in a creator God. Or they take offense at God because believing in Him has been presented as the “uneducated” position in academia and they don’t want to be associated with the “uneducated.” People sometimes reject clear evidence if its path leads to a place they don’t want to go. Jesus was presenting clear evidence (miracles), but many weren’t interested in following where He was leading… they didn’t like the path. We need to follow the evidence and not dismiss truth just because we find it “offensive” or don’t like it’s conclusion. Luke 7:24-27 Luk 7:24 When John's messengers had gone, Jesus began to speak to the crowds concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind? Luk 7:25 What then did you go out to see? A man dressed in soft clothing? Behold, those who are dressed in splendid clothing and live in luxury are in kings' courts. Luk 7:26 What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. Luk 7:27 This is he of whom it is written, “‘Behold, I send my messenger before your face, who will prepare your way before you.’ When the disciples of John turned away, Jesus turned to the audience who overheard their exchange. What had they seen in the wilderness? “A reed shaken by the wind?” Answer: No! If you’ve ever been in a marsh with reeds or a field with tall grass and the wind was blowing steadily, you will have observed the reeds/grass bending to the will of the wind. John wasn’t a fickle man who shifted to appease the ever changing pressures of 1st Century pop-culture. He was God’s man carrying a timeless message. Later in Paul’s epistle to the Ephesians, He encourages the Ephesians not to be pushed around by the winds of doctrines. Eph 4:14 - so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Perhaps after hearing John’s question, some of the people were tempted to see John as fickle. Jesus didn’t wish for them to see Him in that light. APPLICATION: A moment of doubt or a moment of weakness does not define a man/woman. We shouldn’t judge a person’s character on one mistake or a singular faulter. Jesus didn’t. “A man dressed in soft clothing?” Answer: No! They went out in the wilderness to see a man who endured the hardships of the Old Testament prophets. The prophets of old often taught unpopular messages to rebellious people. They, like John, were not reeds shaken in the wind. Their unwavering nature didn’t allow them to play politics with those in authority or to win them comfort and ease by tickling people’s ears. All that the prophets had foretold had come to pass or would come to pass and here Jesus affirmed the words and work of John by elevating him above the prophets (verse 26). The prophets of the Old Testament had long desired to see the Messiah and John had the privilege of announcing His arrival. In what way was John “more than a prophet”? A prophet was any individual who delivered God’s message to men. John was more than “just another prophet,” because he filled a special place sin God’s prophetic work. John was sent to announce the coming of the Messiah and “prepare” the way. Jesus quoted the prophecy referring to John (Mal 3:1; 4:5, see also Luke 1:17) Mal 3:1 “Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the LORD of hosts. Mal 4:5 “Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes. Luke 7:28 Luk 7:28 I tell you, among those born of women none is greater than John. Yet the one who is least in the kingdom of God is greater than he.” In my understanding, John was not the greatest servant of God because of he was less sinful than anyone else, or more steadfast than anyone else, or performed more good works than anyone else, but because of his elevated role. He was greater than others because of the position in which God placed him. The Jews had been waiting for the Messiah for centuries. John was selected to the privileged position of being the herald of the King. In the same way, those who are privileged to be part of the Kingdom of Heaven (Christians) are not greater than John because they are less sinful, more steadfast, or do more good works than John, but because of the honor of receiving the blessing of association with the Son of God. Those in the Kingdom receive a privilege John never received (because he died before Jesus’ death and resurrection). Luke 7:29-30 Luk 7:29 (When all the people heard this, and the tax collectors too, they declared God just, having been baptized with the baptism of John, Luk 7:30 but the Pharisees and the lawyers rejected the purpose of God for themselves, not having been baptized by him.) When the people heard Jesus’ testimony about John they “declared God just.” What does that mean? The language is difficult, but I think the general idea is that they showed their approval for the work God had done through John. The common people and the tax collectors submitted themselves to John’s baptism and in doing so they affirmed he was a prophet of God. They testified to the justice of God in keeping His promise to send a prophet to prepare the way for the Messiah. The Pharisees and lawyers on the other hand, rejected the purpose of God for their nation by refusing John’s message. KJV and ASV say they “rejected the counsel of God.” Luke 7:31-35 Luk 7:31 And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like? Luk 7:32 They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept. Luk 7:33 For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. Luk 7:34 The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners! Luk 7:35 But wisdom is justified of all her children. Jesus addressed “this generation,” specifically targeting those Jews who rejected John and Himself. He said they would not have been satisfied or accepting of God’s message no matter who brought it or how it was delivered. He compared them to children playing with their companions. Some of the children thought their playmates would enjoy a happy tune, so they played one on their flute. But their playmates didn’t respond. Assuming they must be in a sorrowful mood, the children changed the happy tune to a dirge. Dirge: a mournful song, piece of music, or poem. But their playmates still didn’t respond. With similar variety, John and Jesus had presented differently. John preached the gospel while lived apart from people, in an uncomfortable wilderness, and without an abundance of food. Jesus preached the gospel while living among people, living in town, and being willing to eat in people’s homes if invited. But some rebellious Jews rejected the gospel preached by both. They weren’t open to the message no matter where it came from and what the messenger looked like. They mocked John as having a demon, probably suggesting he was a crazy person (who else would spend their time in the wilderness?). And they accused Jesus of associating with sinners when He dined. Nothing was good enough for them. APPLICATION: Some people aren’t interested in truth no matter how it is packaged. No approach will be effective if you aren’t telling them what they want to hear. Truth is not their greatest priority. This is true for non-believers. It is also true for religious people with religious bias. APPLICATION: If someone wants to reject God and the good news God sent into the world, they will always be able to find some “reason” to do it. It doesn’t even need to be a good reason, just “good enough” for them. We need to find those who have “ears to hear” (Mat 11:15). We’ve all met people whose ears aren’t for listening, right? The kind of person who isn’t interested in actually hearing what is said, only in responding. The person who assumes they already know what you are about to tell them. The person whose ears are hardened to certain messages because of past experiences. Jesus didn’t spend all His time with those who weren’t open to hearing. We need to pray for people’s ears to be open and search out those who are ready to listen. Make sure not to skip over Jesus’ last statement in verse 35, “But wisdom is justified of all her children. Matthew records the statement as followers, “Yet wisdom is justified by her deeds” (Mat 11:19). I think what He is saying here is that the truth of His and John’s message shouldn’t be evaluated by picking apart the outward appearance of the messenger, but by an examination of the messenger’s actions and life, by the fruit they produce (deeds/children). The Jews rejected John and Jesus because of their outer appearance. They weren’t what the Jews expected or wanted. So, they wrote them off. But if they had looked at the evidence of their lives, the fruit they produced, the message they preached, and their inner godliness, they would have realized they possessed “wisdom.” The Pharisees and lawyers thought wisdom could only be found in a person who looked a particular way, like them. \ Jesus was informing them their system for evaluating a source of wisdom was broken. APPLICATION: Be careful before you judge someone as unwise or “not worth listening to” because of their outer appearance. APPLICATION: Sometimes we look at our lives and they aren't turning out the way we thought they would. Outwardly they are not what we dreamed up. But as long as we are faithful to God, we can be confident that, through His actions and deeds, He will reveal He has the true wisdom! God has confirmed His wisdom through His deeds in our personal lives and in His work throughout time. Better to live a life guided by the wisdom of God that doesn’t turn out the way we expected, than to live a life guided by human wisdom that looks exactly like what we wanted. How often do we assume we know who God wants us to be, just like these Jews thought they knew who God’s Messiah was going to be. What they needed to do was open their ears and hearts to God’s wisdom. Not resist God, believing they knew better! Luke 7:36 Luk 7:36 One of the Pharisees asked him to eat with him, and he went into the Pharisee's house and reclined at table. A Pharisee named Simon (7:40) invited Jesus over to his house for a meal. Jesus accepted the invitation, entered the house, and “reclined at table.” In those days, they didn’t have the dining room table and chairs we are accustomed to using at meal time. They would have had a low table surrounded by floor pillows on which the guests reclined while eating. Luke 7:37-38 Luk 7:37 And behold, a woman of the city, who was a sinner, when she learned that he was reclining at table in the Pharisee's house, brought an alabaster flask of ointment, Luk 7:38 and standing behind him at his feet, weeping, she began to wet his feet with her tears and wiped them with the hair of her head and kissed his feet and anointed them with the ointment. While Jesus was in the Pharisees house, a woman from the city came in with an alabaster flask of ointment. She proceeded to wet Jesus’ feet with her tears, wash them with her hair, kiss them, and put the ointment on them. If you’ve read the other gospels, you might think you’ve read this story before. There is an account of a woman anointing Jesus with oil in Matthew 26, Mark 14, and John 12. But if I understand the text correctly, this event in Luke 7 is separate from the rest. Certain similarities lead many to believe the stories are the same: The house was owned by a man named Simon (Matthew 26:6) A woman anointed Jesus with ointment from an alabaster box. But as we go through the story, you’ll notice there are significant differences. It isn’t unreasonable to think Jesus ate in the house of two people named Simon. Simon was a very common name. Remember, Jesus had 2 Apostles named Simon. Simon Peter Simon the Zealot. It also isn’t unreasonable to think Jesus was anointed twice. Although anointing a person with ointment is a foreign concept to most modern readers, it was common in those days. In Matthew 6:17, Jesus talks about anointing as if it was an everyday practice, part of making oneself presentable to go our in public. It is possible the second woman to anoint Jesus was inspired by the first. What is alabaster? Alabaster is a light colored semi-translucent stone which as been used in carvings and pottery for 1,000s of years. Alabaster is semi-soluble in water and is almost exclusively used for indoor vessels and art. Alabaster perfume bottle from the tomb of King Tut This woman paid Jesus a high honor by humbling herself to use her own body to honor him. Her humility is a beautiful physical picture of Romans 12:1. In Romans, Paul told his readers their bodies/lives were to be devoted to the Lord’s worship and service. This woman literally gave her body to honor Jesus. Luke 7:39 Luk 7:39 Now when the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner.” We don’t know the full heart of Simon the Pharisee. Perhaps he invited Jesus over because he was searching for truth. Perhaps he just wanted to bring Jesus to his home to trap Him. But we are told he wasn’t very impressed with the way Jesus handled this situation. He figured that if Jesus was a prophet He would turn this woman away because He would know she was a sinner. He thought a prophet would never allow a sinful woman like this to touch Him. This shows how unfamiliar the Pharisees were with God’s prophets in the Old Testament. God’s prophets had never walked around all “high and mighty” as if they were worthy of great honor and couldn’t be bothered by people who lived sinful lives. The prophets spent their time pleading with the Jewish people to repent. Here was a woman who recognized her sin and was returning to God. The prophets would have been thrilled if someone like this had come up to them. In fact, the entire Jewish nation should have been where this woman was, on the floor, honoring God for sending Jesus to give them mercy. Wherever Simon got his concept of a prophet, it wasn’t from God’s Old Testament scriptures. Luke 7:40-43 Luk 7:40 And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “Say it, Teacher.” Luk 7:41 “A certain moneylender had two debtors. One owed five hundred denarii, and the other fifty. Luk 7:42 When they could not pay, he cancelled the debt of both. Now which of them will love him more?” Luk 7:43 Simon answered, “The one, I suppose, for whom he cancelled the larger debt.” And he said to him, “You have judged rightly.” Simon hadn’t expressed his sentiment about the woman out loud but Jesus, reading his mind, confronted him about what was in his heart. Think about this scene… Simon had just determined in his heart that Jesus wasn’t a prophet because He couldn’t decern the character of the sinful woman. Jesus then reached into Simon’s heart, extracted the corruption of his heart, and began examining it with Simon in conversation. Simon thought Jesus couldn’t read hearts… Jesus immediately turned to Him to address what was secretly going on in his heart. This probably would have been a bit scary for Simon. Jesus asked Simon to imagine a moneylender who had two debtors. One owed 500 denarii (around 500 days wages). The other owed 50 denarii (around 50 days wages). One day, the moneylender decided he was going to forgive both debtors their debts. Of the two, which would love the moneylender more? Simon replied, “The one, I suppose, for whom he cancelled the larger debt.” Jesus confirmed the correctness of his answer. Luke 7:44-47 Luk 7:44 Then turning toward the woman he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. Luk 7:45 You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. Luk 7:46 You did not anoint my head with oil, but she has anointed my feet with ointment. Luk 7:47 Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.” Jesus pointed Simon’s attention to the woman for a comparison. In those days, guests in a home were greeted with certain amenities. The roads weren’t paved, they were made of dirt, so a homeowner would typically have a servant wash the feet of His guests (Jesus did this for His Apostles in John 13). Kissing someone on the cheek was a common greeting (similar to the custom that still exists in part of Europe). Evidently, anointing someone’s head with oil was also common (in a time before deodorant, this was probably done to give the guests an agreeable aroma). Jesus pointed out Simon’s neglect of all these hospitalities. He hadn’t honored Jesus as a host ought to honor a guest. But the woman at His feet had gone above-and-beyond the typical honor. She washed Jesus’ feet with her hair. She kissed Him repeatedly. She anointed his feet with ointment (which was probably more expensive than the typical anointing oil). She expressed great love and honor for Jesus, why? Because she knew how sinful she was. She knew how badly she needed Jesus to forgive her. She was like the debtor who owed 500 denarii. Whether his lack of hospitality was intentional or accidently, Simon had expressed very little love and had given very little honor to Jesus. Why? He didn’t think he needed Jesus like this woman. He didn’t think he was that sinful. He didn’t think his debt was that great. Which led him to “love little.” “A man’s love to God will be in proportion to the obligation he ‘feels’ to him for forgiveness” (Barnes). The more we grasp the depth and seriousness of our own sin, the more affection we will have towards God for saving us from it. When the sinful woman first entered the room, Simon saw himself as a man who loved God, and her as one who dishonored God. By the end of this short discourse, Jesus revealed to Simon he was the one who had dishonored God and she the one who loved Him the most. APPLICATION: If you spend all of your time looking down on others and no time mourning your own sins, you are in danger of loving God too little, loving others too little, and loving yourself too much. … “he who is forgiven little, loves little.” Luke 7:48-50 Luk 7:48 And he said to her, “Your sins are forgiven.” Luk 7:49 Then those who were at table with him began to say among themselves, “Who is this, who even forgives sins?” Luk 7:50 And he said to the woman, “Your faith has saved you; go in peace.” Jesus told the woman her sins were forgiven. She knew she was sinful, she came to Jesus for the remedy, and He provided her with what she was seeking. Jesus told her to “go in peace.” No man has the power to forgive sins. No man has the power to set a sinful human’s soul at peace. Only God can forgive the sins committed against Him. Jesus could forgive sins because He was God. This same peace is offered by Jesus today. Come to Him. He will give you peace by taking away the sin that burdens your soul. When you are united with the God who controls all things, nothing will be able to steal your peace. The women was relieved, but the Pharisees were angry Jesus presumed to have the power to forgive sins. Although they were angry, they had no argument against Him. Jesus had already dealt with this issue in chapter 5 when He healed the paralyzed man who was let down through the roof (Luke 5:17-26).
Jesus Feeds the Four Thousand Mar 8:1 In those days, when there was again a large crowd and they had nothing to eat, Jesus called His disciples and *said to them, Mar 8:2 "I feel compassion for the people because they have remained with Me now three days and have nothing to eat. Mar 8:3 "If I send them away hungry to their homes, they will faint on the way; and some of them have come from a great distance." Mar 8:4 And His disciples answered Him, "Where will anyone be able to find enough bread here in this desolate place to satisfy these people?" Mar 8:5 And He was asking them, "How many loaves do you have?" And they said, "Seven." Mar 8:6 And He *directed the people to sit down on the ground; and taking the seven loaves, He gave thanks and broke them, and started giving them to His disciples to serve to them, and they served them to the people. Mar 8:7 They also had a few small fish; and after He had blessed them, He ordered these to be served as well. Mar 8:8 And they ate and were satisfied; and they picked up seven large baskets full of what was left over of the broken pieces. Mar 8:9 About four thousand were there; and He sent them away. Mar 8:10 And immediately He entered the boat with His disciples and came to the district of Dalmanutha. The Pharisees Demand a Sign Mar 8:11 The Pharisees came out and began to argue with Him, seeking from Him a sign from heaven, to test Him. Mar 8:12 Sighing deeply in His spirit, He *said, "Why does this generation seek for a sign? Truly I say to you, no sign will be given to this generation." Mar 8:13 Leaving them, He again embarked and went away to the other side. The Leaven of the Pharisees and Herod Mar 8:14 And they had forgotten to take bread, and did not have more than one loaf in the boat with them. Mar 8:15 And He was giving orders to them, saying, "Watch out! Beware of the leaven of the Pharisees and the leaven of Herod." Mar 8:16 They began to discuss with one another the fact that they had no bread. Mar 8:17 And Jesus, aware of this, *said to them, "Why do you discuss the fact that you have no bread? Do you not yet see or understand? Do you have a hardened heart? Mar 8:18 "HAVING EYES, DO YOU NOT SEE? AND HAVING EARS, DO YOU NOT HEAR? And do you not remember, Mar 8:19 when I broke the five loaves for the five thousand, how many baskets full of broken pieces you picked up?" They *said to Him, "Twelve." Mar 8:20 "When I broke the seven for the four thousand, how many large baskets full of broken pieces did you pick up?" And they *said to Him, "Seven." Mar 8:21 And He was saying to them, "Do you not yet understand?" Jesus Heals a Blind Man at Bethsaida Mar 8:22 And they *came to Bethsaida. And they *brought a blind man to Jesus and *implored Him to touch him. Mar 8:23 Taking the blind man by the hand, He brought him out of the village; and after spitting on his eyes and laying His hands on him, He asked him, "Do you see anything?" Mar 8:24 And he looked up and said, "I see men, for I see them like trees, walking around." Mar 8:25 Then again He laid His hands on his eyes; and he looked intently and was restored, and began to see everything clearly. Mar 8:26 And He sent him to his home, saying, "Do not even enter the village." Peter Confesses Jesus as the Christ Mar 8:27 Jesus went out, along with His disciples, to the villages of Caesarea Philippi; and on the way He questioned His disciples, saying to them, "Who do people say that I am?" Mar 8:28 They told Him, saying, "John the Baptist; and others say Elijah; but others, one of the prophets." Mar 8:29 And He continued by questioning them, "But who do you say that I am?" Peter *answered and *said to Him, "You are the Christ." Mar 8:30 And He warned them to tell no one about Him. Jesus Foretells His Death and Resurrection Mar 8:31 And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. Mar 8:32 And He was stating the matter plainly. And Peter took Him aside and began to rebuke Him. Mar 8:33 But turning around and seeing His disciples, He rebuked Peter and *said, "Get behind Me, Satan; for you are not setting your mind on God's interests, but man's." Mar 8:34 And He summoned the crowd with His disciples, and said to them, "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. Mar 8:35 "For whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it. Mar 8:36 "For what does it profit a man to gain the whole world, and forfeit his soul? Mar 8:37 "For what will a man give in exchange for his soul? Mar 8:38 "For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels." Chapter 16 6. See EGW on Luke 12:1. 18. The True Foundation—[Matthew 16:18 quoted.] The word “Peter” signifies a loose stone. Christ did not refer to Peter as being the rock upon which He would found His church. His expression “this rock,” applied to Himself as the foundation of the Christian church (The Signs of the Times, October 28, 1913). 18, 19. See EGW on John 20:23. 22, 23 (Luke 22:31, 32). Satan Between Peter and Christ—See what the Lord said to Peter.... He said, “Get thee behind me, Satan.” What was Satan doing? He came right up face to face with Peter and between the Lord and Peter, so that Peter even took it upon him to reprove the Lord. But the Lord came close to Peter and Satan was put behind Christ. The Lord told Peter that Satan had desired him, that he might sift him as wheat, but He says, “I have prayed for thee, that thy faith fail not.” If Peter had learned the lessons he ought to have learned, if he had stood right with God at the time of his trial, he would have stood then. If he had not been indifferent to the lessons Christ taught, he would have never denied his Lord (Manuscript 14, 1894). Satan Spoke Through Peter—When Christ revealed to Peter the time of trial and suffering that was just before Him, and Peter replied, “Be it far from thee, Lord: this shall not be unto thee,” the Saviour commanded, “Get thee behind me, Satan.” Satan was speaking through Peter, making him act the part of the tempter. Satan's presence was unsuspected by Peter, but Christ could detect the presence of the deceiver, and in His rebuke to Peter He addressed the real foe (Letter 244, 1907). Satan's work was to discourage Jesus as He strove to save the depraved race, and Peter's words were just what he wished to hear. They were opposed to the divine plan; and whatever bore this stamp of character was an offense to God. They were spoken at the instigation of Satan; for they opposed the only arrangement God could make to preserve His law and control His subjects, and yet save fallen man. Satan hoped they would discourage and dishearten Christ; but Christ addressed the author of the thought, saying, “Get thee behind me, Satan” (The Review and Herald, April 6, 1897). 24 (Mark 8:34; Luke 9:23; see EGW on Matthew 11:28-30). Travel Christ's Road—Those who are saved must travel the same road over which Christ journeyed. He says, “Whosoever will come after me, let him deny himself, and take up his cross, and follow me.” The character is to be formed according to the Christlikeness (Manuscript 105, 1901). The Cross Lifts—We are to lift the cross, and follow the steps of Christ. Those who lift the cross will find that as they do this, the cross lifts them, giving them fortitude and courage, and pointing them to the Lamb of God, who taketh away the sin of the world (The Review and Herald, July 13, 1905). (Job 19:25.) Up From the Lowlands—The cross lifts you up from the lowlands of earth, and brings you into sweetest communion with God. Through bearing the cross your experience may be such that you can say, “‘I know that my Redeemer liveth,’ and because He lives, I shall live also.” What an assurance is this (Manuscript 85, 1901)! (Ch. 7:13, 14.) At the Dividing of the Way—The cross stands where two roads diverge. One is the path of obedience leading to heaven. The other leads into the broad road, where man can easily go with his burden of sin and corruption, but it leads to perdition (Manuscript 50, 1898). (Ch. 12:30; Luke 11:23.) Living for Self Dishonors Redeemer—Christians who live for self dishonor their Redeemer. They may apparently be very active in the service of the Lord, but they weave self into all that they do. Sowing the seeds of selfishness, they must at last reap a harvest of corruption.... Service for self takes a variety of forms. Some of these forms seem harmless. Apparent goodness gives them the appearance of genuine goodness. But they bring no glory to the Lord. By their service His cause is hindered. Christ says, “He that is not with me is against me; and he that gathereth not with me scattereth abroad.” Those who bring self into their work cannot be trusted. If they would lose sight of self in Christ, their efforts would be of value to His cause. They would then conform the life to His teachings. They would form their plans in harmony with His great plan of love. Selfishness would be banished from their efforts.... Self-denial, humility of mind, nobility of purpose, marked the Saviour's life ... [Matthew 16:24 quoted] (Manuscript 2, 1903).Chapter 16 6. See EGW on Luke 12:1. 18. The True Foundation—[Matthew 16:18 quoted.] The word “Peter” signifies a loose stone. Christ did not refer to Peter as being the rock upon which He would found His church. His expression “this rock,” applied to Himself as the foundation of the Christian church (The Signs of the Times, October 28, 1913). 18, 19. See EGW on John 20:23. 22, 23 (Luke 22:31, 32). Satan Between Peter and Christ—See what the Lord said to Peter.... He said, “Get thee behind me, Satan.” What was Satan doing? He came right up face to face with Peter and between the Lord and Peter, so that Peter even took it upon him to reprove the Lord. But the Lord came close to Peter and Satan was put behind Christ. The Lord told Peter that Satan had desired him, that he might sift him as wheat, but He says, “I have prayed for thee, that thy faith fail not.” If Peter had learned the lessons he ought to have learned, if he had stood right with God at the time of his trial, he would have stood then. If he had not been indifferent to the lessons Christ taught, he would have never denied his Lord (Manuscript 14, 1894). Satan Spoke Through Peter—When Christ revealed to Peter the time of trial and suffering that was just before Him, and Peter replied, “Be it far from thee, Lord: this shall not be unto thee,” the Saviour commanded, “Get thee behind me, Satan.” Satan was speaking through Peter, making him act the part of the tempter. Satan's presence was unsuspected by Peter, but Christ could detect the presence of the deceiver, and in His rebuke to Peter He addressed the real foe (Letter 244, 1907). Satan's work was to discourage Jesus as He strove to save the depraved race, and Peter's words were just what he wished to hear. They were opposed to the divine plan; and whatever bore this stamp of character was an offense to God. They were spoken at the instigation of Satan; for they opposed the only arrangement God could make to preserve His law and control His subjects, and yet save fallen man. Satan hoped they would discourage and dishearten Christ; but Christ addressed the author of the thought, saying, “Get thee behind me, Satan” (The Review and Herald, April 6, 1897). 24 (Mark 8:34; Luke 9:23; see EGW on Matthew 11:28-30). Travel Christ's Road—Those who are saved must travel the same road over which Christ journeyed. He says, “Whosoever will come after me, let him deny himself, and take up his cross, and follow me.” The character is to be formed according to the Christlikeness (Manuscript 105, 1901). The Cross Lifts—We are to lift the cross, and follow the steps of Christ. Those who lift the cross will find that as they do this, the cross lifts them, giving them fortitude and courage, and pointing them to the Lamb of God, who taketh away the sin of the world (The Review and Herald, July 13, 1905). (Job 19:25.) Up From the Lowlands—The cross lifts you up from the lowlands of earth, and brings you into sweetest communion with God. Through bearing the cross your experience may be such that you can say, “‘I know that my Redeemer liveth,’ and because He lives, I shall live also.” What an assurance is this (Manuscript 85, 1901)! (Ch. 7:13, 14.) At the Dividing of the Way—The cross stands where two roads diverge. One is the path of obedience leading to heaven. The other leads into the broad road, where man can easily go with his burden of sin and corruption, but it leads to perdition (Manuscript 50, 1898). (Ch. 12:30; Luke 11:23.) Living for Self Dishonors Redeemer—Christians who live for self dishonor their Redeemer. They may apparently be very active in the service of the Lord, but they weave self into all that they do. Sowing the seeds of selfishness, they must at last reap a harvest of corruption.... Service for self takes a variety of forms. Some of these forms seem harmless. Apparent goodness gives them the appearance of genuine goodness. But they bring no glory to the Lord. By their service His cause is hindered. Christ says, “He that is not with me is against me; and he that gathereth not with me scattereth abroad.” Those who bring self into their work cannot be trusted. If they would lose sight of self in Christ, their efforts would be of value to His cause. They would then conform the life to His teachings. They would form their plans in harmony with His great plan of love. Selfishness would be banished from their efforts.... Self-denial, humility of mind, nobility of purpose, marked the Saviour's life ... [Matthew 16:24 quoted] (Manuscript 2, 1903).Chapter 9 23 (Matthew 16:24; Mark 8:34; see EGW on Matthew 11:28-30). Shunning Cross Means Shunning Reward—[Luke 9:23 quoted.] These words are spoken to every one who desires to be a Christian. He who shuns the cross shuns the reward promised to the faithful (Letter 144, 1901). 28-31. See EGW on Matthew 17:1-3.
Jesus Delivered to Pilate Mar 15:1 Early in the morning the chief priests with the elders and scribes and the whole Council, immediately held a consultation; and binding Jesus, they led Him away and delivered Him to Pilate. Mar 15:2 Pilate questioned Him, "Are You the King of the Jews?" And He *answered him, "It is as you say." Mar 15:3 The chief priests began to accuse Him harshly. Mar 15:4 Then Pilate questioned Him again, saying, "Do You not answer? See how many charges they bring against You!" Mar 15:5 But Jesus made no further answer; so Pilate was amazed. Pilate Delivers Jesus to Be Crucified Mar 15:6 Now at the feast he used to release for them any one prisoner whom they requested. Mar 15:7 The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection. Mar 15:8 The crowd went up and began asking him to do as he had been accustomed to do for them. Mar 15:9 Pilate answered them, saying, "Do you want me to release for you the King of the Jews?" Mar 15:10 For he was aware that the chief priests had handed Him over because of envy. Mar 15:11 But the chief priests stirred up the crowd to ask him to release Barabbas for them instead. Mar 15:12 Answering again, Pilate said to them, "Then what shall I do with Him whom you call the King of the Jews?" Mar 15:13 They shouted back, "Crucify Him!" Mar 15:14 But Pilate said to them, "Why, what evil has He done?" But they shouted all the more, "Crucify Him!" Mar 15:15 Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified. Jesus Is Mocked Mar 15:16 The soldiers took Him away into the palace (that is, the Praetorium), and they *called together the whole Roman cohort. Mar 15:17 They *dressed Him up in purple, and after twisting a crown of thorns, they put it on Him; Mar 15:18 and they began to acclaim Him, "Hail, King of the Jews!" Mar 15:19 They kept beating His head with a reed, and spitting on Him, and kneeling and bowing before Him. Mar 15:20 After they had mocked Him, they took the purple robe off Him and put His own garments on Him. And they *led Him out to crucify Him. The Crucifixion Mar 15:21 They *pressed into service a passer-by coming from the country, Simon of Cyrene (the father of Alexander and Rufus), to bear His cross. Mar 15:22 Then they *brought Him to the place Golgotha, which is translated, Place of a Skull. Mar 15:23 They tried to give Him wine mixed with myrrh; but He did not take it. Mar 15:24 And they *crucified Him, and *divided up His garments among themselves, casting lots for them to decide what each man should take. Mar 15:25 It was the third hour when they crucified Him. Mar 15:26 The inscription of the charge against Him read, "THE KING OF THE JEWS." Mar 15:27 They *crucified two robbers with Him, one on His right and one on His left. Mar 15:28 [And the Scripture was fulfilled which says, "And He was numbered with transgressors."] Mar 15:29 Those passing by were hurling abuse at Him, wagging their heads, and saying, "Ha! You who are going to destroy the temple and rebuild it in three days, Mar 15:30 save Yourself, and come down from the cross!" Mar 15:31 In the same way the chief priests also, along with the scribes, were mocking Him among themselves and saying, "He saved others; He cannot save Himself. Mar 15:32 "Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!" Those who were crucified with Him were also insulting Him. The Death of Jesus Mar 15:33 When the sixth hour came, darkness fell over the whole land until the ninth hour. Mar 15:34 At the ninth hour Jesus cried out with a loud voice, "ELOI, ELOI, LAMA SABACHTHANI?" which is translated, "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?" Mar 15:35 When some of the bystanders heard it, they began saying, "Behold, He is calling for Elijah." Mar 15:36 Someone ran and filled a sponge with sour wine, put it on a reed, and gave Him a drink, saying, "Let us see whether Elijah will come to take Him down." Mar 15:37 And Jesus uttered a loud cry, and breathed His last. Mar 15:38 And the veil of the temple was torn in two from top to bottom. Mar 15:39 When the centurion, who was standing right in front of Him, saw the way He breathed His last, he said, "Truly this man was the Son of God!" Mar 15:40 There were also some women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome. Mar 15:41 When He was in Galilee, they used to follow Him and minister to Him; and there were many other women who came up with Him to Jerusalem. Jesus Is Buried Mar 15:42 When evening had already come, because it was the preparation day, that is, the day before the Sabbath, Mar 15:43 Joseph of Arimathea came, a prominent member of the Council, who himself was waiting for the kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus. Mar 15:44 Pilate wondered if He was dead by this time, and summoning the centurion, he questioned him as to whether He was already dead. Mar 15:45 And ascertaining this from the centurion, he granted the body to Joseph. Mar 15:46 Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb. Mar 15:47 Mary Magdalene and Mary the mother of Joses were looking on to see where He was laid. Jesus Delivered to Pilate Mar 15:1 Early in the morning the chief priests with the elders and scribes and the whole Council, immediately held a consultation; and binding Jesus, they led Him away and delivered Him to Pilate. Mar 15:2 Pilate questioned Him, "Are You the King of the Jews?" And He *answered him, "It is as you say." Mar 15:3 The chief priests began to accuse Him harshly. Mar 15:4 Then Pilate questioned Him again, saying, "Do You not answer? See how many charges they bring against You!" Mar 15:5 But Jesus made no further answer; so Pilate was amazed. Pilate Delivers Jesus to Be Crucified Mar 15:6 Now at the feast he used to release for them any one prisoner whom they requested. Mar 15:7 The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection. Mar 15:8 The crowd went up and began asking him to do as he had been accustomed to do for them. Mar 15:9 Pilate answered them, saying, "Do you want me to release for you the King of the Jews?" Mar 15:10 For he was aware that the chief priests had handed Him over because of envy. Mar 15:11 But the chief priests stirred up the crowd to ask him to release Barabbas for them instead. Mar 15:12 Answering again, Pilate said to them, "Then what shall I do with Him whom you call the King of the Jews?" Mar 15:13 They shouted back, "Crucify Him!" Mar 15:14 But Pilate said to them, "Why, what evil has He done?" But they shouted all the more, "Crucify Him!" Mar 15:15 Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified. Jesus Is Mocked Mar 15:16 The soldiers took Him away into the palace (that is, the Praetorium), and they *called together the whole Roman cohort. Mar 15:17 They *dressed Him up in purple, and after twisting a crown of thorns, they put it on Him; Mar 15:18 and they began to acclaim Him, "Hail, King of the Jews!" Mar 15:19 They kept beating His head with a reed, and spitting on Him, and kneeling and bowing before Him. Mar 15:20 After they had mocked Him, they took the purple robe off Him and put His own garments on Him. And they *led Him out to crucify Him. The Crucifixion Mar 15:21 They *pressed into service a passer-by coming from the country, Simon of Cyrene (the father of Alexander and Rufus), to bear His cross. Mar 15:22 Then they *brought Him to the place Golgotha, which is translated, Place of a Skull. Mar 15:23 They tried to give Him wine mixed with myrrh; but He did not take it. Mar 15:24 And they *crucified Him, and *divided up His garments among themselves, casting lots for them to decide what each man should take. Mar 15:25 It was the third hour when they crucified Him. Mar 15:26 The inscription of the charge against Him read, "THE KING OF THE JEWS." Mar 15:27 They *crucified two robbers with Him, one on His right and one on His left. Mar 15:28 [And the Scripture was fulfilled which says, "And He was numbered with transgressors."] Mar 15:29 Those passing by were hurling abuse at Him, wagging their heads, and saying, "Ha! You who are going to destroy the temple and rebuild it in three days, Mar 15:30 save Yourself, and come down from the cross!" Mar 15:31 In the same way the chief priests also, along with the scribes, were mocking Him among themselves and saying, "He saved others; He cannot save Himself. Mar 15:32 "Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!" Those who were crucified with Him were also insulting Him. The Death of Jesus Mar 15:33 When the sixth hour came, darkness fell over the whole land until the ninth hour. Mar 15:34 At the ninth hour Jesus cried out with a loud voice, "ELOI, ELOI, LAMA SABACHTHANI?" which is translated, "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?" Mar 15:35 When some of the bystanders heard it, they began saying, "Behold, He is calling for Elijah." Mar 15:36 Someone ran and filled a sponge with sour wine, put it on a reed, and gave Him a drink, saying, "Let us see whether Elijah will come to take Him down." Mar 15:37 And Jesus uttered a loud cry, and breathed His last. Mar 15:38 And the veil of the temple was torn in two from top to bottom. Mar 15:39 When the centurion, who was standing right in front of Him, saw the way He breathed His last, he said, "Truly this man was the Son of God!" Mar 15:40 There were also some women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome. Mar 15:41 When He was in Galilee, they used to follow Him and minister to Him; and there were many other women who came up with Him to Jerusalem. Jesus Is Buried Mar 15:42 When evening had already come, because it was the preparation day, that is, the day before the Sabbath, Mar 15:43 Joseph of Arimathea came, a prominent member of the Council, who himself was waiting for the kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus. Mar 15:44 Pilate wondered if He was dead by this time, and summoning the centurion, he questioned him as to whether He was already dead. Mar 15:45 And ascertaining this from the centurion, he granted the body to Joseph. Mar 15:46 Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb. Mar 15:47 Mary Magdalene and Mary the mother of Joses were looking on to see where He was laid. Jesus Delivered to Pilate Mar 15:1 Early in the morning the chief priests with the elders and scribes and the whole Council, immediately held a consultation; and binding Jesus, they led Him away and delivered Him to Pilate. Mar 15:2 Pilate questioned Him, "Are You the King of the Jews?" And He *answered him, "It is as you say." Mar 15:3 The chief priests began to accuse Him harshly. Mar 15:4 Then Pilate questioned Him again, saying, "Do You not answer? See how many charges they bring against You!" Mar 15:5 But Jesus made no further answer; so Pilate was amazed. Pilate Delivers Jesus to Be Crucified Mar 15:6 Now at the feast he used to release for them any one prisoner whom they requested. Mar 15:7 The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection. Mar 15:8 The crowd went up and began asking him to do as he had been accustomed to do for them. Mar 15:9 Pilate answered them, saying, "Do you want me to release for you the King of the Jews?" Mar 15:10 For he was aware that the chief priests had handed Him over because of envy. Mar 15:11 But the chief priests stirred up the crowd to ask him to release Barabbas for them instead. Mar 15:12 Answering again, Pilate said to them, "Then what shall I do with Him whom you call the King of the Jews?" Mar 15:13 They shouted back, "Crucify Him!" Mar 15:14 But Pilate said to them, "Why, what evil has He done?" But they shouted all the more, "Crucify Him!" Mar 15:15 Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified. Jesus Is Mocked Mar 15:16 The soldiers took Him away into the palace (that is, the Praetorium), and they *called together the whole Roman cohort. Mar 15:17 They *dressed Him up in purple, and after twisting a crown of thorns, they put it on Him; Mar 15:18 and they began to acclaim Him, "Hail, King of the Jews!" Mar 15:19 They kept beating His head with a reed, and spitting on Him, and kneeling and bowing before Him. Mar 15:20 After they had mocked Him, they took the purple robe off Him and put His own garments on Him. And they *led Him out to crucify Him. The Crucifixion Mar 15:21 They *pressed into service a passer-by coming from the country, Simon of Cyrene (the father of Alexander and Rufus), to bear His cross. Mar 15:22 Then they *brought Him to the place Golgotha, which is translated, Place of a Skull. Mar 15:23 They tried to give Him wine mixed with myrrh; but He did not take it. Mar 15:24 And they *crucified Him, and *divided up His garments among themselves, casting lots for them to decide what each man should take. Mar 15:25 It was the third hour when they crucified Him. Mar 15:26 The inscription of the charge against Him read, "THE KING OF THE JEWS." Mar 15:27 They *crucified two robbers with Him, one on His right and one on His left. Mar 15:28 [And the Scripture was fulfilled which says, "And He was numbered with transgressors."] Mar 15:29 Those passing by were hurling abuse at Him, wagging their heads, and saying, "Ha! You who are going to destroy the temple and rebuild it in three days, Mar 15:30 save Yourself, and come down from the cross!" Mar 15:31 In the same way the chief priests also, along with the scribes, were mocking Him among themselves and saying, "He saved others; He cannot save Himself. Mar 15:32 "Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!" Those who were crucified with Him were also insulting Him. The Death of Jesus Mar 15:33 When the sixth hour came, darkness fell over the whole land until the ninth hour. Mar 15:34 At the ninth hour Jesus cried out with a loud voice, "ELOI, ELOI, LAMA SABACHTHANI?" which is translated, "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?" Mar 15:35 When some of the bystanders heard it, they began saying, "Behold, He is calling for Elijah." Mar 15:36 Someone ran and filled a sponge with sour wine, put it on a reed, and gave Him a drink, saying, "Let us see whether Elijah will come to take Him down." Mar 15:37 And Jesus uttered a loud cry, and breathed His last. Mar 15:38 And the veil of the temple was torn in two from top to bottom. Mar 15:39 When the centurion, who was standing right in front of Him, saw the way He breathed His last, he said, "Truly this man was the Son of God!" Mar 15:40 There were also some women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome. Mar 15:41 When He was in Galilee, they used to follow Him and minister to Him; and there were many other women who came up with Him to Jerusalem. Jesus Is Buried Mar 15:42 When evening had already come, because it was the preparation day, that is, the day before the Sabbath, Mar 15:43 Joseph of Arimathea came, a prominent member of the Council, who himself was waiting for the kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus. Mar 15:44 Pilate wondered if He was dead by this time, and summoning the centurion, he questioned him as to whether He was already dead. Mar 15:45 And ascertaining this from the centurion, he granted the body to Joseph. Mar 15:46 Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb. Mar 15:47 Mary Magdalene and Mary the mother of Joses were looking on to see where He was laid. Jesus Delivered to Pilate Mar 15:1 Early in the morning the chief priests with the elders and scribes and the whole Council, immediately held a consultation; and binding Jesus, they led Him away and delivered Him to Pilate. Mar 15:2 Pilate questioned Him, "Are You the King of the Jews?" And He *answered him, "It is as you say." Mar 15:3 The chief priests began to accuse Him harshly. Mar 15:4 Then Pilate questioned Him again, saying, "Do You not answer? See how many charges they bring against You!" Mar 15:5 But Jesus made no further answer; so Pilate was amazed. Pilate Delivers Jesus to Be Crucified Mar 15:6 Now at the feast he used to release for them any one prisoner whom they requested. Mar 15:7 The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection. Mar 15:8 The crowd went up and began asking him to do as he had been accustomed to do for them. Mar 15:9 Pilate answered them, saying, "Do you want me to release for you the King of the Jews?" Mar 15:10 For he was aware that the chief priests had handed Him over because of envy. Mar 15:11 But the chief priests stirred up the crowd to ask him to release Barabbas for them instead. Mar 15:12 Answering again, Pilate said to them, "Then what shall I do with Him whom you call the King of the Jews?" Mar 15:13 They shouted back, "Crucify Him!" Mar 15:14 But Pilate said to them, "Why, what evil has He done?" But they shouted all the more, "Crucify Him!" Mar 15:15 Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified. Jesus Is Mocked Mar 15:16 The soldiers took Him away into the palace (that is, the Praetorium), and they *called together the whole Roman cohort. Mar 15:17 They *dressed Him up in purple, and after twisting a crown of thorns, they put it on Him; Mar 15:18 and they began to acclaim Him, "Hail, King of the Jews!" Mar 15:19 They kept beating His head with a reed, and spitting on Him, and kneeling and bowing before Him. Mar 15:20 After they had mocked Him, they took the purple robe off Him and put His own garments on Him. And they *led Him out to crucify Him. The Crucifixion Mar 15:21 They *pressed into service a passer-by coming from the country, Simon of Cyrene (the father of Alexander and Rufus), to bear His cross. Mar 15:22 Then they *brought Him to the place Golgotha, which is translated, Place of a Skull. Mar 15:23 They tried to give Him wine mixed with myrrh; but He did not take it. Mar 15:24 And they *crucified Him, and *divided up His garments among themselves, casting lots for them to decide what each man should take. Mar 15:25 It was the third hour when they crucified Him. Mar 15:26 The inscription of the charge against Him read, "THE KING OF THE JEWS." Mar 15:27 They *crucified two robbers with Him, one on His right and one on His left. Mar 15:28 [And the Scripture was fulfilled which says, "And He was numbered with transgressors."] Mar 15:29 Those passing by were hurling abuse at Him, wagging their heads, and saying, "Ha! You who are going to destroy the temple and rebuild it in three days, Mar 15:30 save Yourself, and come down from the cross!" Mar 15:31 In the same way the chief priests also, along with the scribes, were mocking Him among themselves and saying, "He saved others; He cannot save Himself. Mar 15:32 "Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!" Those who were crucified with Him were also insulting Him. The Death of Jesus Mar 15:33 When the sixth hour came, darkness fell over the whole land until the ninth hour. Mar 15:34 At the ninth hour Jesus cried out with a loud voice, "ELOI, ELOI, LAMA SABACHTHANI?" which is translated, "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?" Mar 15:35 When some of the bystanders heard it, they began saying, "Behold, He is calling for Elijah." Mar 15:36 Someone ran and filled a sponge with sour wine, put it on a reed, and gave Him a drink, saying, "Let us see whether Elijah will come to take Him down." Mar 15:37 And Jesus uttered a loud cry, and breathed His last. Mar 15:38 And the veil of the temple was torn in two from top to bottom. Mar 15:39 When the centurion, who was standing right in front of Him, saw the way He breathed His last, he said, "Truly this man was the Son of God!" Mar 15:40 There were also some women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome. Mar 15:41 When He was in Galilee, they used to follow Him and minister to Him; and there were many other women who came up with Him to Jerusalem. Jesus Is Buried Mar 15:42 When evening had already come, because it was the preparation day, that is, the day before the Sabbath, Mar 15:43 Joseph of Arimathea came, a prominent member of the Council, who himself was waiting for the kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus. Mar 15:44 Pilate wondered if He was dead by this time, and summoning the centurion, he questioned him as to whether He was already dead. Mar 15:45 And ascertaining this from the centurion, he granted the body to Joseph. Mar 15:46 Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb. Mar 15:47 Mary Magdalene and Mary the mother of Joses were looking on to see where He was laid. Chapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppress (Manuscript 102, 1897).Chapter 27 15-26 (Mark 15:6-15; Luke 23:18-25; John 18:39, 40). A Symbol of Last Days—The scene in the judgment hall in Jerusalem is a symbol of what will take place in the closing scenes of this earth's history. The world will accept Christ, the Truth, or they will accept Satan, the first great rebel, a robber, apostate, and murderer. They will either reject the message of mercy in regard to the commandments of God and the faith of Jesus, or they will accept the truth as it is in Jesus. If they accept Satan and his falsehoods, they identify themselves with the chief of all liars, and with all who are disloyal, while they turn from no less a personage than the Son of the infinite God (The Review and Herald, January 30, 1900). A Matter of Choice—When Jesus was on earth, Satan led the people to reject the Son of God, and to choose Barabbas, who in character represented Satan, the god of this world. The Lord Jesus Christ came to dispute the usurpation of Satan in the kingdoms of the world. The conflict is not yet ended; and as we draw near the close of time, the battle waxes more intense. As the second appearing of our Lord Jesus Christ draws near, satanic agencies are moved from beneath. Satan will not only appear as a human being, but he will personate Jesus Christ; and the world that has rejected the truth will receive him as the Lord of lords and King of kings. He will exercise his power, and work upon the human imagination. He will corrupt both the minds and the bodies of men, and will work through the children of disobedience, fascinating and charming, as does a serpent. What a spectacle will the world be for heavenly intelligences! What a spectacle for God, the Creator of the world, to behold! The form Satan assumed in Eden when leading our first parents to transgress, was of a character to bewilder and confuse the mind. He will work in as subtle a manner as we near the end of earth's history. All his deceiving power will be brought to bear upon human subjects, to complete the work of deluding the human family. So deceptive will be his working, that men will do as they did in the days of Christ; and when asked, Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be, Barabbas, Barabbas! And when the question is asked, “What will ye then that I shall do unto him whom ye call the King of the Jews?” the cry again will be, “Crucify him!” Christ will be represented in the person of those who accept the truth, and who identify their interest with that of their Lord. The world will be enraged at them in the same way that they were enraged at Christ, and the disciples of Christ will know that they are to be treated no better than was their Lord. But Christ will surely identify His interest with that of those who accept Him as their personal Saviour. Every insult, every reproach, every false accusation made against them by those who have turned their ears away from the truth and are turned unto fables, will be charged upon the guilty ones as done to Christ in the person of His saints (The Review and Herald, April 14, 1896). When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ. Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of His saints. In view of the history of the life and death of Christ, can we be surprised if the world is hollow and insincere? Can we in our day trust in man, or make flesh our arm? Shall we not choose Christ as our Leader? He alone can save us from sin. When the world is at last brought up for trial before the great white throne, to account for its rejection of Jesus Christ, God's own messenger to our world, what a solemn scene it will be! What a reckoning will have to be made for nailing to the cross One who came to our world as a living epistle of the law. God will ask each one the question, What have you done with My only-begotten Son? What will those answer who have refused to accept the truth? They will be obliged to say, We hated Jesus, and cast Him out. We cried, Crucify Him, crucify Him. We chose Barabbas in His stead. If those to whom the light of Heaven is presented reject it, they reject Christ. They reject the only provision whereby they may be cleansed from pollution. They crucify to themselves the Son of God afresh, and put Him to an open shame. To them it will be said, “I never knew you: depart from me.” God will assuredly avenge the death of His Son (The Review and Herald, January 30, 1900). 21. See EGW on Romans 3:19. 21, 22, 29 (Philippians 2:9; Hebrews 2:9; Revelation 6:16; 14:10). Two Kinds of Crowns—On whose side are we? The world cast Christ out, the heavens received Him. Man, finite man, rejected the Prince of life; God, our sovereign Ruler, received Him into the heavens. God has exalted Him. Man crowned Him with a crown of thorns, God has crowned Him with a crown of royal majesty. We must all think candidly. Will you have this man Christ Jesus to rule over you, or will you have Barabbas? The death of Christ brings to the rejecter of His mercy the wrath and judgments of God, unmixed with mercy. This is the wrath of the Lamb. But the death of Christ is hope and eternal life to all who receive Him and believe in Him (Letter 31, 1898). Under Satan's Black Banner—Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory (The Review and Herald, January 30, 1900). 22, 23 (Mark 15:12-14; Luke 23:20-23; John 19:14, 15). A Representative Scene—The scene transacted in Jerusalem at the betrayal and rejection of Christ represents the scene which will take place in the future history of the world, when Christ is finally rejected. The religious world will take sides with the first great rebel, and will reject the message of mercy in regard to the commandments of God and the faith of Jesus (Manuscript 40, 1897). 25, 26 (Mark 15:14, 15; Luke 23:23, 24; John 19:15, 16). Angels Could Not Interfere—Be astonished, O heaven, and be everlastingly ashamed, O inhabitants of earth! With sorrow and indignation the angels heard the choice made by the people and the sentence passed upon Christ. But they could not interfere; for in the great controversy between good and evil, Satan must be given every opportunity to develop his true character, that the heavenly universe and the race for whom Christ was giving His life might see the righteousness of God's purposes. Those under the control of the enemy must be allowed to reveal the principles of his government (Manuscript 136, 1899). 32 (Mark 15:21; Luke 23:26). A Means of Conversion—The cross he [Simon] was forced to bear became the means of his conversion. His sympathies were deeply stirred in favor of Jesus; and the events of Calvary, and the words uttered by the Saviour, caused him to acknowledge that He was the Son of God (Manuscript 41, 1887). 37 (Psalm 85:10; Mark 15:26; Luke 23:38; John 19:19). An Arranged Superscription—Look at the superscription written above the cross. The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless, helpless, and perishing, to come. Christ has made of none effect the power of Satan. He laid hold of the pillars of Satan's kingdom, and passed through the conflict, destroying him that had the power of death. A way was now opened whereby mercy and truth could meet together, and righteousness and peace kiss each other (Manuscript 111, 1897). 38 (Mark 15:27; Luke 23:33; John 19:18). Christ Placed as Most Notorious Criminal—Joseph and Nicodemus watched every development at the condemnation and crucifixion of Christ. Not an action escaped them. These men were diligent searchers of the Scriptures, and they were deeply indignant as they saw this man, whom the judges had pronounced to be entirely without fault, placed in the center of two thieves, “on either side one, and Jesus in the midst.” This instruction had been given by the chief priests and rulers, that by his position all might judge that Christ was the most notorious of the three (Manuscript 103, 1897). 42. See EGW on Luke 24:13-15. 45 (Mark 15:33; Luke 23:44). In Sympathy and Confirmation—The darkness upon the face of nature expressed her sympathy with Christ in His expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed (The Spirit of Prophecy 3:167). God and Angels Clothed in Darkness—The dark cloud of human transgression came between the Father and the Son. The interruption of the communion between God and His Son caused a condition of things in the heavenly courts which cannot be described by human language. Nature could not witness such a scene as Christ dying in agony while bearing the penalty of man's transgression. God and the angels clothed themselves with darkness, and hid the Saviour from the gaze of the curious multitude while He drank the last dregs of the cup of God's wrath (Letter 139, 1898). 45, 46 (v. 54; Mark 15:33, 34, 39; Luke 23:46, 47; John 19:30). Circumstances Sowed Seed—The conviction forced upon many at the time of Christ's trial, at the time when the three hours’ darkness enshrouded the cross, without any natural cause for it, and when the last sentences were uttered, “My God, my God, why hast thou forsaken me?” “It is finished,” “Into thy hands I commend my spirit,” was seed sown that ripened into harvest when at a future date the gospel was boldly proclaimed by His disciples. The shaking earth, the piercing cry, the sudden death which called forth in no whispered tones the cry, “It is finished,” forced from many the words, “Assuredly this man was righteous”; “Truly this was the Son of God.” Many who had scoffed and jeered at, and taunted the Son of God were terribly afraid that the shaking earth, the rent and trembling rocks would put an end to their own lives. They hastened away from the scene, beating upon their breasts, stumbling, falling, in awful terror lest the earth should open and swallow them up. The veil of the temple rent so mysteriously, changed the religious ideas of many of the Jewish priests, and a large company changed their faith. After the day of Pentecost, we read that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people” (Manuscript 91, 1897). Father Suffered With Son—In the scenes that transpired at the judgment hall and at Calvary, we see what the human heart is capable of when under the influence of Satan. Christ submitted to crucifixion, although the heavenly host could have delivered Him. The angels suffered with Christ. God Himself was crucified with Christ; for Christ was one with the Father. Those who reject Christ, those who will not have this man to rule over them, choose to place themselves under the rule of Satan, to do his work as his bondslaves. Yet for them Christ yielded up His life on Calvary (The Bible Echo, August 6, 1894). 50 (Mark 15:37; Luke 23:46; John 19:30; Hebrews 2:14). Satan Overcome by Christ's Human Nature—When Christ bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory (The Youth's Instructor, April 25, 1901). 51 (Mark 15:38; Luke 23:45; Ephesians 2:14, 15; Colossians 2:14; Hebrews 10:19, 20; See EGW on John 19:30). The Mercy Seat Opened to All—Christ was nailed to the cross between the third and sixth hour, that is, between nine and twelve o'clock. In the afternoon He died. This was the hour of the evening sacrifice. Then the veil of the temple, that which hid God's glory from the view of the congregation of Israel, was rent in twain from top to bottom. Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread (Letter 230, 1907). (Ch. 26:65; Daniel 5:5, 25-28; Hebrews 10:19, 20.) Israel a Nation Unchurched—In Christ the shadow reached its substance, the type its antitype. Well might Caiaphas rend his clothes in horror for himself and for the nation; for they were separating themselves from God, and were fast becoming a people unchurched by Jehovah. Surely the candlestick was being removed out of its place. It was not the hand of the priest that rent from top to bottom the gorgeous veil that divided the holy from the most holy place. It was the hand of God. When Christ cried out, “It is finished,” the Holy Watcher that was an unseen guest at Belshazzar's feast pronounced the Jewish nation to be a nation unchurched. The same hand that traced on the wall the characters that recorded Belshazzar's doom and the end of the Babylonian kingdom, rent the veil of the temple from top to bottom, opening a new and living way for all, high and low, rich and poor, Jew and Gentile. From henceforth people might come to God without priest or ruler (Manuscript 101, 1897). (Hebrews 6:19; 8:6, 7; 10:19, 20.) God's Presence Withdrawn From Earthly Sanctuary—By the rending of the veil of the temple, God said, I can no longer reveal My presence in the most holy place. A new and living Way, before which there hangs no veil, is offered to all. No longer need sinful, sorrowing humanity await the coming of the high priest. Type had met antitype in the death of God's Son. The Lamb of God had been offered as a sacrifice. It was as if a voice had said to the worshipers, “There is now an end to all sacrifices and offerings” (The Youth's Instructor, June 21, 1900). A New Way Opened to Fallen Man—When Christ on the cross cried out, “It is finished,” the veil of the temple was rent in twain. This veil was significant to the Jewish nation. It was of most costly material, of purple and gold, and was of great length and breadth. At the moment when Christ breathed His last, there were witnesses in the temple who beheld the strong, heavy material rent by unseen hands from top to bottom. This act signified to the heavenly universe, and to a world corrupted by sin, that a new and living way had been opened to the fallen race, that all sacrificial offerings terminated in the one great offering of the Son of God. He who had hitherto dwelt in the temple made with hands, had gone forth never again to grace it with His presence (The Signs of the Times, December 8, 1898). 52, 53 (see EGW on ch. 28:2-4). Resurrection Known to Priests and Rulers—The captives brought up from the graves at the time of the resurrection of Jesus were His trophies as a conquering Prince. Thus He attested His victory over death and the grave; thus He gave a pledge and an earnest of the resurrection of all the righteous dead. Those who were called from their graves went into the city, and appeared unto many in their resurrected forms, and testified that Jesus had indeed risen from the dead, and that they had risen with Him.... It was well known to the priests and rulers that certain persons who were dead had risen at the resurrection of Jesus. Authentic reports were brought to them of different ones who had seen and conversed with these resurrected ones, and heard their testimony that Jesus, the Prince of life, whom the priests and rulers had slain, was risen from the dead (The Spirit of Prophecy 3:223). 54 (Mark 15:39; Luke 23:47; see EGW comment on vs. 45, 46; John 1:1-3, 14). The Sermon in Action—[Matthew 27:54 quoted.] ... What so enlightened and convinced these men that they could not refrain from confessing their faith in Jesus? It was the sermon that was given in every action of Christ and in His silence under cruel abuse. At His trial one seemed to vie with the other in making His humiliation as degrading as possible. But His silence was eloquence. In that lacerated, bruised, broken body hanging on the cross, the centurion recognized the form of the Son of God (Manuscript 115, 1897).Chapter 27 15-26 (Mark 15:6-15; Luke 23:18-25; John 18:39, 40). A Symbol of Last Days—The scene in the judgment hall in Jerusalem is a symbol of what will take place in the closing scenes of this earth's history. The world will accept Christ, the Truth, or they will accept Satan, the first great rebel, a robber, apostate, and murderer. They will either reject the message of mercy in regard to the commandments of God and the faith of Jesus, or they will accept the truth as it is in Jesus. If they accept Satan and his falsehoods, they identify themselves with the chief of all liars, and with all who are disloyal, while they turn from no less a personage than the Son of the infinite God (The Review and Herald, January 30, 1900). A Matter of Choice—When Jesus was on earth, Satan led the people to reject the Son of God, and to choose Barabbas, who in character represented Satan, the god of this world. The Lord Jesus Christ came to dispute the usurpation of Satan in the kingdoms of the world. The conflict is not yet ended; and as we draw near the close of time, the battle waxes more intense. As the second appearing of our Lord Jesus Christ draws near, satanic agencies are moved from beneath. Satan will not only appear as a human being, but he will personate Jesus Christ; and the world that has rejected the truth will receive him as the Lord of lords and King of kings. He will exercise his power, and work upon the human imagination. He will corrupt both the minds and the bodies of men, and will work through the children of disobedience, fascinating and charming, as does a serpent. What a spectacle will the world be for heavenly intelligences! What a spectacle for God, the Creator of the world, to behold! The form Satan assumed in Eden when leading our first parents to transgress, was of a character to bewilder and confuse the mind. He will work in as subtle a manner as we near the end of earth's history. All his deceiving power will be brought to bear upon human subjects, to complete the work of deluding the human family. So deceptive will be his working, that men will do as they did in the days of Christ; and when asked, Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be, Barabbas, Barabbas! And when the question is asked, “What will ye then that I shall do unto him whom ye call the King of the Jews?” the cry again will be, “Crucify him!” Christ will be represented in the person of those who accept the truth, and who identify their interest with that of their Lord. The world will be enraged at them in the same way that they were enraged at Christ, and the disciples of Christ will know that they are to be treated no better than was their Lord. But Christ will surely identify His interest with that of those who accept Him as their personal Saviour. Every insult, every reproach, every false accusation made against them by those who have turned their ears away from the truth and are turned unto fables, will be charged upon the guilty ones as done to Christ in the person of His saints (The Review and Herald, April 14, 1896). When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ. Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of His saints. In view of the history of the life and death of Christ, can we be surprised if the world is hollow and insincere? Can we in our day trust in man, or make flesh our arm? Shall we not choose Christ as our Leader? He alone can save us from sin. When the world is at last brought up for trial before the great white throne, to account for its rejection of Jesus Christ, God's own messenger to our world, what a solemn scene it will be! What a reckoning will have to be made for nailing to the cross One who came to our world as a living epistle of the law. God will ask each one the question, What have you done with My only-begotten Son? What will those answer who have refused to accept the truth? They will be obliged to say, We hated Jesus, and cast Him out. We cried, Crucify Him, crucify Him. We chose Barabbas in His stead. If those to whom the light of Heaven is presented reject it, they reject Christ. They reject the only provision whereby they may be cleansed from pollution. They crucify to themselves the Son of God afresh, and put Him to an open shame. To them it will be said, “I never knew you: depart from me.” God will assuredly avenge the death of His Son (The Review and Herald, January 30, 1900). 21. See EGW on Romans 3:19. 21, 22, 29 (Philippians 2:9; Hebrews 2:9; Revelation 6:16; 14:10). Two Kinds of Crowns—On whose side are we? The world cast Christ out, the heavens received Him. Man, finite man, rejected the Prince of life; God, our sovereign Ruler, received Him into the heavens. God has exalted Him. Man crowned Him with a crown of thorns, God has crowned Him with a crown of royal majesty. We must all think candidly. Will you have this man Christ Jesus to rule over you, or will you have Barabbas? The death of Christ brings to the rejecter of His mercy the wrath and judgments of God, unmixed with mercy. This is the wrath of the Lamb. But the death of Christ is hope and eternal life to all who receive Him and believe in Him (Letter 31, 1898). Under Satan's Black Banner—Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory (The Review and Herald, January 30, 1900). 22, 23 (Mark 15:12-14; Luke 23:20-23; John 19:14, 15). A Representative Scene—The scene transacted in Jerusalem at the betrayal and rejection of Christ represents the scene which will take place in the future history of the world, when Christ is finally rejected. The religious world will take sides with the first great rebel, and will reject the message of mercy in regard to the commandments of God and the faith of Jesus (Manuscript 40, 1897). 25, 26 (Mark 15:14, 15; Luke 23:23, 24; John 19:15, 16). Angels Could Not Interfere—Be astonished, O heaven, and be everlastingly ashamed, O inhabitants of earth! With sorrow and indignation the angels heard the choice made by the people and the sentence passed upon Christ. But they could not interfere; for in the great controversy between good and evil, Satan must be given every opportunity to develop his true character, that the heavenly universe and the race for whom Christ was giving His life might see the righteousness of God's purposes. Those under the control of the enemy must be allowed to reveal the principles of his government (Manuscript 136, 1899). 32 (Mark 15:21; Luke 23:26). A Means of Conversion—The cross he [Simon] was forced to bear became the means of his conversion. His sympathies were deeply stirred in favor of Jesus; and the events of Calvary, and the words uttered by the Saviour, caused him to acknowledge that He was the Son of God (Manuscript 41, 1887). 37 (Psalm 85:10; Mark 15:26; Luke 23:38; John 19:19). An Arranged Superscription—Look at the superscription written above the cross. The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless, helpless, and perishing, to come. Christ has made of none effect the power of Satan. He laid hold of the pillars of Satan's kingdom, and passed through the conflict, destroying him that had the power of death. A way was now opened whereby mercy and truth could meet together, and righteousness and peace kiss each other (Manuscript 111, 1897). 38 (Mark 15:27; Luke 23:33; John 19:18). Christ Placed as Most Notorious Criminal—Joseph and Nicodemus watched every development at the condemnation and crucifixion of Christ. Not an action escaped them. These men were diligent searchers of the Scriptures, and they were deeply indignant as they saw this man, whom the judges had pronounced to be entirely without fault, placed in the center of two thieves, “on either side one, and Jesus in the midst.” This instruction had been given by the chief priests and rulers, that by his position all might judge that Christ was the most notorious of the three (Manuscript 103, 1897). 42. See EGW on Luke 24:13-15. 45 (Mark 15:33; Luke 23:44). In Sympathy and Confirmation—The darkness upon the face of nature expressed her sympathy with Christ in His expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed (The Spirit of Prophecy 3:167). God and Angels Clothed in Darkness—The dark cloud of human transgression came between the Father and the Son. The interruption of the communion between God and His Son caused a condition of things in the heavenly courts which cannot be described by human language. Nature could not witness such a scene as Christ dying in agony while bearing the penalty of man's transgression. God and the angels clothed themselves with darkness, and hid the Saviour from the gaze of the curious multitude while He drank the last dregs of the cup of God's wrath (Letter 139, 1898). 45, 46 (v. 54; Mark 15:33, 34, 39; Luke 23:46, 47; John 19:30). Circumstances Sowed Seed—The conviction forced upon many at the time of Christ's trial, at the time when the three hours’ darkness enshrouded the cross, without any natural cause for it, and when the last sentences were uttered, “My God, my God, why hast thou forsaken me?” “It is finished,” “Into thy hands I commend my spirit,” was seed sown that ripened into harvest when at a future date the gospel was boldly proclaimed by His disciples. The shaking earth, the piercing cry, the sudden death which called forth in no whispered tones the cry, “It is finished,” forced from many the words, “Assuredly this man was righteous”; “Truly this was the Son of God.” Many who had scoffed and jeered at, and taunted the Son of God were terribly afraid that the shaking earth, the rent and trembling rocks would put an end to their own lives. They hastened away from the scene, beating upon their breasts, stumbling, falling, in awful terror lest the earth should open and swallow them up. The veil of the temple rent so mysteriously, changed the religious ideas of many of the Jewish priests, and a large company changed their faith. After the day of Pentecost, we read that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people” (Manuscript 91, 1897). Father Suffered With Son—In the scenes that transpired at the judgment hall and at Calvary, we see what the human heart is capable of when under the influence of Satan. Christ submitted to crucifixion, although the heavenly host could have delivered Him. The angels suffered with Christ. God Himself was crucified with Christ; for Christ was one with the Father. Those who reject Christ, those who will not have this man to rule over them, choose to place themselves under the rule of Satan, to do his work as his bondslaves. Yet for them Christ yielded up His life on Calvary (The Bible Echo, August 6, 1894). 50 (Mark 15:37; Luke 23:46; John 19:30; Hebrews 2:14). Satan Overcome by Christ's Human Nature—When Christ bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory (The Youth's Instructor, April 25, 1901). 51 (Mark 15:38; Luke 23:45; Ephesians 2:14, 15; Colossians 2:14; Hebrews 10:19, 20; See EGW on John 19:30). The Mercy Seat Opened to All—Christ was nailed to the cross between the third and sixth hour, that is, between nine and twelve o'clock. In the afternoon He died. This was the hour of the evening sacrifice. Then the veil of the temple, that which hid God's glory from the view of the congregation of Israel, was rent in twain from top to bottom. Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread (Letter 230, 1907). (Ch. 26:65; Daniel 5:5, 25-28; Hebrews 10:19, 20.) Israel a Nation Unchurched—In Christ the shadow reached its substance, the type its antitype. Well might Caiaphas rend his clothes in horror for himself and for the nation; for they were separating themselves from God, and were fast becoming a people unchurched by Jehovah. Surely the candlestick was being removed out of its place. It was not the hand of the priest that rent from top to bottom the gorgeous veil that divided the holy from the most holy place. It was the hand of God. When Christ cried out, “It is finished,” the Holy Watcher that was an unseen guest at Belshazzar's feast pronounced the Jewish nation to be a nation unchurched. The same hand that traced on the wall the characters that recorded Belshazzar's doom and the end of the Babylonian kingdom, rent the veil of the temple from top to bottom, opening a new and living way for all, high and low, rich and poor, Jew and Gentile. From henceforth people might come to God without priest or ruler (Manuscript 101, 1897). (Hebrews 6:19; 8:6, 7; 10:19, 20.) God's Presence Withdrawn From Earthly Sanctuary—By the rending of the veil of the temple, God said, I can no longer reveal My presence in the most holy place. A new and living Way, before which there hangs no veil, is offered to all. No longer need sinful, sorrowing humanity await the coming of the high priest. Type had met antitype in the death of God's Son. The Lamb of God had been offered as a sacrifice. It was as if a voice had said to the worshipers, “There is now an end to all sacrifices and offerings” (The Youth's Instructor, June 21, 1900). A New Way Opened to Fallen Man—When Christ on the cross cried out, “It is finished,” the veil of the temple was rent in twain. This veil was significant to the Jewish nation. It was of most costly material, of purple and gold, and was of great length and breadth. At the moment when Christ breathed His last, there were witnesses in the temple who beheld the strong, heavy material rent by unseen hands from top to bottom. This act signified to the heavenly universe, and to a world corrupted by sin, that a new and living way had been opened to the fallen race, that all sacrificial offerings terminated in the one great offering of the Son of God. He who had hitherto dwelt in the temple made with hands, had gone forth never again to grace it with His presence (The Signs of the Times, December 8, 1898). 52, 53 (see EGW on ch. 28:2-4). Resurrection Known to Priests and Rulers—The captives brought up from the graves at the time of the resurrection of Jesus were His trophies as a conquering Prince. Thus He attested His victory over death and the grave; thus He gave a pledge and an earnest of the resurrection of all the righteous dead. Those who were called from their graves went into the city, and appeared unto many in their resurrected forms, and testified that Jesus had indeed risen from the dead, and that they had risen with Him.... It was well known to the priests and rulers that certain persons who were dead had risen at the resurrection of Jesus. Authentic reports were brought to them of different ones who had seen and conversed with these resurrected ones, and heard their testimony that Jesus, the Prince of life, whom the priests and rulers had slain, was risen from the dead (The Spirit of Prophecy 3:223). 54 (Mark 15:39; Luke 23:47; see EGW comment on vs. 45, 46; John 1:1-3, 14). The Sermon in Action—[Matthew 27:54 quoted.] ... What so enlightened and convinced these men that they could not refrain from confessing their faith in Jesus? It was the sermon that was given in every action of Christ and in His silence under cruel abuse. At His trial one seemed to vie with the other in making His humiliation as degrading as possible. But His silence was eloquence. In that lacerated, bruised, broken body hanging on the cross, the centurion recognized the form of the Son of God (Manuscript 115, 1897).Chapter 27 15-26 (Mark 15:6-15; Luke 23:18-25; John 18:39, 40). A Symbol of Last Days—The scene in the judgment hall in Jerusalem is a symbol of what will take place in the closing scenes of this earth's history. The world will accept Christ, the Truth, or they will accept Satan, the first great rebel, a robber, apostate, and murderer. They will either reject the message of mercy in regard to the commandments of God and the faith of Jesus, or they will accept the truth as it is in Jesus. If they accept Satan and his falsehoods, they identify themselves with the chief of all liars, and with all who are disloyal, while they turn from no less a personage than the Son of the infinite God (The Review and Herald, January 30, 1900). A Matter of Choice—When Jesus was on earth, Satan led the people to reject the Son of God, and to choose Barabbas, who in character represented Satan, the god of this world. The Lord Jesus Christ came to dispute the usurpation of Satan in the kingdoms of the world. The conflict is not yet ended; and as we draw near the close of time, the battle waxes more intense. As the second appearing of our Lord Jesus Christ draws near, satanic agencies are moved from beneath. Satan will not only appear as a human being, but he will personate Jesus Christ; and the world that has rejected the truth will receive him as the Lord of lords and King of kings. He will exercise his power, and work upon the human imagination. He will corrupt both the minds and the bodies of men, and will work through the children of disobedience, fascinating and charming, as does a serpent. What a spectacle will the world be for heavenly intelligences! What a spectacle for God, the Creator of the world, to behold! The form Satan assumed in Eden when leading our first parents to transgress, was of a character to bewilder and confuse the mind. He will work in as subtle a manner as we near the end of earth's history. All his deceiving power will be brought to bear upon human subjects, to complete the work of deluding the human family. So deceptive will be his working, that men will do as they did in the days of Christ; and when asked, Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be, Barabbas, Barabbas! And when the question is asked, “What will ye then that I shall do unto him whom ye call the King of the Jews?” the cry again will be, “Crucify him!” Christ will be represented in the person of those who accept the truth, and who identify their interest with that of their Lord. The world will be enraged at them in the same way that they were enraged at Christ, and the disciples of Christ will know that they are to be treated no better than was their Lord. But Christ will surely identify His interest with that of those who accept Him as their personal Saviour. Every insult, every reproach, every false accusation made against them by those who have turned their ears away from the truth and are turned unto fables, will be charged upon the guilty ones as done to Christ in the person of His saints (The Review and Herald, April 14, 1896). When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ. Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of His saints. In view of the history of the life and death of Christ, can we be surprised if the world is hollow and insincere? Can we in our day trust in man, or make flesh our arm? Shall we not choose Christ as our Leader? He alone can save us from sin. When the world is at last brought up for trial before the great white throne, to account for its rejection of Jesus Christ, God's own messenger to our world, what a solemn scene it will be! What a reckoning will have to be made for nailing to the cross One who came to our world as a living epistle of the law. God will ask each one the question, What have you done with My only-begotten Son? What will those answer who have refused to accept the truth? They will be obliged to say, We hated Jesus, and cast Him out. We cried, Crucify Him, crucify Him. We chose Barabbas in His stead. If those to whom the light of Heaven is presented reject it, they reject Christ. They reject the only provision whereby they may be cleansed from pollution. They crucify to themselves the Son of God afresh, and put Him to an open shame. To them it will be said, “I never knew you: depart from me.” God will assuredly avenge the death of His Son (The Review and Herald, January 30, 1900). 21. See EGW on Romans 3:19. 21, 22, 29 (Philippians 2:9; Hebrews 2:9; Revelation 6:16; 14:10). Two Kinds of Crowns—On whose side are we? The world cast Christ out, the heavens received Him. Man, finite man, rejected the Prince of life; God, our sovereign Ruler, received Him into the heavens. God has exalted Him. Man crowned Him with a crown of thorns, God has crowned Him with a crown of royal majesty. We must all think candidly. Will you have this man Christ Jesus to rule over you, or will you have Barabbas? The death of Christ brings to the rejecter of His mercy the wrath and judgments of God, unmixed with mercy. This is the wrath of the Lamb. But the death of Christ is hope and eternal life to all who receive Him and believe in Him (Letter 31, 1898). Under Satan's Black Banner—Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory (The Review and Herald, January 30, 1900). 22, 23 (Mark 15:12-14; Luke 23:20-23; John 19:14, 15). A Representative Scene—The scene transacted in Jerusalem at the betrayal and rejection of Christ represents the scene which will take place in the future history of the world, when Christ is finally rejected. The religious world will take sides with the first great rebel, and will reject the message of mercy in regard to the commandments of God and the faith of Jesus (Manuscript 40, 1897). 25, 26 (Mark 15:14, 15; Luke 23:23, 24; John 19:15, 16). Angels Could Not Interfere—Be astonished, O heaven, and be everlastingly ashamed, O inhabitants of earth! With sorrow and indignation the angels heard the choice made by the people and the sentence passed upon Christ. But they could not interfere; for in the great controversy between good and evil, Satan must be given every opportunity to develop his true character, that the heavenly universe and the race for whom Christ was giving His life might see the righteousness of God's purposes. Those under the control of the enemy must be allowed to reveal the principles of his government (Manuscript 136, 1899). 32 (Mark 15:21; Luke 23:26). A Means of Conversion—The cross he [Simon] was forced to bear became the means of his conversion. His sympathies were deeply stirred in favor of Jesus; and the events of Calvary, and the words uttered by the Saviour, caused him to acknowledge that He was the Son of God (Manuscript 41, 1887). 37 (Psalm 85:10; Mark 15:26; Luke 23:38; John 19:19). An Arranged Superscription—Look at the superscription written above the cross. The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless, helpless, and perishing, to come. Christ has made of none effect the power of Satan. He laid hold of the pillars of Satan's kingdom, and passed through the conflict, destroying him that had the power of death. A way was now opened whereby mercy and truth could meet together, and righteousness and peace kiss each other (Manuscript 111, 1897). 38 (Mark 15:27; Luke 23:33; John 19:18). Christ Placed as Most Notorious Criminal—Joseph and Nicodemus watched every development at the condemnation and crucifixion of Christ. Not an action escaped them. These men were diligent searchers of the Scriptures, and they were deeply indignant as they saw this man, whom the judges had pronounced to be entirely without fault, placed in the center of two thieves, “on either side one, and Jesus in the midst.” This instruction had been given by the chief priests and rulers, that by his position all might judge that Christ was the most notorious of the three (Manuscript 103, 1897). 42. See EGW on Luke 24:13-15. 45 (Mark 15:33; Luke 23:44). In Sympathy and Confirmation—The darkness upon the face of nature expressed her sympathy with Christ in His expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed (The Spirit of Prophecy 3:167). God and Angels Clothed in Darkness—The dark cloud of human transgression came between the Father and the Son. The interruption of the communion between God and His Son caused a condition of things in the heavenly courts which cannot be described by human language. Nature could not witness such a scene as Christ dying in agony while bearing the penalty of man's transgression. God and the angels clothed themselves with darkness, and hid the Saviour from the gaze of the curious multitude while He drank the last dregs of the cup of God's wrath (Letter 139, 1898). 45, 46 (v. 54; Mark 15:33, 34, 39; Luke 23:46, 47; John 19:30). Circumstances Sowed Seed—The conviction forced upon many at the time of Christ's trial, at the time when the three hours’ darkness enshrouded the cross, without any natural cause for it, and when the last sentences were uttered, “My God, my God, why hast thou forsaken me?” “It is finished,” “Into thy hands I commend my spirit,” was seed sown that ripened into harvest when at a future date the gospel was boldly proclaimed by His disciples. The shaking earth, the piercing cry, the sudden death which called forth in no whispered tones the cry, “It is finished,” forced from many the words, “Assuredly this man was righteous”; “Truly this was the Son of God.” Many who had scoffed and jeered at, and taunted the Son of God were terribly afraid that the shaking earth, the rent and trembling rocks would put an end to their own lives. They hastened away from the scene, beating upon their breasts, stumbling, falling, in awful terror lest the earth should open and swallow them up. The veil of the temple rent so mysteriously, changed the religious ideas of many of the Jewish priests, and a large company changed their faith. After the day of Pentecost, we read that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people” (Manuscript 91, 1897). Father Suffered With Son—In the scenes that transpired at the judgment hall and at Calvary, we see what the human heart is capable of when under the influence of Satan. Christ submitted to crucifixion, although the heavenly host could have delivered Him. The angels suffered with Christ. God Himself was crucified with Christ; for Christ was one with the Father. Those who reject Christ, those who will not have this man to rule over them, choose to place themselves under the rule of Satan, to do his work as his bondslaves. Yet for them Christ yielded up His life on Calvary (The Bible Echo, August 6, 1894). 50 (Mark 15:37; Luke 23:46; John 19:30; Hebrews 2:14). Satan Overcome by Christ's Human Nature—When Christ bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory (The Youth's Instructor, April 25, 1901). 51 (Mark 15:38; Luke 23:45; Ephesians 2:14, 15; Colossians 2:14; Hebrews 10:19, 20; See EGW on John 19:30). The Mercy Seat Opened to All—Christ was nailed to the cross between the third and sixth hour, that is, between nine and twelve o'clock. In the afternoon He died. This was the hour of the evening sacrifice. Then the veil of the temple, that which hid God's glory from the view of the congregation of Israel, was rent in twain from top to bottom. Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread (Letter 230, 1907). (Ch. 26:65; Daniel 5:5, 25-28; Hebrews 10:19, 20.) Israel a Nation Unchurched—In Christ the shadow reached its substance, the type its antitype. Well might Caiaphas rend his clothes in horror for himself and for the nation; for they were separating themselves from God, and were fast becoming a people unchurched by Jehovah. Surely the candlestick was being removed out of its place. It was not the hand of the priest that rent from top to bottom the gorgeous veil that divided the holy from the most holy place. It was the hand of God. When Christ cried out, “It is finished,” the Holy Watcher that was an unseen guest at Belshazzar's feast pronounced the Jewish nation to be a nation unchurched. The same hand that traced on the wall the characters that recorded Belshazzar's doom and the end of the Babylonian kingdom, rent the veil of the temple from top to bottom, opening a new and living way for all, high and low, rich and poor, Jew and Gentile. From henceforth people might come to God without priest or ruler (Manuscript 101, 1897). (Hebrews 6:19; 8:6, 7; 10:19, 20.) God's Presence Withdrawn From Earthly Sanctuary—By the rending of the veil of the temple, God said, I can no longer reveal My presence in the most holy place. A new and living Way, before which there hangs no veil, is offered to all. No longer need sinful, sorrowing humanity await the coming of the high priest. Type had met antitype in the death of God's Son. The Lamb of God had been offered as a sacrifice. It was as if a voice had said to the worshipers, “There is now an end to all sacrifices and offerings” (The Youth's Instructor, June 21, 1900). A New Way Opened to Fallen Man—When Christ on the cross cried out, “It is finished,” the veil of the temple was rent in twain. This veil was significant to the Jewish nation. It was of most costly material, of purple and gold, and was of great length and breadth. At the moment when Christ breathed His last, there were witnesses in the temple who beheld the strong, heavy material rent by unseen hands from top to bottom. This act signified to the heavenly universe, and to a world corrupted by sin, that a new and living way had been opened to the fallen race, that all sacrificial offerings terminated in the one great offering of the Son of God. He who had hitherto dwelt in the temple made with hands, had gone forth never again to grace it with His presence (The Signs of the Times, December 8, 1898). 52, 53 (see EGW on ch. 28:2-4). Resurrection Known to Priests and Rulers—The captives brought up from the graves at the time of the resurrection of Jesus were His trophies as a conquering Prince. Thus He attested His victory over death and the grave; thus He gave a pledge and an earnest of the resurrection of all the righteous dead. Those who were called from their graves went into the city, and appeared unto many in their resurrected forms, and testified that Jesus had indeed risen from the dead, and that they had risen with Him.... It was well known to the priests and rulers that certain persons who were dead had risen at the resurrection of Jesus. Authentic reports were brought to them of different ones who had seen and conversed with these resurrected ones, and heard their testimony that Jesus, the Prince of life, whom the priests and rulers had slain, was risen from the dead (The Spirit of Prophecy 3:223). 54 (Mark 15:39; Luke 23:47; see EGW comment on vs. 45, 46; John 1:1-3, 14). The Sermon in Action—[Matthew 27:54 quoted.] ... What so enlightened and convinced these men that they could not refrain from confessing their faith in Jesus? It was the sermon that was given in every action of Christ and in His silence under cruel abuse. At His trial one seemed to vie with the other in making His humiliation as degrading as possible. But His silence was eloquence. In that lacerated, bruised, broken body hanging on the cross, the centurion recognized the form of the Son of God (Manuscript 115, 1897).Chapter 27 15-26 (Mark 15:6-15; Luke 23:18-25; John 18:39, 40). A Symbol of Last Days—The scene in the judgment hall in Jerusalem is a symbol of what will take place in the closing scenes of this earth's history. The world will accept Christ, the Truth, or they will accept Satan, the first great rebel, a robber, apostate, and murderer. They will either reject the message of mercy in regard to the commandments of God and the faith of Jesus, or they will accept the truth as it is in Jesus. If they accept Satan and his falsehoods, they identify themselves with the chief of all liars, and with all who are disloyal, while they turn from no less a personage than the Son of the infinite God (The Review and Herald, January 30, 1900). A Matter of Choice—When Jesus was on earth, Satan led the people to reject the Son of God, and to choose Barabbas, who in character represented Satan, the god of this world. The Lord Jesus Christ came to dispute the usurpation of Satan in the kingdoms of the world. The conflict is not yet ended; and as we draw near the close of time, the battle waxes more intense. As the second appearing of our Lord Jesus Christ draws near, satanic agencies are moved from beneath. Satan will not only appear as a human being, but he will personate Jesus Christ; and the world that has rejected the truth will receive him as the Lord of lords and King of kings. He will exercise his power, and work upon the human imagination. He will corrupt both the minds and the bodies of men, and will work through the children of disobedience, fascinating and charming, as does a serpent. What a spectacle will the world be for heavenly intelligences! What a spectacle for God, the Creator of the world, to behold! The form Satan assumed in Eden when leading our first parents to transgress, was of a character to bewilder and confuse the mind. He will work in as subtle a manner as we near the end of earth's history. All his deceiving power will be brought to bear upon human subjects, to complete the work of deluding the human family. So deceptive will be his working, that men will do as they did in the days of Christ; and when asked, Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be, Barabbas, Barabbas! And when the question is asked, “What will ye then that I shall do unto him whom ye call the King of the Jews?” the cry again will be, “Crucify him!” Christ will be represented in the person of those who accept the truth, and who identify their interest with that of their Lord. The world will be enraged at them in the same way that they were enraged at Christ, and the disciples of Christ will know that they are to be treated no better than was their Lord. But Christ will surely identify His interest with that of those who accept Him as their personal Saviour. Every insult, every reproach, every false accusation made against them by those who have turned their ears away from the truth and are turned unto fables, will be charged upon the guilty ones as done to Christ in the person of His saints (The Review and Herald, April 14, 1896). When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ. Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of His saints. In view of the history of the life and death of Christ, can we be surprised if the world is hollow and insincere? Can we in our day trust in man, or make flesh our arm? Shall we not choose Christ as our Leader? He alone can save us from sin. When the world is at last brought up for trial before the great white throne, to account for its rejection of Jesus Christ, God's own messenger to our world, what a solemn scene it will be! What a reckoning will have to be made for nailing to the cross One who came to our world as a living epistle of the law. God will ask each one the question, What have you done with My only-begotten Son? What will those answer who have refused to accept the truth? They will be obliged to say, We hated Jesus, and cast Him out. We cried, Crucify Him, crucify Him. We chose Barabbas in His stead. If those to whom the light of Heaven is presented reject it, they reject Christ. They reject the only provision whereby they may be cleansed from pollution. They crucify to themselves the Son of God afresh, and put Him to an open shame. To them it will be said, “I never knew you: depart from me.” God will assuredly avenge the death of His Son (The Review and Herald, January 30, 1900). 21. See EGW on Romans 3:19. 21, 22, 29 (Philippians 2:9; Hebrews 2:9; Revelation 6:16; 14:10). Two Kinds of Crowns—On whose side are we? The world cast Christ out, the heavens received Him. Man, finite man, rejected the Prince of life; God, our sovereign Ruler, received Him into the heavens. God has exalted Him. Man crowned Him with a crown of thorns, God has crowned Him with a crown of royal majesty. We must all think candidly. Will you have this man Christ Jesus to rule over you, or will you have Barabbas? The death of Christ brings to the rejecter of His mercy the wrath and judgments of God, unmixed with mercy. This is the wrath of the Lamb. But the death of Christ is hope and eternal life to all who receive Him and believe in Him (Letter 31, 1898). Under Satan's Black Banner—Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory (The Review and Herald, January 30, 1900). 22, 23 (Mark 15:12-14; Luke 23:20-23; John 19:14, 15). A Representative Scene—The scene transacted in Jerusalem at the betrayal and rejection of Christ represents the scene which will take place in the future history of the world, when Christ is finally rejected. The religious world will take sides with the first great rebel, and will reject the message of mercy in regard to the commandments of God and the faith of Jesus (Manuscript 40, 1897). 25, 26 (Mark 15:14, 15; Luke 23:23, 24; John 19:15, 16). Angels Could Not Interfere—Be astonished, O heaven, and be everlastingly ashamed, O inhabitants of earth! With sorrow and indignation the angels heard the choice made by the people and the sentence passed upon Christ. But they could not interfere; for in the great controversy between good and evil, Satan must be given every opportunity to develop his true character, that the heavenly universe and the race for whom Christ was giving His life might see the righteousness of God's purposes. Those under the control of the enemy must be allowed to reveal the principles of his government (Manuscript 136, 1899). 32 (Mark 15:21; Luke 23:26). A Means of Conversion—The cross he [Simon] was forced to bear became the means of his conversion. His sympathies were deeply stirred in favor of Jesus; and the events of Calvary, and the words uttered by the Saviour, caused him to acknowledge that He was the Son of God (Manuscript 41, 1887). 37 (Psalm 85:10; Mark 15:26; Luke 23:38; John 19:19). An Arranged Superscription—Look at the superscription written above the cross. The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless, helpless, and perishing, to come. Christ has made of none effect the power of Satan. He laid hold of the pillars of Satan's kingdom, and passed through the conflict, destroying him that had the power of death. A way was now opened whereby mercy and truth could meet together, and righteousness and peace kiss each other (Manuscript 111, 1897). 38 (Mark 15:27; Luke 23:33; John 19:18). Christ Placed as Most Notorious Criminal—Joseph and Nicodemus watched every development at the condemnation and crucifixion of Christ. Not an action escaped them. These men were diligent searchers of the Scriptures, and they were deeply indignant as they saw this man, whom the judges had pronounced to be entirely without fault, placed in the center of two thieves, “on either side one, and Jesus in the midst.” This instruction had been given by the chief priests and rulers, that by his position all might judge that Christ was the most notorious of the three (Manuscript 103, 1897). 42. See EGW on Luke 24:13-15. 45 (Mark 15:33; Luke 23:44). In Sympathy and Confirmation—The darkness upon the face of nature expressed her sympathy with Christ in His expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed (The Spirit of Prophecy 3:167). God and Angels Clothed in Darkness—The dark cloud of human transgression came between the Father and the Son. The interruption of the communion between God and His Son caused a condition of things in the heavenly courts which cannot be described by human language. Nature could not witness such a scene as Christ dying in agony while bearing the penalty of man's transgression. God and the angels clothed themselves with darkness, and hid the Saviour from the gaze of the curious multitude while He drank the last dregs of the cup of God's wrath (Letter 139, 1898). 45, 46 (v. 54; Mark 15:33, 34, 39; Luke 23:46, 47; John 19:30). Circumstances Sowed Seed—The conviction forced upon many at the time of Christ's trial, at the time when the three hours’ darkness enshrouded the cross, without any natural cause for it, and when the last sentences were uttered, “My God, my God, why hast thou forsaken me?” “It is finished,” “Into thy hands I commend my spirit,” was seed sown that ripened into harvest when at a future date the gospel was boldly proclaimed by His disciples. The shaking earth, the piercing cry, the sudden death which called forth in no whispered tones the cry, “It is finished,” forced from many the words, “Assuredly this man was righteous”; “Truly this was the Son of God.” Many who had scoffed and jeered at, and taunted the Son of God were terribly afraid that the shaking earth, the rent and trembling rocks would put an end to their own lives. They hastened away from the scene, beating upon their breasts, stumbling, falling, in awful terror lest the earth should open and swallow them up. The veil of the temple rent so mysteriously, changed the religious ideas of many of the Jewish priests, and a large company changed their faith. After the day of Pentecost, we read that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people” (Manuscript 91, 1897). Father Suffered With Son—In the scenes that transpired at the judgment hall and at Calvary, we see what the human heart is capable of when under the influence of Satan. Christ submitted to crucifixion, although the heavenly host could have delivered Him. The angels suffered with Christ. God Himself was crucified with Christ; for Christ was one with the Father. Those who reject Christ, those who will not have this man to rule over them, choose to place themselves under the rule of Satan, to do his work as his bondslaves. Yet for them Christ yielded up His life on Calvary (The Bible Echo, August 6, 1894). 50 (Mark 15:37; Luke 23:46; John 19:30; Hebrews 2:14). Satan Overcome by Christ's Human Nature—When Christ bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory (The Youth's Instructor, April 25, 1901). 51 (Mark 15:38; Luke 23:45; Ephesians 2:14, 15; Colossians 2:14; Hebrews 10:19, 20; See EGW on John 19:30). The Mercy Seat Opened to All—Christ was nailed to the cross between the third and sixth hour, that is, between nine and twelve o'clock. In the afternoon He died. This was the hour of the evening sacrifice. Then the veil of the temple, that which hid God's glory from the view of the congregation of Israel, was rent in twain from top to bottom. Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread (Letter 230, 1907). (Ch. 26:65; Daniel 5:5, 25-28; Hebrews 10:19, 20.) Israel a Nation Unchurched—In Christ the shadow reached its substance, the type its antitype. Well might Caiaphas rend his clothes in horror for himself and for the nation; for they were separating themselves from God, and were fast becoming a people unchurched by Jehovah. Surely the candlestick was being removed out of its place. It was not the hand of the priest that rent from top to bottom the gorgeous veil that divided the holy from the most holy place. It was the hand of God. When Christ cried out, “It is finished,” the Holy Watcher that was an unseen guest at Belshazzar's feast pronounced the Jewish nation to be a nation unchurched. The same hand that traced on the wall the characters that recorded Belshazzar's doom and the end of the Babylonian kingdom, rent the veil of the temple from top to bottom, opening a new and living way for all, high and low, rich and poor, Jew and Gentile. From henceforth people might come to God without priest or ruler (Manuscript 101, 1897). (Hebrews 6:19; 8:6, 7; 10:19, 20.) God's Presence Withdrawn From Earthly Sanctuary—By the rending of the veil of the temple, God said, I can no longer reveal My presence in the most holy place. A new and living Way, before which there hangs no veil, is offered to all. No longer need sinful, sorrowing humanity await the coming of the high priest. Type had met antitype in the death of God's Son. The Lamb of God had been offered as a sacrifice. It was as if a voice had said to the worshipers, “There is now an end to all sacrifices and offerings” (The Youth's Instructor, June 21, 1900). A New Way Opened to Fallen Man—When Christ on the cross cried out, “It is finished,” the veil of the temple was rent in twain. This veil was significant to the Jewish nation. It was of most costly material, of purple and gold, and was of great length and breadth. At the moment when Christ breathed His last, there were witnesses in the temple who beheld the strong, heavy material rent by unseen hands from top to bottom. This act signified to the heavenly universe, and to a world corrupted by sin, that a new and living way had been opened to the fallen race, that all sacrificial offerings terminated in the one great offering of the Son of God. He who had hitherto dwelt in the temple made with hands, had gone forth never again to grace it with His presence (The Signs of the Times, December 8, 1898). 52, 53 (see EGW on ch. 28:2-4). Resurrection Known to Priests and Rulers—The captives brought up from the graves at the time of the resurrection of Jesus were His trophies as a conquering Prince. Thus He attested His victory over death and the grave; thus He gave a pledge and an earnest of the resurrection of all the righteous dead. Those who were called from their graves went into the city, and appeared unto many in their resurrected forms, and testified that Jesus had indeed risen from the dead, and that they had risen with Him.... It was well known to the priests and rulers that certain persons who were dead had risen at the resurrection of Jesus. Authentic reports were brought to them of different ones who had seen and conversed with these resurrected ones, and heard their testimony that Jesus, the Prince of life, whom the priests and rulers had slain, was risen from the dead (The Spirit of Prophecy 3:223). 54 (Mark 15:39; Luke 23:47; see EGW comment on vs. 45, 46; John 1:1-3, 14). The Sermon in Action—[Matthew 27:54 quoted.] ... What so enlightened and convinced these men that they could not refrain from confessing their faith in Jesus? It was the sermon that was given in every action of Christ and in His silence under cruel abuse. At His trial one seemed to vie with the other in making His humiliation as degrading as possible. But His silence was eloquence. In that lacerated, bruised, broken body hanging on the cross, the centurion recognized the form of the Son of God (Manuscript 115, 1897).Chapter 27 15-26 (Mark 15:6-15; Luke 23:18-25; John 18:39, 40). A Symbol of Last Days—The scene in the judgment hall in Jerusalem is a symbol of what will take place in the closing scenes of this earth's history. The world will accept Christ, the Truth, or they will accept Satan, the first great rebel, a robber, apostate, and murderer. They will either reject the message of mercy in regard to the commandments of God and the faith of Jesus, or they will accept the truth as it is in Jesus. If they accept Satan and his falsehoods, they identify themselves with the chief of all liars, and with all who are disloyal, while they turn from no less a personage than the Son of the infinite God (The Review and Herald, January 30, 1900). A Matter of Choice—When Jesus was on earth, Satan led the people to reject the Son of God, and to choose Barabbas, who in character represented Satan, the god of this world. The Lord Jesus Christ came to dispute the usurpation of Satan in the kingdoms of the world. The conflict is not yet ended; and as we draw near the close of time, the battle waxes more intense. As the second appearing of our Lord Jesus Christ draws near, satanic agencies are moved from beneath. Satan will not only appear as a human being, but he will personate Jesus Christ; and the world that has rejected the truth will receive him as the Lord of lords and King of kings. He will exercise his power, and work upon the human imagination. He will corrupt both the minds and the bodies of men, and will work through the children of disobedience, fascinating and charming, as does a serpent. What a spectacle will the world be for heavenly intelligences! What a spectacle for God, the Creator of the world, to behold! The form Satan assumed in Eden when leading our first parents to transgress, was of a character to bewilder and confuse the mind. He will work in as subtle a manner as we near the end of earth's history. All his deceiving power will be brought to bear upon human subjects, to complete the work of deluding the human family. So deceptive will be his working, that men will do as they did in the days of Christ; and when asked, Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be, Barabbas, Barabbas! And when the question is asked, “What will ye then that I shall do unto him whom ye call the King of the Jews?” the cry again will be, “Crucify him!” Christ will be represented in the person of those who accept the truth, and who identify their interest with that of their Lord. The world will be enraged at them in the same way that they were enraged at Christ, and the disciples of Christ will know that they are to be treated no better than was their Lord. But Christ will surely identify His interest with that of those who accept Him as their personal Saviour. Every insult, every reproach, every false accusation made against them by those who have turned their ears away from the truth and are turned unto fables, will be charged upon the guilty ones as done to Christ in the person of His saints (The Review and Herald, April 14, 1896). When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ. Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of His saints. In view of the history of the life and death of Christ, can we be surprised if the world is hollow and insincere? Can we in our day trust in man, or make flesh our arm? Shall we not choose Christ as our Leader? He alone can save us from sin. When the world is at last brought up for trial before the great white throne, to account for its rejection of Jesus Christ, God's own messenger to our world, what a solemn scene it will be! What a reckoning will have to be made for nailing to the cross One who came to our world as a living epistle of the law. God will ask each one the question, What have you done with My only-begotten Son? What will those answer who have refused to accept the truth? They will be obliged to say, We hated Jesus, and cast Him out. We cried, Crucify Him, crucify Him. We chose Barabbas in His stead. If those to whom the light of Heaven is presented reject it, they reject Christ. They reject the only provision whereby they may be cleansed from pollution. They crucify to themselves the Son of God afresh, and put Him to an open shame. To them it will be said, “I never knew you: depart from me.” God will assuredly avenge the death of His Son (The Review and Herald, January 30, 1900). 21. See EGW on Romans 3:19. 21, 22, 29 (Philippians 2:9; Hebrews 2:9; Revelation 6:16; 14:10). Two Kinds of Crowns—On whose side are we? The world cast Christ out, the heavens received Him. Man, finite man, rejected the Prince of life; God, our sovereign Ruler, received Him into the heavens. God has exalted Him. Man crowned Him with a crown of thorns, God has crowned Him with a crown of royal majesty. We must all think candidly. Will you have this man Christ Jesus to rule over you, or will you have Barabbas? The death of Christ brings to the rejecter of His mercy the wrath and judgments of God, unmixed with mercy. This is the wrath of the Lamb. But the death of Christ is hope and eternal life to all who receive Him and believe in Him (Letter 31, 1898). Under Satan's Black Banner—Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory (The Review and Herald, January 30, 1900). 22, 23 (Mark 15:12-14; Luke 23:20-23; John 19:14, 15). A Representative Scene—The scene transacted in Jerusalem at the betrayal and rejection of Christ represents the scene which will take place in the future history of the world, when Christ is finally rejected. The religious world will take sides with the first great rebel, and will reject the message of mercy in regard to the commandments of God and the faith of Jesus (Manuscript 40, 1897). 25, 26 (Mark 15:14, 15; Luke 23:23, 24; John 19:15, 16). Angels Could Not Interfere—Be astonished, O heaven, and be everlastingly ashamed, O inhabitants of earth! With sorrow and indignation the angels heard the choice made by the people and the sentence passed upon Christ. But they could not interfere; for in the great controversy between good and evil, Satan must be given every opportunity to develop his true character, that the heavenly universe and the race for whom Christ was giving His life might see the righteousness of God's purposes. Those under the control of the enemy must be allowed to reveal the principles of his government (Manuscript 136, 1899). 32 (Mark 15:21; Luke 23:26). A Means of Conversion—The cross he [Simon] was forced to bear became the means of his conversion. His sympathies were deeply stirred in favor of Jesus; and the events of Calvary, and the words uttered by the Saviour, caused him to acknowledge that He was the Son of God (Manuscript 41, 1887). 37 (Psalm 85:10; Mark 15:26; Luke 23:38; John 19:19). An Arranged Superscription—Look at the superscription written above the cross. The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless, helpless, and perishing, to come. Christ has made of none effect the power of Satan. He laid hold of the pillars of Satan's kingdom, and passed through the conflict, destroying him that had the power of death. A way was now opened whereby mercy and truth could meet together, and righteousness and peace kiss each other (Manuscript 111, 1897). 38 (Mark 15:27; Luke 23:33; John 19:18). Christ Placed as Most Notorious Criminal—Joseph and Nicodemus watched every development at the condemnation and crucifixion of Christ. Not an action escaped them. These men were diligent searchers of the Scriptures, and they were deeply indignant as they saw this man, whom the judges had pronounced to be entirely without fault, placed in the center of two thieves, “on either side one, and Jesus in the midst.” This instruction had been given by the chief priests and rulers, that by his position all might judge that Christ was the most notorious of the three (Manuscript 103, 1897). 42. See EGW on Luke 24:13-15. 45 (Mark 15:33; Luke 23:44). In Sympathy and Confirmation—The darkness upon the face of nature expressed her sympathy with Christ in His expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed (The Spirit of Prophecy 3:167). God and Angels Clothed in Darkness—The dark cloud of human transgression came between the Father and the Son. The interruption of the communion between God and His Son caused a condition of things in the heavenly courts which cannot be described by human language. Nature could not witness such a scene as Christ dying in agony while bearing the penalty of man's transgression. God and the angels clothed themselves with darkness, and hid the Saviour from the gaze of the curious multitude while He drank the last dregs of the cup of God's wrath (Letter 139, 1898). 45, 46 (v. 54; Mark 15:33, 34, 39; Luke 23:46, 47; John 19:30). Circumstances Sowed Seed—The conviction forced upon many at the time of Christ's trial, at the time when the three hours’ darkness enshrouded the cross, without any natural cause for it, and when the last sentences were uttered, “My God, my God, why hast thou forsaken me?” “It is finished,” “Into thy hands I commend my spirit,” was seed sown that ripened into harvest when at a future date the gospel was boldly proclaimed by His disciples. The shaking earth, the piercing cry, the sudden death which called forth in no whispered tones the cry, “It is finished,” forced from many the words, “Assuredly this man was righteous”; “Truly this was the Son of God.” Many who had scoffed and jeered at, and taunted the Son of God were terribly afraid that the shaking earth, the rent and trembling rocks would put an end to their own lives. They hastened away from the scene, beating upon their breasts, stumbling, falling, in awful terror lest the earth should open and swallow them up. The veil of the temple rent so mysteriously, changed the religious ideas of many of the Jewish priests, and a large company changed their faith. After the day of Pentecost, we read that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people” (Manuscript 91, 1897). Father Suffered With Son—In the scenes that transpired at the judgment hall and at Calvary, we see what the human heart is capable of when under the influence of Satan. Christ submitted to crucifixion, although the heavenly host could have delivered Him. The angels suffered with Christ. God Himself was crucified with Christ; for Christ was one with the Father. Those who reject Christ, those who will not have this man to rule over them, choose to place themselves under the rule of Satan, to do his work as his bondslaves. Yet for them Christ yielded up His life on Calvary (The Bible Echo, August 6, 1894). 50 (Mark 15:37; Luke 23:46; John 19:30; Hebrews 2:14). Satan Overcome by Christ's Human Nature—When Christ bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory (The Youth's Instructor, April 25, 1901). 51 (Mark 15:38; Luke 23:45; Ephesians 2:14, 15; Colossians 2:14; Hebrews 10:19, 20; See EGW on John 19:30). The Mercy Seat Opened to All—Christ was nailed to the cross between the third and sixth hour, that is, between nine and twelve o'clock. In the afternoon He died. This was the hour of the evening sacrifice. Then the veil of the temple, that which hid God's glory from the view of the congregation of Israel, was rent in twain from top to bottom. Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread (Letter 230, 1907). (Ch. 26:65; Daniel 5:5, 25-28; Hebrews 10:19, 20.) Israel a Nation Unchurched—In Christ the shadow reached its substance, the type its antitype. Well might Caiaphas rend his clothes in horror for himself and for the nation; for they were separating themselves from God, and were fast becoming a people unchurched by Jehovah. Surely the candlestick was being removed out of its place. It was not the hand of the priest that rent from top to bottom the gorgeous veil that divided the holy from the most holy place. It was the hand of God. When Christ cried out, “It is finished,” the Holy Watcher that was an unseen guest at Belshazzar's feast pronounced the Jewish nation to be a nation unchurched. The same hand that traced on the wall the characters that recorded Belshazzar's doom and the end of the Babylonian kingdom, rent the veil of the temple from top to bottom, opening a new and living way for all, high and low, rich and poor, Jew and Gentile. From henceforth people might come to God without priest or ruler (Manuscript 101, 1897). (Hebrews 6:19; 8:6, 7; 10:19, 20.) God's Presence Withdrawn From Earthly Sanctuary—By the rending of the veil of the temple, God said, I can no longer reveal My presence in the most holy place. A new and living Way, before which there hangs no veil, is offered to all. No longer need sinful, sorrowing humanity await the coming of the high priest. Type had met antitype in the death of God's Son. The Lamb of God had been offered as a sacrifice. It was as if a voice had said to the worshipers, “There is now an end to all sacrifices and offerings” (The Youth's Instructor, June 21, 1900). A New Way Opened to Fallen Man—When Christ on the cross cried out, “It is finished,” the veil of the temple was rent in twain. This veil was significant to the Jewish nation. It was of most costly material, of purple and gold, and was of great length and breadth. At the moment when Christ breathed His last, there were witnesses in the temple who beheld the strong, heavy material rent by unseen hands from top to bottom. This act signified to the heavenly universe, and to a world corrupted by sin, that a new and living way had been opened to the fallen race, that all sacrificial offerings terminated in the one great offering of the Son of God. He who had hitherto dwelt in the temple made with hands, had gone forth never again to grace it with His presence (The Signs of the Times, December 8, 1898). 52, 53 (see EGW on ch. 28:2-4). Resurrection Known to Priests and Rulers—The captives brought up from the graves at the time of the resurrection of Jesus were His trophies as a conquering Prince. Thus He attested His victory over death and the grave; thus He gave a pledge and an earnest of the resurrection of all the righteous dead. Those who were called from their graves went into the city, and appeared unto many in their resurrected forms, and testified that Jesus had indeed risen from the dead, and that they had risen with Him.... It was well known to the priests and rulers that certain persons who were dead had risen at the resurrection of Jesus. Authentic reports were brought to them of different ones who had seen and conversed with these resurrected ones, and heard their testimony that Jesus, the Prince of life, whom the priests and rulers had slain, was risen from the dead (The Spirit of Prophecy 3:223). 54 (Mark 15:39; Luke 23:47; see EGW comment on vs. 45, 46; John 1:1-3, 14). The Sermon in Action—[Matthew 27:54 quoted.] ... What so enlightened and convinced these men that they could not refrain from confessing their faith in Jesus? It was the sermon that was given in every action of Christ and in His silence under cruel abuse. At His trial one seemed to vie with the other in making His humiliation as degrading as possible. But His silence was eloquence. In that lacerated, bruised, broken body hanging on the cross, the centurion recognized the form of the Son of God (Manuscript 115, 1897).Chapter 27 15-26 (Mark 15:6-15; Luke 23:18-25; John 18:39, 40). A Symbol of Last Days—The scene in the judgment hall in Jerusalem is a symbol of what will take place in the closing scenes of this earth's history. The world will accept Christ, the Truth, or they will accept Satan, the first great rebel, a robber, apostate, and murderer. They will either reject the message of mercy in regard to the commandments of God and the faith of Jesus, or they will accept the truth as it is in Jesus. If they accept Satan and his falsehoods, they identify themselves with the chief of all liars, and with all who are disloyal, while they turn from no less a personage than the Son of the infinite God (The Review and Herald, January 30, 1900). A Matter of Choice—When Jesus was on earth, Satan led the people to reject the Son of God, and to choose Barabbas, who in character represented Satan, the god of this world. The Lord Jesus Christ came to dispute the usurpation of Satan in the kingdoms of the world. The conflict is not yet ended; and as we draw near the close of time, the battle waxes more intense. As the second appearing of our Lord Jesus Christ draws near, satanic agencies are moved from beneath. Satan will not only appear as a human being, but he will personate Jesus Christ; and the world that has rejected the truth will receive him as the Lord of lords and King of kings. He will exercise his power, and work upon the human imagination. He will corrupt both the minds and the bodies of men, and will work through the children of disobedience, fascinating and charming, as does a serpent. What a spectacle will the world be for heavenly intelligences! What a spectacle for God, the Creator of the world, to behold! The form Satan assumed in Eden when leading our first parents to transgress, was of a character to bewilder and confuse the mind. He will work in as subtle a manner as we near the end of earth's history. All his deceiving power will be brought to bear upon human subjects, to complete the work of deluding the human family. So deceptive will be his working, that men will do as they did in the days of Christ; and when asked, Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be, Barabbas, Barabbas! And when the question is asked, “What will ye then that I shall do unto him whom ye call the King of the Jews?” the cry again will be, “Crucify him!” Christ will be represented in the person of those who accept the truth, and who identify their interest with that of their Lord. The world will be enraged at them in the same way that they were enraged at Christ, and the disciples of Christ will know that they are to be treated no better than was their Lord. But Christ will surely identify His interest with that of those who accept Him as their personal Saviour. Every insult, every reproach, every false accusation made against them by those who have turned their ears away from the truth and are turned unto fables, will be charged upon the guilty ones as done to Christ in the person of His saints (The Review and Herald, April 14, 1896). When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ. Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of His saints. In view of the history of the life and death of Christ, can we be surprised if the world is hollow and insincere? Can we in our day trust in man, or make flesh our arm? Shall we not choose Christ as our Leader? He alone can save us from sin. When the world is at last brought up for trial before the great white throne, to account for its rejection of Jesus Christ, God's own messenger to our world, what a solemn scene it will be! What a reckoning will have to be made for nailing to the cross One who came to our world as a living epistle of the law. God will ask each one the question, What have you done with My only-begotten Son? What will those answer who have refused to accept the truth? They will be obliged to say, We hated Jesus, and cast Him out. We cried, Crucify Him, crucify Him. We chose Barabbas in His stead. If those to whom the light of Heaven is presented reject it, they reject Christ. They reject the only provision whereby they may be cleansed from pollution. They crucify to themselves the Son of God afresh, and put Him to an open shame. To them it will be said, “I never knew you: depart from me.” God will assuredly avenge the death of His Son (The Review and Herald, January 30, 1900). 21. See EGW on Romans 3:19. 21, 22, 29 (Philippians 2:9; Hebrews 2:9; Revelation 6:16; 14:10). Two Kinds of Crowns—On whose side are we? The world cast Christ out, the heavens received Him. Man, finite man, rejected the Prince of life; God, our sovereign Ruler, received Him into the heavens. God has exalted Him. Man crowned Him with a crown of thorns, God has crowned Him with a crown of royal majesty. We must all think candidly. Will you have this man Christ Jesus to rule over you, or will you have Barabbas? The death of Christ brings to the rejecter of His mercy the wrath and judgments of God, unmixed with mercy. This is the wrath of the Lamb. But the death of Christ is hope and eternal life to all who receive Him and believe in Him (Letter 31, 1898). Under Satan's Black Banner—Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory (The Review and Herald, January 30, 1900). 22, 23 (Mark 15:12-14; Luke 23:20-23; John 19:14, 15). A Representative Scene—The scene transacted in Jerusalem at the betrayal and rejection of Christ represents the scene which will take place in the future history of the world, when Christ is finally rejected. The religious world will take sides with the first great rebel, and will reject the message of mercy in regard to the commandments of God and the faith of Jesus (Manuscript 40, 1897). 25, 26 (Mark 15:14, 15; Luke 23:23, 24; John 19:15, 16). Angels Could Not Interfere—Be astonished, O heaven, and be everlastingly ashamed, O inhabitants of earth! With sorrow and indignation the angels heard the choice made by the people and the sentence passed upon Christ. But they could not interfere; for in the great controversy between good and evil, Satan must be given every opportunity to develop his true character, that the heavenly universe and the race for whom Christ was giving His life might see the righteousness of God's purposes. Those under the control of the enemy must be allowed to reveal the principles of his government (Manuscript 136, 1899). 32 (Mark 15:21; Luke 23:26). A Means of Conversion—The cross he [Simon] was forced to bear became the means of his conversion. His sympathies were deeply stirred in favor of Jesus; and the events of Calvary, and the words uttered by the Saviour, caused him to acknowledge that He was the Son of God (Manuscript 41, 1887). 37 (Psalm 85:10; Mark 15:26; Luke 23:38; John 19:19). An Arranged Superscription—Look at the superscription written above the cross. The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless, helpless, and perishing, to come. Christ has made of none effect the power of Satan. He laid hold of the pillars of Satan's kingdom, and passed through the conflict, destroying him that had the power of death. A way was now opened whereby mercy and truth could meet together, and righteousness and peace kiss each other (Manuscript 111, 1897). 38 (Mark 15:27; Luke 23:33; John 19:18). Christ Placed as Most Notorious Criminal—Joseph and Nicodemus watched every development at the condemnation and crucifixion of Christ. Not an action escaped them. These men were diligent searchers of the Scriptures, and they were deeply indignant as they saw this man, whom the judges had pronounced to be entirely without fault, placed in the center of two thieves, “on either side one, and Jesus in the midst.” This instruction had been given by the chief priests and rulers, that by his position all might judge that Christ was the most notorious of the three (Manuscript 103, 1897). 42. See EGW on Luke 24:13-15. 45 (Mark 15:33; Luke 23:44). In Sympathy and Confirmation—The darkness upon the face of nature expressed her sympathy with Christ in His expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed (The Spirit of Prophecy 3:167). God and Angels Clothed in Darkness—The dark cloud of human transgression came between the Father and the Son. The interruption of the communion between God and His Son caused a condition of things in the heavenly courts which cannot be described by human language. Nature could not witness such a scene as Christ dying in agony while bearing the penalty of man's transgression. God and the angels clothed themselves with darkness, and hid the Saviour from the gaze of the curious multitude while He drank the last dregs of the cup of God's wrath (Letter 139, 1898). 45, 46 (v. 54; Mark 15:33, 34, 39; Luke 23:46, 47; John 19:30). Circumstances Sowed Seed—The conviction forced upon many at the time of Christ's trial, at the time when the three hours’ darkness enshrouded the cross, without any natural cause for it, and when the last sentences were uttered, “My God, my God, why hast thou forsaken me?” “It is finished,” “Into thy hands I commend my spirit,” was seed sown that ripened into harvest when at a future date the gospel was boldly proclaimed by His disciples. The shaking earth, the piercing cry, the sudden death which called forth in no whispered tones the cry, “It is finished,” forced from many the words, “Assuredly this man was righteous”; “Truly this was the Son of God.” Many who had scoffed and jeered at, and taunted the Son of God were terribly afraid that the shaking earth, the rent and trembling rocks would put an end to their own lives. They hastened away from the scene, beating upon their breasts, stumbling, falling, in awful terror lest the earth should open and swallow them up. The veil of the temple rent so mysteriously, changed the religious ideas of many of the Jewish priests, and a large company changed their faith. After the day of Pentecost, we read that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people” (Manuscript 91, 1897). Father Suffered With Son—In the scenes that transpired at the judgment hall and at Calvary, we see what the human heart is capable of when under the influence of Satan. Christ submitted to crucifixion, although the heavenly host could have delivered Him. The angels suffered with Christ. God Himself was crucified with Christ; for Christ was one with the Father. Those who reject Christ, those who will not have this man to rule over them, choose to place themselves under the rule of Satan, to do his work as his bondslaves. Yet for them Christ yielded up His life on Calvary (The Bible Echo, August 6, 1894). 50 (Mark 15:37; Luke 23:46; John 19:30; Hebrews 2:14). Satan Overcome by Christ's Human Nature—When Christ bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory (The Youth's Instructor, April 25, 1901). 51 (Mark 15:38; Luke 23:45; Ephesians 2:14, 15; Colossians 2:14; Hebrews 10:19, 20; See EGW on John 19:30). The Mercy Seat Opened to All—Christ was nailed to the cross between the third and sixth hour, that is, between nine and twelve o'clock. In the afternoon He died. This was the hour of the evening sacrifice. Then the veil of the temple, that which hid God's glory from the view of the congregation of Israel, was rent in twain from top to bottom. Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread (Letter 230, 1907). (Ch. 26:65; Daniel 5:5, 25-28; Hebrews 10:19, 20.) Israel a Nation Unchurched—In Christ the shadow reached its substance, the type its antitype. Well might Caiaphas rend his clothes in horror for himself and for the nation; for they were separating themselves from God, and were fast becoming a people unchurched by Jehovah. Surely the candlestick was being removed out of its place. It was not the hand of the priest that rent from top to bottom the gorgeous veil that divided the holy from the most holy place. It was the hand of God. When Christ cried out, “It is finished,” the Holy Watcher that was an unseen guest at Belshazzar's feast pronounced the Jewish nation to be a nation unchurched. The same hand that traced on the wall the characters that recorded Belshazzar's doom and the end of the Babylonian kingdom, rent the veil of the temple from top to bottom, opening a new and living way for all, high and low, rich and poor, Jew and Gentile. From henceforth people might come to God without priest or ruler (Manuscript 101, 1897). (Hebrews 6:19; 8:6, 7; 10:19, 20.) God's Presence Withdrawn From Earthly Sanctuary—By the rending of the veil of the temple, God said, I can no longer reveal My presence in the most holy place. A new and living Way, before which there hangs no veil, is offered to all. No longer need sinful, sorrowing humanity await the coming of the high priest. Type had met antitype in the death of God's Son. The Lamb of God had been offered as a sacrifice. It was as if a voice had said to the worshipers, “There is now an end to all sacrifices and offerings” (The Youth's Instructor, June 21, 1900). A New Way Opened to Fallen Man—When Christ on the cross cried out, “It is finished,” the veil of the temple was rent in twain. This veil was significant to the Jewish nation. It was of most costly material, of purple and gold, and was of great length and breadth. At the moment when Christ breathed His last, there were witnesses in the temple who beheld the strong, heavy material rent by unseen hands from top to bottom. This act signified to the heavenly universe, and to a world corrupted by sin, that a new and living way had been opened to the fallen race, that all sacrificial offerings terminated in the one great offering of the Son of God. He who had hitherto dwelt in the temple made with hands, had gone forth never again to grace it with His presence (The Signs of the Times, December 8, 1898). 52, 53 (see EGW on ch. 28:2-4). Resurrection Known to Priests and Rulers—The captives brought up from the graves at the time of the resurrection of Jesus were His trophies as a conquering Prince. Thus He attested His victory over death and the grave; thus He gave a pledge and an earnest of the resurrection of all the righteous dead. Those who were called from their graves went into the city, and appeared unto many in their resurrected forms, and testified that Jesus had indeed risen from the dead, and that they had risen with Him.... It was well known to the priests and rulers that certain persons who were dead had risen at the resurrection of Jesus. Authentic reports were brought to them of different ones who had seen and conversed with these resurrected ones, and heard their testimony that Jesus, the Prince of life, whom the priests and rulers had slain, was risen from the dead (The Spirit of Prophecy 3:223). 54 (Mark 15:39; Luke 23:47; see EGW comment on vs. 45, 46; John 1:1-3, 14). The Sermon in Action—[Matthew 27:54 quoted.] ... What so enlightened and convinced these men that they could not refrain from confessing their faith in Jesus? It was the sermon that was given in every action of Christ and in His silence under cruel abuse. At His trial one seemed to vie with the other in making His humiliation as degrading as possible. But His silence was eloquence. In that lacerated, bruised, broken body hanging on the cross, the centurion recognized the form of the Son of God (Manuscript 115, 1897).Chapter 27 15-26 (Mark 15:6-15; Luke 23:18-25; John 18:39, 40). A Symbol of Last Days—The scene in the judgment hall in Jerusalem is a symbol of what will take place in the closing scenes of this earth's history. The world will accept Christ, the Truth, or they will accept Satan, the first great rebel, a robber, apostate, and murderer. They will either reject the message of mercy in regard to the commandments of God and the faith of Jesus, or they will accept the truth as it is in Jesus. If they accept Satan and his falsehoods, they identify themselves with the chief of all liars, and with all who are disloyal, while they turn from no less a personage than the Son of the infinite God (The Review and Herald, January 30, 1900). A Matter of Choice—When Jesus was on earth, Satan led the people to reject the Son of God, and to choose Barabbas, who in character represented Satan, the god of this world. The Lord Jesus Christ came to dispute the usurpation of Satan in the kingdoms of the world. The conflict is not yet ended; and as we draw near the close of time, the battle waxes more intense. As the second appearing of our Lord Jesus Christ draws near, satanic agencies are moved from beneath. Satan will not only appear as a human being, but he will personate Jesus Christ; and the world that has rejected the truth will receive him as the Lord of lords and King of kings. He will exercise his power, and work upon the human imagination. He will corrupt both the minds and the bodies of men, and will work through the children of disobedience, fascinating and charming, as does a serpent. What a spectacle will the world be for heavenly intelligences! What a spectacle for God, the Creator of the world, to behold! The form Satan assumed in Eden when leading our first parents to transgress, was of a character to bewilder and confuse the mind. He will work in as subtle a manner as we near the end of earth's history. All his deceiving power will be brought to bear upon human subjects, to complete the work of deluding the human family. So deceptive will be his working, that men will do as they did in the days of Christ; and when asked, Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be, Barabbas, Barabbas! And when the question is asked, “What will ye then that I shall do unto him whom ye call the King of the Jews?” the cry again will be, “Crucify him!” Christ will be represented in the person of those who accept the truth, and who identify their interest with that of their Lord. The world will be enraged at them in the same way that they were enraged at Christ, and the disciples of Christ will know that they are to be treated no better than was their Lord. But Christ will surely identify His interest with that of those who accept Him as their personal Saviour. Every insult, every reproach, every false accusation made against them by those who have turned their ears away from the truth and are turned unto fables, will be charged upon the guilty ones as done to Christ in the person of His saints (The Review and Herald, April 14, 1896). When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ. Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of His saints. In view of the history of the life and death of Christ, can we be surprised if the world is hollow and insincere? Can we in our day trust in man, or make flesh our arm? Shall we not choose Christ as our Leader? He alone can save us from sin. When the world is at last brought up for trial before the great white throne, to account for its rejection of Jesus Christ, God's own messenger to our world, what a solemn scene it will be! What a reckoning will have to be made for nailing to the cross One who came to our world as a living epistle of the law. God will ask each one the question, What have you done with My only-begotten Son? What will those answer who have refused to accept the truth? They will be obliged to say, We hated Jesus, and cast Him out. We cried, Crucify Him, crucify Him. We chose Barabbas in His stead. If those to whom the light of Heaven is presented reject it, they reject Christ. They reject the only provision whereby they may be cleansed from pollution. They crucify to themselves the Son of God afresh, and put Him to an open shame. To them it will be said, “I never knew you: depart from me.” God will assuredly avenge the death of His Son (The Review and Herald, January 30, 1900). 21. See EGW on Romans 3:19. 21, 22, 29 (Philippians 2:9; Hebrews 2:9; Revelation 6:16; 14:10). Two Kinds of Crowns—On whose side are we? The world cast Christ out, the heavens received Him. Man, finite man, rejected the Prince of life; God, our sovereign Ruler, received Him into the heavens. God has exalted Him. Man crowned Him with a crown of thorns, God has crowned Him with a crown of royal majesty. We must all think candidly. Will you have this man Christ Jesus to rule over you, or will you have Barabbas? The death of Christ brings to the rejecter of His mercy the wrath and judgments of God, unmixed with mercy. This is the wrath of the Lamb. But the death of Christ is hope and eternal life to all who receive Him and believe in Him (Letter 31, 1898). Under Satan's Black Banner—Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory (The Review and Herald, January 30, 1900). 22, 23 (Mark 15:12-14; Luke 23:20-23; John 19:14, 15). A Representative Scene—The scene transacted in Jerusalem at the betrayal and rejection of Christ represents the scene which will take place in the future history of the world, when Christ is finally rejected. The religious world will take sides with the first great rebel, and will reject the message of mercy in regard to the commandments of God and the faith of Jesus (Manuscript 40, 1897). 25, 26 (Mark 15:14, 15; Luke 23:23, 24; John 19:15, 16). Angels Could Not Interfere—Be astonished, O heaven, and be everlastingly ashamed, O inhabitants of earth! With sorrow and indignation the angels heard the choice made by the people and the sentence passed upon Christ. But they could not interfere; for in the great controversy between good and evil, Satan must be given every opportunity to develop his true character, that the heavenly universe and the race for whom Christ was giving His life might see the righteousness of God's purposes. Those under the control of the enemy must be allowed to reveal the principles of his government (Manuscript 136, 1899). 32 (Mark 15:21; Luke 23:26). A Means of Conversion—The cross he [Simon] was forced to bear became the means of his conversion. His sympathies were deeply stirred in favor of Jesus; and the events of Calvary, and the words uttered by the Saviour, caused him to acknowledge that He was the Son of God (Manuscript 41, 1887). 37 (Psalm 85:10; Mark 15:26; Luke 23:38; John 19:19). An Arranged Superscription—Look at the superscription written above the cross. The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless, helpless, and perishing, to come. Christ has made of none effect the power of Satan. He laid hold of the pillars of Satan's kingdom, and passed through the conflict, destroying him that had the power of death. A way was now opened whereby mercy and truth could meet together, and righteousness and peace kiss each other (Manuscript 111, 1897). 38 (Mark 15:27; Luke 23:33; John 19:18). Christ Placed as Most Notorious Criminal—Joseph and Nicodemus watched every development at the condemnation and crucifixion of Christ. Not an action escaped them. These men were diligent searchers of the Scriptures, and they were deeply indignant as they saw this man, whom the judges had pronounced to be entirely without fault, placed in the center of two thieves, “on either side one, and Jesus in the midst.” This instruction had been given by the chief priests and rulers, that by his position all might judge that Christ was the most notorious of the three (Manuscript 103, 1897). 42. See EGW on Luke 24:13-15. 45 (Mark 15:33; Luke 23:44). In Sympathy and Confirmation—The darkness upon the face of nature expressed her sympathy with Christ in His expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed (The Spirit of Prophecy 3:167). God and Angels Clothed in Darkness—The dark cloud of human transgression came between the Father and the Son. The interruption of the communion between God and His Son caused a condition of things in the heavenly courts which cannot be described by human language. Nature could not witness such a scene as Christ dying in agony while bearing the penalty of man's transgression. God and the angels clothed themselves with darkness, and hid the Saviour from the gaze of the curious multitude while He drank the last dregs of the cup of God's wrath (Letter 139, 1898). 45, 46 (v. 54; Mark 15:33, 34, 39; Luke 23:46, 47; John 19:30). Circumstances Sowed Seed—The conviction forced upon many at the time of Christ's trial, at the time when the three hours’ darkness enshrouded the cross, without any natural cause for it, and when the last sentences were uttered, “My God, my God, why hast thou forsaken me?” “It is finished,” “Into thy hands I commend my spirit,” was seed sown that ripened into harvest when at a future date the gospel was boldly proclaimed by His disciples. The shaking earth, the piercing cry, the sudden death which called forth in no whispered tones the cry, “It is finished,” forced from many the words, “Assuredly this man was righteous”; “Truly this was the Son of God.” Many who had scoffed and jeered at, and taunted the Son of God were terribly afraid that the shaking earth, the rent and trembling rocks would put an end to their own lives. They hastened away from the scene, beating upon their breasts, stumbling, falling, in awful terror lest the earth should open and swallow them up. The veil of the temple rent so mysteriously, changed the religious ideas of many of the Jewish priests, and a large company changed their faith. After the day of Pentecost, we read that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people” (Manuscript 91, 1897). Father Suffered With Son—In the scenes that transpired at the judgment hall and at Calvary, we see what the human heart is capable of when under the influence of Satan. Christ submitted to crucifixion, although the heavenly host could have delivered Him. The angels suffered with Christ. God Himself was crucified with Christ; for Christ was one with the Father. Those who reject Christ, those who will not have this man to rule over them, choose to place themselves under the rule of Satan, to do his work as his bondslaves. Yet for them Christ yielded up His life on Calvary (The Bible Echo, August 6, 1894). 50 (Mark 15:37; Luke 23:46; John 19:30; Hebrews 2:14). Satan Overcome by Christ's Human Nature—When Christ bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory (The Youth's Instructor, April 25, 1901). 51 (Mark 15:38; Luke 23:45; Ephesians 2:14, 15; Colossians 2:14; Hebrews 10:19, 20; See EGW on John 19:30). The Mercy Seat Opened to All—Christ was nailed to the cross between the third and sixth hour, that is, between nine and twelve o'clock. In the afternoon He died. This was the hour of the evening sacrifice. Then the veil of the temple, that which hid God's glory from the view of the congregation of Israel, was rent in twain from top to bottom. Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread (Letter 230, 1907). (Ch. 26:65; Daniel 5:5, 25-28; Hebrews 10:19, 20.) Israel a Nation Unchurched—In Christ the shadow reached its substance, the type its antitype. Well might Caiaphas rend his clothes in horror for himself and for the nation; for they were separating themselves from God, and were fast becoming a people unchurched by Jehovah. Surely the candlestick was being removed out of its place. It was not the hand of the priest that rent from top to bottom the gorgeous veil that divided the holy from the most holy place. It was the hand of God. When Christ cried out, “It is finished,” the Holy Watcher that was an unseen guest at Belshazzar's feast pronounced the Jewish nation to be a nation unchurched. The same hand that traced on the wall the characters that recorded Belshazzar's doom and the end of the Babylonian kingdom, rent the veil of the temple from top to bottom, opening a new and living way for all, high and low, rich and poor, Jew and Gentile. From henceforth people might come to God without priest or ruler (Manuscript 101, 1897). (Hebrews 6:19; 8:6, 7; 10:19, 20.) God's Presence Withdrawn From Earthly Sanctuary—By the rending of the veil of the temple, God said, I can no longer reveal My presence in the most holy place. A new and living Way, before which there hangs no veil, is offered to all. No longer need sinful, sorrowing humanity await the coming of the high priest. Type had met antitype in the death of God's Son. The Lamb of God had been offered as a sacrifice. It was as if a voice had said to the worshipers, “There is now an end to all sacrifices and offerings” (The Youth's Instructor, June 21, 1900). A New Way Opened to Fallen Man—When Christ on the cross cried out, “It is finished,” the veil of the temple was rent in twain. This veil was significant to the Jewish nation. It was of most costly material, of purple and gold, and was of great length and breadth. At the moment when Christ breathed His last, there were witnesses in the temple who beheld the strong, heavy material rent by unseen hands from top to bottom. This act signified to the heavenly universe, and to a world corrupted by sin, that a new and living way had been opened to the fallen race, that all sacrificial offerings terminated in the one great offering of the Son of God. He who had hitherto dwelt in the temple made with hands, had gone forth never again to grace it with His presence (The Signs of the Times, December 8, 1898). 52, 53 (see EGW on ch. 28:2-4). Resurrection Known to Priests and Rulers—The captives brought up from the graves at the time of the resurrection of Jesus were His trophies as a conquering Prince. Thus He attested His victory over death and the grave; thus He gave a pledge and an earnest of the resurrection of all the righteous dead. Those who were called from their graves went into the city, and appeared unto many in their resurrected forms, and testified that Jesus had indeed risen from the dead, and that they had risen with Him.... It was well known to the priests and rulers that certain persons who were dead had risen at the resurrection of Jesus. Authentic reports were brought to them of different ones who had seen and conversed with these resurrected ones, and heard their testimony that Jesus, the Prince of life, whom the priests and rulers had slain, was risen from the dead (The Spirit of Prophecy 3:223). 54 (Mark 15:39; Luke 23:47; see EGW comment on vs. 45, 46; John 1:1-3, 14). The Sermon in Action—[Matthew 27:54 quoted.] ... What so enlightened and convinced these men that they could not refrain from confessing their faith in Jesus? It was the sermon that was given in every action of Christ and in His silence under cruel abuse. At His trial one seemed to vie with the other in making His humiliation as degrading as possible. But His silence was eloquence. In that lacerated, bruised, broken body hanging on the cross, the centurion recognized the form of the Son of God (Manuscript 115, 1897).Chapter 27 15-26 (Mark 15:6-15; Luke 23:18-25; John 18:39, 40). A Symbol of Last Days—The scene in the judgment hall in Jerusalem is a symbol of what will take place in the closing scenes of this earth's history. The world will accept Christ, the Truth, or they will accept Satan, the first great rebel, a robber, apostate, and murderer. They will either reject the message of mercy in regard to the commandments of God and the faith of Jesus, or they will accept the truth as it is in Jesus. If they accept Satan and his falsehoods, they identify themselves with the chief of all liars, and with all who are disloyal, while they turn from no less a personage than the Son of the infinite God (The Review and Herald, January 30, 1900). A Matter of Choice—When Jesus was on earth, Satan led the people to reject the Son of God, and to choose Barabbas, who in character represented Satan, the god of this world. The Lord Jesus Christ came to dispute the usurpation of Satan in the kingdoms of the world. The conflict is not yet ended; and as we draw near the close of time, the battle waxes more intense. As the second appearing of our Lord Jesus Christ draws near, satanic agencies are moved from beneath. Satan will not only appear as a human being, but he will personate Jesus Christ; and the world that has rejected the truth will receive him as the Lord of lords and King of kings. He will exercise his power, and work upon the human imagination. He will corrupt both the minds and the bodies of men, and will work through the children of disobedience, fascinating and charming, as does a serpent. What a spectacle will the world be for heavenly intelligences! What a spectacle for God, the Creator of the world, to behold! The form Satan assumed in Eden when leading our first parents to transgress, was of a character to bewilder and confuse the mind. He will work in as subtle a manner as we near the end of earth's history. All his deceiving power will be brought to bear upon human subjects, to complete the work of deluding the human family. So deceptive will be his working, that men will do as they did in the days of Christ; and when asked, Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be, Barabbas, Barabbas! And when the question is asked, “What will ye then that I shall do unto him whom ye call the King of the Jews?” the cry again will be, “Crucify him!” Christ will be represented in the person of those who accept the truth, and who identify their interest with that of their Lord. The world will be enraged at them in the same way that they were enraged at Christ, and the disciples of Christ will know that they are to be treated no better than was their Lord. But Christ will surely identify His interest with that of those who accept Him as their personal Saviour. Every insult, every reproach, every false accusation made against them by those who have turned their ears away from the truth and are turned unto fables, will be charged upon the guilty ones as done to Christ in the person of His saints (The Review and Herald, April 14, 1896). When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ. Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of His saints. In view of the history of the life and death of Christ, can we be surprised if the world is hollow and insincere? Can we in our day trust in man, or make flesh our arm? Shall we not choose Christ as our Leader? He alone can save us from sin. When the world is at last brought up for trial before the great white throne, to account for its rejection of Jesus Christ, God's own messenger to our world, what a solemn scene it will be! What a reckoning will have to be made for nailing to the cross One who came to our world as a living epistle of the law. God will ask each one the question, What have you done with My only-begotten Son? What will those answer who have refused to accept the truth? They will be obliged to say, We hated Jesus, and cast Him out. We cried, Crucify Him, crucify Him. We chose Barabbas in His stead. If those to whom the light of Heaven is presented reject it, they reject Christ. They reject the only provision whereby they may be cleansed from pollution. They crucify to themselves the Son of God afresh, and put Him to an open shame. To them it will be said, “I never knew you: depart from me.” God will assuredly avenge the death of His Son (The Review and Herald, January 30, 1900). 21. See EGW on Romans 3:19. 21, 22, 29 (Philippians 2:9; Hebrews 2:9; Revelation 6:16; 14:10). Two Kinds of Crowns—On whose side are we? The world cast Christ out, the heavens received Him. Man, finite man, rejected the Prince of life; God, our sovereign Ruler, received Him into the heavens. God has exalted Him. Man crowned Him with a crown of thorns, God has crowned Him with a crown of royal majesty. We must all think candidly. Will you have this man Christ Jesus to rule over you, or will you have Barabbas? The death of Christ brings to the rejecter of His mercy the wrath and judgments of God, unmixed with mercy. This is the wrath of the Lamb. But the death of Christ is hope and eternal life to all who receive Him and believe in Him (Letter 31, 1898). Under Satan's Black Banner—Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory (The Review and Herald, January 30, 1900). 22, 23 (Mark 15:12-14; Luke 23:20-23; John 19:14, 15). A Representative Scene—The scene transacted in Jerusalem at the betrayal and rejection of Christ represents the scene which will take place in the future history of the world, when Christ is finally rejected. The religious world will take sides with the first great rebel, and will reject the message of mercy in regard to the commandments of God and the faith of Jesus (Manuscript 40, 1897). 25, 26 (Mark 15:14, 15; Luke 23:23, 24; John 19:15, 16). Angels Could Not Interfere—Be astonished, O heaven, and be everlastingly ashamed, O inhabitants of earth! With sorrow and indignation the angels heard the choice made by the people and the sentence passed upon Christ. But they could not interfere; for in the great controversy between good and evil, Satan must be given every opportunity to develop his true character, that the heavenly universe and the race for whom Christ was giving His life might see the righteousness of God's purposes. Those under the control of the enemy must be allowed to reveal the principles of his government (Manuscript 136, 1899). 32 (Mark 15:21; Luke 23:26). A Means of Conversion—The cross he [Simon] was forced to bear became the means of his conversion. His sympathies were deeply stirred in favor of Jesus; and the events of Calvary, and the words uttered by the Saviour, caused him to acknowledge that He was the Son of God (Manuscript 41, 1887). 37 (Psalm 85:10; Mark 15:26; Luke 23:38; John 19:19). An Arranged Superscription—Look at the superscription written above the cross. The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless, helpless, and perishing, to come. Christ has made of none effect the power of Satan. He laid hold of the pillars of Satan's kingdom, and passed through the conflict, destroying him that had the power of death. A way was now opened whereby mercy and truth could meet together, and righteousness and peace kiss each other (Manuscript 111, 1897). 38 (Mark 15:27; Luke 23:33; John 19:18). Christ Placed as Most Notorious Criminal—Joseph and Nicodemus watched every development at the condemnation and crucifixion of Christ. Not an action escaped them. These men were diligent searchers of the Scriptures, and they were deeply indignant as they saw this man, whom the judges had pronounced to be entirely without fault, placed in the center of two thieves, “on either side one, and Jesus in the midst.” This instruction had been given by the chief priests and rulers, that by his position all might judge that Christ was the most notorious of the three (Manuscript 103, 1897). 42. See EGW on Luke 24:13-15. 45 (Mark 15:33; Luke 23:44). In Sympathy and Confirmation—The darkness upon the face of nature expressed her sympathy with Christ in His expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed (The Spirit of Prophecy 3:167). God and Angels Clothed in Darkness—The dark cloud of human transgression came between the Father and the Son. The interruption of the communion between God and His Son caused a condition of things in the heavenly courts which cannot be described by human language. Nature could not witness such a scene as Christ dying in agony while bearing the penalty of man's transgression. God and the angels clothed themselves with darkness, and hid the Saviour from the gaze of the curious multitude while He drank the last dregs of the cup of God's wrath (Letter 139, 1898). 45, 46 (v. 54; Mark 15:33, 34, 39; Luke 23:46, 47; John 19:30). Circumstances Sowed Seed—The conviction forced upon many at the time of Christ's trial, at the time when the three hours’ darkness enshrouded the cross, without any natural cause for it, and when the last sentences were uttered, “My God, my God, why hast thou forsaken me?” “It is finished,” “Into thy hands I commend my spirit,” was seed sown that ripened into harvest when at a future date the gospel was boldly proclaimed by His disciples. The shaking earth, the piercing cry, the sudden death which called forth in no whispered tones the cry, “It is finished,” forced from many the words, “Assuredly this man was righteous”; “Truly this was the Son of God.” Many who had scoffed and jeered at, and taunted the Son of God were terribly afraid that the shaking earth, the rent and trembling rocks would put an end to their own lives. They hastened away from the scene, beating upon their breasts, stumbling, falling, in awful terror lest the earth should open and swallow them up. The veil of the temple rent so mysteriously, changed the religious ideas of many of the Jewish priests, and a large company changed their faith. After the day of Pentecost, we read that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people” (Manuscript 91, 1897). Father Suffered With Son—In the scenes that transpired at the judgment hall and at Calvary, we see what the human heart is capable of when under the influence of Satan. Christ submitted to crucifixion, although the heavenly host could have delivered Him. The angels suffered with Christ. God Himself was crucified with Christ; for Christ was one with the Father. Those who reject Christ, those who will not have this man to rule over them, choose to place themselves under the rule of Satan, to do his work as his bondslaves. Yet for them Christ yielded up His life on Calvary (The Bible Echo, August 6, 1894). 50 (Mark 15:37; Luke 23:46; John 19:30; Hebrews 2:14). Satan Overcome by Christ's Human Nature—When Christ bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory (The Youth's Instructor, April 25, 1901). 51 (Mark 15:38; Luke 23:45; Ephesians 2:14, 15; Colossians 2:14; Hebrews 10:19, 20; See EGW on John 19:30). The Mercy Seat Opened to All—Christ was nailed to the cross between the third and sixth hour, that is, between nine and twelve o'clock. In the afternoon He died. This was the hour of the evening sacrifice. Then the veil of the temple, that which hid God's glory from the view of the congregation of Israel, was rent in twain from top to bottom. Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread (Letter 230, 1907). (Ch. 26:65; Daniel 5:5, 25-28; Hebrews 10:19, 20.) Israel a Nation Unchurched—In Christ the shadow reached its substance, the type its antitype. Well might Caiaphas rend his clothes in horror for himself and for the nation; for they were separating themselves from God, and were fast becoming a people unchurched by Jehovah. Surely the candlestick was being removed out of its place. It was not the hand of the priest that rent from top to bottom the gorgeous veil that divided the holy from the most holy place. It was the hand of God. When Christ cried out, “It is finished,” the Holy Watcher that was an unseen guest at Belshazzar's feast pronounced the Jewish nation to be a nation unchurched. The same hand that traced on the wall the characters that recorded Belshazzar's doom and the end of the Babylonian kingdom, rent the veil of the temple from top to bottom, opening a new and living way for all, high and low, rich and poor, Jew and Gentile. From henceforth people might come to God without priest or ruler (Manuscript 101, 1897). (Hebrews 6:19; 8:6, 7; 10:19, 20.) God's Presence Withdrawn From Earthly Sanctuary—By the rending of the veil of the temple, God said, I can no longer reveal My presence in the most holy place. A new and living Way, before which there hangs no veil, is offered to all. No longer need sinful, sorrowing humanity await the coming of the high priest. Type had met antitype in the death of God's Son. The Lamb of God had been offered as a sacrifice. It was as if a voice had said to the worshipers, “There is now an end to all sacrifices and offerings” (The Youth's Instructor, June 21, 1900). A New Way Opened to Fallen Man—When Christ on the cross cried out, “It is finished,” the veil of the temple was rent in twain. This veil was significant to the Jewish nation. It was of most costly material, of purple and gold, and was of great length and breadth. At the moment when Christ breathed His last, there were witnesses in the temple who beheld the strong, heavy material rent by unseen hands from top to bottom. This act signified to the heavenly universe, and to a world corrupted by sin, that a new and living way had been opened to the fallen race, that all sacrificial offerings terminated in the one great offering of the Son of God. He who had hitherto dwelt in the temple made with hands, had gone forth never again to grace it with His presence (The Signs of the Times, December 8, 1898). 52, 53 (see EGW on ch. 28:2-4). Resurrection Known to Priests and Rulers—The captives brought up from the graves at the time of the resurrection of Jesus were His trophies as a conquering Prince. Thus He attested His victory over death and the grave; thus He gave a pledge and an earnest of the resurrection of all the righteous dead. Those who were called from their graves went into the city, and appeared unto many in their resurrected forms, and testified that Jesus had indeed risen from the dead, and that they had risen with Him.... It was well known to the priests and rulers that certain persons who were dead had risen at the resurrection of Jesus. Authentic reports were brought to them of different ones who had seen and conversed with these resurrected ones, and heard their testimony that Jesus, the Prince of life, whom the priests and rulers had slain, was risen from the dead (The Spirit of Prophecy 3:223). 54 (Mark 15:39; Luke 23:47; see EGW comment on vs. 45, 46; John 1:1-3, 14). The Sermon in Action—[Matthew 27:54 quoted.] ... What so enlightened and convinced these men that they could not refrain from confessing their faith in Jesus? It was the sermon that was given in every action of Christ and in His silence under cruel abuse. At His trial one seemed to vie with the other in making His humiliation as degrading as possible. But His silence was eloquence. In that lacerated, bruised, broken body hanging on the cross, the centurion recognized the form of the Son of God (Manuscript 115, 1897).Chapter 27 15-26 (Mark 15:6-15; Luke 23:18-25; John 18:39, 40). A Symbol of Last Days—The scene in the judgment hall in Jerusalem is a symbol of what will take place in the closing scenes of this earth's history. The world will accept Christ, the Truth, or they will accept Satan, the first great rebel, a robber, apostate, and murderer. They will either reject the message of mercy in regard to the commandments of God and the faith of Jesus, or they will accept the truth as it is in Jesus. If they accept Satan and his falsehoods, they identify themselves with the chief of all liars, and with all who are disloyal, while they turn from no less a personage than the Son of the infinite God (The Review and Herald, January 30, 1900). A Matter of Choice—When Jesus was on earth, Satan led the people to reject the Son of God, and to choose Barabbas, who in character represented Satan, the god of this world. The Lord Jesus Christ came to dispute the usurpation of Satan in the kingdoms of the world. The conflict is not yet ended; and as we draw near the close of time, the battle waxes more intense. As the second appearing of our Lord Jesus Christ draws near, satanic agencies are moved from beneath. Satan will not only appear as a human being, but he will personate Jesus Christ; and the world that has rejected the truth will receive him as the Lord of lords and King of kings. He will exercise his power, and work upon the human imagination. He will corrupt both the minds and the bodies of men, and will work through the children of disobedience, fascinating and charming, as does a serpent. What a spectacle will the world be for heavenly intelligences! What a spectacle for God, the Creator of the world, to behold! The form Satan assumed in Eden when leading our first parents to transgress, was of a character to bewilder and confuse the mind. He will work in as subtle a manner as we near the end of earth's history. All his deceiving power will be brought to bear upon human subjects, to complete the work of deluding the human family. So deceptive will be his working, that men will do as they did in the days of Christ; and when asked, Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be, Barabbas, Barabbas! And when the question is asked, “What will ye then that I shall do unto him whom ye call the King of the Jews?” the cry again will be, “Crucify him!” Christ will be represented in the person of those who accept the truth, and who identify their interest with that of their Lord. The world will be enraged at them in the same way that they were enraged at Christ, and the disciples of Christ will know that they are to be treated no better than was their Lord. But Christ will surely identify His interest with that of those who accept Him as their personal Saviour. Every insult, every reproach, every false accusation made against them by those who have turned their ears away from the truth and are turned unto fables, will be charged upon the guilty ones as done to Christ in the person of His saints (The Review and Herald, April 14, 1896). When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ. Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of His saints. In view of the history of the life and death of Christ, can we be surprised if the world is hollow and insincere? Can we in our day trust in man, or make flesh our arm? Shall we not choose Christ as our Leader? He alone can save us from sin. When the world is at last brought up for trial before the great white throne, to account for its rejection of Jesus Christ, God's own messenger to our world, what a solemn scene it will be! What a reckoning will have to be made for nailing to the cross One who came to our world as a living epistle of the law. God will ask each one the question, What have you done with My only-begotten Son? What will those answer who have refused to accept the truth? They will be obliged to say, We hated Jesus, and cast Him out. We cried, Crucify Him, crucify Him. We chose Barabbas in His stead. If those to whom the light of Heaven is presented reject it, they reject Christ. They reject the only provision whereby they may be cleansed from pollution. They crucify to themselves the Son of God afresh, and put Him to an open shame. To them it will be said, “I never knew you: depart from me.” God will assuredly avenge the death of His Son (The Review and Herald, January 30, 1900). 21. See EGW on Romans 3:19. 21, 22, 29 (Philippians 2:9; Hebrews 2:9; Revelation 6:16; 14:10). Two Kinds of Crowns—On whose side are we? The world cast Christ out, the heavens received Him. Man, finite man, rejected the Prince of life; God, our sovereign Ruler, received Him into the heavens. God has exalted Him. Man crowned Him with a crown of thorns, God has crowned Him with a crown of royal majesty. We must all think candidly. Will you have this man Christ Jesus to rule over you, or will you have Barabbas? The death of Christ brings to the rejecter of His mercy the wrath and judgments of God, unmixed with mercy. This is the wrath of the Lamb. But the death of Christ is hope and eternal life to all who receive Him and believe in Him (Letter 31, 1898). Under Satan's Black Banner—Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory (The Review and Herald, January 30, 1900). 22, 23 (Mark 15:12-14; Luke 23:20-23; John 19:14, 15). A Representative Scene—The scene transacted in Jerusalem at the betrayal and rejection of Christ represents the scene which will take place in the future history of the world, when Christ is finally rejected. The religious world will take sides with the first great rebel, and will reject the message of mercy in regard to the commandments of God and the faith of Jesus (Manuscript 40, 1897). 25, 26 (Mark 15:14, 15; Luke 23:23, 24; John 19:15, 16). Angels Could Not Interfere—Be astonished, O heaven, and be everlastingly ashamed, O inhabitants of earth! With sorrow and indignation the angels heard the choice made by the people and the sentence passed upon Christ. But they could not interfere; for in the great controversy between good and evil, Satan must be given every opportunity to develop his true character, that the heavenly universe and the race for whom Christ was giving His life might see the righteousness of God's purposes. Those under the control of the enemy must be allowed to reveal the principles of his government (Manuscript 136, 1899). 32 (Mark 15:21; Luke 23:26). A Means of Conversion—The cross he [Simon] was forced to bear became the means of his conversion. His sympathies were deeply stirred in favor of Jesus; and the events of Calvary, and the words uttered by the Saviour, caused him to acknowledge that He was the Son of God (Manuscript 41, 1887). 37 (Psalm 85:10; Mark 15:26; Luke 23:38; John 19:19). An Arranged Superscription—Look at the superscription written above the cross. The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless, helpless, and perishing, to come. Christ has made of none effect the power of Satan. He laid hold of the pillars of Satan's kingdom, and passed through the conflict, destroying him that had the power of death. A way was now opened whereby mercy and truth could meet together, and righteousness and peace kiss each other (Manuscript 111, 1897). 38 (Mark 15:27; Luke 23:33; John 19:18). Christ Placed as Most Notorious Criminal—Joseph and Nicodemus watched every development at the condemnation and crucifixion of Christ. Not an action escaped them. These men were diligent searchers of the Scriptures, and they were deeply indignant as they saw this man, whom the judges had pronounced to be entirely without fault, placed in the center of two thieves, “on either side one, and Jesus in the midst.” This instruction had been given by the chief priests and rulers, that by his position all might judge that Christ was the most notorious of the three (Manuscript 103, 1897). 42. See EGW on Luke 24:13-15. 45 (Mark 15:33; Luke 23:44). In Sympathy and Confirmation—The darkness upon the face of nature expressed her sympathy with Christ in His expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed (The Spirit of Prophecy 3:167). God and Angels Clothed in Darkness—The dark cloud of human transgression came between the Father and the Son. The interruption of the communion between God and His Son caused a condition of things in the heavenly courts which cannot be described by human language. Nature could not witness such a scene as Christ dying in agony while bearing the penalty of man's transgression. God and the angels clothed themselves with darkness, and hid the Saviour from the gaze of the curious multitude while He drank the last dregs of the cup of God's wrath (Letter 139, 1898). 45, 46 (v. 54; Mark 15:33, 34, 39; Luke 23:46, 47; John 19:30). Circumstances Sowed Seed—The conviction forced upon many at the time of Christ's trial, at the time when the three hours’ darkness enshrouded the cross, without any natural cause for it, and when the last sentences were uttered, “My God, my God, why hast thou forsaken me?” “It is finished,” “Into thy hands I commend my spirit,” was seed sown that ripened into harvest when at a future date the gospel was boldly proclaimed by His disciples. The shaking earth, the piercing cry, the sudden death which called forth in no whispered tones the cry, “It is finished,” forced from many the words, “Assuredly this man was righteous”; “Truly this was the Son of God.” Many who had scoffed and jeered at, and taunted the Son of God were terribly afraid that the shaking earth, the rent and trembling rocks would put an end to their own lives. They hastened away from the scene, beating upon their breasts, stumbling, falling, in awful terror lest the earth should open and swallow them up. The veil of the temple rent so mysteriously, changed the religious ideas of many of the Jewish priests, and a large company changed their faith. After the day of Pentecost, we read that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people” (Manuscript 91, 1897). Father Suffered With Son—In the scenes that transpired at the judgment hall and at Calvary, we see what the human heart is capable of when under the influence of Satan. Christ submitted to crucifixion, although the heavenly host could have delivered Him. The angels suffered with Christ. God Himself was crucified with Christ; for Christ was one with the Father. Those who reject Christ, those who will not have this man to rule over them, choose to place themselves under the rule of Satan, to do his work as his bondslaves. Yet for them Christ yielded up His life on Calvary (The Bible Echo, August 6, 1894). 50 (Mark 15:37; Luke 23:46; John 19:30; Hebrews 2:14). Satan Overcome by Christ's Human Nature—When Christ bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory (The Youth's Instructor, April 25, 1901). 51 (Mark 15:38; Luke 23:45; Ephesians 2:14, 15; Colossians 2:14; Hebrews 10:19, 20; See EGW on John 19:30). The Mercy Seat Opened to All—Christ was nailed to the cross between the third and sixth hour, that is, between nine and twelve o'clock. In the afternoon He died. This was the hour of the evening sacrifice. Then the veil of the temple, that which hid God's glory from the view of the congregation of Israel, was rent in twain from top to bottom. Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread (Letter 230, 1907). (Ch. 26:65; Daniel 5:5, 25-28; Hebrews 10:19, 20.) Israel a Nation Unchurched—In Christ the shadow reached its substance, the type its antitype. Well might Caiaphas rend his clothes in horror for himself and for the nation; for they were separating themselves from God, and were fast becoming a people unchurched by Jehovah. Surely the candlestick was being removed out of its place. It was not the hand of the priest that rent from top to bottom the gorgeous veil that divided the holy from the most holy place. It was the hand of God. When Christ cried out, “It is finished,” the Holy Watcher that was an unseen guest at Belshazzar's feast pronounced the Jewish nation to be a nation unchurched. The same hand that traced on the wall the characters that recorded Belshazzar's doom and the end of the Babylonian kingdom, rent the veil of the temple from top to bottom, opening a new and living way for all, high and low, rich and poor, Jew and Gentile. From henceforth people might come to God without priest or ruler (Manuscript 101, 1897). (Hebrews 6:19; 8:6, 7; 10:19, 20.) God's Presence Withdrawn From Earthly Sanctuary—By the rending of the veil of the temple, God said, I can no longer reveal My presence in the most holy place. A new and living Way, before which there hangs no veil, is offered to all. No longer need sinful, sorrowing humanity await the coming of the high priest. Type had met antitype in the death of God's Son. The Lamb of God had been offered as a sacrifice. It was as if a voice had said to the worshipers, “There is now an end to all sacrifices and offerings” (The Youth's Instructor, June 21, 1900). A New Way Opened to Fallen Man—When Christ on the cross cried out, “It is finished,” the veil of the temple was rent in twain. This veil was significant to the Jewish nation. It was of most costly material, of purple and gold, and was of great length and breadth. At the moment when Christ breathed His last, there were witnesses in the temple who beheld the strong, heavy material rent by unseen hands from top to bottom. This act signified to the heavenly universe, and to a world corrupted by sin, that a new and living way had been opened to the fallen race, that all sacrificial offerings terminated in the one great offering of the Son of God. He who had hitherto dwelt in the temple made with hands, had gone forth never again to grace it with His presence (The Signs of the Times, December 8, 1898). 52, 53 (see EGW on ch. 28:2-4). Resurrection Known to Priests and Rulers—The captives brought up from the graves at the time of the resurrection of Jesus were His trophies as a conquering Prince. Thus He attested His victory over death and the grave; thus He gave a pledge and an earnest of the resurrection of all the righteous dead. Those who were called from their graves went into the city, and appeared unto many in their resurrected forms, and testified that Jesus had indeed risen from the dead, and that they had risen with Him.... It was well known to the priests and rulers that certain persons who were dead had risen at the resurrection of Jesus. Authentic reports were brought to them of different ones who had seen and conversed with these resurrected ones, and heard their testimony that Jesus, the Prince of life, whom the priests and rulers had slain, was risen from the dead (The Spirit of Prophecy 3:223). 54 (Mark 15:39; Luke 23:47; see EGW comment on vs. 45, 46; John 1:1-3, 14). The Sermon in Action—[Matthew 27:54 quoted.] ... What so enlightened and convinced these men that they could not refrain from confessing their faith in Jesus? It was the sermon that was given in every action of Christ and in His silence under cruel abuse. At His trial one seemed to vie with the other in making His humiliation as degrading as possible. But His silence was eloquence. In that lacerated, bruised, broken body hanging on the cross, the centurion recognized the form of the Son of God (Manuscript 115, 1897). Chapter 27 15-26 (Mark 15:6-15; Luke 23:18-25; John 18:39, 40). A Symbol of Last Days—The scene in the judgment hall in Jerusalem is a symbol of what will take place in the closing scenes of this earth's history. The world will accept Christ, the Truth, or they will accept Satan, the first great rebel, a robber, apostate, and murderer. They will either reject the message of mercy in regard to the commandments of God and the faith of Jesus, or they will accept the truth as it is in Jesus. If they accept Satan and his falsehoods, they identify themselves with the chief of all liars, and with all who are disloyal, while they turn from no less a personage than the Son of the infinite God (The Review and Herald, January 30, 1900). A Matter of Choice—When Jesus was on earth, Satan led the people to reject the Son of God, and to choose Barabbas, who in character represented Satan, the god of this world. The Lord Jesus Christ came to dispute the usurpation of Satan in the kingdoms of the world. The conflict is not yet ended; and as we draw near the close of time, the battle waxes more intense. As the second appearing of our Lord Jesus Christ draws near, satanic agencies are moved from beneath. Satan will not only appear as a human being, but he will personate Jesus Christ; and the world that has rejected the truth will receive him as the Lord of lords and King of kings. He will exercise his power, and work upon the human imagination. He will corrupt both the minds and the bodies of men, and will work through the children of disobedience, fascinating and charming, as does a serpent. What a spectacle will the world be for heavenly intelligences! What a spectacle for God, the Creator of the world, to behold! The form Satan assumed in Eden when leading our first parents to transgress, was of a character to bewilder and confuse the mind. He will work in as subtle a manner as we near the end of earth's history. All his deceiving power will be brought to bear upon human subjects, to complete the work of deluding the human family. So deceptive will be his working, that men will do as they did in the days of Christ; and when asked, Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be, Barabbas, Barabbas! And when the question is asked, “What will ye then that I shall do unto him whom ye call the King of the Jews?” the cry again will be, “Crucify him!” Christ will be represented in the person of those who accept the truth, and who identify their interest with that of their Lord. The world will be enraged at them in the same way that they were enraged at Christ, and the disciples of Christ will know that they are to be treated no better than was their Lord. But Christ will surely identify His interest with that of those who accept Him as their personal Saviour. Every insult, every reproach, every false accusation made against them by those who have turned their ears away from the truth and are turned unto fables, will be charged upon the guilty ones as done to Christ in the person of His saints (The Review and Herald, April 14, 1896). When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ. Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of His saints. In view of the history of the life and death of Christ, can we be surprised if the world is hollow and insincere? Can we in our day trust in man, or make flesh our arm? Shall we not choose Christ as our Leader? He alone can save us from sin. When the world is at last brought up for trial before the great white throne, to account for its rejection of Jesus Christ, God's own messenger to our world, what a solemn scene it will be! What a reckoning will have to be made for nailing to the cross One who came to our world as a living epistle of the law. God will ask each one the question, What have you done with My only-begotten Son? What will those answer who have refused to accept the truth? They will be obliged to say, We hated Jesus, and cast Him out. We cried, Crucify Him, crucify Him. We chose Barabbas in His stead. If those to whom the light of Heaven is presented reject it, they reject Christ. They reject the only provision whereby they may be cleansed from pollution. They crucify to themselves the Son of God afresh, and put Him to an open shame. To them it will be said, “I never knew you: depart from me.” God will assuredly avenge the death of His Son (The Review and Herald, January 30, 1900). 21. See EGW on Romans 3:19. 21, 22, 29 (Philippians 2:9; Hebrews 2:9; Revelation 6:16; 14:10). Two Kinds of Crowns—On whose side are we? The world cast Christ out, the heavens received Him. Man, finite man, rejected the Prince of life; God, our sovereign Ruler, received Him into the heavens. God has exalted Him. Man crowned Him with a crown of thorns, God has crowned Him with a crown of royal majesty. We must all think candidly. Will you have this man Christ Jesus to rule over you, or will you have Barabbas? The death of Christ brings to the rejecter of His mercy the wrath and judgments of God, unmixed with mercy. This is the wrath of the Lamb. But the death of Christ is hope and eternal life to all who receive Him and believe in Him (Letter 31, 1898). Under Satan's Black Banner—Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory (The Review and Herald, January 30, 1900). 22, 23 (Mark 15:12-14; Luke 23:20-23; John 19:14, 15). A Representative Scene—The scene transacted in Jerusalem at the betrayal and rejection of Christ represents the scene which will take place in the future history of the world, when Christ is finally rejected. The religious world will take sides with the first great rebel, and will reject the message of mercy in regard to the commandments of God and the faith of Jesus (Manuscript 40, 1897). 25, 26 (Mark 15:14, 15; Luke 23:23, 24; John 19:15, 16). Angels Could Not Interfere—Be astonished, O heaven, and be everlastingly ashamed, O inhabitants of earth! With sorrow and indignation the angels heard the choice made by the people and the sentence passed upon Christ. But they could not interfere; for in the great controversy between good and evil, Satan must be given every opportunity to develop his true character, that the heavenly universe and the race for whom Christ was giving His life might see the righteousness of God's purposes. Those under the control of the enemy must be allowed to reveal the principles of his government (Manuscript 136, 1899). 32 (Mark 15:21; Luke 23:26). A Means of Conversion—The cross he [Simon] was forced to bear became the means of his conversion. His sympathies were deeply stirred in favor of Jesus; and the events of Calvary, and the words uttered by the Saviour, caused him to acknowledge that He was the Son of God (Manuscript 41, 1887). 37 (Psalm 85:10; Mark 15:26; Luke 23:38; John 19:19). An Arranged Superscription—Look at the superscription written above the cross. The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless, helpless, and perishing, to come. Christ has made of none effect the power of Satan. He laid hold of the pillars of Satan's kingdom, and passed through the conflict, destroying him that had the power of death. A way was now opened whereby mercy and truth could meet together, and righteousness and peace kiss each other (Manuscript 111, 1897). 38 (Mark 15:27; Luke 23:33; John 19:18). Christ Placed as Most Notorious Criminal—Joseph and Nicodemus watched every development at the condemnation and crucifixion of Christ. Not an action escaped them. These men were diligent searchers of the Scriptures, and they were deeply indignant as they saw this man, whom the judges had pronounced to be entirely without fault, placed in the center of two thieves, “on either side one, and Jesus in the midst.” This instruction had been given by the chief priests and rulers, that by his position all might judge that Christ was the most notorious of the three (Manuscript 103, 1897). 42. See EGW on Luke 24:13-15. 45 (Mark 15:33; Luke 23:44). In Sympathy and Confirmation—The darkness upon the face of nature expressed her sympathy with Christ in His expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed (The Spirit of Prophecy 3:167). God and Angels Clothed in Darkness—The dark cloud of human transgression came between the Father and the Son. The interruption of the communion between God and His Son caused a condition of things in the heavenly courts which cannot be described by human language. Nature could not witness such a scene as Christ dying in agony while bearing the penalty of man's transgression. God and the angels clothed themselves with darkness, and hid the Saviour from the gaze of the curious multitude while He drank the last dregs of the cup of God's wrath (Letter 139, 1898). 45, 46 (v. 54; Mark 15:33, 34, 39; Luke 23:46, 47; John 19:30). Circumstances Sowed Seed—The conviction forced upon many at the time of Christ's trial, at the time when the three hours’ darkness enshrouded the cross, without any natural cause for it, and when the last sentences were uttered, “My God, my God, why hast thou forsaken me?” “It is finished,” “Into thy hands I commend my spirit,” was seed sown that ripened into harvest when at a future date the gospel was boldly proclaimed by His disciples. The shaking earth, the piercing cry, the sudden death which called forth in no whispered tones the cry, “It is finished,” forced from many the words, “Assuredly this man was righteous”; “Truly this was the Son of God.” Many who had scoffed and jeered at, and taunted the Son of God were terribly afraid that the shaking earth, the rent and trembling rocks would put an end to their own lives. They hastened away from the scene, beating upon their breasts, stumbling, falling, in awful terror lest the earth should open and swallow them up. The veil of the temple rent so mysteriously, changed the religious ideas of many of the Jewish priests, and a large company changed their faith. After the day of Pentecost, we read that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people” (Manuscript 91, 1897). Father Suffered With Son—In the scenes that transpired at the judgment hall and at Calvary, we see what the human heart is capable of when under the influence of Satan. Christ submitted to crucifixion, although the heavenly host could have delivered Him. The angels suffered with Christ. God Himself was crucified with Christ; for Christ was one with the Father. Those who reject Christ, those who will not have this man to rule over them, choose to place themselves under the rule of Satan, to do his work as his bondslaves. Yet for them Christ yielded up His life on Calvary (The Bible Echo, August 6, 1894). 50 (Mark 15:37; Luke 23:46; John 19:30; Hebrews 2:14). Satan Overcome by Christ's Human Nature—When Christ bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory (The Youth's Instructor, April 25, 1901). 51 (Mark 15:38; Luke 23:45; Ephesians 2:14, 15; Colossians 2:14; Hebrews 10:19, 20; See EGW on John 19:30). The Mercy Seat Opened to All—Christ was nailed to the cross between the third and sixth hour, that is, between nine and twelve o'clock. In the afternoon He died. This was the hour of the evening sacrifice. Then the veil of the temple, that which hid God's glory from the view of the congregation of Israel, was rent in twain from top to bottom. Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread (Letter 230, 1907). (Ch. 26:65; Daniel 5:5, 25-28; Hebrews 10:19, 20.) Israel a Nation Unchurched—In Christ the shadow reached its substance, the type its antitype. Well might Caiaphas rend his clothes in horror for himself and for the nation; for they were separating themselves from God, and were fast becoming a people unchurched by Jehovah. Surely the candlestick was being removed out of its place. It was not the hand of the priest that rent from top to bottom the gorgeous veil that divided the holy from the most holy place. It was the hand of God. When Christ cried out, “It is finished,” the Holy Watcher that was an unseen guest at Belshazzar's feast pronounced the Jewish nation to be a nation unchurched. The same hand that traced on the wall the characters that recorded Belshazzar's doom and the end of the Babylonian kingdom, rent the veil of the temple from top to bottom, opening a new and living way for all, high and low, rich and poor, Jew and Gentile. From henceforth people might come to God without priest or ruler (Manuscript 101, 1897). (Hebrews 6:19; 8:6, 7; 10:19, 20.) God's Presence Withdrawn From Earthly Sanctuary—By the rending of the veil of the temple, God said, I can no longer reveal My presence in the most holy place. A new and living Way, before which there hangs no veil, is offered to all. No longer need sinful, sorrowing humanity await the coming of the high priest. Type had met antitype in the death of God's Son. The Lamb of God had been offered as a sacrifice. It was as if a voice had said to the worshipers, “There is now an end to all sacrifices and offerings” (The Youth's Instructor, June 21, 1900). A New Way Opened to Fallen Man—When Christ on the cross cried out, “It is finished,” the veil of the temple was rent in twain. This veil was significant to the Jewish nation. It was of most costly material, of purple and gold, and was of great length and breadth. At the moment when Christ breathed His last, there were witnesses in the temple who beheld the strong, heavy material rent by unseen hands from top to bottom. This act signified to the heavenly universe, and to a world corrupted by sin, that a new and living way had been opened to the fallen race, that all sacrificial offerings terminated in the one great offering of the Son of God. He who had hitherto dwelt in the temple made with hands, had gone forth never again to grace it with His presence (The Signs of the Times, December 8, 1898). 52, 53 (see EGW on ch. 28:2-4). Resurrection Known to Priests and Rulers—The captives brought up from the graves at the time of the resurrection of Jesus were His trophies as a conquering Prince. Thus He attested His victory over death and the grave; thus He gave a pledge and an earnest of the resurrection of all the righteous dead. Those who were called from their graves went into the city, and appeared unto many in their resurrected forms, and testified that Jesus had indeed risen from the dead, and that they had risen with Him.... It was well known to the priests and rulers that certain persons who were dead had risen at the resurrection of Jesus. Authentic reports were brought to them of different ones who had seen and conversed with these resurrected ones, and heard their testimony that Jesus, the Prince of life, whom the priests and rulers had slain, was risen from the dead (The Spirit of Prophecy 3:223). 54 (Mark 15:39; Luke 23:47; see EGW comment on vs. 45, 46; John 1:1-3, 14). The Sermon in Action—[Matthew 27:54 quoted.] ... What so enlightened and convinced these men that they could not refrain from confessing their faith in Jesus? It was the sermon that was given in every action of Christ and in His silence under cruel abuse. At His trial one seemed to vie with the other in making His humiliation as degrading as possible. But His silence was eloquence. In that lacerated, bruised, broken body hanging on the cross, the centurion recognized the form of thChapter 27 15-26 (Mark 15:6-15; Luke 23:18-25; John 18:39, 40). A Symbol of Last Days—The scene in the judgment hall in Jerusalem is a symbol of what will take place in the closing scenes of this earth's history. The world will accept Christ, the Truth, or they will accept Satan, the first great rebel, a robber, apostate, and murderer. They will either reject the message of mercy in regard to the commandments of God and the faith of Jesus, or they will accept the truth as it is in Jesus. If they accept Satan and his falsehoods, they identify themselves with the chief of all liars, and with all who are disloyal, while they turn from no less a personage than the Son of the infinite God (The Review and Herald, January 30, 1900). A Matter of Choice—When Jesus was on earth, Satan led the people to reject the Son of God, and to choose Barabbas, who in character represented Satan, the god of this world. The Lord Jesus Christ came to dispute the usurpation of Satan in the kingdoms of the world. The conflict is not yet ended; and as we draw near the close of time, the battle waxes more intense. As the second appearing of our Lord Jesus Christ draws near, satanic agencies are moved from beneath. Satan will not only appear as a human being, but he will personate Jesus Christ; and the world that has rejected the truth will receive him as the Lord of lords and King of kings. He will exercise his power, and work upon the human imagination. He will corrupt both the minds and the bodies of men, and will work through the children of disobedience, fascinating and charming, as does a serpent. What a spectacle will the world be for heavenly intelligences! What a spectacle for God, the Creator of the world, to behold! The form Satan assumed in Eden when leading our first parents to transgress, was of a character to bewilder and confuse the mind. He will work in as subtle a manner as we near the end of earth's history. All his deceiving power will be brought to bear upon human subjects, to complete the work of deluding the human family. So deceptive will be his working, that men will do as they did in the days of Christ; and when asked, Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be, Barabbas, Barabbas! And when the question is asked, “What will ye then that I shall do unto him whom ye call the King of the Jews?” the cry again will be, “Crucify him!” Christ will be represented in the person of those who accept the truth, and who identify their interest with that of their Lord. The world will be enraged at them in the same way that they were enraged at Christ, and the disciples of Christ will know that they are to be treated no better than was their Lord. But Christ will surely identify His interest with that of those who accept Him as their personal Saviour. Every insult, every reproach, every false accusation made against them by those who have turned their ears away from the truth and are turned unto fables, will be charged upon the guilty ones as done to Christ in the person of His saints (The Review and Herald, April 14, 1896). When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ. Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of His saints. In view of the history of the life and death of Christ, can we be surprised if the world is hollow and insincere? Can we in our day trust in man, or make flesh our arm? Shall we not choose Christ as our Leader? He alone can save us from sin. When the world is at last brought up for trial before the great white throne, to account for its rejection of Jesus Christ, God's own messenger to our world, what a solemn scene it will be! What a reckoning will have to be made for nailing to the cross One who came to our world as a living epistle of the law. God will ask each one the question, What have you done with My only-begotten Son? What will those answer who have refused to accept the truth? They will be obliged to say, We hated Jesus, and cast Him out. We cried, Crucify Him, crucify Him. We chose Barabbas in His stead. If those to whom the light of Heaven is presented reject it, they reject Christ. They reject the only provision whereby they may be cleansed from pollution. They crucify to themselves the Son of God afresh, and put Him to an open shame. To them it will be said, “I never knew you: depart from me.” God will assuredly avenge the death of His Son (The Review and Herald, January 30, 1900). 21. See EGW on Romans 3:19. 21, 22, 29 (Philippians 2:9; Hebrews 2:9; Revelation 6:16; 14:10). Two Kinds of Crowns—On whose side are we? The world cast Christ out, the heavens received Him. Man, finite man, rejected the Prince of life; God, our sovereign Ruler, received Him into the heavens. God has exalted Him. Man crowned Him with a crown of thorns, God has crowned Him with a crown of royal majesty. We must all think candidly. Will you have this man Christ Jesus to rule over you, or will you have Barabbas? The death of Christ brings to the rejecter of His mercy the wrath and judgments of God, unmixed with mercy. This is the wrath of the Lamb. But the death of Christ is hope and eternal life to all who receive Him and believe in Him (Letter 31, 1898). Under Satan's Black Banner—Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory (The Review and Herald, January 30, 1900). 22, 23 (Mark 15:12-14; Luke 23:20-23; John 19:14, 15). A Representative Scene—The scene transacted in Jerusalem at the betrayal and rejection of Christ represents the scene which will take place in the future history of the world, when Christ is finally rejected. The religious world will take sides with the first great rebel, and will reject the message of mercy in regard to the commandments of God and the faith of Jesus (Manuscript 40, 1897). 25, 26 (Mark 15:14, 15; Luke 23:23, 24; John 19:15, 16). Angels Could Not Interfere—Be astonished, O heaven, and be everlastingly ashamed, O inhabitants of earth! With sorrow and indignation the angels heard the choice made by the people and the sentence passed upon Christ. But they could not interfere; for in the great controversy between good and evil, Satan must be given every opportunity to develop his true character, that the heavenly universe and the race for whom Christ was giving His life might see the righteousness of God's purposes. Those under the control of the enemy must be allowed to reveal the principles of his government (Manuscript 136, 1899). 32 (Mark 15:21; Luke 23:26). A Means of Conversion—The cross he [Simon] was forced to bear became the means of his conversion. His sympathies were deeply stirred in favor of Jesus; and the events of Calvary, and the words uttered by the Saviour, caused him to acknowledge that He was the Son of God (Manuscript 41, 1887). 37 (Psalm 85:10; Mark 15:26; Luke 23:38; John 19:19). An Arranged Superscription—Look at the superscription written above the cross. The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless, helpless, and perishing, to come. Christ has made of none effect the power of Satan. He laid hold of the pillars of Satan's kingdom, and passed through the conflict, destroying him that had the power of death. A way was now opened whereby mercy and truth could meet together, and righteousness and peace kiss each other (Manuscript 111, 1897). 38 (Mark 15:27; Luke 23:33; John 19:18). Christ Placed as Most Notorious Criminal—Joseph and Nicodemus watched every development at the condemnation and crucifixion of Christ. Not an action escaped them. These men were diligent searchers of the Scriptures, and they were deeply indignant as they saw this man, whom the judges had pronounced to be entirely without fault, placed in the center of two thieves, “on either side one, and Jesus in the midst.” This instruction had been given by the chief priests and rulers, that by his position all might judge that Christ was the most notorious of the three (Manuscript 103, 1897). 42. See EGW on Luke 24:13-15. 45 (Mark 15:33; Luke 23:44). In Sympathy and Confirmation—The darkness upon the face of nature expressed her sympathy with Christ in His expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed (The Spirit of Prophecy 3:167). God and Angels Clothed in Darkness—The dark cloud of human transgression came between the Father and the Son. The interruption of the communion between God and His Son caused a condition of things in the heavenly courts which cannot be described by human language. Nature could not witness such a scene as Christ dying in agony while bearing the penalty of man's transgression. God and the angels clothed themselves with darkness, and hid the Saviour from the gaze of the curious multitude while He drank the last dregs of the cup of God's wrath (Letter 139, 1898). 45, 46 (v. 54; Mark 15:33, 34, 39; Luke 23:46, 47; John 19:30). Circumstances Sowed Seed—The conviction forced upon many at the time of Christ's trial, at the time when the three hours’ darkness enshrouded the cross, without any natural cause for it, and when the last sentences were uttered, “My God, my God, why hast thou forsaken me?” “It is finished,” “Into thy hands I commend my spirit,” was seed sown that ripened into harvest when at a future date the gospel was boldly proclaimed by His disciples. The shaking earth, the piercing cry, the sudden death which called forth in no whispered tones the cry, “It is finished,” forced from many the words, “Assuredly this man was righteous”; “Truly this was the Son of God.” Many who had scoffed and jeered at, and taunted the Son of God were terribly afraid that the shaking earth, the rent and trembling rocks would put an end to their own lives. They hastened away from the scene, beating upon their breasts, stumbling, falling, in awful terror lest the earth should open and swallow them up. The veil of the temple rent so mysteriously, changed the religious ideas of many of the Jewish priests, and a large company changed their faith. After the day of Pentecost, we read that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people” (Manuscript 91, 1897). Father Suffered With Son—In the scenes that transpired at the judgment hall and at Calvary, we see what the human heart is capable of when under the influence of Satan. Christ submitted to crucifixion, although the heavenly host could have delivered Him. The angels suffered with Christ. God Himself was crucified with Christ; for Christ was one with the Father. Those who reject Christ, those who will not have this man to rule over them, choose to place themselves under the rule of Satan, to do his work as his bondslaves. Yet for them Christ yielded up His life on Calvary (The Bible Echo, August 6, 1894). 50 (Mark 15:37; Luke 23:46; John 19:30; Hebrews 2:14). Satan Overcome by Christ's Human Nature—When Christ bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory (The Youth's Instructor, April 25, 1901). 51 (Mark 15:38; Luke 23:45; Ephesians 2:14, 15; Colossians 2:14; Hebrews 10:19, 20; See EGW on John 19:30). The Mercy Seat Opened to All—Christ was nailed to the cross between the third and sixth hour, that is, between nine and twelve o'clock. In the afternoon He died. This was the hour of the evening sacrifice. Then the veil of the temple, that which hid God's glory from the view of the congregation of Israel, was rent in twain from top to bottom. Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread (Letter 230, 1907). (Ch. 26:65; Daniel 5:5, 25-28; Hebrews 10:19, 20.) Israel a Nation Unchurched—In Christ the shadow reached its substance, the type its antitype. Well might Caiaphas rend his clothes in horror for himself and for the nation; for they were separating themselves from God, and were fast becoming a people unchurched by Jehovah. Surely the candlestick was being removed out of its place. It was not the hand of the priest that rent from top to bottom the gorgeous veil that divided the holy from the most holy place. It was the hand of God. When Christ cried out, “It is finished,” the Holy Watcher that was an unseen guest at Belshazzar's feast pronounced the Jewish nation to be a nation unchurched. The same hand that traced on the wall the characters that recorded Belshazzar's doom and the end of the Babylonian kingdom, rent the veil of the temple from top to bottom, opening a new and living way for all, high and low, rich and poor, Jew and Gentile. From henceforth people might come to God without priest or ruler (Manuscript 101, 1897). (Hebrews 6:19; 8:6, 7; 10:19, 20.) God's Presence Withdrawn From Earthly Sanctuary—By the rending of the veil of the temple, God said, I can no longer reveal My presence in the most holy place. A new and living Way, before which there hangs no veil, is offered to all. No longer need sinful, sorrowing humanity await the coming of the high priest. Type had met antitype in the death of God's Son. The Lamb of God had been offered as a sacrifice. It was as if a voice had said to the worshipers, “There is now an end to all sacrifices and offerings” (The Youth's Instructor, June 21, 1900). A New Way Opened to Fallen Man—When Christ on the cross cried out, “It is finished,” the veil of the temple was rent in twain. This veil was significant to the Jewish nation. It was of most costly material, of purple and gold, and was of great length and breadth. At the moment when Christ breathed His last, there were witnesses in the temple who beheld the strong, heavy material rent by unseen hands from top to bottom. This act signified to the heavenly universe, and to a world corrupted by sin, that a new and living way had been opened to the fallen race, that all sacrificial offerings terminated in the one great offering of the Son of God. He who had hitherto dwelt in the temple made with hands, had gone forth never again to grace it with His presence (The Signs of the Times, December 8, 1898). 52, 53 (see EGW on ch. 28:2-4). Resurrection Known to Priests and Rulers—The captives brought up from the graves at the time of the resurrection of Jesus were His trophies as a conquering Prince. Thus He attested His victory over death and the grave; thus He gave a pledge and an earnest of the resurrection of all the righteous dead. Those who were called from their graves went into the city, and appeared unto many in their resurrected forms, and testified that Jesus had indeed risen from the dead, and that they had risen with Him.... It was well known to the priests and rulers that certain persons who were dead had risen at the resurrection of Jesus. Authentic reports were brought to them of different ones who had seen and conversed with these resurrected ones, and heard their testimony that Jesus, the Prince of life, whom the priests and rulers had slain, was risen from the dead (The Spirit of Prophecy 3:223). 54 (Mark 15:39; Luke 23:47; see EGW comment on vs. 45, 46; John 1:1-3, 14). The Sermon in Action—[Matthew 27:54 quoted.] ... What so enlightened and convinced these men that they could not refrain from confessing their faith in Jesus? It was the sermon that was given in every action of Christ and in His silence under cruel abuse. At His trial one seemed to vie with the other in making His humiliation as degrading as possible. But His silence was eloquence. In that lacerated, bruised, broken body hanging on the cross, the centurion recognized the form of the Son of God (Manuscript 115, 1897).e Son of God (Manuscript 115, 1897). Chapter 27 15-26 (Mark 15:6-15; Luke 23:18-25; John 18:39, 40). A Symbol of Last Days—The scene in the judgment hall in Jerusalem is a symbol of what will take place in the closing scenes of this earth's history. The world will accept Christ, the Truth, or they will accept Satan, the first great rebel, a robber, apostate, and murderer. They will either reject the message of mercy in regard to the commandments of God and the faith of Jesus, or they will accept the truth as it is in Jesus. If they accept Satan and his falsehoods, they identify themselves with the chief of all liars, and with all who are disloyal, while they turn from no less a personage than the Son of the infinite God (The Review and Herald, January 30, 1900). A Matter of Choice—When Jesus was on earth, Satan led the people to reject the Son of God, and to choose Barabbas, who in character represented Satan, the god of this world. The Lord Jesus Christ came to dispute the usurpation of Satan in the kingdoms of the world. The conflict is not yet ended; and as we draw near the close of time, the battle waxes more intense. As the second appearing of our Lord Jesus Christ draws near, satanic agencies are moved from beneath. Satan will not only appear as a human being, but he will personate Jesus Christ; and the world that has rejected the truth will receive him as the Lord of lords and King of kings. He will exercise his power, and work upon the human imagination. He will corrupt both the minds and the bodies of men, and will work through the children of disobedience, fascinating and charming, as does a serpent. What a spectacle will the world be for heavenly intelligences! What a spectacle for God, the Creator of the world, to behold! The form Satan assumed in Eden when leading our first parents to transgress, was of a character to bewilder and confuse the mind. He will work in as subtle a manner as we near the end of earth's history. All his deceiving power will be brought to bear upon human subjects, to complete the work of deluding the human family. So deceptive will be his working, that men will do as they did in the days of Christ; and when asked, Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be, Barabbas, Barabbas! And when the question is asked, “What will ye then that I shall do unto him whom ye call the King of the Jews?” the cry again will be, “Crucify him!” Christ will be represented in the person of those who accept the truth, and who identify their interest with that of their Lord. The world will be enraged at them in the same way that they were enraged at Christ, and the disciples of Christ will know that they are to be treated no better than was their Lord. But Christ will surely identify His interest with that of those who accept Him as their personal Saviour. Every insult, every reproach, every false accusation made against them by those who have turned their ears away from the truth and are turned unto fables, will be charged upon the guilty ones as done to Christ in the person of His saints (The Review and Herald, April 14, 1896). When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ. Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of His saints. In view of the history of the life and death of Christ, can we be surprised if the world is hollow and insincere? Can we in our day trust in man, or make flesh our arm? Shall we not choose Christ as our Leader? He alone can save us from sin. When the world is at last brought up for trial before the great white throne, to account for its rejection of Jesus Christ, God's own messenger to our world, what a solemn scene it will be! What a reckoning will have to be made for nailing to the cross One who came to our world as a living epistle of the law. God will ask each one the question, What have you done with My only-begotten Son? What will those answer who have refused to accept the truth? They will be obliged to say, We hated Jesus, and cast Him out. We cried, Crucify Him, crucify Him. We chose Barabbas in His stead. If those to whom the light of Heaven is presented reject it, they reject Christ. They reject the only provision whereby they may be cleansed from pollution. They crucify to themselves the Son of God afresh, and put Him to an open shame. To them it will be said, “I never knew you: depart from me.” God will assuredly avenge the death of His Son (The Review and Herald, January 30, 1900). 21. See EGW on Romans 3:19. 21, 22, 29 (Philippians 2:9; Hebrews 2:9; Revelation 6:16; 14:10). Two Kinds of Crowns—On whose side are we? The world cast Christ out, the heavens received Him. Man, finite man, rejected the Prince of life; God, our sovereign Ruler, received Him into the heavens. God has exalted Him. Man crowned Him with a crown of thorns, God has crowned Him with a crown of royal majesty. We must all think candidly. Will you have this man Christ Jesus to rule over you, or will you have Barabbas? The death of Christ brings to the rejecter of His mercy the wrath and judgments of God, unmixed with mercy. This is the wrath of the Lamb. But the death of Christ is hope and eternal life to all who receive Him and believe in Him (Letter 31, 1898). Under Satan's Black Banner—Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory (The Review and Herald, January 30, 1900). 22, 23 (Mark 15:12-14; Luke 23:20-23; John 19:14, 15). A Representative Scene—The scene transacted in Jerusalem at the betrayal and rejection of Christ represents the scene which will take place in the future history of the world, when Christ is finally rejected. The religious world will take sides with the first great rebel, and will reject the message of mercy in regard to the commandments of God and the faith of Jesus (Manuscript 40, 1897). 25, 26 (Mark 15:14, 15; Luke 23:23, 24; John 19:15, 16). Angels Could Not Interfere—Be astonished, O heaven, and be everlastingly ashamed, O inhabitants of earth! With sorrow and indignation the angels heard the choice made by the people and the sentence passed upon Christ. But they could not interfere; for in the great controversy between good and evil, Satan must be given every opportunity to develop his true character, that the heavenly universe and the race for whom Christ was giving His life might see the righteousness of God's purposes. Those under the control of the enemy must be allowed to reveal the principles of his government (Manuscript 136, 1899). 32 (Mark 15:21; Luke 23:26). A Means of Conversion—The cross he [Simon] was forced to bear became the means of his conversion. His sympathies were deeply stirred in favor of Jesus; and the events of Calvary, and the words uttered by the Saviour, caused him to acknowledge that He was the Son of God (Manuscript 41, 1887). 37 (Psalm 85:10; Mark 15:26; Luke 23:38; John 19:19). An Arranged Superscription—Look at the superscription written above the cross. The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless, helpless, and perishing, to come. Christ has made of none effect the power of Satan. He laid hold of the pillars of Satan's kingdom, and passed through the conflict, destroying him that had the power of death. A way was now opened whereby mercy and truth could meet together, and righteousness and peace kiss each other (Manuscript 111, 1897). 38 (Mark 15:27; Luke 23:33; John 19:18). Christ Placed as Most Notorious Criminal—Joseph and Nicodemus watched every development at the condemnation and crucifixion of Christ. Not an action escaped them. These men were diligent searchers of the Scriptures, and they were deeply indignant as they saw this man, whom the judges had pronounced to be entirely without fault, placed in the center of two thieves, “on either side one, and Jesus in the midst.” This instruction had been given by the chief priests and rulers, that by his position all might judge that Christ was the most notorious of the three (Manuscript 103, 1897). 42. See EGW on Luke 24:13-15. 45 (Mark 15:33; Luke 23:44). In Sympathy and Confirmation—The darkness upon the face of nature expressed her sympathy with Christ in His expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed (The Spirit of Prophecy 3:167). God and Angels Clothed in Darkness—The dark cloud of human transgression came between the Father and the Son. The interruption of the communion between God and His Son caused a condition of things in the heavenly courts which cannot be described by human language. Nature could not witness such a scene as Christ dying in agony while bearing the penalty of man's transgression. God and the angels clothed themselves with darkness, and hid the Saviour from the gaze of the curious multitude while He drank the last dregs of the cup of God's wrath (Letter 139, 1898). 45, 46 (v. 54; Mark 15:33, 34, 39; Luke 23:46, 47; John 19:30). Circumstances Sowed Seed—The conviction forced upon many at the time of Christ's trial, at the time when the three hours’ darkness enshrouded the cross, without any natural cause for it, and when the last sentences were uttered, “My God, my God, why hast thou forsaken me?” “It is finished,” “Into thy hands I commend my spirit,” was seed sown that ripened into harvest when at a future date the gospel was boldly proclaimed by His disciples. The shaking earth, the piercing cry, the sudden death which called forth in no whispered tones the cry, “It is finished,” forced from many the words, “Assuredly this man was righteous”; “Truly this was the Son of God.” Many who had scoffed and jeered at, and taunted the Son of God were terribly afraid that the shaking earth, the rent and trembling rocks would put an end to their own lives. They hastened away from the scene, beating upon their breasts, stumbling, falling, in awful terror lest the earth should open and swallow them up. The veil of the temple rent so mysteriously, changed the religious ideas of many of the Jewish priests, and a large company changed their faith. After the day of Pentecost, we read that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people” (Manuscript 91, 1897). Father Suffered With Son—In the scenes that transpired at the judgment hall and at Calvary, we see what the human heart is capable of when under the influence of Satan. Christ submitted to crucifixion, although the heavenly host could have delivered Him. The angels suffered with Christ. God Himself was crucified with Christ; for Christ was one with the Father. Those who reject Christ, those who will not have this man to rule over them, choose to place themselves under the rule of Satan, to do his work as his bondslaves. Yet for them Christ yielded up His life on Calvary (The Bible Echo, August 6, 1894). 50 (Mark 15:37; Luke 23:46; John 19:30; Hebrews 2:14). Satan Overcome by Christ's Human Nature—When Christ bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory (The Youth's Instructor, April 25, 1901). 51 (Mark 15:38; Luke 23:45; Ephesians 2:14, 15; Colossians 2:14; Hebrews 10:19, 20; See EGW on John 19:30). The Mercy Seat Opened to All—Christ was nailed to the cross between the third and sixth hour, that is, between nine and twelve o'clock. In the afternoon He died. This was the hour of the evening sacrifice. Then the veil of the temple, that which hid God's glory from the view of the congregation of Israel, was rent in twain from top to bottom. Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread (Letter 230, 1907). (Ch. 26:65; Daniel 5:5, 25-28; Hebrews 10:19, 20.) Israel a Nation Unchurched—In Christ the shadow reached its substance, the type its antitype. Well might Caiaphas rend his clothes in horror for himself and for the nation; for they were separating themselves from God, and were fast becoming a people unchurched by Jehovah. Surely the candlestick was being removed out of its place. It was not the hand of the priest that rent from top to bottom the gorgeous veil that divided the holy from the most holy place. It was the hand of God. When Christ cried out, “It is finished,” the Holy Watcher that was an unseen guest at Belshazzar's feast pronounced the Jewish nation to be a nation unchurched. The same hand that traced on the wall the characters that recorded Belshazzar's doom and the end of the Babylonian kingdom, rent the veil of the temple from top to bottom, opening a new and living way for all, high and low, rich and poor, Jew and Gentile. From henceforth people might come to God without priest or ruler (Manuscript 101, 1897). (Hebrews 6:19; 8:6, 7; 10:19, 20.) God's Presence Withdrawn From Earthly Sanctuary—By the rending of the veil of the temple, God said, I can no longer reveal My presence in the most holy place. A new and living Way, before which there hangs no veil, is offered to all. No longer need sinful, sorrowing humanity await the coming of the high priest. Type had met antitype in the death of God's Son. The Lamb of God had been offered as a sacrifice. It was as if a voice had said to the worshipers, “There is now an end to all sacrifices and offerings” (The Youth's Instructor, June 21, 1900). A New Way Opened to Fallen Man—When Christ on the cross cried out, “It is finished,” the veil of the temple was rent in twain. This veil was significant to the Jewish nation. It was of most costly material, of purple and gold, and was of great length and breadth. At the moment when Christ breathed His last, there were witnesses in the temple who beheld the strong, heavy material rent by unseen hands from top to bottom. This act signified to the heavenly universe, and to a world corrupted by sin, that a new and living way had been opened to the fallen race, that all sacrificial offerings terminated in the one great offering of the Son of God. He who had hitherto dwelt in the temple made with hands, had gone forth never again to grace it with His presence (The Signs of the Times, December 8, 1898). 52, 53 (see EGW on ch. 28:2-4). Resurrection Known to Priests and Rulers—The captives brought up from the graves at the time of the resurrection of Jesus were His trophies as a conquering Prince. Thus He attested His victory over death and the grave; thus He gave a pledge and an earnest of the resurrection of all the righteous dead. Those who were called from their graves went into the city, and appeared unto many in their resurrected forms, and testified that Jesus had indeed risen from the dead, and that they had risen with Him.... It was well known to the priests and rulers that certain persons who were dead had risen at the resurrection of Jesus. Authentic reports were brought to them of different ones who had seen and conversed with these resurrected ones, and heard their testimony that Jesus, the Prince of life, whom the priests and rulers had slain, was risen from the dead (The Spirit of Prophecy 3:223). 54 (Mark 15:39; Luke 23:47; see EGW comment on vs. 45, 46; John 1:1-3, 14). The Sermon in Action—[Matthew 27:54 quoted.] ... What so enlightened and convinced these men that they could not refrain from confessing their faith in Jesus? It was the sermon that was given in every action of Christ and in His silence under cruel abuse. At His trial one seemed to vie with the other in making His humiliation as degrading as possible. But His silence was eloquence. In that lacerated, bruised, broken body hanging on the cross, the centurion recognized the form of the Son of God (Manuscript 115, 1897).Chapter 19 10. Pilate Responsible—[John 19:10 quoted.] “I have power.” By saying this, Pilate showed that he made himself responsible for the condemnation of Christ, for the cruel scourging, and for the insults offered Him before any wrong was proved against Him. Pilate had been chosen and appointed to administer justice, but he dared not do it. Had he exercised the power that he claimed, and that his position gave him, had he protected Christ, he would not have been accountable for His death. Christ would have been crucified, but Pilate would not have been held guilty (The Review and Herald, January 23, 1900). 14, 15. See EGW on Matthew 27:22, 23. 15. Last Hope Gone—What was Christ's grief to see the Jews fixing their own destiny beyond redemption! He alone could comprehend the significance of their rejection, betrayal, and condemnation of the Son of God. His last hope for the Jewish nation was gone. Nothing could avert her doom. By the representatives of the nation God was denied as their Ruler. By worlds unfallen, by the whole heavenly universe, the blasphemous utterance was heard, “We have no king but Caesar.” The God of heaven heard their choice. He had given them opportunity to repent, and they would not. Forty years afterward Jerusalem was destroyed, and the Roman power ruled over the people. Then they had no deliverer. They had no king but Caesar. Henceforth the Jewish nation, as a nation, was as a branch severed from the vine—a dead, fruitless branch, to be gathered up and burned—from land to land throughout the world, from century to century, dead—dead in trespasses and sins—without a Saviour (The Youth's Instructor, February 1, 1900)! 15, 16. See EGW on Matthew 27:25, 26. 16. Reactions to Jesus’ Condemnation—Jesus, the Son of God, was delivered to the people to be crucified. With shouts of triumph they led the Saviour away toward Calvary. The news of His condemnation had spread through all Jerusalem, striking terror and anguish to thousands of hearts, but bringing a malicious joy to many who had been reproved by His teachings (Manuscript 41, 1887). 18. See EGW on Matthew 27:38. 19. See EGW on Matthew 27:37. 25-27. John and Mary Returned—Christ, bearing the sin of the world, seemed to be deserted; but He was not wholly left alone. John stood close by the cross. Mary had fainted in her anguish, and John had taken her to his house away from the harrowing scene. But he saw that the end was near, and he brought her again to the cross (Manuscript 45, 1897) 30 (see EGW on Matthew 27:45, 46, 50). The Compact Was Fully Consummated—When Christ spoke these words, He addressed His Father. Christ was not alone in making this great sacrifice. It was the fulfillment of the covenant made between the Father and the Son before the foundation of the earth was laid. With clasped hands they entered into the solemn pledge that Christ would become the substitute and surety for the human race if they were overcome by Satan's sophistry. The compact was now being fully consummated. The climax was reached. Christ had the consciousness that He had fulfilled to the letter the pledge He had made. In death He was more than conqueror. The redemption price has been paid (Manuscript 111, 1897). Last Tie of Sympathy Severed—When Christ cried out, “It is finished,” all heaven triumphed. The controversy between Christ and Satan in regard to the execution of the plan of salvation was ended. The spirit of Satan and his works had taken deep root in the affections of the children of men. For Satan to have come into power would have been death to the world. The implacable hatred he felt toward the Son of God was revealed in his manner of treating Him while He was in the world. Christ's betrayal, trial, and crucifixion were all planned by the fallen foe. His hatred, carried out in the death of the Son of God, placed Satan where his true diabolical character was revealed to all created intelligences that had not fallen through sin. The holy angels were horror-stricken that one who had been of their number could fall so far as to be capable of such cruelty. Every sentiment of sympathy or pity which they had ever felt for Satan in his exile, was quenched in their hearts. That his envy should be exercised in such a revenge upon an innocent person was enough to strip him of his assumed robe of celestial light, and to reveal the hideous deformity beneath; but to manifest such malignity toward the divine Son of God, who had, with unprecedented self-denial, and love for the creatures formed in His image, come from heaven and assumed their fallen nature, was such a heinous crime against Heaven that it caused the angels to shudder with horror, and severed forever the last tie of sympathy existing between Satan and the heavenly world (The Spirit of Prophecy 3:183, 184). (Matthew 27:51.) Satan Fell Like Lightning—When Christ cried, “It is finished,” God's unseen hand rent the strong fabric composing the veil of the temple from top to bottom. The way into the holiest of all was made manifest. God bowed His head satisfied. Now His justice and mercy could blend. He could be just, and yet the justifier of all who should believe on Christ. He looked upon the victim expiring on the cross, and said, “It is finished. The human race shall have another trial.” The redemption price was paid, and Satan fell like lightning from heaven (Manuscript 111, 1897). 38, 39. See EGW on Matthew 27:38.Chapter 27 15-26 (Mark 15:6-15; Luke 23:18-25; John 18:39, 40). A Symbol of Last Days—The scene in the judgment hall in Jerusalem is a symbol of what will take place in the closing scenes of this earth's history. The world will accept Christ, the Truth, or they will accept Satan, the first great rebel, a robber, apostate, and murderer. They will either reject the message of mercy in regard to the commandments of God and the faith of Jesus, or they will accept the truth as it is in Jesus. If they accept Satan and his falsehoods, they identify themselves with the chief of all liars, and with all who are disloyal, while they turn from no less a personage than the Son of the infinite God (The Review and Herald, January 30, 1900). A Matter of Choice—When Jesus was on earth, Satan led the people to reject the Son of God, and to choose Barabbas, who in character represented Satan, the god of this world. The Lord Jesus Christ came to dispute the usurpation of Satan in the kingdoms of the world. The conflict is not yet ended; and as we draw near the close of time, the battle waxes more intense. As the second appearing of our Lord Jesus Christ draws near, satanic agencies are moved from beneath. Satan will not only appear as a human being, but he will personate Jesus Christ; and the world that has rejected the truth will receive him as the Lord of lords and King of kings. He will exercise his power, and work upon the human imagination. He will corrupt both the minds and the bodies of men, and will work through the children of disobedience, fascinating and charming, as does a serpent. What a spectacle will the world be for heavenly intelligences! What a spectacle for God, the Creator of the world, to behold! The form Satan assumed in Eden when leading our first parents to transgress, was of a character to bewilder and confuse the mind. He will work in as subtle a manner as we near the end of earth's history. All his deceiving power will be brought to bear upon human subjects, to complete the work of deluding the human family. So deceptive will be his working, that men will do as they did in the days of Christ; and when asked, Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be, Barabbas, Barabbas! And when the question is asked, “What will ye then that I shall do unto him whom ye call the King of the Jews?” the cry again will be, “Crucify him!” Christ will be represented in the person of those who accept the truth, and who identify their interest with that of their Lord. The world will be enraged at them in the same way that they were enraged at Christ, and the disciples of Christ will know that they are to be treated no better than was their Lord. But Christ will surely identify His interest with that of those who accept Him as their personal Saviour. Every insult, every reproach, every false accusation made against them by those who have turned their ears away from the truth and are turned unto fables, will be charged upon the guilty ones as done to Christ in the person of His saints (The Review and Herald, April 14, 1896). When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ. Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of His saints. In view of the history of the life and death of Christ, can we be surprised if the world is hollow and insincere? Can we in our day trust in man, or make flesh our arm? Shall we not choose Christ as our Leader? He alone can save us from sin. When the world is at last brought up for trial before the great white throne, to account for its rejection of Jesus Christ, God's own messenger to our world, what a solemn scene it will be! What a reckoning will have to be made for nailing to the cross One who came to our world as a living epistle of the law. God will ask each one the question, What have you done with My only-begotten Son? What will those answer who have refused to accept the truth? They will be obliged to say, We hated Jesus, and cast Him out. We cried, Crucify Him, crucify Him. We chose Barabbas in His stead. If those to whom the light of Heaven is presented reject it, they reject Christ. They reject the only provision whereby they may be cleansed from pollution. They crucify to themselves the Son of God afresh, and put Him to an open shame. To them it will be said, “I never knew you: depart from me.” God will assuredly avenge the death of His Son (The Review and Herald, January 30, 1900). 21. See EGW on Romans 3:19. 21, 22, 29 (Philippians 2:9; Hebrews 2:9; Revelation 6:16; 14:10). Two Kinds of Crowns—On whose side are we? The world cast Christ out, the heavens received Him. Man, finite man, rejected the Prince of life; God, our sovereign Ruler, received Him into the heavens. God has exalted Him. Man crowned Him with a crown of thorns, God has crowned Him with a crown of royal majesty. We must all think candidly. Will you have this man Christ Jesus to rule over you, or will you have Barabbas? The death of Christ brings to the rejecter of His mercy the wrath and judgments of God, unmixed with mercy. This is the wrath of the Lamb. But the death of Christ is hope and eternal life to all who receive Him and believe in Him (Letter 31, 1898). Under Satan's Black Banner—Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory (The Review and Herald, January 30, 1900). 22, 23 (Mark 15:12-14; Luke 23:20-23; John 19:14, 15). A Representative Scene—The scene transacted in Jerusalem at the betrayal and rejection of Christ represents the scene which will take place in the future history of the world, when Christ is finally rejected. The religious world will take sides with the first great rebel, and will reject the message of mercy in regard to the commandments of God and the faith of Jesus (Manuscript 40, 1897). 25, 26 (Mark 15:14, 15; Luke 23:23, 24; John 19:15, 16). Angels Could Not Interfere—Be astonished, O heaven, and be everlastingly ashamed, O inhabitants of earth! With sorrow and indignation the angels heard the choice made by the people and the sentence passed upon Christ. But they could not interfere; for in the great controversy between good and evil, Satan must be given every opportunity to develop his true character, that the heavenly universe and the race for whom Christ was giving His life might see the righteousness of God's purposes. Those under the control of the enemy must be allowed to reveal the principles of his government (Manuscript 136, 1899). 32 (Mark 15:21; Luke 23:26). A Means of Conversion—The cross he [Simon] was forced to bear became the means of his conversion. His sympathies were deeply stirred in favor of Jesus; and the events of Calvary, and the words uttered by the Saviour, caused him to acknowledge that He was the Son of God (Manuscript 41, 1887). 37 (Psalm 85:10; Mark 15:26; Luke 23:38; John 19:19). An Arranged Superscription—Look at the superscription written above the cross. The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless, helpless, and perishing, to come. Christ has made of none effect the power of Satan. He laid hold of the pillars of Satan's kingdom, and passed through the conflict, destroying him that had the power of death. A way was now opened whereby mercy and truth could meet together, and righteousness and peace kiss each other (Manuscript 111, 1897). 38 (Mark 15:27; Luke 23:33; John 19:18). Christ Placed as Most Notorious Criminal—Joseph and Nicodemus watched every development at the condemnation and crucifixion of Christ. Not an action escaped them. These men were diligent searchers of the Scriptures, and they were deeply indignant as they saw this man, whom the judges had pronounced to be entirely without fault, placed in the center of two thieves, “on either side one, and Jesus in the midst.” This instruction had been given by the chief priests and rulers, that by his position all might judge that Christ was the most notorious of the three (Manuscript 103, 1897). 42. See EGW on Luke 24:13-15. 45 (Mark 15:33; Luke 23:44). In Sympathy and Confirmation—The darkness upon the face of nature expressed her sympathy with Christ in His expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed (The Spirit of Prophecy 3:167). God and Angels Clothed in Darkness—The dark cloud of human transgression came between the Father and the Son. The interruption of the communion between God and His Son caused a condition of things in the heavenly courts which cannot be described by human language. Nature could not witness such a scene as Christ dying in agony while bearing the penalty of man's transgression. God and the angels clothed themselves with darkness, and hid the Saviour from the gaze of the curious multitude while He drank the last dregs of the cup of God's wrath (Letter 139, 1898). 45, 46 (v. 54; Mark 15:33, 34, 39; Luke 23:46, 47; John 19:30). Circumstances Sowed Seed—The conviction forced upon many at the time of Christ's trial, at the time when the three hours’ darkness enshrouded the cross, without any natural cause for it, and when the last sentences were uttered, “My God, my God, why hast thou forsaken me?” “It is finished,” “Into thy hands I commend my spirit,” was seed sown that ripened into harvest when at a future date the gospel was boldly proclaimed by His disciples. The shaking earth, the piercing cry, the sudden death which called forth in no whispered tones the cry, “It is finished,” forced from many the words, “Assuredly this man was righteous”; “Truly this was the Son of God.” Many who had scoffed and jeered at, and taunted the Son of God were terribly afraid that the shaking earth, the rent and trembling rocks would put an end to their own lives. They hastened away from the scene, beating upon their breasts, stumbling, falling, in awful terror lest the earth should open and swallow them up. The veil of the temple rent so mysteriously, changed the religious ideas of many of the Jewish priests, and a large company changed their faith. After the day of Pentecost, we read that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people” (Manuscript 91, 1897). Father Suffered With Son—In the scenes that transpired at the judgment hall and at Calvary, we see what the human heart is capable of when under the influence of Satan. Christ submitted to crucifixion, although the heavenly host could have delivered Him. The angels suffered with Christ. God Himself was crucified with Christ; for Christ was one with the Father. Those who reject Christ, those who will not have this man to rule over them, choose to place themselves under the rule of Satan, to do his work as his bondslaves. Yet for them Christ yielded up His life on Calvary (The Bible Echo, August 6, 1894). 50 (Mark 15:37; Luke 23:46; John 19:30; Hebrews 2:14). Satan Overcome by Christ's Human Nature—When Christ bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory (The Youth's Instructor, April 25, 1901). 51 (Mark 15:38; Luke 23:45; Ephesians 2:14, 15; Colossians 2:14; Hebrews 10:19, 20; See EGW on John 19:30). The Mercy Seat Opened to All—Christ was nailed to the cross between the third and sixth hour, that is, between nine and twelve o'clock. In the afternoon He died. This was the hour of the evening sacrifice. Then the veil of the temple, that which hid God's glory from the view of the congregation of Israel, was rent in twain from top to bottom. Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread (Letter 230, 1907). (Ch. 26:65; Daniel 5:5, 25-28; Hebrews 10:19, 20.) Israel a Nation Unchurched—In Christ the shadow reached its substance, the type its antitype. Well might Caiaphas rend his clothes in horror for himself and for the nation; for they were separating themselves from God, and were fast becoming a people unchurched by Jehovah. Surely the candlestick was being removed out of its place. It was not the hand of the priest that rent from top to bottom the gorgeous veil that divided the holy from the most holy place. It was the hand of God. When Christ cried out, “It is finished,” the Holy Watcher that was an unseen guest at Belshazzar's feast pronounced the Jewish nation to be a nation unchurched. The same hand that traced on the wall the characters that recorded Belshazzar's doom and the end of the Babylonian kingdom, rent the veil of the temple from top to bottom, opening a new and living way for all, high and low, rich and poor, Jew and Gentile. From henceforth people might come to God without priest or ruler (Manuscript 101, 1897). (Hebrews 6:19; 8:6, 7; 10:19, 20.) God's Presence Withdrawn From Earthly Sanctuary—By the rending of the veil of the temple, God said, I can no longer reveal My presence in the most holy place. A new and living Way, before which there hangs no veil, is offered to all. No longer need sinful, sorrowing humanity await the coming of the high priest. Type had met antitype in the death of God's Son. The Lamb of God had been offered as a sacrifice. It was as if a voice had said to the worshipers, “There is now an end to all sacrifices and offerings” (The Youth's Instructor, June 21, 1900). A New Way Opened to Fallen Man—When Christ on the cross cried out, “It is finished,” the veil of the temple was rent in twain. This veil was significant to the Jewish nation. It was of most costly material, of purple and gold, and was of great length and breadth. At the moment when Christ breathed His last, there were witnesses in the temple who beheld the strong, heavy material rent by unseen hands from top to bottom. This act signified to the heavenly universe, and to a world corrupted by sin, that a new and living way had been opened to the fallen race, that all sacrificial offerings terminated in the one great offering of the Son of God. He who had hitherto dwelt in the temple made with hands, had gone forth never again to grace it with His presence (The Signs of the Times, December 8, 1898). 52, 53 (see EGW on ch. 28:2-4). Resurrection Known to Priests and Rulers—The captives brought up from the graves at the time of the resurrection of Jesus were His trophies as a conquering Prince. Thus He attested His victory over death and the grave; thus He gave a pledge and an earnest of the resurrection of all the righteous dead. Those who were called from their graves went into the city, and appeared unto many in their resurrected forms, and testified that Jesus had indeed risen from the dead, and that they had risen with Him.... It was well known to the priests and rulers that certain persons who were dead had risen at the resurrection of Jesus. Authentic reports were brought to them of different ones who had seen and conversed with these resurrected ones, and heard their testimony that Jesus, the Prince of life, whom the priests and rulers had slain, was risen from the dead (The Spirit of Prophecy 3:223). 54 (Mark 15:39; Luke 23:47; see EGW comment on vs. 45, 46; John 1:1-3, 14). The Sermon in Action—[Matthew 27:54 quoted.] ... What so enlightened and convinced these men that they could not refrain from confessing their faith in Jesus? It was the sermon that was given in every action of Christ and in His silence under cruel abuse. At His trial one seemed to vie with the other in making His humiliation as degrading as possible. But His silence was eloquence. In that lacerated, bruised, broken body hanging on the cross, the centurion recognized the form of the Son of God (Manuscript 115, 1897).
The Resurrection Mar 16:1 When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Him. Mar 16:2 Very early on the first day of the week, they *came to the tomb when the sun had risen. Mar 16:3 They were saying to one another, "Who will roll away the stone for us from the entrance of the tomb?" Mar 16:4 Looking up, they *saw that the stone had been rolled away, although it was extremely large. Mar 16:5 Entering the tomb, they saw a young man sitting at the right, wearing a white robe; and they were amazed. Mar 16:6 And he *said to them, "Do not be amazed; you are looking for Jesus the Nazarene, who has been crucified. He has risen; He is not here; behold, here is the place where they laid Him. Mar 16:7 "But go, tell His disciples and Peter, 'He is going ahead of you to Galilee; there you will see Him, just as He told you.'" Mar 16:8 They went out and fled from the tomb, for trembling and astonishment had gripped them; and they said nothing to anyone, for they were afraid. Jesus Appears to Mary Magdalene Mar 16:9 [Now after He had risen early on the first day of the week, He first appeared to Mary Magdalene, from whom He had cast out seven demons. Mar 16:10 She went and reported to those who had been with Him, while they were mourning and weeping. Mar 16:11 When they heard that He was alive and had been seen by her, they refused to believe it. Jesus Appears to Two Disciples Mar 16:12 After that, He appeared in a different form to two of them while they were walking along on their way to the country. Mar 16:13 They went away and reported it to the others, but they did not believe them either. The Great Commission Mar 16:14 Afterward He appeared to the eleven themselves as they were reclining at the table; and He reproached them for their unbelief and hardness of heart, because they had not believed those who had seen Him after He had risen. Mar 16:15 And He said to them, "Go into all the world and preach the gospel to all creation. Mar 16:16 "He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned. Mar 16:17 "These signs will accompany those who have believed: in My name they will cast out demons, they will speak with new tongues; Mar 16:18 they will pick up serpents, and if they drink any deadly poison, it will not hurt them; they will lay hands on the sick, and they will recover." Mar 16:19 So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God. Mar 16:20 And they went out and preached everywhere, while the Lord worked with them, and confirmed the word by the signs that followed.] [And they promptly reported all these instructions to Peter and his companions. And after that, Jesus Himself sent out through them from east to west the sacred and imperishable pChapter 16 1, 2 (Matthew 28:1; Luke 24:1; Romans 6:3-5; 1 Corinthians 11:26). Resurrection Did Not Consecrate First Day—Christ rested in the tomb on the Sabbath day, and when holy beings of both heaven and earth were astir on the morning of the first day of the week, He rose from the grave to renew His work of teaching His disciples. But this fact does not consecrate the first day of the week, and make it a Sabbath. Jesus, prior to His death, established a memorial of the breaking of His body and the spilling of His blood for the sins of the world, in the ordinance of the Lord's supper, saying “For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.” And the repentant believer, who takes the steps required in conversion, commemorates in his baptism the death, burial, and resurrection of Christ. He goes down into the water in the likeness of Christ's death and burial, and he is raised out of the water in the likeness of His resurrection—not to take up the old life of sin, but to live a new life in Christ Jesus (The Spirit of Prophecy 3:204). 6 (John 1:1-3, 14; Philippians 2:5-8; Colossians 2:9; Hebrews 1:6, 8; 2:14-17; 4:15). Deity Did Not Die—Was the human nature of the Son of Mary changed into the divine nature of the Son of God? No; the two natures were mysteriously blended in one person—the man Christ Jesus. In Him dwelt all the fullness of the Godhead bodily. When Christ was crucified, it was His human nature that died. Deity did not sink and die; that would have been impossible. Christ, the sinless One, will save every son and daughter of Adam who accepts the salvation proffered them, consenting to become the children of God. The Saviour has purchased the fallen race with His own blood. This is a great mystery, a mystery that will not be fully, completely understood in all its greatness until the translation of the redeemed shall take place. Then the power and greatness and efficacy of the gift of God to man will be understood. But the enemy is determined that this gift shall be so mystified that it will become as nothingness (Letter 280, 1904). (Matthew 28:5, 6; Luke 24:5, 6; John 2:19; 10:17, 18; Acts 13:32, 33.) When the voice of the angel was heard saying, “Thy Father calls thee,” He who had said, “I lay down my life, that I might take it again,” “Destroy this temple, and in three days I will raise it up,” came forth from the grave to life that was in Himself. Deity did not die. Humanity died, but Christ now proclaims over the rent sepulcher of Joseph, “I am the resurrection, and the life.” In His divinity Christ possessed the power to break the bonds of death. He declares that He had life in Himself to quicken whom He will. “I am the resurrection, and the life.” This language can be used only by the Deity. All created things live by the will and power of God. They are dependent recipients of the life of the Son of God. However able and talented, however large their capabilities, they are replenished with life from the Source of all life. Only He who alone hath immortality, dwelling in light and life, could say, “I have power to lay down my life, and I have power to take it again.” All the human beings in our world take their life from Him. He is the spring, the fountain of life (Manuscript 131, 1897). “I am the resurrection, and the life.” He who had said, “I lay down my life, that I might take it again,” came forth from the grave to life that was in Himself. Humanity died: divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will. All created beings live by the will and power of God. They are recipients of the life of the Son of God. However able and talented, however large their capacities, they are replenished with life from the Source of all life. He is the spring, the fountain, of life. Only He who alone hath immortality, dwelling in light and life, could say, “I have power to lay down my life, and I have power to take it again.” ... Christ was invested with the right to give immortality. The life which He had laid down in humanity, He again took up and gave to humanity. “I am come,” He says, “that they might have life, and that they might have it more abundantly” (The Youth's Instructor, August 4, 1898). Only the Father Could Release Christ—He who died for the sins of the world was to remain in the tomb the allotted time. He was in that stony prison house as a prisoner of divine justice. He was responsible to the Judge of the universe. He was bearing the sins of the world, and His Father only could release Him. A strong guard of mighty angels kept watch over the tomb, and had a hand been raised to remove the body, the flashing forth of their glory would have laid him who ventured powerless on the earth. There was only one entrance to the tomb, and neither human force nor fraud could tamper with the stone that guarded the entrance. Here Jesus rested during the Sabbath. But prophecy had pointed out that on the third day Christ would rise from the dead. Christ Himself had assured His disciples of this. “Destroy this temple,” He said, “and in three days I will raise it up.” Christ never committed sin, neither was guile found in His mouth. His body was to come forth from the tomb untarnished by corruption (Manuscript 94, 1897). *****roclamation of eternal salvation.]
The Genealogy of Jesus Christ Mat 1:1 The record of the genealogy of Jesus the Messiah, the son of David, the son of Abraham: Mat 1:2 Abraham was the father of Isaac, Isaac the father of Jacob, and Jacob the father of Judah and his brothers. Mat 1:3 Judah was the father of Perez and Zerah by Tamar, Perez was the father of Hezron, and Hezron the father of Ram. Mat 1:4 Ram was the father of Amminadab, Amminadab the father of Nahshon, and Nahshon the father of Salmon. Mat 1:5 Salmon was the father of Boaz by Rahab, Boaz was the father of Obed by Ruth, and Obed the father of Jesse. Mat 1:6 Jesse was the father of David the king. David was the father of Solomon by Bathsheba who had been the wife of Uriah. Mat 1:7 Solomon was the father of Rehoboam, Rehoboam the father of Abijah, and Abijah the father of Asa. Mat 1:8 Asa was the father of Jehoshaphat, Jehoshaphat the father of Joram, and Joram the father of Uzziah. Mat 1:9 Uzziah was the father of Jotham, Jotham the father of Ahaz, and Ahaz the father of Hezekiah. Mat 1:10 Hezekiah was the father of Manasseh, Manasseh the father of Amon, and Amon the father of Josiah. Mat 1:11 Josiah became the father of Jeconiah and his brothers, at the time of the deportation to Babylon. Mat 1:12 After the deportation to Babylon: Jeconiah became the father of Shealtiel, and Shealtiel the father of Zerubbabel. Mat 1:13 Zerubbabel was the father of Abihud, Abihud the father of Eliakim, and Eliakim the father of Azor. Mat 1:14 Azor was the father of Zadok, Zadok the father of Achim, and Achim the father of Eliud. Mat 1:15 Eliud was the father of Eleazar, Eleazar the father of Matthan, and Matthan the father of Jacob. Mat 1:16 Jacob was the father of Joseph the husband of Mary, by whom Jesus was born, who is called the Messiah. Mat 1:17 So all the generations from Abraham to David are fourteen generations; from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Messiah, fourteen generations. The Birth of Jesus Christ Mat 1:18 Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to Joseph, before they came together she was found to be with child by the Holy Spirit. Mat 1:19 And Joseph her husband, being a righteous man and not wanting to disgrace her, planned to send her away secretly. Mat 1:20 But when he had considered this, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit. Mat 1:21 "She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins." Mat 1:22 Now all this took place to fulfill what was spoken by the Lord through the prophet: Mat 1:23 "BEHOLD, THE VIRGIN SHALL BE WITH CHILD AND SHALL BEAR A SON, AND THEY SHALL CALL HIS NAME IMMANUEL," which translated means, "GOD WITH US." Mat 1:24 And Joseph awoke from his sleep and did as the angel of the Lord commanded him, and took Mary as his wife, Mat 1:25 but kept her a virgin until she gave birth to a Son; and he called His name Jesus. 1. (1) Matthew presents his theme in the first verse: Jesus as the fulfillment of prophecy and of Israel’s expectation. The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham: a. The book of the genealogy of Jesus Christ: So, Matthew begins his account of the life of Jesus Christ. From the statement in the ancient Greek text, it is difficult to tell what the book of the genealogy refers to. i. “The first two words of Matthew, biblos genseos, may be translated ‘record of the genealogy,’ ‘record of the origins,’ or ‘record of the history’” (Carson). There is a sense in which each meaning is valid. · In Matthew 1:1-17 we have the “record of the genealogy.” · In Matthew 1:18-2:23 we have the “record of the origins.” · In the entire Gospel of Matthew we have the “record of the history.” ii. As a former tax collector (also called “Levi”), Matthew was qualified to write an account of Jesus’ life and teachings. A tax collector of that day must know Greek and be a literate, well-organized man. Some think that Matthew was the “recorder” among the disciples and took notes of Jesus’ teaching. We might say that when Matthew followed Jesus, he left everything behind – except his pen and paper. “Matthew nobly used his literary skill to become the first man ever to compile an account of the teaching of Jesus.” (Barclay) iii. “We know that he was a tax-gatherer and that he must therefore have been a bitterly hated man, for the Jews hated the members of their own race who had entered the civil service of their conquerors.” (Barclay) b. The Son of David, the Son of Abraham: In this overview of explaining the lineage of Jesus, Matthew clearly and strongly connects him to some of the greatest men in the history of the Old Testament. Matthew begins his account of the life of Jesus Christ with the record of the lineage of Jesus from the patriarch Abraham. i. Though most New Testament scholars believe that the Gospel of Matthew was not the first of the four written, it is well placed as the first book of the New Testament. There are many reasons why Matthew belongs first among the gospel accounts. · “It is a remarkable fact that, among the variations in the order in which the Gospels appear in early lists and texts, the one constant factor is that Matthew always comes first.” (France) · In the early days of Christianity, many people thought that the Gospel of Matthew was the first written. · The early Christians rightly saw the Gospel of Matthew as important because it has some significant portions of Jesus’ teaching that are not included in other gospels, such as a fuller version of the Sermon on the Mount. · It was the only one of the synoptic gospels (Matthew, Mark, and Luke) to have an apostolic author – Matthew (who was also known as Levi), who was a former tax collector before he followed Jesus as a disciple. · “Matthew’s Gospel was in fact far more quoted in Christian writings of the second Christian century than any other.” (France) · The Jewish flavor of the Gospel of Matthew makes for a logical transition between the Old and New Testaments. For these reasons, the early church placed it first in order among the four gospel accounts. ii. The Jewish character of this Gospel is evident in many ways. There are many indications that Matthew expected that his readers would be familiar with Jewish culture. · Matthew doesn’t translate Aramaic terms such as raca (Matthew 5:22) and corban (Matthew 15:5). · Matthew refers to Jewish customs without explanation (Matthew 15:2 to Mark 7:3-4; see also Matthew 23:5). · Matthew starts his genealogy with Abraham (Matthew 1:1). · Matthew presents the name of Jesus and its meaning in a way that assumes the reader knows its Hebrew roots (Matthew 1:21). · Matthew frequently refers to Jesus as the “Son of David.” · Matthew uses the more Jewish phrase “Kingdom of Heaven” instead of “Kingdom of God.” iii. Yet significantly, the Gospel of Matthew also triumphantly ends with Jesus commanding His followers to make disciples of all the nations (Matthew 28:19-20). So the Gospel of Matthew is deeply rooted in Judaism, but at the same time is able to look beyond; it sees the gospel itself as more than a message for the Jewish people; rather it is a message for the whole world. iv. We also see that Matthew is deeply critical of the Jewish leadership and their rejection of Jesus. To say that Matthew is “pro-Jewish” is incorrect; it is better to say that he is “pro-Jesus,” and presents Jesus as the authentic Jewish Messiah, whom sadly many of the Jewish people (especially the religious establishment) rejected. v. Some early church commentators and modern scholars say that Matthew originally wrote his gospel in Hebrew, and it was then translated into Greek. Yet there is no concrete evidence for this theory, such as the discovery of an early Hebrew manuscript of Matthew. vi. More modern theories about the Gospel of Matthew say that he wrote in the style of Jewish midrash literature, which creates imaginary stories as a running commentary on the Old Testament. Certain writers use the midrash example to say that Matthew wrote about many events that never happened, but he wasn’t lying because he never intended to tell the truth, and his audience never believed that he was. These are unconvincing theories, and analysis shows more differences than similarities between Matthew and midrashim. “Jewish Midrashim…present stories as illustrative material by way of commenting on a running Old Testament text. By contrast Matthew 1-2 offers no running Old Testament text.” (Carson) c. Son of David: Throughout his work, Matthew presents Jesus as the kingly Messiah promised from David’s royal line (2 Samuel 7:12-16). i. The Old Testament prophesied that the Messiah would be the Son of David; in the very first sentence, Matthew points to Jesus as the fulfillment of Old Testament prophecy. d. Son of Abraham: Matthew not only connected Jesus to David, but back yet further to Abraham. Jesus is the Seed of Abraham in whom all nations would be blessed (Genesis 12:3). 2. (2-16) Jesus’ Genealogy through Joseph. Abraham begot Isaac, Isaac begot Jacob, and Jacob begot Judah and his brothers. Judah begot Perez and Zerah by Tamar, Perez begot Hezron, and Hezron begot Ram. Ram begot Amminadab, Amminadab begot Nahshon, and Nahshon begot Salmon. Salmon begot Boaz by Rahab, Boaz begot Obed by Ruth, Obed begot Jesse, and Jesse begot David the king. David the king begot Solomon by her who had been the wife of Uriah. Solomon begot Rehoboam, Rehoboam begot Abijah, and Abijah begot Asa. Asa begot Jehoshaphat, Jehoshaphat begot Joram, and Joram begot Uzziah. Uzziah begot Jotham, Jotham begot Ahaz, and Ahaz begot Hezekiah. Hezekiah begot Manasseh, Manasseh begot Amon, and Amon begot Josiah. Josiah begot Jeconiah and his brothers about the time they were carried away to Babylon. And after they were brought to Babylon, Jeconiah begot Shealtiel, and Shealtiel begot Zerubbabel. Zerubbabel begot Abiud, Abiud begot Eliakim, and Eliakim begot Azor. Azor begot Zadok, Zadok begot Achim, and Achim begot Eliud. Eliud begot Eleazar, Eleazar begot Matthan, and Matthan begot Jacob. And Jacob begot Joseph the husband of Mary, of whom was born Jesus who is called Christ. a. Abraham… Joseph: This genealogy establishes Jesus’ claim to the throne of David through his adoptive father Joseph. This is not the blood lineage of Jesus through Mary, but the legal lineage of Jesus through Joseph. The Gospel of Luke provides Jesus’ blood lineage through Mary. i. “The Jews set much store by genealogies, and to Jewish Christians the Messiahship of Jesus depended on its being proved that he was a descendant of David.” (Bruce) ii. There are some genuine problems in sorting out the details of this genealogy and reconciling some points to both Luke’s record and those found in the Old Testament. iii. The author is persuaded that Matthew records the genealogical record of Joseph, and Luke the record of Mary; but this is not accepted without dispute by some. “Few would guess simply by reading Luke that he is giving Mary’s genealogy. The theory stems, not from the text of Luke, but from the need to harmonize the two genealogies. On the face of it, both Matthew and Luke aim to give Joseph’s genealogy.” (Carson) iv. Nevertheless, genealogical difficulties should not prevent us from seeing the whole. Matthew Poole acknowledged that there were some problems with the genealogies, and in reconciling the records of Matthew and Luke, yet he rightly observed: · The Jews kept extensive genealogical records, and so it is not unwise to trust such records. · We should remember Paul’s warnings about striving over genealogies and not get into arguments about them (1 Timothy 1:4 and 6:4; Titus 3:9). · If the Jewish opponents of Jesus could have demonstrated that He was not descended from David, they would have disqualified His claim to be Messiah; yet they did not and could not. v. “And therefore it is the most unreasonable thing imaginable for us to make such little dissatisfactions grounds for us to question or disbelieve the gospel, because we cannot untie every knot we meet with in a pedigree.” (Poole) vi. The Jewish interest in genealogies could sometimes be a dangerous distraction. Therefore Paul warned Timothy to guard against those who were fascinated by endless genealogies (1 Timothy 1:4), and he gave a similar warning to Titus (Titus 3:9). vii. “With one or two exceptions these are the names of persons of little or no note. The later ones were persons altogether obscure and insignificant. Our Lord was ‘a root out of dry ground’; a shoot from a withered stem of Jesse. He set small store by earthly greatness.” (Spurgeon) b. Tamar… Rahab… Ruth… her who had been the wife of Uriah: This genealogy is noted for the unusual presence of four women. Women were rarely mentioned in ancient genealogies, and the four mentioned here are worthy of special note as examples of God’s grace. They show how God can take unlikely people and use them in great ways. · Tamar: She sold herself as a prostitute to her father-in-law Judah to bring forth Perez and Zerah (Genesis 38). · Rahab: She was a Gentile prostitute, for whom God took extraordinary measures to save from both judgment and her lifestyle of prostitution (Joshua 2; 6:22-23). · Ruth: She was from Moab, a Gentile, and outside of the covenant of Israel until her conversion (Ruth 1). · Her who had been the wife of Uriah: Bathsheba (who is mentioned by implication in Matthew 1:6) was an adulteress, infamous for her sin with David (2 Samuel 11). “Matthew’s peculiar way of referring to her, ‘Uriah’s wife,’ may be an attempt to focus on the fact that Uriah was not an Israelite but a Hittite.” (Carson) i. These four women have an important place in the genealogy of Jesus to demonstrate that Jesus Christ was not royalty according to human perception in the sense that He did not come from a pure aristocratic background. ii. These four women have an important place in the genealogy of Jesus to demonstrate that Jesus identifies with sinners in His genealogy, even as He will in His birth, baptism, life, and His death on the cross. “Jesus is heir of a line in which flows the blood of the harlot Rahab, and of the rustic Ruth; he is akin to the fallen and to the lowly, and he will show his love even to the poorest and most obscure.” (Spurgeon) iii. These four women have an important place in the genealogy of Jesus to show that there is a new place for women under the New Covenant. In both the pagan and the Jewish culture of that day, men often had little regard for women. In that era, some Jewish men prayed every morning thanking God that they were not Gentiles, slaves or women. Despite that, women were regarded more highly among the Jews than they were among the pagans. iv. “By far the most amazing thing about this pedigree is the names of the women who appear in it.” (Barclay) v. “Men and women, notorious for their evil character, lie in the direct line of his descent. This was permitted, that He might fully represent our fallen race.” (Meyer) c. Jacob begot Joseph the husband of Mary, of whom was born Jesus who is called Christ: Matthew wanted to make it clear that Joseph was not the father of Jesus; rather he was the husband of Mary. i. “The new phraseology makes it clear that Matthew does not regard Jesus as Joseph’s son physically…The genealogy is clearly intended to be that of Jesus’ ‘legal’ ancestry, not of his physical descent.” (France) 3. (17) Matthew’s Organization of the Genealogy. So all the generations from Abraham to David are fourteen generations, from David until the captivity in Babylon are fourteen generations, and from the captivity in Babylon until the Christ are fourteen generations. a. Fourteen generations…fourteen generations…fourteen generations: Here Matthew made it clear that this genealogy is not complete. There were not actually fourteen generations between the points indicated, but Matthew edited the list to make it easy to remember and memorize. i. For example, Matthew 1:8 says Joram begot Uzziah. This was Uzziah, King of Judah, who was struck with leprosy for daring to enter the temple as a priest to offer incense (2 Chronicles 26:16-21). Uzziah was not the immediate son of Joram; there were three kings between them (Ahaziah, Joash, and Amaziah). Yet as Clarke rightly says, “It is observed that omissions of this kind are not uncommon in the Jewish genealogies.” b. So all the generations: The practice of skipping generations at times was common in the listing of ancient genealogies. Matthew did nothing unusual by leaving some generations out. i. Another of the royal line that Matthew passed over was in between Josiah and Jechoniah (Matthew 1:11), and his name was Jehoakim (2 Chronicles 36:5-8). Jehoakim was so wicked that through the Prophet Jeremiah, God promised that no blood descendant of his would sit on the throne of Israel (Jeremiah 36:30-31). This presented a significant problem: If someone was a blood descendant of David through Jehoakim, he could not sit on the throne of Israel and be the king and the Messiah because of this curse recorded in Jeremiah 36:30-31. But if the conqueror was not descended through David, he could not be the legal heir of the throne because of the promise made to David and the nature of the royal line. ii. This is where we come to the differences in the genealogies of Matthew and Luke. Matthew recorded the genealogy of Joseph, the husband of Mary, of whom was born Jesus who is called Christ (Matthew 1:16). He began at Abraham and followed the line down to Jesus, through Joseph. Luke recorded the genealogy of Mary: being, (as was supposed) the son of Joseph (Luke 3:23). He began with Jesus and followed the line back up, all the way to Adam, starting from the unmentioned Mary. iii. Each genealogy is the same as it records the line from Adam (or Abraham) all the way down to David. But at David, the two genealogies separated. If we remember the list of David’s sons in 2 Samuel 5, we see that Satan focused his attention on the descendants of the royal line through Solomon – and this was a reasonable strategy. According to Matthew 1:6, Joseph’s line went through Solomon (and therefore Jehoakim, the cursed one). Jesus was the legal son of Joseph, but not the blood son of Joseph – so the curse on Jehoakim did not affect him. Joseph did not contribute any of the “blood” of Jesus, but he did contribute his legal standing as a descendant of the royal line to Jesus. Mary’s line – the blood line of Jesus – did not go through Solomon, but through a different son of David, named Nathan (Luke 3:31). Mary was therefore not part of that blood curse on the line of Jehoiakim. B. The Birth of Jesus Christ. 1. (18) Mary, while engaged to Joseph, is found to be with child as a result of a miraculous conception by the Holy Spirit. Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit. a. Now the birth of Jesus Christ was as follows: Matthew doesn’t really tell us about the birth of Jesus; Luke does that. Matthew instead tells us where Jesus came from, and it tells the story through the eyes of Joseph. b. After His mother Mary was betrothed to Joseph: There were essentially three steps to marriage in the Jewish world of Jesus’ time. · Engagement: This could happen when the bride and groom to be were quite young, and was often arranged by the parents. · Betrothal: This made the previous engagement official and binding. During the time of betrothal the couple were known as husband and wife, and a betrothal could only be broken by divorce. Betrothal typically lasted a year. · Marriage: This took place after the wedding, after the year of betrothal. c. She was found with child of the Holy Spirit: Matthew plainly (without the greater detail found in the Gospel of Luke) presents the virginal conception and subsequent birth of Jesus. However, the virgin birth was difficult for people to believe back then, even as it is also doubted now by some. i. We should consider what a great trial this was for a godly young woman like Mary, and for Joseph her betrothed. “Her situation was the most distressing and humiliating that can be conceived. Nothing but the fullest consciousness of her own integrity, and the strongest confidence in God, could have supported her in such trying circumstances, where her reputation, her honour, and her life were at stake.” (Clarke) ii. The truth of the supernatural conception of Jesus was disbelieved by many then and was later twisted into lies about the parentage of Jesus. References are made to these suspicions in passages like John 8:19 and 8:41. Lies spread that Mary had become pregnant from a Roman soldier. Here, Matthew set the story straight – both then and now. iii. “There was no other way of his being born; for had he been of a sinful father, how should he have possessed a sinless nature? He is born of a woman, that he might be human; but not by man, that he might not be sinful.” (Spurgeon) 2. (19) Joseph seeks a quiet divorce. Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly. a. Joseph her husband: The previous verse told us that Mary was betrothed to Joseph. This comment shows that even though they were not formally married, Joseph was still considered Mary’s husband by betrothal. b. Being a just man, and not wanting to make her a public example: Being a just man, Joseph knew that if Mary had been unfaithful to him it would be impossible to go through with the marriage. Yet his nature as a just man also did not want to make this an unnecessary hardship or stigma upon Mary. Joseph made the understandable decision to seek a quiet divorce. c. To put her away secretly: This refers to breaking an engagement by divorce. In Jewish culture of that time, a betrothal was binding and one needed a divorce to break the arrangement. i. “Their being betrothed was a thing publicly taken notice of, and he could not put her away so privately but there must be witnesses of it; the meaning therefore must be, as privately as the nature of thing would bear.” (Poole) ii. “When we have to do a severe thing, let us choose the tenderest manner. Maybe we shall not have to do it at all.” (Spurgeon) 3. (20-21) An angel speaks to Joseph in a dream, convincing him not to divorce Mary. But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. And she will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins.” a. Behold, an angel of the Lord appeared to him in a dream: This was not the Angel of the LORD, but simply an angel of the Lord. Perhaps it was Gabriel, who is prominent in the announcements made to Mary and Zacharias (Luke 1:19 and 1:26). Yet those were actual angelic visitations; this was presented to Joseph in a dream. i. The dream came while he thought about these things. Joseph was understandably troubled by Mary’s mysterious pregnancy, her future, and what he should do towards her. Though he had decided to put her away secretly, he was not comfortable with that decision. b. Joseph, son of David: The address son of David should have alerted Joseph that something was particularly significant about this message. Son of David is a reference to Joseph’s legal lineage to the throne of David. c. That which is conceived in her is of the Holy Spirit: It seems that Mary had not told Joseph that she was pregnant by the Holy Spirit. This shouldn’t surprise us; how could she (or how could anyone except God) explain such a thing? This angelic word to Joseph was persuasive. i. There is no explanation as to how this happened, other than what we have in Luke 1:35. “This wonderful conception of our Saviour is a mystery not much to be pried into, and is therefore called an overshadowing, Luke 1:35.” (Trapp) ii. “There is no hint of pagan deity-human coupling in crassly physical terms. Instead, the power of the Lord, manifest in the Holy Spirit who was expected to be active in the Messianic Age, miraculously brought about the conception.” (Carson) d. You shall call his name JESUS: The name JESUS (“The Salvation of Yahweh”) was fairly common in that day (Josephus mentions 12 different men named “Jesus” in his writings), but it is supremely blessed in our day. As was later said by the Apostle Peter, there is no other name under heaven by which men must be saved (Acts 4:12). i. “The name which the angel commanded Joseph to give to Mary’s Child was one that was common at the time…its full significance was ‘The Salvation of Jehovah.’” (Morgan) e. For He will save His people from their sins: The angelic messenger briefly and eloquently stated the work of the coming Messiah, Jesus. He will come as a savior, and come to save His people from their sins. i. This description of the work of Jesus reminds us that Jesus meets us in our sin, but His purpose is to save us from our sins. He saves us first from the penalty of sin, then from the power of sin, and finally from the presence of sin. ii. “Salvation from sins is an element in the Old Testament hope (e.g. Isaiah 53; Jeremiah 31:31-34; Ezekiel 36:24-31) and in later Messianic expectation…but not the dominant one. Its isolation here warns the reader not to expect this Messiah to conform to the more popular hope of a national liberator.” (France) iii. Wonderfully, it says “His people.” If it had said, “God’s people,” we might have thought it was reserved for the Jewish people alone. But it isn’t belonging to Abraham that brings salvation from sin; it is belonging to Jesus, being one of His people. 4. (22-23) The virgin birth as the fulfillment of prophecy. So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.” a. That it might be fulfilled: This is the first use of this important phrase which will become a familiar theme throughout Matthew. b. “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel”: Matthew rightly understood that the supernatural conception of Jesus was prophesied in Isaiah 7:14. i. There has been some measure of controversy regarding this quote from Isaiah 7:14, primarily because the Hebrew word almah can be translated as either virgin or “young woman.” ii. We know the Isaiah passage speaks of Jesus because it says the virgin shall be with child, and that conception would be a sign to David’s entire house. Those who deny the virgin birth of Jesus like to point out that the Hebrew word in Isaiah 7:14 translated virgin (almah) can also be translated as “young woman.” The idea is that Isaiah was simply saying that a “young woman” would give birth, not a virgin. While the near fulfillment of the Isaiah prophecy may have reference to a young woman giving birth, the far or ultimate fulfillment clearly points to a woman miraculously conceiving and giving birth. This is especially clear because the Old Testament never uses the word in a context other than virgin and because the Septuagint translates almah in Isaiah 7:14 categorically virgin (parthenos). c. Immanuel: This title of Jesus refers to both His deity (God with us) and His identification and nearness to man (God with us). i. Jesus is truly Immanuel, God with us. “Christ, indeed, was not called by this name Immanuel that we anywhere read of…but the import of this name is most truly affirmed and acknowledged to be fully made good in him.” (Trapp, on Isaiah 7:14) ii. “In what sense then, is Christ GOD WITH US? Jesus is called Immanuel, or God with us, in his incarnation; God with us, by the influences of his Holy Spirit, in the holy sacrament, in the preaching of his word, in private prayer. And God with us, through every action of our life, that we begin, continue, and end in his name. He is God with us, to comfort, enlighten, protect, and defend us, in every time of temptation and trial, in the hour of death, in the day of judgment; and God with us and in us, and we with and in him, to all eternity.” (Clarke) iii. We can deeply meditate on the meaning of this name – Immanuel. · It shows how low God bent down to save man; He added the nature of one of His own creatures to His own divine nature, accepting the weaknesses, frailties and dependency that the creature experiences. · It shows what a great miracle it was that God could add a human nature to His own and still remain God. · It shows the compatibility between the unfallen human nature and the divine nature; that the two could be joined shows that we are truly made in the image of God. · It shows that we can come to Him; if He has come to us, then we can come to Him. “Then, if Jesus Christ be ‘God with us,’ let us come to God without any question or hesitancy. Whoever you may be you need no priest or intercessor to introduce you to God, for God has introduced himself to you.” (Spurgeon) iv. “John Wesley died with that upon his tongue, and let us live with it upon our hearts. – ‘The best of all is God with us.’” (Spurgeon) 5. (24-25) Joseph marries Mary after the angelic announcement. Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, and did not know her till she had brought forth her firstborn Son. And he called His name JESUS. a. Did as the angel of the Lord commanded: Joseph’s obedience is notable. He did not doubt nor waver; he instantly understood the truth and the importance of the angelic messenger that came to him in the dream. b. Did not know her till she had brought forth her firstborn Son: The words did not know her till imply that Joseph and Mary had normal marital relations after Jesus’ birth. i. This emphasizes that Jesus was conceived miraculously. “Matthew wants to make Jesus’ virginal conception quite unambiguous, for he adds that Joseph had no sexual union with Mary until she gave birth to Jesus.” (Carson) ii. This also denies the Roman Catholic dogma of the perpetual virginity of Mary. “The marriage was thus formally completed, but not consummated before the birth of Jesus. The Greek expression for not until would normally suggest that intercourse did take place after the end of this period…There is no biblical warrant for the tradition of the ‘perpetual virginity’ of Mary.” (France) iii. This is an unbiblical doctrine which did not appear earlier than the fifth century after Jesus. It should be placed with the dogmas of Mary’s Immaculate Conception, assumption into heaven, and present role as a mediator for believers. Each one of these is man’s invention, meant to exalt Mary in an unbiblical manner. c. And he called His name JESUS: They did what God told them to do. Though it was a fairly common name, it had a genuinely great meaning and would come to be the greatest name, the name above all names. 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The Visit of the Wise Men Mat 2:1 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, magi from the east arrived in Jerusalem, saying, Mat 2:2 "Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him." Mat 2:3 When Herod the king heard this, he was troubled, and all Jerusalem with him. Mat 2:4 Gathering together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. Mat 2:5 They said to him, "In Bethlehem of Judea; for this is what has been written by the prophet: Mat 2:6 'AND YOU, BETHLEHEM, LAND OF JUDAH, ARE BY NO MEANS LEAST AMONG THE LEADERS OF JUDAH; FOR OUT OF YOU SHALL COME FORTH A RULER WHO WILL SHEPHERD MY PEOPLE ISRAEL.'" Mat 2:7 Then Herod secretly called the magi and determined from them the exact time the star appeared. Mat 2:8 And he sent them to Bethlehem and said, "Go and search carefully for the Child; and when you have found Him, report to me, so that I too may come and worship Him." Mat 2:9 After hearing the king, they went their way; and the star, which they had seen in the east, went on before them until it came and stood over the place where the Child was. Mat 2:10 When they saw the star, they rejoiced exceedingly with great joy. Mat 2:11 After coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him. Then, opening their treasures, they presented to Him gifts of gold, frankincense, and myrrh. Mat 2:12 And having been warned by God in a dream not to return to Herod, the magi left for their own country by another way. The Flight to Egypt Mat 2:13 Now when they had gone, behold, an angel of the Lord *appeared to Joseph in a dream and said, "Get up! Take the Child and His mother and flee to Egypt, and remain there until I tell you; for Herod is going to search for the Child to destroy Him." Mat 2:14 So Joseph got up and took the Child and His mother while it was still night, and left for Egypt. Mat 2:15 He remained there until the death of Herod. This was to fulfill what had been spoken by the Lord through the prophet: "OUT OF EGYPT I CALLED MY SON." Herod Kills the Children Mat 2:16 Then when Herod saw that he had been tricked by the magi, he became very enraged, and sent and slew all the male children who were in Bethlehem and all its vicinity, from two years old and under, according to the time which he had determined from the magi. Mat 2:17 Then what had been spoken through Jeremiah the prophet was fulfilled: Mat 2:18 "A VOICE WAS HEARD IN RAMAH, WEEPING AND GREAT MOURNING, RACHEL WEEPING FOR HER CHILDREN; AND SHE REFUSED TO BE COMFORTED, BECAUSE THEY WERE NO MORE." The Return to Nazareth Mat 2:19 But when Herod died, behold, an angel of the Lord *appeared in a dream to Joseph in Egypt, and said, Mat 2:20 "Get up, take the Child and His mother, and go into the land of Israel; for those who sought the Child's life are dead." Mat 2:21 So Joseph got up, took the Child and His mother, and came into the land of Israel. Mat 2:22 But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. Then after being warned by God in a dream, he left for the regions of Galilee, Mat 2:23 and came and lived in a city called Nazareth. This was to fulfill what was spoken through the prophets: "He shall be called a Nazarene." Matthew Chapter 2 1, 2. Attention Focused on Birth of Jesus—The Lord moved upon the wise men to go in search of Jesus, and He directed their course by a star. This star, leaving them when near Jerusalem, led them to make inquiries in Judah; for they thought it was not possible for the chief priests and scribes to be ignorant of this great event. The coming of the wise men made the whole nation acquainted with the object of their journey, and directed their attention to the important events which were transpiring (The Spirit of Prophecy 2:26). 16-18. Faithfulness Would Have Rendered Wrath Harmless—All this terrible calamity was suffered of God, to humble the pride of the Jewish nation. Their crimes and wickedness had been so great that the Lord permitted the wicked Herod to thus punish them. Had they been less boastful and ambitious, their lives pure, their habits simple and sincere, God would have preserved them from being thus humiliated and afflicted by their enemies. God would, in a signal manner, have made the wrath of the king harmless to His people, had they been faithful and perfect before Him. But He could not especially work for them, for their works were abhorred by Him (The Spirit of Prophecy 2:28).
Mar 9:1 And Jesus was saying to them, "Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God after it has come with power." The Transfiguration Mar 9:2 Six days later, Jesus *took with Him Peter and James and John, and *brought them up on a high mountain by themselves. And He was transfigured before them; Mar 9:3 and His garments became radiant and exceedingly white, as no launderer on earth can whiten them. Mar 9:4 Elijah appeared to them along with Moses; and they were talking with Jesus. Mar 9:5 Peter *said to Jesus, "Rabbi, it is good for us to be here; let us make three tabernacles, one for You, and one for Moses, and one for Elijah." Mar 9:6 For he did not know what to answer; for they became terrified. Mar 9:7 Then a cloud formed, overshadowing them, and a voice came out of the cloud, "This is My beloved Son, listen to Him!" Mar 9:8 All at once they looked around and saw no one with them anymore, except Jesus alone. Mar 9:9 As they were coming down from the mountain, He gave them orders not to relate to anyone what they had seen, until the Son of Man rose from the dead. Mar 9:10 They seized upon that statement, discussing with one another what rising from the dead meant. Mar 9:11 They asked Him, saying, "Why is it that the scribes say that Elijah must come first?" Mar 9:12 And He said to them, "Elijah does first come and restore all things. And yet how is it written of the Son of Man that He will suffer many things and be treated with contempt? Mar 9:13 "But I say to you that Elijah has indeed come, and they did to him whatever they wished, just as it is written of him." Jesus Heals a Boy with an Unclean Spirit Mar 9:14 When they came back to the disciples, they saw a large crowd around them, and some scribes arguing with them. Mar 9:15 Immediately, when the entire crowd saw Him, they were amazed and began running up to greet Him. Mar 9:16 And He asked them, "What are you discussing with them?" Mar 9:17 And one of the crowd answered Him, "Teacher, I brought You my son, possessed with a spirit which makes him mute; Mar 9:18 and whenever it seizes him, it slams him to the ground and he foams at the mouth, and grinds his teeth and stiffens out. I told Your disciples to cast it out, and they could not do it." Mar 9:19 And He *answered them and *said, "O unbelieving generation, how long shall I be with you? How long shall I put up with you? Bring him to Me!" Mar 9:20 They brought the boy to Him. When he saw Him, immediately the spirit threw him into a convulsion, and falling to the ground, he began rolling around and foaming at the mouth. Mar 9:21 And He asked his father, "How long has this been happening to him?" And he said, "From childhood. Mar 9:22 "It has often thrown him both into the fire and into the water to destroy him. But if You can do anything, take pity on us and help us!" Mar 9:23 And Jesus said to him, " 'If You can?' All things are possible to him who believes." Mar 9:24 Immediately the boy's father cried out and said, "I do believe; help my unbelief." Mar 9:25 When Jesus saw that a crowd was rapidly gathering, He rebuked the unclean spirit, saying to it, "You deaf and mute spirit, I command you, come out of him and do not enter him again." Mar 9:26 After crying out and throwing him into terrible convulsions, it came out; and the boy became so much like a corpse that most of them said, "He is dead!" Mar 9:27 But Jesus took him by the hand and raised him; and he got up. Mar 9:28 When He came into the house, His disciples began questioning Him privately, "Why could we not drive it out?" Mar 9:29 And He said to them, "This kind cannot come out by anything but prayer." Jesus Again Foretells Death, Resurrection Mar 9:30 From there they went out and began to go through Galilee, and He did not want anyone to know about it. Mar 9:31 For He was teaching His disciples and telling them, "The Son of Man is to be delivered into the hands of men, and they will kill Him; and when He has been killed, He will rise three days later." Mar 9:32 But they did not understand this statement, and they were afraid to ask Him. Who Is the Greatest? Mar 9:33 They came to Capernaum; and when He was in the house, He began to question them, "What were you discussing on the way?" Mar 9:34 But they kept silent, for on the way they had discussed with one another which of them was the greatest. Mar 9:35 Sitting down, He called the twelve and *said to them, "If anyone wants to be first, he shall be last of all and servant of all." Mar 9:36 Taking a child, He set him before them, and taking him in His arms, He said to them, Mar 9:37 "Whoever receives one child like this in My name receives Me; and whoever receives Me does not receive Me, but Him who sent Me." Anyone Not Against Us Is for Us Mar 9:38 John said to Him, "Teacher, we saw someone casting out demons in Your name, and we tried to prevent him because he was not following us." Mar 9:39 But Jesus said, "Do not hinder him, for there is no one who will perform a miracle in My name, and be able soon afterward to speak evil of Me. Mar 9:40 "For he who is not against us is for us. Mar 9:41 "For whoever gives you a cup of water to drink because of your name as followers of Christ, truly I say to you, he will not lose his reward. Temptations to Sin Mar 9:42 "Whoever causes one of these little ones who believe to stumble, it would be better for him if, with a heavy millstone hung around his neck, he had been cast into the sea. Mar 9:43 "If your hand causes you to stumble, cut it off; it is better for you to enter life crippled, than, having your two hands, to go into hell, into the unquenchable fire, Mar 9:44 [where THEIR WORM DOES NOT DIE, AND THE FIRE IS NOT QUENCHED.] Mar 9:45 "If your foot causes you to stumble, cut it off; it is better for you to enter life lame, than, having your two feet, to be cast into hell, Mar 9:46 [where THEIR WORM DOES NOT DIE, AND THE FIRE IS NOT QUENCHED.] Mar 9:47 "If your eye causes you to stumble, throw it out; it is better for you to enter the kingdom of God with one eye, than, having two eyes, to be cast into hell, Mar 9:48 where THEIR WORM DOES NOT DIE, AND THE FIRE IS NOT QUENCHED. Mar 9:49 "For everyone will be salted with fire. Mar 9:50 "Salt is good; but if the salt becomes unsalty, with what will you make it salty again? Have salt in yourselves, and be at peace with one anotheChapter 9 23 (Matthew 16:24; Mark 8:34; see EGW on Matthew 11:28-30). Shunning Cross Means Shunning Reward—[Luke 9:23 quoted.] These words are spoken to every one who desires to be a Christian. He who shuns the cross shuns the reward promised to the faithful (Letter 144, 1901). 28-31. See EGW on Matthew 17:1-3.r."
Teaching About Divorce Mar 10:1 Getting up, He *went from there to the region of Judea and beyond the Jordan; crowds *gathered around Him again, and, according to His custom, He once more began to teach them. Mar 10:2 Some Pharisees came up to Jesus, testing Him, and began to question Him whether it was lawful for a man to divorce a wife. Mar 10:3 And He answered and said to them, "What did Moses command you?" Mar 10:4 They said, "Moses permitted a man TO WRITE A CERTIFICATE OF DIVORCE AND SEND her AWAY." Mar 10:5 But Jesus said to them, "Because of your hardness of heart he wrote you this commandment. Mar 10:6 "But from the beginning of creation, God MADE THEM MALE AND FEMALE. Mar 10:7 "FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER, Mar 10:8 AND THE TWO SHALL BECOME ONE FLESH; so they are no longer two, but one flesh. Mar 10:9 "What therefore God has joined together, let no man separate." Mar 10:10 In the house the disciples began questioning Him about this again. Mar 10:11 And He *said to them, "Whoever divorces his wife and marries another woman commits adultery against her; Mar 10:12 and if she herself divorces her husband and marries another man, she is committing adultery." Let the Children Come to Me Mar 10:13 And they were bringing children to Him so that He might touch them; but the disciples rebuked them. Mar 10:14 But when Jesus saw this, He was indignant and said to them, "Permit the children to come to Me; do not hinder them; for the kingdom of God belongs to such as these. Mar 10:15 "Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all." Mar 10:16 And He took them in His arms and began blessing them, laying His hands on them. The Rich Young Man Mar 10:17 As He was setting out on a journey, a man ran up to Him and knelt before Him, and asked Him, "Good Teacher, what shall I do to inherit eternal life?" Mar 10:18 And Jesus said to him, "Why do you call Me good? No one is good except God alone. Mar 10:19 "You know the commandments, 'DO NOT MURDER, DO NOT COMMIT ADULTERY, DO NOT STEAL, DO NOT BEAR FALSE WITNESS, Do not defraud, HONOR YOUR FATHER AND MOTHER.'" Mar 10:20 And he said to Him, "Teacher, I have kept all these things from my youth up." Mar 10:21 Looking at him, Jesus felt a love for him and said to him, "One thing you lack: go and sell all you possess and give to the poor, and you will have treasure in heaven; and come, follow Me." Mar 10:22 But at these words he was saddened, and he went away grieving, for he was one who owned much property. Mar 10:23 And Jesus, looking around, *said to His disciples, "How hard it will be for those who are wealthy to enter the kingdom of God!" Mar 10:24 The disciples were amazed at His words. But Jesus *answered again and *said to them, "Children, how hard it is to enter the kingdom of God! Mar 10:25 "It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." Mar 10:26 They were even more astonished and said to Him, "Then who can be saved?" Mar 10:27 Looking at them, Jesus *said, "With people it is impossible, but not with God; for all things are possible with God." Mar 10:28 Peter began to say to Him, "Behold, we have left everything and followed You." Mar 10:29 Jesus said, "Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel's sake, Mar 10:30 but that he will receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life. Mar 10:31 "But many who are first will be last, and the last, first." Jesus Foretells His Death a Third Time Mar 10:32 They were on the road going up to Jerusalem, and Jesus was walking on ahead of them; and they were amazed, and those who followed were fearful. And again He took the twelve aside and began to tell them what was going to happen to Him, Mar 10:33 saying, "Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes; and they will condemn Him to death and will hand Him over to the Gentiles. Mar 10:34 "They will mock Him and spit on Him, and scourge Him and kill Him, and three days later He will rise again." The Request of James and John Mar 10:35 James and John, the two sons of Zebedee, *came up to Jesus, saying, "Teacher, we want You to do for us whatever we ask of You." Mar 10:36 And He said to them, "What do you want Me to do for you?" Mar 10:37 They said to Him, "Grant that we may sit, one on Your right and one on Your left, in Your glory." Mar 10:38 But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?" Mar 10:39 They said to Him, "We are able." And Jesus said to them, "The cup that I drink you shall drink; and you shall be baptized with the baptism with which I am baptized. Mar 10:40 "But to sit on My right or on My left, this is not Mine to give; but it is for those for whom it has been prepared." Mar 10:41 Hearing this, the ten began to feel indignant with James and John. Mar 10:42 Calling them to Himself, Jesus *said to them, "You know that those who are recognized as rulers of the Gentiles lord it over them; and their great men exercise authority over them. Mar 10:43 "But it is not this way among you, but whoever wishes to become great among you shall be your servant; Mar 10:44 and whoever wishes to be first among you shall be slave of all. Mar 10:45 "For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many." Jesus Heals Blind Bartimaeus Mar 10:46 Then they *came to Jericho. And as He was leaving Jericho with His disciples and a large crowd, a blind beggar named Bartimaeus, the son of Timaeus, was sitting by the road. Mar 10:47 When he heard that it was Jesus the Nazarene, he began to cry out and say, "Jesus, Son of David, have mercy on me!" Mar 10:48 Many were sternly telling him to be quiet, but he kept crying out all the more, "Son of David, have mercy on me!" Mar 10:49 And Jesus stopped and said, "Call him here." So they *called the blind man, saying to him, "Take courage, stand up! He is calling for you." Mar 10:50 Throwing aside his cloak, he jumped up and came to Jesus. Mar 10:51 And answering him, Jesus said, "What do you want Me to do for you?" And the blind man said to Him, "Rabboni, I want to regain my sight!" Mar 10:52 And Jesus said to him, "Go; your faith has made you well." Immediately he regained his sight and began following Him on the road. Chapter 10 13-16. See EGW on Matthew 19:13-15. 45. See EGW on Matthew 9:12, 13. 46-52 (Matthew 20:30-34; Luke 18:35-43). Some With Eyes See Nothing—It is only when the sinner feels the need of a Saviour, that his heart goes after the One who can help him. When Jesus walked among men, it was the sick that wanted a physician. The poor, the afflicted and distressed, followed after Him, to receive the help and comfort which they could not find elsewhere. Blind Bartimaeus is waiting by the wayside; he has waited long to meet Christ. Throngs of people who possess their sight are passing to and fro, but they have no desire to see Jesus. One look of faith would touch His heart of love, and bring them the blessings of His grace; but they know not the sickness and poverty of their souls, and they feel no need of Christ. Not so with the poor blind man. His only hope is in Jesus. As he waits and watches, he hears the tread of many feet, and he eagerly inquires, What means this noise of travel? The by-standers answer that “Jesus of Nazareth passeth by.” With the eagerness of intense desire, he cries, “Jesus, thou Son of David, have mercy on me!” They try to silence him, but he cries the more vehemently, “Thou Son of David, have mercy on me!” This appeal is heard. His persevering faith is rewarded. Not only is physical sight restored, but the eyes of his understanding are opened. In Christ he sees his Redeemer, and the Sun of Righteousness shines into his soul. All who feel their need of Christ as did blind Bartimaeus, and who will be as earnest and determined as he was, will, like him, receive the blessing which they crave. The afflicted, suffering ones who sought Christ as their helper, were charmed with the divine perfection, the beauty of holiness, that shone forth in His character. But the Pharisees could see no beauty in Him that they should desire Him. His simple attire, and humble life, devoid of outward show, rendered Him to them as a root out of dry ground (The Review and Herald, March 15, 1887).
The Triumphal Entry Mar 11:1 As they *approached Jerusalem, at Bethphage and Bethany, near the Mount of Olives, He *sent two of His disciples, Mar 11:2 and *said to them, "Go into the village opposite you, and immediately as you enter it, you will find a colt tied there, on which no one yet has ever sat; untie it and bring it here. Mar 11:3 "If anyone says to you, 'Why are you doing this?' you say, 'The Lord has need of it'; and immediately he will send it back here." Mar 11:4 They went away and found a colt tied at the door, outside in the street; and they *untied it. Mar 11:5 Some of the bystanders were saying to them, "What are you doing, untying the colt?" Mar 11:6 They spoke to them just as Jesus had told them, and they gave them permission. Mar 11:7 They *brought the colt to Jesus and put their coats on it; and He sat on it. Mar 11:8 And many spread their coats in the road, and others spread leafy branches which they had cut from the fields. Mar 11:9 Those who went in front and those who followed were shouting: "Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Mar 11:10 Blessed is the coming kingdom of our father David; Hosanna in the highest!" Mar 11:11 Jesus entered Jerusalem and came into the temple; and after looking around at everything, He left for Bethany with the twelve, since it was already late. Jesus Curses the Fig Tree Mar 11:12 On the next day, when they had left Bethany, He became hungry. Mar 11:13 Seeing at a distance a fig tree in leaf, He went to see if perhaps He would find anything on it; and when He came to it, He found nothing but leaves, for it was not the season for figs. Mar 11:14 He said to it, "May no one ever eat fruit from you again!" And His disciples were listening. Jesus Cleanses the Temple Mar 11:15 Then they *came to Jerusalem. And He entered the temple and began to drive out those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves; Mar 11:16 and He would not permit anyone to carry merchandise through the temple. Mar 11:17 And He began to teach and say to them, "Is it not written, 'MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER FOR ALL THE NATIONS'? But you have made it a ROBBERS' DEN." Mar 11:18 The chief priests and the scribes heard this, and began seeking how to destroy Him; for they were afraid of Him, for the whole crowd was astonished at His teaching. Mar 11:19 When evening came, they would go out of the city. The Lesson from the Withered Fig Tree Mar 11:20 As they were passing by in the morning, they saw the fig tree withered from the roots up. Mar 11:21 Being reminded, Peter *said to Him, "Rabbi, look, the fig tree which You cursed has withered." Mar 11:22 And Jesus *answered saying to them, "Have faith in God. Mar 11:23 "Truly I say to you, whoever says to this mountain, 'Be taken up and cast into the sea,' and does not doubt in his heart, but believes that what he says is going to happen, it will be granted him. Mar 11:24 "Therefore I say to you, all things for which you pray and ask, believe that you have received them, and they will be granted you. Mar 11:25 "Whenever you stand praying, forgive, if you have anything against anyone, so that your Father who is in heaven will also forgive you your transgressions. Mar 11:26 ["But if you do not forgive, neither will your Father who is in heaven forgive your transgressions."] The Authority of Jesus Challenged Mar 11:27 They *came again to Jerusalem. And as He was walking in the temple, the chief priests and the scribes and the elders *came to Him, Mar 11:28 and began saying to Him, "By what authority are You doing these things, or who gave You this authority to do these things?" Mar 11:29 And Jesus said to them, "I will ask you one question, and you answer Me, and then I will tell you by what authority I do these things. Mar 11:30 "Was the baptism of John from heaven, or from men? Answer Me." Mar 11:31 They began reasoning among themselves, saying, "If we say, 'From heaven,' He will say, 'Then why did you not believe him?' Mar 11:32 "But shall we say, 'From men'?"—they were afraid of the people, for everyone considered John to have been a real prophet. Mar 11:33 Answering Jesus, they *said, "We do not know." And Jesus *said to them, "Nor will I tell you by what authority I do these things." Chapter 21 18-20 (Mark 11:12-14). Fruit-bearing Branches—The Lord was hungry. He represented a people hungering for fruit that they ought to have had, but did not receive from an apparently flourishing fig tree. The spiritual necessities were not supplied to satisfy the people whom Christ had pledged His life to save by His grace and righteousness. When the Lord is with the people who have knowledge and advantages in spiritual enlightenment, and when they impart that which they have received from God, they are fruit-bearing branches. They receive God's rich blessing, and are producers of fruit. As a sure result, in the hand of God and under the influence of the Holy Spirit they are mighty men. Constantly they represent before the world the great goodness of God, not only in spiritual lines, but in temporal lines as well. They shall prevail; for of a truth God is with them (Manuscript 65, 1912). 28-31. Nothing to Commend—Christ did not condemn the first son for refusing the command. At the same time He did not commend him. The class who act the part of the son who said, “I will not,” deserve no credit for holding the position they do. This open frankness is not to be commended as a virtue. This openness of character, sanctified by truth and holiness will make bold witnesses for Christ; but used as it is by the sinner it is insulting and defiant, and approaches to blasphemy. Because a man is not a hypocrite he is none the less a sinner. When the appeals of the Holy Spirit come to the heart our only safety lies in responding to them without delay (Manuscript 127, 1899). More Than a Promise Is Needed—The history of Israel as presented in this parable should be studied by all who would practice the teachings of Christ. The vineyard represents the church. The two sons are the two classes of men and women in the world. The Lord calls every member of His church to work in His vineyard. We are to understand our relation to Christ. Christ must abide in our hearts that we may keep before us pure principles, high incentives to moral rectitude. Our work is not merely to promise, but to do. Honesty and integrity must bind us up with God to fulfill His word to the letter. Let those who hear the message God sends today beware, lest they follow the example of the self-exalted Jews. God does not propose to remove from our path everything that creates question or doubt in regard to the working of His servants. He gives ground for faith sufficient to convince the candid, sincere mind; but more evidence than this will never change the inward determination to resist light (Manuscript 127, 1899).
The Parable of the Tenants Mar 12:1 And He began to speak to them in parables: "A man PLANTED A VINEYARD AND PUT A WALL AROUND IT, AND DUG A VAT UNDER THE WINE PRESS AND BUILT A TOWER, and rented it out to vine-growers and went on a journey. Mar 12:2 "At the harvest time he sent a slave to the vine-growers, in order to receive some of the produce of the vineyard from the vine-growers. Mar 12:3 "They took him, and beat him and sent him away empty-handed. Mar 12:4 "Again he sent them another slave, and they wounded him in the head, and treated him shamefully. Mar 12:5 "And he sent another, and that one they killed; and so with many others, beating some and killing others. Mar 12:6 "He had one more to send, a beloved son; he sent him last of all to them, saying, 'They will respect my son.' Mar 12:7 "But those vine-growers said to one another, 'This is the heir; come, let us kill him, and the inheritance will be ours!' Mar 12:8 "They took him, and killed him and threw him out of the vineyard. Mar 12:9 "What will the owner of the vineyard do? He will come and destroy the vine-growers, and will give the vineyard to others. Mar 12:10 "Have you not even read this Scripture: 'THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE CHIEF CORNER stone; Mar 12:11 THIS CAME ABOUT FROM THE LORD, AND IT IS MARVELOUS IN OUR EYES'?" Mar 12:12 And they were seeking to seize Him, and yet they feared the people, for they understood that He spoke the parable against them. And so they left Him and went away. Paying Taxes to Caesar Mar 12:13 Then they *sent some of the Pharisees and Herodians to Him in order to trap Him in a statement. Mar 12:14 They *came and *said to Him, "Teacher, we know that You are truthful and defer to no one; for You are not partial to any, but teach the way of God in truth. Is it lawful to pay a poll-tax to Caesar, or not? Mar 12:15 "Shall we pay or shall we not pay?" But He, knowing their hypocrisy, said to them, "Why are you testing Me? Bring Me a denarius to look at." Mar 12:16 They brought one. And He *said to them, "Whose likeness and inscription is this?" And they said to Him, "Caesar's." Mar 12:17 And Jesus said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's." And they were amazed at Him. The Sadducees Ask About the Resurrection Mar 12:18 Some Sadducees (who say that there is no resurrection) *came to Jesus, and began questioning Him, saying, Mar 12:19 "Teacher, Moses wrote for us that IF A MAN'S BROTHER DIES and leaves behind a wife AND LEAVES NO CHILD, HIS BROTHER SHOULD MARRY THE WIFE AND RAISE UP CHILDREN TO HIS BROTHER. Mar 12:20 "There were seven brothers; and the first took a wife, and died leaving no children. Mar 12:21 "The second one married her, and died leaving behind no children; and the third likewise; Mar 12:22 and so all seven left no children. Last of all the woman died also. Mar 12:23 "In the resurrection, when they rise again, which one's wife will she be? For all seven had married her." Mar 12:24 Jesus said to them, "Is this not the reason you are mistaken, that you do not understand the Scriptures or the power of God? Mar 12:25 "For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. Mar 12:26 "But regarding the fact that the dead rise again, have you not read in the book of Moses, in the passage about the burning bush, how God spoke to him, saying, 'I AM THE GOD OF ABRAHAM, AND THE GOD OF ISAAC, and the God of Jacob'? Mar 12:27 "He is not the God of the dead, but of the living; you are greatly mistaken." The Great Commandment Mar 12:28 One of the scribes came and heard them arguing, and recognizing that He had answered them well, asked Him, "What commandment is the foremost of all?" Mar 12:29 Jesus answered, "The foremost is, 'HEAR, O ISRAEL! THE LORD OUR GOD IS ONE LORD; Mar 12:30 AND YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND, AND WITH ALL YOUR STRENGTH.' Mar 12:31 "The second is this, 'YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.' There is no other commandment greater than these." Mar 12:32 The scribe said to Him, "Right, Teacher; You have truly stated that HE IS ONE, AND THERE IS NO ONE ELSE BESIDES HIM; Mar 12:33 AND TO LOVE HIM WITH ALL THE HEART AND WITH ALL THE UNDERSTANDING AND WITH ALL THE STRENGTH, AND TO LOVE ONE'S NEIGHBOR AS HIMSELF, is much more than all burnt offerings and sacrifices." Mar 12:34 When Jesus saw that he had answered intelligently, He said to him, "You are not far from the kingdom of God." After that, no one would venture to ask Him any more questions. Whose Son Is the Christ? Mar 12:35 And Jesus began to say, as He taught in the temple, "How is it that the scribes say that the Christ is the son of David? Mar 12:36 "David himself said in the Holy Spirit, 'THE LORD SAID TO MY LORD, "SIT AT MY RIGHT HAND, UNTIL I PUT YOUR ENEMIES BENEATH YOUR FEET."' Mar 12:37 "David himself calls Him 'Lord'; so in what sense is He his son?" And the large crowd enjoyed listening to Him. Beware of the Scribes Mar 12:38 In His teaching He was saying: "Beware of the scribes who like to walk around in long robes, and like respectful greetings in the market places, Mar 12:39 and chief seats in the synagogues and places of honor at banquets, Mar 12:40 who devour widows' houses, and for appearance's sake offer long prayers; these will receive greater condemnation." The Widow's Offering Mar 12:41 And He sat down opposite the treasury, and began observing how the people were putting money into the treasury; and many rich people were putting in large sums. Mar 12:42 A poor widow came and put in two small copper coins, which amount to a cent. Mar 12:43 Calling His disciples to Him, He said to them, "Truly I say to you, this poor widow put in more than all the contributors to the treasury; Mar 12:44 for they all put in out of their surplus, but she, out of her poverty, put in all she owned, all she had to live on." Chapter 12 30 (Ecclesiastes 9:10; Luke 10:27; Romans 12:11; Colossians 3:23). The Service of Every Power—The physical powers are to be brought into service from love to God. The Lord requires the physical strength, and you can reveal your love for Him by the right use of your physical powers, doing the very work which needs to be done. There is no respect of persons with God.... There is science in the humblest kind of work, and if all would thus regard it, they would see nobility in labor. Heart and soul are to be put into work of any kind; then there is cheerfulness and efficiency. In agricultural or mechanical occupations, men may give evidence to God that they appreciate His gift in the physical powers, and the mental faculties as well. Let the educated ability be employed devising improved methods of work. This is just what the Lord wants. There is honor in any class of work that is essential to be done. Let the law of God be made the standard of action and it ennobles and sanctifies all labor. Faithfulness in the discharge of every duty makes the work noble, and reveals a character that God can approve. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.” God desires the love that is expressed in heart service, in soul service, in the service of the physical powers. We are not to be dwarfed in any kind of service for God. Whatever He has lent us is to be used intelligently for Him. The man who exercises his faculties will surely strengthen them; but he must seek to do his best. There is need of intelligence and educated ability to devise the best methods in farming, in building, and in every other department, that the worker may not labor in vain.... It is the duty of every worker not merely to give his strength but his mind and intellect to that which he undertakes to do.... You can choose to become stereotyped in a wrong course of action because you have not the determination to take yourselves in hand and reform, or you may cultivate your powers to do the very best kind of service, and then you will find yourselves in demand anywhere and everywhere. You will be appreciated for all that you are worth. “Whatsoever thine hand findeth to do, do it with thy might.” “Not slothful in business; fervent in spirit; serving the Lord” (Manuscript 8, 1894). 30, 31. See EGW on Matthew 22:37-39. 37. See EGW on Luke 4:18, 19.
Jesus Foretells Destruction of the Temple Mar 13:1 As He was going out of the temple, one of His disciples *said to Him, "Teacher, behold what wonderful stones and what wonderful buildings!" Mar 13:2 And Jesus said to him, "Do you see these great buildings? Not one stone will be left upon another which will not be torn down." Signs of the Close of the Age Mar 13:3 As He was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew were questioning Him privately, Mar 13:4 "Tell us, when will these things be, and what will be the sign when all these things are going to be fulfilled?" Mar 13:5 And Jesus began to say to them, "See to it that no one misleads you. Mar 13:6 "Many will come in My name, saying, 'I am He!' and will mislead many. Mar 13:7 "When you hear of wars and rumors of wars, do not be frightened; those things must take place; but that is not yet the end. Mar 13:8 "For nation will rise up against nation, and kingdom against kingdom; there will be earthquakes in various places; there will also be famines. These things are merely the beginning of birth pangs. Mar 13:9 "But be on your guard; for they will deliver you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them. Mar 13:10 "The gospel must first be preached to all the nations. Mar 13:11 "When they arrest you and hand you over, do not worry beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit. Mar 13:12 "Brother will betray brother to death, and a father his child; and children will rise up against parents and have them put to death. Mar 13:13 "You will be hated by all because of My name, but the one who endures to the end, he will be saved. The Abomination of Desolation Mar 13:14 "But when you see the ABOMINATION OF DESOLATION standing where it should not be (let the reader understand), then those who are in Judea must flee to the mountains. Mar 13:15 "The one who is on the housetop must not go down, or go in to get anything out of his house; Mar 13:16 and the one who is in the field must not turn back to get his coat. Mar 13:17 "But woe to those who are pregnant and to those who are nursing babies in those days! Mar 13:18 "But pray that it may not happen in the winter. Mar 13:19 "For those days will be a time of tribulation such as has not occurred since the beginning of the creation which God created until now, and never will. Mar 13:20 "Unless the Lord had shortened those days, no life would have been saved; but for the sake of the elect, whom He chose, He shortened the days. Mar 13:21 "And then if anyone says to you, 'Behold, here is the Christ'; or, 'Behold, He is there'; do not believe him; Mar 13:22 for false Christs and false prophets will arise, and will show signs and wonders, in order to lead astray, if possible, the elect. Mar 13:23 "But take heed; behold, I have told you everything in advance. The Coming of the Son of Man Mar 13:24 "But in those days, after that tribulation, THE SUN WILL BE DARKENED AND THE MOON WILL NOT GIVE ITS LIGHT, Mar 13:25 AND THE STARS WILL BE FALLING from heaven, and the powers that are in the heavens will be shaken. Mar 13:26 "Then they will see THE SON OF MAN COMING IN CLOUDS with great power and glory. Mar 13:27 "And then He will send forth the angels, and will gather together His elect from the four winds, from the farthest end of the earth to the farthest end of heaven. The Lesson of the Fig Tree Mar 13:28 "Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near. Mar 13:29 "Even so, you too, when you see these things happening, recognize that He is near, right at the door. Mar 13:30 "Truly I say to you, this generation will not pass away until all these things take place. Mar 13:31 "Heaven and earth will pass away, but My words will not pass away. No One Knows That Day or Hour Mar 13:32 "But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone. Mar 13:33 "Take heed, keep on the alert; for you do not know when the appointed time will come. Mar 13:34 "It is like a man away on a journey, who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper to stay on the alert. Mar 13:35 "Therefore, be on the alert—for you do not know when the master of the house is coming, whether in the evening, at midnight, or when the rooster crows, or in the morning— Mar 13:36 in case he should come suddenly and find you asleep. Mar 13:37 "What I say to you I say to all, 'Be on the alert!'" Chapter 24 2 (Luke 19:44). Angels Did Work of Destruction—Men will continue to erect expensive buildings, costing millions of money; special attention will be called to their architectural beauty, and the firmness and solidity with which they are constructed; but the Lord has instructed me that despite the unusual firmness and expensive display, these buildings will share the fate of the temple in Jerusalem. That magnificent structure fell. Angels of God were sent to do the work of destruction, so that one stone was not left one upon another that was not thrown down (Manuscript 35, 1906). 23, 24 (ch. 7:20, 21; Isaiah 8:20; Mark 13:21, 22; Luke 21:8; John 10:2-5; 15:10; 1 John 2:4). How to Know a False Christ—We need to be anchored in Christ, rooted and grounded in the faith. Satan works through agents. He selects those who have not been drinking of the living waters, whose souls are athirst for something new and strange, and who are ever ready to drink at any fountain that may present itself. Voices will be heard, saying, “Lo, here is Christ,” or “Lo, there;” but we must believe them not. We have unmistakable evidence of the voice of the True Shepherd, and He is calling upon us to follow Him. He says, “I have kept my Father's commandments.” He leads His sheep in the path of humble obedience to the law of God, but He never encourages them in the transgression of that law. “The voice of a stranger” is the voice of one who neither respects nor obeys God's holy, just, and good law. Many make great pretensions to holiness, and boast of the wonders they perform in healing the sick, when they do not regard this great standard of righteousness. But through whose power are these cures wrought? Are the eyes of either party opened to their transgressions of the law? and do they take their stand as humble, obedient children, ready to obey all of God's requirements? John testifies of the professed children of God: “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” None need be deceived. The law of God is as sacred as His throne, and by it every man who cometh into the world is to be judged. There is no other standard by which to test character. “If they speak not according to this word, it is because there is no light in them.” Now, shall the case be decided according to the Word of God, or shall man's pretensions be credited? Says Christ, “By their fruits ye shall know them.” If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God, and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation that he may point to them as evidence that he is an angel of light and not of darkness. Brethren, we must beware of the pretended holiness that permits transgression of the law of God. Those cannot be sanctified who trample that law under their feet, and judge themselves by a standard of their own devising (The Review and Herald, November 17, 1885). 24. See EGW on ch. 7:21-23; 2 Corinthians 11:14. 30. See EGW on ch. 28:2-4.
The Plot to Kill Jesus Mar 14:1 Now the Passover and Unleavened Bread were two days away; and the chief priests and the scribes were seeking how to seize Him by stealth and kill Him; Mar 14:2 for they were saying, "Not during the festival, otherwise there might be a riot of the people." Jesus Anointed at Bethany Mar 14:3 While He was in Bethany at the home of Simon the leper, and reclining at the table, there came a woman with an alabaster vial of very costly perfume of pure nard; and she broke the vial and poured it over His head. Mar 14:4 But some were indignantly remarking to one another, "Why has this perfume been wasted? Mar 14:5 "For this perfume might have been sold for over three hundred denarii, and the money given to the poor." And they were scolding her. Mar 14:6 But Jesus said, "Let her alone; why do you bother her? She has done a good deed to Me. Mar 14:7 "For you always have the poor with you, and whenever you wish you can do good to them; but you do not always have Me. Mar 14:8 "She has done what she could; she has anointed My body beforehand for the burial. Mar 14:9 "Truly I say to you, wherever the gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her." Judas to Betray Jesus Mar 14:10 Then Judas Iscariot, who was one of the twelve, went off to the chief priests in order to betray Him to them. Mar 14:11 They were glad when they heard this, and promised to give him money. And he began seeking how to betray Him at an opportune time. The Passover with the Disciples Mar 14:12 On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, His disciples *said to Him, "Where do You want us to go and prepare for You to eat the Passover?" Mar 14:13 And He *sent two of His disciples and *said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him; Mar 14:14 and wherever he enters, say to the owner of the house, 'The Teacher says, "Where is My guest room in which I may eat the Passover with My disciples?"' Mar 14:15 "And he himself will show you a large upper room furnished and ready; prepare for us there." Mar 14:16 The disciples went out and came to the city, and found it just as He had told them; and they prepared the Passover. Mar 14:17 When it was evening He *came with the twelve. Mar 14:18 As they were reclining at the table and eating, Jesus said, "Truly I say to you that one of you will betray Me—one who is eating with Me." Mar 14:19 They began to be grieved and to say to Him one by one, "Surely not I?" Mar 14:20 And He said to them, "It is one of the twelve, one who dips with Me in the bowl. Mar 14:21 "For the Son of Man is to go just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born." Institution of the Lord's Supper Mar 14:22 While they were eating, He took some bread, and after a blessing He broke it, and gave it to them, and said, "Take it; this is My body." Mar 14:23 And when He had taken a cup and given thanks, He gave it to them, and they all drank from it. Mar 14:24 And He said to them, "This is My blood of the covenant, which is poured out for many. Mar 14:25 "Truly I say to you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God." Jesus Foretells Peter's Denial Mar 14:26 After singing a hymn, they went out to the Mount of Olives. Mar 14:27 And Jesus *said to them, "You will all fall away, because it is written, 'I WILL STRIKE DOWN THE SHEPHERD, AND THE SHEEP SHALL BE SCATTERED.' Mar 14:28 "But after I have been raised, I will go ahead of you to Galilee." Mar 14:29 But Peter said to Him, "Even though all may fall away, yet I will not." Mar 14:30 And Jesus *said to him, "Truly I say to you, that this very night, before a rooster crows twice, you yourself will deny Me three times." Mar 14:31 But Peter kept saying insistently, "Even if I have to die with You, I will not deny You!" And they all were saying the same thing also. Jesus Prays in Gethsemane Mar 14:32 They *came to a place named Gethsemane; and He *said to His disciples, "Sit here until I have prayed." Mar 14:33 And He *took with Him Peter and James and John, and began to be very distressed and troubled. Mar 14:34 And He *said to them, "My soul is deeply grieved to the point of death; remain here and keep watch." Mar 14:35 And He went a little beyond them, and fell to the ground and began to pray that if it were possible, the hour might pass Him by. Mar 14:36 And He was saying, "Abba! Father! All things are possible for You; remove this cup from Me; yet not what I will, but what You will." Mar 14:37 And He *came and *found them sleeping, and *said to Peter, "Simon, are you asleep? Could you not keep watch for one hour? Mar 14:38 "Keep watching and praying that you may not come into temptation; the spirit is willing, but the flesh is weak." Mar 14:39 Again He went away and prayed, saying the same words. Mar 14:40 And again He came and found them sleeping, for their eyes were very heavy; and they did not know what to answer Him. Mar 14:41 And He *came the third time, and *said to them, "Are you still sleeping and resting? It is enough; the hour has come; behold, the Son of Man is being betrayed into the hands of sinners. Mar 14:42 "Get up, let us be going; behold, the one who betrays Me is at hand!" Betrayal and Arrest of Jesus Mar 14:43 Immediately while He was still speaking, Judas, one of the twelve, *came up accompanied by a crowd with swords and clubs, who were from the chief priests and the scribes and the elders. Mar 14:44 Now he who was betraying Him had given them a signal, saying, "Whomever I kiss, He is the one; seize Him and lead Him away under guard." Mar 14:45 After coming, Judas immediately went to Him, saying, "Rabbi!" and kissed Him. Mar 14:46 They laid hands on Him and seized Him. Mar 14:47 But one of those who stood by drew his sword, and struck the slave of the high priest and cut off his ear. Mar 14:48 And Jesus said to them, "Have you come out with swords and clubs to arrest Me, as you would against a robber? Mar 14:49 "Every day I was with you in the temple teaching, and you did not seize Me; but this has taken place to fulfill the Scriptures." Mar 14:50 And they all left Him and fled. A Young Man Flees Mar 14:51 A young man was following Him, wearing nothing but a linen sheet over his naked body; and they *seized him. Mar 14:52 But he pulled free of the linen sheet and escaped naked. Jesus Before the Council Mar 14:53 They led Jesus away to the high priest; and all the chief priests and the elders and the scribes *gathered together. Mar 14:54 Peter had followed Him at a distance, right into the courtyard of the high priest; and he was sitting with the officers and warming himself at the fire. Mar 14:55 Now the chief priests and the whole Council kept trying to obtain testimony against Jesus to put Him to death, and they were not finding any. Mar 14:56 For many were giving false testimony against Him, but their testimony was not consistent. Mar 14:57 Some stood up and began to give false testimony against Him, saying, Mar 14:58 "We heard Him say, 'I will destroy this temple made with hands, and in three days I will build another made without hands.'" Mar 14:59 Not even in this respect was their testimony consistent. Mar 14:60 The high priest stood up and came forward and questioned Jesus, saying, "Do You not answer? What is it that these men are testifying against You?" Mar 14:61 But He kept silent and did not answer. Again the high priest was questioning Him, and saying to Him, "Are You the Christ, the Son of the Blessed One?" Mar 14:62 And Jesus said, "I am; and you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING WITH THE CLOUDS OF HEAVEN." Mar 14:63 Tearing his clothes, the high priest *said, "What further need do we have of witnesses? Mar 14:64 "You have heard the blasphemy; how does it seem to you?" And they all condemned Him to be deserving of death. Mar 14:65 Some began to spit at Him, and to blindfold Him, and to beat Him with their fists, and to say to Him, "Prophesy!" And the officers received Him with slaps in the face. Peter Denies Jesus Mar 14:66 As Peter was below in the courtyard, one of the servant-girls of the high priest *came, Mar 14:67 and seeing Peter warming himself, she looked at him and *said, "You also were with Jesus the Nazarene." Mar 14:68 But he denied it, saying, "I neither know nor understand what you are talking about." And he went out onto the porch. Mar 14:69 The servant-girl saw him, and began once more to say to the bystanders, "This is one of them!" Mar 14:70 But again he denied it. And after a little while the bystanders were again saying to Peter, "Surely you are one of them, for you are a Galilean too." Mar 14:71 But he began to curse and swear, "I do not know this man you are talking about!" Mar 14:72 Immediately a rooster crowed a second time. And Peter remembered how Jesus had made the remark to him, "Before a rooster crows twice, you will deny Me three times." And he began to weep. The Plot to Kill Jesus Mar 14:1 Now the Passover and Unleavened Bread were two days away; and the chief priests and the scribes were seeking how to seize Him by stealth and kill Him; Mar 14:2 for they were saying, "Not during the festival, otherwise there might be a riot of the people." Jesus Anointed at Bethany Mar 14:3 While He was in Bethany at the home of Simon the leper, and reclining at the table, there came a woman with an alabaster vial of very costly perfume of pure nard; and she broke the vial and poured it over His head. Mar 14:4 But some were indignantly remarking to one another, "Why has this perfume been wasted? Mar 14:5 "For this perfume might have been sold for over three hundred denarii, and the money given to the poor." And they were scolding her. Mar 14:6 But Jesus said, "Let her alone; why do you bother her? She has done a good deed to Me. Mar 14:7 "For you always have the poor with you, and whenever you wish you can do good to them; but you do not always have Me. Mar 14:8 "She has done what she could; she has anointed My body beforehand for the burial. Mar 14:9 "Truly I say to you, wherever the gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her." Judas to Betray Jesus Mar 14:10 Then Judas Iscariot, who was one of the twelve, went off to the chief priests in order to betray Him to them. Mar 14:11 They were glad when they heard this, and promised to give him money. And he began seeking how to betray Him at an opportune time. The Passover with the Disciples Mar 14:12 On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, His disciples *said to Him, "Where do You want us to go and prepare for You to eat the Passover?" Mar 14:13 And He *sent two of His disciples and *said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him; Mar 14:14 and wherever he enters, say to the owner of the house, 'The Teacher says, "Where is My guest room in which I may eat the Passover with My disciples?"' Mar 14:15 "And he himself will show you a large upper room furnished and ready; prepare for us there." Mar 14:16 The disciples went out and came to the city, and found it just as He had told them; and they prepared the Passover. Mar 14:17 When it was evening He *came with the twelve. Mar 14:18 As they were reclining at the table and eating, Jesus said, "Truly I say to you that one of you will betray Me—one who is eating with Me." Mar 14:19 They began to be grieved and to say to Him one by one, "Surely not I?" Mar 14:20 And He said to them, "It is one of the twelve, one who dips with Me in the bowl. Mar 14:21 "For the Son of Man is to go just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born." Institution of the Lord's Supper Mar 14:22 While they were eating, He took some bread, and after a blessing He broke it, and gave it to them, and said, "Take it; this is My body." Mar 14:23 And when He had taken a cup and given thanks, He gave it to them, and they all drank from it. Mar 14:24 And He said to them, "This is My blood of the covenant, which is poured out for many. Mar 14:25 "Truly I say to you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God." Jesus Foretells Peter's Denial Mar 14:26 After singing a hymn, they went out to the Mount of Olives. Mar 14:27 And Jesus *said to them, "You will all fall away, because it is written, 'I WILL STRIKE DOWN THE SHEPHERD, AND THE SHEEP SHALL BE SCATTERED.' Mar 14:28 "But after I have been raised, I will go ahead of you to Galilee." Mar 14:29 But Peter said to Him, "Even though all may fall away, yet I will not." Mar 14:30 And Jesus *said to him, "Truly I say to you, that this very night, before a rooster crows twice, you yourself will deny Me three times." Mar 14:31 But Peter kept saying insistently, "Even if I have to die with You, I will not deny You!" And they all were saying the same thing also. Jesus Prays in Gethsemane Mar 14:32 They *came to a place named Gethsemane; and He *said to His disciples, "Sit here until I have prayed." Mar 14:33 And He *took with Him Peter and James and John, and began to be very distressed and troubled. Mar 14:34 And He *said to them, "My soul is deeply grieved to the point of death; remain here and keep watch." Mar 14:35 And He went a little beyond them, and fell to the ground and began to pray that if it were possible, the hour might pass Him by. Mar 14:36 And He was saying, "Abba! Father! All things are possible for You; remove this cup from Me; yet not what I will, but what You will." Mar 14:37 And He *came and *found them sleeping, and *said to Peter, "Simon, are you asleep? Could you not keep watch for one hour? Mar 14:38 "Keep watching and praying that you may not come into temptation; the spirit is willing, but the flesh is weak." Mar 14:39 Again He went away and prayed, saying the same words. Mar 14:40 And again He came and found them sleeping, for their eyes were very heavy; and they did not know what to answer Him. Mar 14:41 And He *came the third time, and *said to them, "Are you still sleeping and resting? It is enough; the hour has come; behold, the Son of Man is being betrayed into the hands of sinners. Mar 14:42 "Get up, let us be going; behold, the one who betrays Me is at hand!" Betrayal and Arrest of Jesus Mar 14:43 Immediately while He was still speaking, Judas, one of the twelve, *came up accompanied by a crowd with swords and clubs, who were from the chief priests and the scribes and the elders. Mar 14:44 Now he who was betraying Him had given them a signal, saying, "Whomever I kiss, He is the one; seize Him and lead Him away under guard." Mar 14:45 After coming, Judas immediately went to Him, saying, "Rabbi!" and kissed Him. Mar 14:46 They laid hands on Him and seized Him. Mar 14:47 But one of those who stood by drew his sword, and struck the slave of the high priest and cut off his ear. Mar 14:48 And Jesus said to them, "Have you come out with swords and clubs to arrest Me, as you would against a robber? Mar 14:49 "Every day I was with you in the temple teaching, and you did not seize Me; but this has taken place to fulfill the Scriptures." Mar 14:50 And they all left Him and fled. A Young Man Flees Mar 14:51 A young man was following Him, wearing nothing but a linen sheet over his naked body; and they *seized him. Mar 14:52 But he pulled free of the linen sheet and escaped naked. Jesus Before the Council Mar 14:53 They led Jesus away to the high priest; and all the chief priests and the elders and the scribes *gathered together. Mar 14:54 Peter had followed Him at a distance, right into the courtyard of the high priest; and he was sitting with the officers and warming himself at the fire. Mar 14:55 Now the chief priests and the whole Council kept trying to obtain testimony against Jesus to put Him to death, and they were not finding any. Mar 14:56 For many were giving false testimony against Him, but their testimony was not consistent. Mar 14:57 Some stood up and began to give false testimony against Him, saying, Mar 14:58 "We heard Him say, 'I will destroy this temple made with hands, and in three days I will build another made without hands.'" Mar 14:59 Not even in this respect was their testimony consistent. Mar 14:60 The high priest stood up and came forward and questioned Jesus, saying, "Do You not answer? What is it that these men are testifying against You?" Mar 14:61 But He kept silent and did not answer. Again the high priest was questioning Him, and saying to Him, "Are You the Christ, the Son of the Blessed One?" Mar 14:62 And Jesus said, "I am; and you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING WITH THE CLOUDS OF HEAVEN." Mar 14:63 Tearing his clothes, the high priest *said, "What further need do we have of witnesses? Mar 14:64 "You have heard the blasphemy; how does it seem to you?" And they all condemned Him to be deserving of death. Mar 14:65 Some began to spit at Him, and to blindfold Him, and to beat Him with their fists, and to say to Him, "Prophesy!" And the officers received Him with slaps in the face. Peter Denies Jesus Mar 14:66 As Peter was below in the courtyard, one of the servant-girls of the high priest *came, Mar 14:67 and seeing Peter warming himself, she looked at him and *said, "You also were with Jesus the Nazarene." Mar 14:68 But he denied it, saying, "I neither know nor understand what you are talking about." And he went out onto the porch. Mar 14:69 The servant-girl saw him, and began once more to say to the bystanders, "This is one of them!" Mar 14:70 But again he denied it. And after a little while the bystanders were again saying to Peter, "Surely you are one of them, for you are a Galilean too." Mar 14:71 But he began to curse and swear, "I do not know this man you are talking about!" Mar 14:72 Immediately a rooster crowed a second time. And Peter remembered how Jesus had made the remark to him, "Before a rooster crows twice, you will deny Me three times." And he began to weep. Chapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppress (Manuscript 102, 1897). Chapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppress (Manuscript 102, 1897).Chapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppress (Manuscript 102, 1897).Chapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppress (Manuscript 102, 1897).Chapter 22 1, 2. See EGW on Matthew 26:3. 3-5 (Matthew 26:14-16; Mark 14:10, 11; John 13:2, 27). Christ Purchased by Temple Money—At the Passover the case of Judas was decided. Satan took control of heart and mind. He thought that Christ was either to be crucified, or would have to deliver Himself out of the hands of His enemies. At all events, he would make something out of the transaction, and make a sharp bargain by betraying his Lord. He went to the priests and offered to aid them in searching for Him who was accounted the troubler of Israel. Thus it was that the Lord was sold as a slave, purchased by the temple money used for the buying of the sacrifices (The Signs of the Times, December 17, 1912, reprinted from The Signs of the Times, December 24, 1894). 31, 32. See EGW on Matthew 16:22, 23. 31-34 (Matthew 26:31-35; Mark 14:29-31). Peter Tempted the Devil—[Luke 22:31 quoted.] How true was the Saviour's friendship for Peter! how compassionate His warning! But the warning was resented. In self-sufficiency Peter declared confidently that he would never do what Christ had warned him against. “Lord,” he said, “I am ready to go with thee to prison and to death.” His self-confidence proved his ruin. He tempted Satan to tempt him, and he fell under the arts of the wily foe. When Christ needed him most, he stood on the side of the enemy, and openly denied his Lord (Manuscript 115, 1902). 39-46. See EGW on Matthew 26:36-46. 42 (Matthew 26:42; Mark 14:36; see EGW on Romans 8:11). Father Is Beside Every Struggling Soul—Christ conquered by divine strength, and so must every tempted soul overcome. God was with Christ in the Garden of Gethsemane, and by the experience of Christ we are to learn to trust our heavenly Father; at all times and in all places we are to believe that He is tender, true, and faithful, able to keep that which is committed to His care. In the agonizing struggle of Christ, our Substitute and Surety, the Father was beside His son, and He is beside every soul that struggles with discouragement and difficulty (Letter 106, 1896). 42, 43. Gabriel Strengthened Christ—In the supreme crisis, when heart and soul are breaking under the load of sin, Gabriel is sent to strengthen the divine sufferer, and brace Him to tread His bloodstained path. And while the angel supports His fainting form, Christ takes the bitter cup, and consents to drink its contents. Before the suffering One comes up the wail of a lost and perishing world, and the words come from the blood-stained lips, “Nevertheless, if man must perish unless I drink this bitter cup, Thy will, not Mine, be done” (The Signs of the Times, December 9, 1897). 43. Life Hid in Christ Cannot Be Touched—The strength given to Christ in the hour of bodily suffering and mental anguish in the Garden of Gethsemane, has been and will be given to those who suffer for His dear name's sake. The same grace given to Jesus, the same comfort, the more than mortal steadfastness, will be given to every believing child of God, who is brought into perplexity and suffering, and threatened with imprisonment and death, by Satan's agents. Never has a soul that trusts in Christ been left to perish. The rack, the stake, the many inventions of cruelty, may kill the body, but they cannot touch the life that is hid with Christ in God (The Signs of the Times, June 3, 1897). 44 (Philippians 2:5-8; Hebrews 2:14-17). Christ Took No Make-believe Humanity—Of Christ it is said, “And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.” We need to realize the truth of Christ's manhood in order to appreciate the truth of the above words. It was not a make-believe humanity that Christ took upon Himself. He took human nature and lived human nature. Christ worked no miracles in His own behalf. He was compassed with infirmities, but His divine nature knew what was in man. He needed not that any should testify to Him of this. The Spirit was given Him without measure; for His mission on earth demanded this. Christ's life represents a perfect manhood. Just that which you may be, He was in human nature. He took our infirmities. He was not only made flesh, but He was made in the likeness of sinful flesh. His divine attributes were withheld from relieving His soul anguish or His bodily pains (Letter 106, 1896). 44, 53 (See EGW on Matthew 26:42). Passing Into the Hands of the Powers of Darkness—Could mortals view the amazement and sorrow of the angels as they watched in silent grief the Father separating His beams of light, love, and glory, from His Son, they would better understand how offensive is sin in His sight. As the Son of God in the Garden of Gethsemane bowed in the attitude of prayer, the agony of His Spirit forced from His pores sweat like great drops of blood. It was here that the horror of great darkness surrounded Him. The sins of the world were upon Him. He was suffering in man's stead, as a transgressor of His Father's law. Here was the scene of temptation. The divine light of God was receding from His vision, and He was passing into the hands of the powers of darkness. In the agony of His soul He lay prostrate on the cold earth. He was realizing His Father's frown. The cup of suffering Christ had taken from the lips of guilty man, and proposed to drink it Himself, and, in its place, give to man the cup of blessing. The wrath that would have fallen upon man, was now falling upon Christ (Sufferings of Christ, 17, 18, found in The Signs of the Times, August 14, 1879). 45. See EGW on Matthew 26:43. 54. See EGW on Matthew 26:3. 70 (Matthew 10:32; 26:63, 64; Mark 14:61, 62). A Time to Speak—When Jesus was asked the question, Art thou the Son of God? He knew that to answer in the affirmative would make His death certain; a denial would leave a stain upon His humanity. There was a time to be silent, and a time to speak. He had not spoken until plainly interrogated. In His lessons to His disciples He had declared: “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.” When challenged, Jesus did not deny His relationship with God. In that solemn moment His character was at stake and must be vindicated. He left on that occasion an example for man to follow under similar circumstances. He would teach him not to apostatize from his faith to escape suffering or even death (The Spirit of Prophecy 3:127).Chapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppress (Manuscript 102, 1897).Chapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppress (Manuscript 102, 1897).Chapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppress (Manuscript 102, 1897).Chapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppress (Manuscript 102, 1897).Chapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppChapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppress (ManuscriChapter 22 1, 2. See EGW on Matthew 26:3. 3-5 (Matthew 26:14-16; Mark 14:10, 11; John 13:2, 27). Christ Purchased by Temple Money—At the Passover the case of Judas was decided. Satan took control of heart and mind. He thought that Christ was either to be crucified, or would have to deliver Himself out of the hands of His enemies. At all events, he would make something out of the transaction, and make a sharp bargain by betraying his Lord. He went to the priests and offered to aid them in searching for Him who was accounted the troubler of Israel. Thus it was that the Lord was sold as a slave, purchased by the temple money used for the buying of the sacrifices (The Signs of the Times, December 17, 1912, reprinted from The Signs of the Times, December 24, 1894). 31, 32. See EGW on Matthew 16:22, 23. 31-34 (Matthew 26:31-35; Mark 14:29-31). Peter Tempted the Devil—[Luke 22:31 quoted.] How true was the Saviour's friendship for Peter! how compassionate His warning! But the warning was resented. In self-sufficiency Peter declared confidently that he would never do what Christ had warned him against. “Lord,” he said, “I am ready to go with thee to prison and to death.” His self-confidence proved his ruin. He tempted Satan to tempt him, and he fell under the arts of the wily foe. When Christ needed him most, he stood on the side of the enemy, and openly denied his Lord (Manuscript 115, 1902). 39-46. See EGW on Matthew 26:36-46. 42 (Matthew 26:42; Mark 14:36; see EGW on Romans 8:11). Father Is Beside Every Struggling Soul—Christ conquered by divine strength, and so must every tempted soul overcome. God was with Christ in the Garden of Gethsemane, and by the experience of Christ we are to learn to trust our heavenly Father; at all times and in all places we are to believe that He is tender, true, and faithful, able to keep that which is committed to His care. In the agonizing struggle of Christ, our Substitute and Surety, the Father was beside His son, and He is beside every soul that struggles with discouragement and difficulty (Letter 106, 1896). 42, 43. Gabriel Strengthened Christ—In the supreme crisis, when heart and soul are breaking under the load of sin, Gabriel is sent to strengthen the divine sufferer, and brace Him to tread His bloodstained path. And while the angel supports His fainting form, Christ takes the bitter cup, and consents to drink its contents. Before the suffering One comes up the wail of a lost and perishing world, and the words come from the blood-stained lips, “Nevertheless, if man must perish unless I drink this bitter cup, Thy will, not Mine, be done” (The Signs of the Times, December 9, 1897). 43. Life Hid in Christ Cannot Be Touched—The strength given to Christ in the hour of bodily suffering and mental anguish in the Garden of Gethsemane, has been and will be given to those who suffer for His dear name's sake. The same grace given to Jesus, the same comfort, the more than mortal steadfastness, will be given to every believing child of God, who is brought into perplexity and suffering, and threatened with imprisonment and death, by Satan's agents. Never has a soul that trusts in Christ been left to perish. The rack, the stake, the many inventions of cruelty, may kill the body, but they cannot touch the life that is hid with Christ in God (The Signs of the Times, June 3, 1897). 44 (Philippians 2:5-8; Hebrews 2:14-17). Christ Took No Make-believe Humanity—Of Christ it is said, “And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.” We need to realize the truth of Christ's manhood in order to appreciate the truth of the above words. It was not a make-believe humanity that Christ took upon Himself. He took human nature and lived human nature. Christ worked no miracles in His own behalf. He was compassed with infirmities, but His divine nature knew what was in man. He needed not that any should testify to Him of this. The Spirit was given Him without measure; for His mission on earth demanded this. Christ's life represents a perfect manhood. Just that which you may be, He was in human nature. He took our infirmities. He was not only made flesh, but He was made in the likeness of sinful flesh. His divine attributes were withheld from relieving His soul anguish or His bodily pains (Letter 106, 1896). 44, 53 (See EGW on Matthew 26:42). Passing Into the Hands of the Powers of Darkness—Could mortals view the amazement and sorrow of the angels as they watched in silent grief the Father separating His beams of light, love, and glory, from His Son, they would better understand how offensive is sin in His sight. As the Son of God in the Garden of Gethsemane bowed in the attitude of prayer, the agony of His Spirit forced from His pores sweat like great drops of blood. It was here that the horror of great darkness surrounded Him. The sins of the world were upon Him. He was suffering in man's stead, as a transgressor of His Father's law. Here was the scene of temptation. The divine light of God was receding from His vision, and He was passing into the hands of the powers of darkness. In the agony of His soul He lay prostrate on the cold earth. He was realizing His Father's frown. The cup of suffering Christ had taken from the lips of guilty man, and proposed to drink it Himself, and, in its place, give to man the cup of blessing. The wrath that would have fallen upon man, was now falling upon Christ (Sufferings of Christ, 17, 18, found in The Signs of the Times, August 14, 1879). 45. See EGW on Matthew 26:43. 54. See EGW on Matthew 26:3. 70 (Matthew 10:32; 26:63, 64; Mark 14:61, 62). A Time to Speak—When Jesus was asked the question, Art thou the Son of God? He knew that to answer in the affirmative would make His death certain; a denial would leave a stain upon His humanity. There was a time to be silent, and a time to speak. He had not spoken until plainly interrogated. In His lessons to His disciples He had declared: “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.” When challenged, Jesus did not deny His relationship with God. In that solemn moment His character was at stake and must be vindicated. He left on that occasion an example for man to follow under similar circumstances. He would teach him not to apostatize from his faith to escape suffering or even death (The Spirit of Prophecy 3:127).pt 102, Chapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppress (Manuscript 102, 1897).1897).ress (Manuscript 102, 1897).
John the Baptist Prepares the Way Mat 3:1 Now in those days John the Baptist *came, preaching in the wilderness of Judea, saying, Mat 3:2 "Repent, for the kingdom of heaven is at hand." Mat 3:3 For this is the one referred to by Isaiah the prophet when he said, "THE VOICE OF ONE CRYING IN THE WILDERNESS, 'MAKE READY THE WAY OF THE LORD, MAKE HIS PATHS STRAIGHT!'" Mat 3:4 Now John himself had a garment of camel's hair and a leather belt around his waist; and his food was locusts and wild honey. Mat 3:5 Then Jerusalem was going out to him, and all Judea and all the district around the Jordan; Mat 3:6 and they were being baptized by him in the Jordan River, as they confessed their sins. Mat 3:7 But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, "You brood of vipers, who warned you to flee from the wrath to come? Mat 3:8 "Therefore bear fruit in keeping with repentance; Mat 3:9 and do not suppose that you can say to yourselves, 'We have Abraham for our father'; for I say to you that from these stones God is able to raise up children to Abraham. Mat 3:10 "The axe is already laid at the root of the trees; therefore every tree that does not bear good fruit is cut down and thrown into the fire. Mat 3:11 "As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. Mat 3:12 "His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire." The Baptism of Jesus Mat 3:13 Then Jesus *arrived from Galilee at the Jordan coming to John, to be baptized by him. Mat 3:14 But John tried to prevent Him, saying, "I have need to be baptized by You, and do You come to me?" Mat 3:15 But Jesus answering said to him, "Permit it at this time; for in this way it is fitting for us to fulfill all righteousness." Then he *permitted Him. Mat 3:16 After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him, Mat 3:17 and behold, a voice out of the heavens said, "This is My beloved SChapter 3 1-3. See EGW on Luke 1:76, 77. 7, 8 (Luke 3:7-9). Who Were Vipers?—The Pharisees were very strict in regard to the outward observance of forms and customs, and were filled with haughty, worldly, hypocritical self-righteousness. The Sadducees denied the resurrection of the dead and the existence of angels, and were skeptical in regard to God. This sect was largely composed of unworthy characters, many of whom were licentious in their habits. By the word “vipers” John meant those who were malignant and antagonistic, bitterly opposed to the expressed will of God. John exhorted these men to “bring forth therefore fruits meet for repentance.” That is, Show that you are converted, that your characters are transformed.... Neither words nor profession, but fruits—the forsaking of sins, and obedience to the commandments of God—show the reality of genuine repentance and true conversion (Manuscript 112, 1901). 13-17 (Mark 1:9-11; Luke 3:21, 22; John 1:32, 33). Angels and a Golden Dove—Jesus was our example in all things that pertain to life and godliness. He was baptized in Jordan, just as those who come to Him must be baptized. The heavenly angels were looking with intense interest upon the scene of the Saviour's baptism, and could the eyes of those who were looking on, have been opened, they would have seen the heavenly host surrounding the Son of God as He bowed on the banks of the Jordan. The Lord had promised to give John a sign whereby he might know who was the Messiah, and now as Jesus went up out of the water, the promised sign was given; for he saw the heavens opened, and the Spirit of God, like a dove of burnished gold, hovered over the head of Christ, and a voice came from heaven, saying, “This is my beloved Son, in whom I am well pleased” (The Youth's Instructor, June 23, 1892). (Romans 8:26; Hebrews 4:16.) Heaven Open to Petitions—[Matthew 3:13-17 quoted.] What does this scene mean to us? How thoughtlessly we have read the account of the baptism of our Lord, not realizing that its significance was of the greatest importance to us, and that Christ was accepted of the Father in man's behalf. As Jesus bowed on the banks of Jordan and offered up His petition, humanity was presented to the Father by Him who had clothed His divinity with humanity. Jesus offered Himself to the Father in man's behalf, that those who had been separated from God through sin, might be brought back to God through the merits of the divine Petitioner. Because of sin the earth had been cut off from heaven, but with His human arm Christ encircles the fallen race, and with His divine arm He grasps the throne of the Infinite, and earth is brought into favor with heaven, and man into communion with his God. The prayer of Christ in behalf of lost humanity cleaved its way through every shadow that Satan had cast between man and God, and left a clear channel of communication to the very throne of glory. The gates were left ajar, the heavens were opened, and the Spirit of God, in the form of a dove, encircled the head of Christ, and the voice of God was heard saying, “This is my beloved Son, in whom I am well pleased.” The voice of God was heard in answer to the petition of Christ, and this tells the sinner that his prayer will find a lodgment at the throne of the Father. The Holy Spirit will be given to those who seek for its power and grace, and will help our infirmities when we would have audience with God. Heaven is open to our petitions, and we are invited to come “boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” We are to come in faith, believing that we shall obtain the very things we ask of Him (The Signs of the Times, April 18, 1892). The Sound of a Death Knell—When Christ presented Himself to John for baptism, Satan was among the witnesses of that event. He saw the lightnings flash from the cloudless heavens. He heard the majestic voice of Jehovah that resounded through heaven, and echoed through the earth like peals of thunder, announcing, “This is my beloved Son, in whom I am well pleased.” He saw the brightness of the Father's glory overshadowing the form of Jesus, thus pointing out with unmistakable assurance the One in that crowd whom He acknowledged as His Son. The circumstances connected with this baptismal scene were of the greatest interest to Satan. He knew then for a certainty that unless he could overcome Christ, from thenceforth there would be a limit to his power. He understood that this communication from the throne of God signified that heaven was now more directly accessible to man than it had been, and the most intense hatred was aroused in his breast. When Satan led man to sin, he hoped that God's abhorrence of sin would forever separate Him from man, and break the connecting link between heaven and earth. When from the opening heavens he heard the voice of God addressing His Son, it was to him as the sound of a death knell. It told him that now God was about to unite man more closely to Himself, and give moral power to overcome temptation, and to escape from the entanglements of satanic devices. Satan well knew the position which Christ had held in heaven as the Son of God, the Beloved of the Father; and that Christ should leave the joy and honor of heaven, and come to this world as a man, filled him with apprehension. He knew that this condescension on the part of the Son of God boded no good to him.... The time had now come when Satan's empire over the world was to be contested, his right disputed, and he feared that his power would be broken. He knew, through prophecy, that a Saviour was predicted, and that His kingdom would not be established in earthly triumph and with worldly honor and display. He knew that the prophecies foretold a kingdom to be established by the Prince of heaven upon the earth which he claimed as his dominion. This kingdom would embrace all the kingdoms of the world, and then the power and glory of Satan would cease, and he would receive his retribution for the sins he had introduced into the world, and for the misery he had brought upon the human race. He knew that everything which concerned his prosperity was depending upon his success or failure in overcoming Christ with his temptations; and he brought to bear on the Saviour every artifice at his command to allure Him from His integrity (The Signs of the Times, August 4, 1887). 16, 17 (Ephesians 1:6. See EGW on Matthew 4:1-11). A Pledge of Love and Light—In our behalf the Saviour laid hold of the power of Omnipotence, and as we pray to God, we may know that Christ's prayer has ascended before, and that God has heard and answered it. With all our sins and weaknesses we are not cast aside as worthless. “He hath made us accepted in the beloved.” The glory that rested upon Christ is a pledge of the love of God for us. It tells of the power of prayer,—how the human voice may reach the ear of God, and our petitions find acceptance in the courts of heaven. The light that fell from the open portals upon the head of our Saviour, will fall upon us as we pray for help to resist temptation. The voice that spoke to Jesus says to every believing soul, “This is my beloved child, in whom I am well pleased” (Manuscript 125, 1902). Assurance of Acceptance—Through the gates ajar there streamed bright beams of glory from the throne of Jehovah, and this light shines even upon us. The assurance given to Christ is assurance to every repenting, believing, obedient child of God that he is accepted in the Beloved (The Signs of the Times, July 31, 1884). A Way Through the Dark Shadow—Christ's prayer on the banks of the Jordan includes every one who will believe in Him. The promise that you are accepted in the Beloved comes to you. God said, “This is my beloved Son, in whom I am well pleased.” This means that through the dark shadow which Satan has thrown athwart your pathway Christ has cleaved the way for you to the throne of the infinite God. He has laid hold of almighty power, and you are accepted in the Beloved (The General Conference Bulletin, April 4, 1901).on, in whom I am well-pleased."
The Temptation of Jesus Mat 4:1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. Mat 4:2 And after He had fasted forty days and forty nights, He then became hungry. Mat 4:3 And the tempter came and said to Him, "If You are the Son of God, command that these stones become bread." Mat 4:4 But He answered and said, "It is written, 'MAN SHALL NOT LIVE ON BREAD ALONE, BUT ON EVERY WORD THAT PROCEEDS OUT OF THE MOUTH OF GOD.'" Mat 4:5 Then the devil *took Him into the holy city and had Him stand on the pinnacle of the temple, Mat 4:6 and *said to Him, "If You are the Son of God, throw Yourself down; for it is written, 'HE WILL COMMAND HIS ANGELS CONCERNING YOU'; and 'ON their HANDS THEY WILL BEAR YOU UP, SO THAT YOU WILL NOT STRIKE YOUR FOOT AGAINST A STONE.'" Mat 4:7 Jesus said to him, "On the other hand, it is written, 'YOU SHALL NOT PUT THE LORD YOUR GOD TO THE TEST.'" Mat 4:8 Again, the devil *took Him to a very high mountain and *showed Him all the kingdoms of the world and their glory; Mat 4:9 and he said to Him, "All these things I will give You, if You fall down and worship me." Mat 4:10 Then Jesus *said to him, "Go, Satan! For it is written, 'YOU SHALL WORSHIP THE LORD YOUR GOD, AND SERVE HIM ONLY.'" Mat 4:11 Then the devil *left Him; and behold, angels came and began to minister to Him. Jesus Begins His Ministry Mat 4:12 Now when Jesus heard that John had been taken into custody, He withdrew into Galilee; Mat 4:13 and leaving Nazareth, He came and settled in Capernaum, which is by the sea, in the region of Zebulun and Naphtali. Mat 4:14 This was to fulfill what was spoken through Isaiah the prophet: Mat 4:15 "THE LAND OF ZEBULUN AND THE LAND OF NAPHTALI, BY THE WAY OF THE SEA, BEYOND THE JORDAN, GALILEE OF THE GENTILES— Mat 4:16 "THE PEOPLE WHO WERE SITTING IN DARKNESS SAW A GREAT LIGHT, AND THOSE WHO WERE SITTING IN THE LAND AND SHADOW OF DEATH, UPON THEM A LIGHT DAWNED." Mat 4:17 From that time Jesus began to preach and say, "Repent, for the kingdom of heaven is at hand." Jesus Calls the First Disciples Mat 4:18 Now as Jesus was walking by the Sea of Galilee, He saw two brothers, Simon who was called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. Mat 4:19 And He *said to them, "Follow Me, and I will make you fishers of men." Mat 4:20 Immediately they left their nets and followed Him. Mat 4:21 Going on from there He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and He called them. Mat 4:22 Immediately they left the boat and their father, and followed Him. Jesus Ministers to Great Crowds Mat 4:23 Jesus was going throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness among the people. Mat 4:24 The news about Him spread throughout all Syria; and they brought to Him all who were ill, those suffering with various diseases and pains, demoniacs, epileptics, paralytics; and He healed them. Mat 4:25 Large crowds followed Him from Galilee and the Decapolis and Jerusalem and Judea and from beyond the Jordan. Chapter 4 1, 2 (Exodus 34:28; Deuteronomy 9:9; Luke 4:2). Moses’ Fasting Not Like Christ's—In the wilderness of temptation Christ was without food forty days. Moses had, on especial occasions, been thus long without food. But he felt not the pangs of hunger. He was not tempted and harassed by a vile and powerful foe, as was the Son of God. He was elevated above the human. He was especially sustained by the glory of God which enshrouded him (The Signs of the Times, June 11, 1874). 1-4 (Luke 4:1-4). The Power of Debased Appetite—All was lost when Adam yielded to the power of appetite. The Redeemer, in whom was united both the human and the divine, stood in Adam's place, and endured a terrible fast of nearly six weeks. The length of this fast is the strongest evidence of the extent of the sinfulness and power of debased appetite upon the human family (The Review and Herald, August 4, 1874). A Lesson to Take to Ourselves—Christ was our example in all things. As we see His humiliation in the long trial and fast in the wilderness to overcome the temptations of appetite in our behalf, we are to take this lesson home to ourselves when we are tempted. If the power of appetite is so strong upon the human family, and its indulgence so fearful that the Son of God subjected Himself to such a test, how important that we feel the necessity of having appetite under the control of reason. Our Saviour fasted nearly six weeks, that He might gain for man the victory upon the point of appetite. How can professed Christians with an enlightened conscience, and Christ before them as their pattern, yield to the indulgence of those appetites which have an enervating influence upon the mind and heart? It is a painful fact that habits of self-gratification at the expense of health, and the weakening of moral power, are holding in the bonds of slavery at the present time a large share of the Christian world. Many who profess godliness do not inquire into the reason of Christ's long period of fasting and suffering in the wilderness. His anguish was not so much from enduring the pangs of hunger as from His sense of the fearful result of the indulgence of appetite and passion upon the race. He knew that appetite would be man's idol, and would lead him to forget God, and would stand directly in the way of his salvation (The Review and Herald, September 1, 1874). Satan Attacks at Weakest Moment—While in the wilderness, Christ fasted, but He was insensible to hunger. Engaged in constant prayer to His Father for a preparation to resist the adversary, Christ did not feel the pangs of hunger. He spent the time in earnest prayer, shut in with God. It was as if He were in the presence of His Father. He sought for strength to meet the foe, for the assurance that He would receive grace to carry out all that He had undertaken in behalf of humanity. The thought of the warfare before Him made Him oblivious to all else, and His soul was fed with the bread of life, just as today those tempted souls will be fed who go to God for aid. He ate of the truth which He was to give to the people as having power to deliver them from Satan's temptations. He saw the breaking of Satan's power over fallen and tempted ones. He saw Himself healing the sick, comforting the hopeless, cheering the desponding, and preaching the gospel to the poor,—doing the work that God had outlined for Him; and He did not realize any sense of hunger until the forty days of His fast were ended. The vision passed away, and then, with strong craving Christ's human nature called for food. Now was Satan's opportunity to make his assault. He resolved to appear as one of the angels of light that had appeared to Christ in His vision (Letter 159, 1903). The Trial Not Diminished—Christ knew that His Father would supply Him food when it would gratify Him to do so. He would not in this severe ordeal, when hunger pressed Him beyond measure, prematurely diminish one particle of the trial allotted to Him by exercising His divine power. Fallen man, when brought into straightened places, could not have the power to work miracles on his own behalf, to save himself from pain or anguish, or to give himself victory over his enemies. It was the purpose of God to test and prove the race, and give them an opportunity to develop character by bringing them frequently into trying positions to test their faith and confidence in His love and power. The life of Christ was a perfect pattern. He was ever, by His example and precept, teaching man that God was his dependence, and that in God should be his faith and firm trust (The Review and Herald, August 18, 1874). 1-11 (Mark 1:12, 13; Luke 4:1-13; see EGW on John 2:1, 2). The Whole Energies of Apostasy Rallied—In the councils of Satan it was determined that He [Christ] must be overcome. No human being had come into the world and escaped the power of the deceiver. The whole forces of the confederacy of evil were set upon His track to engage in warfare against Him, and if possible to prevail over Him. The fiercest and most inveterate enmity was put between the seed of the woman and the serpent. The serpent himself made Christ the mark of every weapon of hell.... The life of Christ was a perpetual warfare against satanic agencies. Satan rallied the whole energies of apostasy against the Son of God. The conflict increased in fierceness and malignity, as again and again the prey was taken out of his hands. Satan assailed Christ through every conceivable form of temptation (The Review and Herald, October 29, 1895). No Failure on Even One Point—Christ passed from this scene of glory [His baptism] to one of the greatest temptation. He went into the wilderness, and there Satan met Him, and tempted Him on the very points where man will be tempted. Our Substitute and Surety passed over the ground where Adam stumbled and fell. And the question was, Will He stumble and fall as Adam did over God's commandments? He met Satan's attacks again and again with, “It is written,” and Satan left the field of conflict a conquered foe. Christ has redeemed Adam's disgraceful fall, and has perfected a character of perfect obedience, and left an example for the human family, that they may imitate the Pattern. Had He failed on one point in reference to the law of God, He would not have been a perfect offering; for it was on one point only that Adam failed (The Review and Herald, June 10, 1890). Satan's Lies to Christ—Satan told Christ that He was only to set His feet in the blood-stained path, but not to travel it. Like Abraham He was tested to show His perfect obedience. He also stated that he was the angel that stayed the hand of Abraham as the knife was raised to slay Isaac, and he had now come to save His life; that it was not necessary for Him to endure the painful hunger and death from starvation; he would help Him bear a part of the work in the plan of salvation (The Review and Herald, August 4, 1874). (Ch. 3:16, 17; Mark 1:10, 11; Luke 3:21, 22.) Precious Tokens Showing Approval—Christ did not appear to notice the reviling taunts of Satan. He was not provoked to give him proofs of His power. He meekly bore his insults without retaliation. The words spoken from heaven at His baptism were very precious, evidencing to Him that His Father approved the steps He was taking in the plan of salvation as man's substitute and surety. The opening heavens, and descent of the heavenly dove, were assurances that His Father would unite His power in heaven with that of His Son upon the earth, to rescue man from the control of Satan, and that God accepted the effort of Christ to link earth to heaven, and finite man to the Infinite. These tokens, received from His Father, were inexpressibly precious to the Son of God through all His severe sufferings, and terrible conflict with the rebel chief (The Review and Herald, August 18, 1874). (Genesis 3:1-6.) Satan Powerless to Hypnotize Christ—Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing (Letter 159, 1903). (Romans 5:12-19; 1 Corinthians 15:22, 45; 2 Corinthians 5:21; Hebrews 2:14-18; 4:15.) The Two Adams Contrasted—When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced. Christ, in the wilderness of temptation, stood in Adam's place to bear the test he failed to endure. Here Christ overcame in the sinner's behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.... In what contrast is the second Adam as He entered the gloomy wilderness to cope with Satan single-handed. Since the fall the race had been decreasing in size and physical strength, and sinking lower in the scale of moral worth, up to the period of Christ's advent to the earth. And in order to elevate fallen man, Christ must reach him where he was. He took human nature, and bore the infirmities and degeneracy of the race. He, who knew no sin, became sin for us. He humiliated Himself to the lowest depths of human woe, that He might be qualified to reach man, and bring him up from the degradation in which sin had plunged him (The Review and Herald, July 28, 1874). The Severest Discipline—To keep His glory veiled as the child of a fallen race, this was the most severe discipline to which the Prince of life could subject Himself. Thus He measured His strength with Satan. He who had been expelled from heaven fought desperately for the mastery over the One of whom in the courts above he had been jealous. What a battle was this! No language is adequate to describe it. But in the near future it will be understood by those who have overcome by the blood of the Lamb and the word of their testimony (Letter 19, 1901). (Hebrews 2:14-18; 4:15; 2 Peter 1:4.) The Power That Man May Command—The Son of God was assaulted at every step by the powers of darkness. After His baptism He was driven of the Spirit into the wilderness, and suffered temptation for forty days. Letters have been coming in to me, affirming that Christ could not have had the same nature as man, for if He had, He would have fallen under similar temptations. If He did not have man's nature, He could not be our example. If He was not a partaker of our nature, He could not have been tempted as man has been. If it were not possible for Him to yield to temptation, He could not be our helper. It was a solemn reality that Christ came to fight the battles as man, in man's behalf. His temptation and victory tell us that humanity must copy the Pattern; man must become a partaker of the divine nature. In Christ, divinity and humanity were combined. Divinity was not degraded to humanity; divinity held its place, but humanity, by being united to divinity, withstood the fiercest test of temptation in the wilderness. The prince of this world came to Christ after His long fast, when He was an hungered, and suggested to Him to command the stones to become bread. But the plan of God, devised for the salvation of man, provided that Christ should know hunger, and poverty, and every phase of man's experience. He withstood the temptation, through the power that man may command. He laid hold on the throne of God, and there is not a man or woman who may not have access to the same help through faith in God. Man may become a partaker of the divine nature; not a soul lives who may not summon the aid of Heaven in temptation and trial. Christ came to reveal the source of His power, that man might never rely on his unaided human capabilities. Those who would overcome must put to the tax every power of their being. They must agonize on their knees before God for divine power. Christ came to be our example, and to make known to us that we may be partakers of the divine nature. How?—By having escaped the corruptions that are in the world through lust. Satan did not gain the victory over Christ. He did not put his foot upon the soul of the Redeemer. He did not touch the head though he bruised the heel. Christ, by His own example, made it evident that man may stand in integrity. Men may have a power to resist evil—a power that neither earth, nor death, nor hell can master; a power that will place them where they may overcome as Christ overcame. Divinity and humanity may be combined in them (The Review and Herald, February 18, 1890). (Isaiah 53:6; 2 Corinthians 5:21.) The Terrible Consequences of Transgression—Unless there is a possibility of yielding, temptation is no temptation. Temptation is resisted when man is powerfully influenced to do a wrong action and, knowing that he can do it, resists, by faith, with a firm hold upon divine power. This was the ordeal through which Christ passed. He could not have been tempted in all points as man is tempted, had there been no possibility of His failing. He was a free agent, placed on probation, as was Adam, and as is every man. In His closing hours, while hanging upon the cross, He experienced to the fullest extent what man must experience when striving against sin. He realized how bad a man may become by yielding to sin. He realized the terrible consequences of the transgression of God's law; for the iniquity of the whole world was upon Him (The Youth's Instructor, July 20, 1899). Christ a Free Moral Agent—The temptations to which Christ was subjected were a terrible reality. As a free agent, He was placed on probation, with liberty to yield to Satan's temptations and work at cross-purposes with God. If this were not so, if it had not been possible for Him to fall, He could not have been tempted in all points as the human family is tempted (The Youth's Instructor, October 26, 1899). Christ on Probation—For a period of time Christ was on probation. He took humanity on Himself, to stand the test and trial which the first Adam failed to endure. Had He failed in His test and trial, He would have been disobedient to the voice of God, and the world would have been lost (The Signs of the Times, May 10, 1899). 3, 4. An Argument With Satan—Bear in mind that it is none but God that can hold an argument with Satan (Letter 206, 1906). 4 (see EGW on Genesis 3:24). Deviation More Grievous Than Death—[Matthew 4:4 quoted.] He told Satan that in order to prolong life, obedience to God's requirements was more essential than temporal food. To pursue a course of deviation from the purposes of God, in the smallest degree, would be more grievous than hunger or death (Redemption Or The First Advent Of Christ With His Life And Ministry, 48). 5, 6. Who Can Stand a Dare?—Jesus would not place Himself in peril to please the devil. But how many today can stand a dare (Manuscript 17, 1893)? 8-10 (Luke 4:5-8). A View of Real Conditions—He [Satan] asked the Saviour to bow to his authority, promising that if He would do so, the kingdoms of the world would be His. He pointed Christ to his success in the world, enumerating the principalities and powers that were subject to him. He declared that what the law of Jehovah could not do, he had done. But Jesus said, “Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.” This was to Christ just what the Bible declares it to be—a temptation. Before His sight the tempter held the kingdoms of the world. As Satan saw them, they possessed great external grandeur. But Christ saw them in a different aspect, just as they were—earthly dominions under the power of a tyrant. He saw humanity full of woe, suffering under the oppressive power of Satan. He saw the earth defiled by hatred, revenge, malice, lust, and murder. He saw fiends in the possession of the bodies and souls of men (Manuscript 33, 1911). 10 (Luke 4:8). Command Compelled Satan—Jesus said to this wily foe, “Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.” Satan had asked Christ to give him evidence that He was the Son of God, and he had in this instance the proof he had asked. At the divine command of Christ he was compelled to obey. He was repulsed and silenced. He had no power to enable him to withstand the peremptory dismissal. He was compelled without another word to instantly desist and to leave the world's Redeemer (The Review and Herald, September 1, 1874). 11 (Luke 4:13). A Council of Strategy—Although Satan had failed in his most powerful temptations, yet he had not given up all hope that he might, at some future time, be successful in his efforts. He looked forward to the period of Christ's ministry, when he should have opportunities to try his artifices against Him. Baffled and defeated, he had no sooner retired from the scene of conflict than he began to lay plans for blinding the understanding of the Jews, God's chosen people, that they might not discern in Christ the world's Redeemer. He determined to fill their hearts with envy, jealousy, and hatred against the Son of God, so that they would not receive Him, but would make His life upon earth as bitter as possible. Satan held a council with his angels, as to the course they should pursue to prevent the people from having faith in Christ as the Messiah whom the Jews had so long been anxiously expecting. He was disappointed and enraged that he had prevailed nothing against Jesus by his manifold temptations. But he now thought if he could inspire in the hearts of Christ's own people, unbelief as to His being the Promised One, he might discourage the Saviour in His mission and secure the Jews as his agents to carry out his own diabolical purposes. So he went to work in his subtle manner, endeavoring to accomplish by strategy what he had failed to do by direct, personal effort (The Spirit of Prophecy 2:97, 98).
The Sermon on the Mount Mat 5:1 When Jesus saw the crowds, He went up on the mountain; and after He sat down, His disciples came to Him. The Beatitudes Mat 5:2 He opened His mouth and began to teach them, saying, Mat 5:3 "Blessed are the poor in spirit, for theirs is the kingdom of heaven. Mat 5:4 "Blessed are those who mourn, for they shall be comforted. Mat 5:5 "Blessed are the gentle, for they shall inherit the earth. Mat 5:6 "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Mat 5:7 "Blessed are the merciful, for they shall receive mercy. Mat 5:8 "Blessed are the pure in heart, for they shall see God. Mat 5:9 "Blessed are the peacemakers, for they shall be called sons of God. Mat 5:10 "Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven. Mat 5:11 "Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. Mat 5:12 "Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you. Salt and Light Mat 5:13 "You are the salt of the earth; but if the salt has become tasteless, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men. Mat 5:14 "You are the light of the world. A city set on a hill cannot be hidden; Mat 5:15 nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. Mat 5:16 "Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven. Christ Came to Fulfill the Law Mat 5:17 "Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. Mat 5:18 "For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. Mat 5:19 "Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven. Mat 5:20 "For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven. Anger Mat 5:21 "You have heard that the ancients were told, 'YOU SHALL NOT COMMIT MURDER' and 'Whoever commits murder shall be liable to the court.' Mat 5:22 "But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, 'You good-for-nothing,' shall be guilty before the supreme court; and whoever says, 'You fool,' shall be guilty enough to go into the fiery hell. Mat 5:23 "Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, Mat 5:24 leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering. Mat 5:25 "Make friends quickly with your opponent at law while you are with him on the way, so that your opponent may not hand you over to the judge, and the judge to the officer, and you be thrown into prison. Mat 5:26 "Truly I say to you, you will not come out of there until you have paid up the last cent. Lust Mat 5:27 "You have heard that it was said, 'YOU SHALL NOT COMMIT ADULTERY'; Mat 5:28 but I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart. Mat 5:29 "If your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell. Mat 5:30 "If your right hand makes you stumble, cut it off and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to go into hell. Divorce Mat 5:31 "It was said, 'WHOEVER SENDS HIS WIFE AWAY, LET HIM GIVE HER A CERTIFICATE OF DIVORCE'; Mat 5:32 but I say to you that everyone who divorces his wife, except for the reason of unchastity, makes her commit adultery; and whoever marries a divorced woman commits adultery. Oaths Mat 5:33 "Again, you have heard that the ancients were told, 'YOU SHALL NOT MAKE FALSE VOWS, BUT SHALL FULFILL YOUR VOWS TO THE LORD.' Mat 5:34 "But I say to you, make no oath at all, either by heaven, for it is the throne of God, Mat 5:35 or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is THE CITY OF THE GREAT KING. Mat 5:36 "Nor shall you make an oath by your head, for you cannot make one hair white or black. Mat 5:37 "But let your statement be, 'Yes, yes' or 'No, no'; anything beyond these is of evil. Retaliation Mat 5:38 "You have heard that it was said, 'AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.' Mat 5:39 "But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. Mat 5:40 "If anyone wants to sue you and take your shirt, let him have your coat also. Mat 5:41 "Whoever forces you to go one mile, go with him two. Mat 5:42 "Give to him who asks of you, and do not turn away from him who wants to borrow from you. Love Your Enemies Mat 5:43 "You have heard that it was said, 'YOU SHALL LOVE YOUR NEIGHBOR and hate your enemy.' Mat 5:44 "But I say to you, love your enemies and pray for those who persecute you, Mat 5:45 so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. Mat 5:46 "For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? Mat 5:47 "If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? Mat 5:48 "Therefore you are to be perfect, aChapter 5 1-12. Sufficient to Prevent Bewilderment—A study of Christ's wonderful sermon on the mount will teach the believer what must be the characteristics of those whom the Lord calls “Blessed.” [Matthew 5:1-12 quoted.] ... I thank the Lord that such plain directions are given to believers. If we had no other instruction than is contained in these few words, here is sufficient, so that none need become bewildered. But we have a whole Bible full of precious instruction. None need be in darkness and uncertainty. Those who will seek by faith and prayer and earnest study of the Scriptures to obtain the virtues here brought to view, will easily be distinguished from those who walk not in the light. Those who refuse to follow a “Thus saith the Lord” will have no excuse to render for their persistent resistance of the Word of God (Letter 258, 1907). Words of a Different Character—As if enshrouded in a cloud of heavenly brightness, Christ pronounced from the mount of beatitudes His benedictions. The words spoken by Him were of an entirely different character from those which had fallen from the lips of the scribes and Pharisees. The ones whom He pronounced blessed were the very ones they would have denounced as cursed of God. To that large concourse of people He declared that He could dispense the treasures of eternity to whomsoever He willed. Although His divinity was clothed with humanity, He thought it not robbery to be equal with God. In this public manner He described the attributes of those who were to share the eternal rewards. He pointed out in particular those who would suffer persecution for His name's sake. They were to be richly blessed, becoming heirs of God and joint-heirs with Jesus Christ. Great would be their reward in heaven (Manuscript 72, 1901). A Treasury of Goodness—Christ longed to fill the world with a peace and joy that would be a similitude of that found in the heavenly world. [Matthew 5:1-12 quoted.] ... With clearness and power He spoke the words that were to come down to our time as a treasure of goodness. What precious words they were, and how full of encouragement. From His divine lips there fell with fullness and abundant assurance the benedictions that showed Him to be the fountain of all goodness, and that it was His prerogative to bless and impress the minds of all present. He was engaged in His peculiar, sacred province, and the treasures of eternity were at His command. In the disposal of them He knew no control. It was no robbery with Him to act in the office of God. In His blessings He embraced those who were to compose His kingdom in this world. He had brought into the world every blessing essential to the happiness and joy of every soul, and before that vast assembly He presented the riches of the grace of heaven, the accumulated treasures of the eternal, everlasting Father. Here He specified who should be the subjects of His heavenly kingdom. He did not speak one word to flatter the men of the highest authority, the worldly dignitaries. But He presents before all the traits of character which must be possessed by the peculiar people who will compose the royal family in the kingdom of heaven. He specifies those who shall become heirs of God and joint-heirs with Himself. He proclaims publicly His choice of subjects, and assigns them their place in His service as united with Himself. Those who possess the character specified, will share with Him in the blessing and the glory and the honor that will ever come to Him. Those who are thus distinguished and blessed will be a peculiar people, trading upon the Lord's gifts. He speaks of those who shall suffer for His name's sake as receiving a great reward in the kingdom of heaven. He spoke with the dignity of One who had unlimited authority, One who had all heavenly advantages to bestow upon those who would receive Him as their Saviour. Men may usurp the authority of greatness in this world; but Christ does not recognize them; they are usurpers. There were occasions when Christ spoke with an authority that sent His words home with irresistible force, with an overwhelming sense of the greatness of the speaker, and the human agencies shrunk into nothingness in comparison with the One before them. They were deeply moved; their minds were impressed that He was repeating the command from the most excellent glory. As He summoned the world to listen, they were spellbound and entranced and conviction came to their minds. Every word made for itself a place, and the hearers believed and received the words that they had no power to resist. Every word He uttered seemed to the hearers as the life of God. He was giving evidence that He was the light of the world and the authority of the church, claiming pre-eminence over them all (Manuscript 118, 1905). 13, 14 (chs. 15:9; 22:29). Humble Men Are Salt of Earth—In His teachings, Christ likened His disciples to objects most familiar to them. He compared them to salt and to light. “Ye are the salt of the earth,” He said; “ye are the light of the world.” These words were spoken to a few poor, humble fishermen. Priests and rabbis were in that congregation of hearers, but these were not the ones addressed. With all their learning, with all their supposed instruction in the mysteries of the law, with all their claims of knowing God, they revealed that they knew Him not. To these leading men had been committed the oracles of God, but Christ declared them to be unsafe teachers. He said to them, Ye teach for doctrine the commandments of men. “Ye do err, not knowing the scriptures, nor the power of God.” Turning from these men to the humble fishermen, He said, “Ye are the salt of the earth” (The Review and Herald, August 22, 1899). No Self-originated Light—The light that shines from those who receive Jesus Christ is not self-originated. It is all from the Light and Life of the world. He kindles this light, even as He kindles the fire that all must use in doing His service. Christ is the light, the life, the holiness, the sanctification of all who believe, and His light is to be received and imparted in all good works. In many different ways His grace is also acting as the salt of the earth; whithersoever this salt finds its way, to homes or communities, it becomes a preserving power to save all that is good, and to destroy all that is evil (The Review and Herald, August 22, 1899). 17-19. Least Among Human Agencies—[Matthew 5:17-19 quoted.] This is the judgment pronounced in the kingdom of heaven. Some have thought that the commandment breaker will be there, but will occupy the lowest place. This is a mistake. Sinners will never enter the abode of bliss. The commandment breaker, and all who unite with him in teaching that it makes no difference whether men break or observe the divine law, will by the universe of heaven be called least among the human agencies. For not only have they been disloyal themselves, but they have taught others to break the law of God. Christ pronounces judgment upon those who claim to have a knowledge of the law, but who, by precept and example, lead souls into confusion and darkness (The Review and Herald, November 15, 1898). 21, 22, 27, 28 (Revelation 20:12). Features of Character in Books of Heaven—God's law reaches the feelings and motives, as well as the outward acts. It reveals the secrets of the heart, flashing light upon things before buried in darkness. God knows every thought, every purpose, every plan, every motive. The books of heaven record the sins that would have been committed had there been opportunity. God will bring every work into judgment, with every secret thing. By His law He measures the character of every man. As the artist transfers to the canvas the features of the face, so the features of each individual character are transferred to the books of heaven. God has a perfect photograph of every man's character, and this photograph He compares with His law. He reveals to man the defects that mar his life, and calls upon him to repent and turn from sin (The Signs of the Times, July 31, 1901). 48. Perfection in Character-building—The Lord requires perfection from His redeemed family. He calls for perfection in character-building. Fathers and mothers especially need to understand the best methods of training children, that they may cooperate with God. Men and women, children and youth, are measured in the scales of heaven in accordance with that which they reveal in their home life. A Christian in the home is a Christian everywhere. Religion brought into the home exerts an influence that cannot be measured (Manuscript 34, 1899). The Life of a Perfect Man—Our Saviour took up the true relationship of a human being as the Son of God. We are sons and daughters of God. In order to know how to behave ourselves circumspectly, we must follow where Christ leads the way. For thirty years He lived the life of a perfect man, meeting the highest standard of perfection (Letter 69, 1897).s your heavenly Father is perfect. Chapter 5 1-12. Sufficient to Prevent Bewilderment—A study of Christ's wonderful sermon on the mount will teach the believer what must be the characteristics of those whom the Lord calls “Blessed.” [Matthew 5:1-12 quoted.] ... I thank the Lord that such plain directions are given to believers. If we had no other instruction than is contained in these few words, here is sufficient, so that none need become bewildered. But we have a whole Bible full of precious instruction. None need be in darkness and uncertainty. Those who will seek by faith and prayer and earnest study of the Scriptures to obtain the virtues here brought to view, will easily be distinguished from those who walk not in the light. Those who refuse to follow a “Thus saith the Lord” will have no excuse to render for their persistent resistance of the Word of God (Letter 258, 1907). Words of a Different Character—As if enshrouded in a cloud of heavenly brightness, Christ pronounced from the mount of beatitudes His benedictions. The words spoken by Him were of an entirely different character from those which had fallen from the lips of the scribes and Pharisees. The ones whom He pronounced blessed were the very ones they would have denounced as cursed of God. To that large concourse of people He declared that He could dispense the treasures of eternity to whomsoever He willed. Although His divinity was clothed with humanity, He thought it not robbery to be equal with God. In this public manner He described the attributes of those who were to share the eternal rewards. He pointed out in particular those who would suffer persecution for His name's sake. They were to be richly blessed, becoming heirs of God and joint-heirs with Jesus Christ. Great would be their reward in heaven (Manuscript 72, 1901). A Treasury of Goodness—Christ longed to fill the world with a peace and joy that would be a similitude of that found in the heavenly world. [Matthew 5:1-12 quoted.] ... With clearness and power He spoke the words that were to come down to our time as a treasure of goodness. What precious words they were, and how full of encouragement. From His divine lips there fell with fullness and abundant assurance the benedictions that showed Him to be the fountain of all goodness, and that it was His prerogative to bless and impress the minds of all present. He was engaged in His peculiar, sacred province, and the treasures of eternity were at His command. In the disposal of them He knew no control. It was no robbery with Him to act in the office of God. In His blessings He embraced those who were to compose His kingdom in this world. He had brought into the world every blessing essential to the happiness and joy of every soul, and before that vast assembly He presented the riches of the grace of heaven, the accumulated treasures of the eternal, everlasting Father. Here He specified who should be the subjects of His heavenly kingdom. He did not speak one word to flatter the men of the highest authority, the worldly dignitaries. But He presents before all the traits of character which must be possessed by the peculiar people who will compose the royal family in the kingdom of heaven. He specifies those who shall become heirs of God and joint-heirs with Himself. He proclaims publicly His choice of subjects, and assigns them their place in His service as united with Himself. Those who possess the character specified, will share with Him in the blessing and the glory and the honor that will ever come to Him. Those who are thus distinguished and blessed will be a peculiar people, trading upon the Lord's gifts. He speaks of those who shall suffer for His name's sake as receiving a great reward in the kingdom of heaven. He spoke with the dignity of One who had unlimited authority, One who had all heavenly advantages to bestow upon those who would receive Him as their Saviour. Men may usurp the authority of greatness in this world; but Christ does not recognize them; they are usurpers. There were occasions when Christ spoke with an authority that sent His words home with irresistible force, with an overwhelming sense of the greatness of the speaker, and the human agencies shrunk into nothingness in comparison with the One before them. They were deeply moved; their minds were impressed that He was repeating the command from the most excellent glory. As He summoned the world to listen, they were spellbound and entranced and conviction came to their minds. Every word made for itself a place, and the hearers believed and received the words that they had no power to resist. Every word He uttered seemed to the hearers as the life of God. He was giving evidence that He was the light of the world and the authority of the church, claiming pre-eminence over them all (Manuscript 118, 1905). 13, 14 (chs. 15:9; 22:29). Humble Men Are Salt of Earth—In His teachings, Christ likened His disciples to objects most familiar to them. He compared them to salt and to light. “Ye are the salt of the earth,” He said; “ye are the light of the world.” These words were spoken to a few poor, humble fishermen. Priests and rabbis were in that congregation of hearers, but these were not the ones addressed. With all their learning, with all their supposed instruction in the mysteries of the law, with all their claims of knowing God, they revealed that they knew Him not. To these leading men had been committed the oracles of God, but Christ declared them to be unsafe teachers. He said to them, Ye teach for doctrine the commandments of men. “Ye do err, not knowing the scriptures, nor the power of God.” Turning from these men to the humble fishermen, He said, “Ye are the salt of the earth” (The Review and Herald, August 22, 1899). No Self-originated Light—The light that shines from those who receive Jesus Christ is not self-originated. It is all from the Light and Life of the world. He kindles this light, even as He kindles the fire that all must use in doing His service. Christ is the light, the life, the holiness, the sanctification of all who believe, and His light is to be received and imparted in all good works. In many different ways His grace is also acting as the salt of the earth; whithersoever this salt finds its way, to homes or communities, it becomes a preserving power to save all that is good, and to destroy all that is evil (The Review and Herald, August 22, 1899). 17-19. Least Among Human Agencies—[Matthew 5:17-19 quoted.] This is the judgment pronounced in the kingdom of heaven. Some have thought that the commandment breaker will be there, but will occupy the lowest place. This is a mistake. Sinners will never enter the abode of bliss. The commandment breaker, and all who unite with him in teaching that it makes no difference whether men break or observe the divine law, will by the universe of heaven be called least among the human agencies. For not only have they been disloyal themselves, but they have taught others to break the law of God. Christ pronounces judgment upon those who claim to have a knowledge of the law, but who, by precept and example, lead souls into confusion and darkness (The Review and Herald, November 15, 1898). 21, 22, 27, 28 (Revelation 20:12). Features of Character in Books of Heaven—God's law reaches the feelings and motives, as well as the outward acts. It reveals the secrets of the heart, flashing light upon things before buried in darkness. God knows every thought, every purpose, every plan, every motive. The books of heaven record the sins that would have been committed had there been opportunity. God will bring every work into judgment, with every secret thing. By His law He measures the character of every man. As the artist transfers to the canvas the features of the face, so the features of each individual character are transferred to the books of heaven. God has a perfect photograph of every man's character, and this photograph He compares with His law. He reveals to man the defects that mar his life, and calls upon him to repent and turn from sin (The Signs of the Times, July 31, 1901). 48. Perfection in Character-building—The Lord requires perfection from His redeemed family. He calls for perfection in character-building. Fathers and mothers especially need to understand the best methods of training children, that they may cooperate with God. Men and women, children and youth, are measured in the scales of heaven in accordance with that which they reveal in their home life. A Christian in the home is a Christian everywhere. Religion brought into the home exerts an influence that cannot be measured (Manuscript 34, 1899). The Life of a Perfect Man—Our Saviour took up the true relationship of a human being as the Son of God. We are sons and daughters of God. In order to know how to behave ourselves circumspectly, we must follow where Christ leads the way. For thirty years He lived the life of a perfect man, meeting the highest standard of perfection (Letter 69, 1897).
Giving to the Needy Mat 6:1 "Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven. Mat 6:2 "So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honored by men. Truly I say to you, they have their reward in full. Mat 6:3 "But when you give to the poor, do not let your left hand know what your right hand is doing, Mat 6:4 so that your giving will be in secret; and your Father who sees what is done in secret will reward you. The Lord's Prayer Mat 6:5 "When you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners so that they may be seen by men. Truly I say to you, they have their reward in full. Mat 6:6 "But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you. Mat 6:7 "And when you are praying, do not use meaningless repetition as the Gentiles do, for they suppose that they will be heard for their many words. Mat 6:8 "So do not be like them; for your Father knows what you need before you ask Him. Mat 6:9 "Pray, then, in this way: 'Our Father who is in heaven, Hallowed be Your name. Mat 6:10 'Your kingdom come. Your will be done, On earth as it is in heaven. Mat 6:11 'Give us this day our daily bread. Mat 6:12 'And forgive us our debts, as we also have forgiven our debtors. Mat 6:13 'And do not lead us into temptation, but deliver us from evil. [For Yours is the kingdom and the power and the glory forever. Amen.]' Mat 6:14 "For if you forgive others for their transgressions, your heavenly Father will also forgive you. Mat 6:15 "But if you do not forgive others, then your Father will not forgive your transgressions. Fasting Mat 6:16 "Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance so that they will be noticed by men when they are fasting. Truly I say to you, they have their reward in full. Mat 6:17 "But you, when you fast, anoint your head and wash your face Mat 6:18 so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you. Lay Up Treasures in Heaven Mat 6:19 "Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. Mat 6:20 "But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; Mat 6:21 for where your treasure is, there your heart will be also. Mat 6:22 "The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light. Mat 6:23 "But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness! Mat 6:24 "No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth. Do Not Be Anxious Mat 6:25 "For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is not life more than food, and the body more than clothing? Mat 6:26 "Look at the birds of the air, that they do not sow, nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they? Mat 6:27 "And who of you by being worried can add a single hour to his life? Mat 6:28 "And why are you worried about clothing? Observe how the lilies of the field grow; they do not toil nor do they spin, Mat 6:29 yet I say to you that not even Solomon in all his glory clothed himself like one of these. Mat 6:30 "But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more clothe you? You of little faith! Mat 6:31 "Do not worry then, saying, 'What will we eat?' or 'What will we drink?' or 'What will we wear for clothing?' Mat 6:32 "For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things. Mat 6:33 "But seek first His kingdom and His righteousness, and all these things will be added to you. Mat 6:34 "So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own.
Judging Others Mat 7:1 "Do not judge so that you will not be judged. Mat 7:2 "For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you. Mat 7:3 "Why do you look at the speck that is in your brother's eye, but do not notice the log that is in your own eye? Mat 7:4 "Or how can you say to your brother, 'Let me take the speck out of your eye,' and behold, the log is in your own eye? Mat 7:5 "You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye. Mat 7:6 "Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces. Ask, and It Will Be Given Mat 7:7 "Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. Mat 7:8 "For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. Mat 7:9 "Or what man is there among you who, when his son asks for a loaf, will give him a stone? Mat 7:10 "Or if he asks for a fish, he will not give him a snake, will he? Mat 7:11 "If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him! The Golden Rule Mat 7:12 "In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets. Mat 7:13 "Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. Mat 7:14 "For the gate is small and the way is narrow that leads to life, and there are few who find it. A Tree and Its Fruit Mat 7:15 "Beware of the false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves. Mat 7:16 "You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they? Mat 7:17 "So every good tree bears good fruit, but the bad tree bears bad fruit. Mat 7:18 "A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Mat 7:19 "Every tree that does not bear good fruit is cut down and thrown into the fire. Mat 7:20 "So then, you will know them by their fruits. I Never Knew You Mat 7:21 "Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Mat 7:22 "Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' Mat 7:23 "And then I will declare to them, 'I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.' Build Your House on the Rock Mat 7:24 "Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. Mat 7:25 "And the rain fell, and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. Mat 7:26 "Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand. Mat 7:27 "The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell—and great was its fall." The Authority of Jesus Mat 7:28 When Jesus had finished these words, the crowds were amazed at His teaching; Mat 7:29 for He was teaching them as one having authority, and not as their scribes.
Jesus Cleanses a Leper Mat 8:1 When Jesus came down from the mountain, large crowds followed Him. Mat 8:2 And a leper came to Him and bowed down before Him, and said, "Lord, if You are willing, You can make me clean." Mat 8:3 Jesus stretched out His hand and touched him, saying, "I am willing; be cleansed." And immediately his leprosy was cleansed. Mat 8:4 And Jesus *said to him, "See that you tell no one; but go, show yourself to the priest and present the offering that Moses commanded, as a testimony to them." The Faith of a Centurion Mat 8:5 And when Jesus entered Capernaum, a centurion came to Him, imploring Him, Mat 8:6 and saying, "Lord, my servant is lying paralyzed at home, fearfully tormented." Mat 8:7 Jesus *said to him, "I will come and heal him." Mat 8:8 But the centurion said, "Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. Mat 8:9 "For I also am a man under authority, with soldiers under me; and I say to this one, 'Go!' and he goes, and to another, 'Come!' and he comes, and to my slave, 'Do this!' and he does it." Mat 8:10 Now when Jesus heard this, He marveled and said to those who were following, "Truly I say to you, I have not found such great faith with anyone in Israel. Mat 8:11 "I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; Mat 8:12 but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth." Mat 8:13 And Jesus said to the centurion, "Go; it shall be done for you as you have believed." And the servant was healed that very moment. Jesus Heals Many Mat 8:14 When Jesus came into Peter's home, He saw his mother-in-law lying sick in bed with a fever. Mat 8:15 He touched her hand, and the fever left her; and she got up and waited on Him. Mat 8:16 When evening came, they brought to Him many who were demon-possessed; and He cast out the spirits with a word, and healed all who were ill. Mat 8:17 This was to fulfill what was spoken through Isaiah the prophet: "HE HIMSELF TOOK OUR INFIRMITIES AND CARRIED AWAY OUR DISEASES." The Cost of Following Jesus Mat 8:18 Now when Jesus saw a crowd around Him, He gave orders to depart to the other side of the sea. Mat 8:19 Then a scribe came and said to Him, "Teacher, I will follow You wherever You go." Mat 8:20 Jesus *said to him, "The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head." Mat 8:21 Another of the disciples said to Him, "Lord, permit me first to go and bury my father." Mat 8:22 But Jesus *said to him, "Follow Me, and allow the dead to bury their own dead." Jesus Calms a Storm Mat 8:23 When He got into the boat, His disciples followed Him. Mat 8:24 And behold, there arose a great storm on the sea, so that the boat was being covered with the waves; but Jesus Himself was asleep. Mat 8:25 And they came to Him and woke Him, saying, "Save us, Lord; we are perishing!" Mat 8:26 He *said to them, "Why are you afraid, you men of little faith?" Then He got up and rebuked the winds and the sea, and it became perfectly calm. Mat 8:27 The men were amazed, and said, "What kind of a man is this, that even the winds and the sea obey Him?" Jesus Heals Two Men with Demons Mat 8:28 When He came to the other side into the country of the Gadarenes, two men who were demon-possessed met Him as they were coming out of the tombs. They were so extremely violent that no one could pass by that way. Mat 8:29 And they cried out, saying, "What business do we have with each other, Son of God? Have You come here to torment us before the time?" Mat 8:30 Now there was a herd of many swine feeding at a distance from them. Mat 8:31 The demons began to entreat Him, saying, "If You are going to cast us out, send us into the herd of swine." Mat 8:32 And He said to them, "Go!" And they came out and went into the swine, and the whole herd rushed down the steep bank into the sea and perished in the waters. Mat 8:33 The herdsmen ran away, and went to the city and reported everything, including what had happened to the demoniacs. Mat 8:34 And behold, the whole city came out to meet Jesus; and when they saw Him, they implored Him to leave their region. Chapter 9 9, 10. See EGW on Luke 5:29. 11 (Isaiah 58:4; Luke 5:30). Fasting in Pride Versus Eating in Humility—The Pharisees beheld Christ sitting and eating with publicans and sinners. He was calm and self-possessed, kind, courteous, and friendly; and while they could not but admire the picture presented, it was so unlike their own course of action, they could not endure the sight. The haughty Pharisees exalted themselves, and disparaged those who had not been blessed with such privileges and light as they themselves had had. They hated and despised the publicans and sinners. Yet in the sight of God their guilt was the greater. Heaven's light was flashing across their pathway, saying, “This is the way, walk ye in it”; but they had spurned the gift. Turning to the disciples of Christ they said, “Why eateth your Master with publicans and sinners?” By this question they hoped to arouse the prejudice which they knew had existed in the minds of the disciples, and thus shake their weak faith. They aimed their arrows where they would be most likely to bruise and wound. Proud but foolish Pharisees, who fast for strife and debate, and to smite with the fist of wickedness! Christ eats with publicans and sinners that He may draw men to Himself. The world's Redeemer cannot honor the fasts observed by the Jewish nation. They fast in pride and self-righteousness, while Christ eats in humility with publicans and sinners. Since the fall, the work of Satan has been to accuse, and those who refuse the light which God sends, pursue the same course today. They lay open to others those things which they consider an offense. Thus it was with the Pharisees. When they found something of which they could accuse the disciples, they did not speak to those whom they thought to be in error. They spoke to Christ of the things which they thought to be so grievous in His disciples. When they thought that Christ offended, they accused Him to the disciples. It was their work to alienate hearts (Manuscript 3, 1898). 12, 13 (ch. 20:28; Mark 2:17; 10:45; Luke 5:31, 32). Relief in Every Case—Christ was a physician of the body as well as of the soul. He was minister and missionary and physician. From His childhood He was interested in every phase of human suffering that came under His notice. He could truly say, I came not to be ministered unto, but to minister. In every case of woe He brought relief, His kind words having a healing balm. None could say He had worked a miracle, yet He imparted His virtue to those He saw in suffering and in need. Through the whole thirty years of His private life He was humble, meek, and lowly. He had a living connection with God; for the Spirit of God was upon Him, and He gave evidence to all who were acquainted with Him that He lived to please, honor, and glorify His Father in the common things of life (The Review and Herald, October 24, 1899). 13 (Mark 2:17; Luke 5:32). Rejected Pleasantness to Fulfill Need—He [Christ] might have gone to the pleasant homes of the unfallen worlds, to the pure atmosphere where disloyalty and rebellion had never intruded; and there He would have been received with acclamations of praise and love. But it was a fallen world that needed the Redeemer. “I came not to call the righteous,” said He, “but sinners to repentance” (The Review and Herald, February 15, 1898). 16. See EGW on ch. 6:16. 17 (Mark 2:22; Luke 5:37, 38). New Bottles for New Wine—The work of Jesus was to reveal the character of the Father, and to unfold the truth which He Himself had spoken through prophets and apostles; but there was found no place for the truth in those wise and prudent men. Christ, the Way, the Truth, and the Life, had to pass by the self-righteous Pharisees, and take His disciples from unlearned fishers and men of humble rank. These who had never been to the rabbis, who had never sat in the schools of the prophets, who had not been members of the Sanhedrin, whose hearts were not bound about with their own ideas,—these He took and educated for His own use. He could make them as new bottles for the new wine of His kingdom. These were the babes to whom the Father could reveal spiritual things; but the priests and rulers, the scribes and Pharisees, who claimed to be the depositaries of knowledge, could give no room for the principles of Christianity, afterward taught by the apostles of Christ. The chain of truth, link after link, was given to those who realized their own ignorance, and were willing to learn of the great Teacher. Jesus knew that He could do the scribes and Pharisees no good, unless they would empty themselves of self-importance. He chose new bottles for His new wine of doctrine, and made fishermen and unlearned believers the heralds of His truth to the world. And yet, though His doctrine seemed new to the people, it was in fact not a new doctrine, but the revelation of the significance of that which had been taught from the beginning. It was His design that His disciples should take the plain, unadulterated truth for the guide of their life. They were not to add to His words, or give a forced meaning to His utterances. They were not to put a mystical interpretation upon the plain teaching of the Scriptures, and draw from theological stores to build up some man-made theory. It was through putting a mystical meaning upon the plain words of God, that sacred and vital truths were made of little significance, while the theories of men were made prominent. It was in this way that men were led to teach for doctrines the commandments of men, and that they rejected the commandment of God, that they might keep their own tradition (The Review and Herald, June 2, 1896). 34. See EGW on ch. 12:24-32.
The Parable of the Sower Mat 13:1 That day Jesus went out of the house and was sitting by the sea. Mat 13:2 And large crowds gathered to Him, so He got into a boat and sat down, and the whole crowd was standing on the beach. Mat 13:3 And He spoke many things to them in parables, saying, "Behold, the sower went out to sow; Mat 13:4 and as he sowed, some seeds fell beside the road, and the birds came and ate them up. Mat 13:5 "Others fell on the rocky places, where they did not have much soil; and immediately they sprang up, because they had no depth of soil. Mat 13:6 "But when the sun had risen, they were scorched; and because they had no root, they withered away. Mat 13:7 "Others fell among the thorns, and the thorns came up and choked them out. Mat 13:8 "And others fell on the good soil and *yielded a crop, some a hundredfold, some sixty, and some thirty. Mat 13:9 "He who has ears, let him hear." The Purpose of the Parables Mat 13:10 And the disciples came and said to Him, "Why do You speak to them in parables?" Mat 13:11 Jesus answered them, "To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. Mat 13:12 "For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. Mat 13:13 "Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand. Mat 13:14 "In their case the prophecy of Isaiah is being fulfilled, which says, 'YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; Mat 13:15 FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES, OTHERWISE THEY WOULD SEE WITH THEIR EYES, HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I WOULD HEAL THEM.' Mat 13:16 "But blessed are your eyes, because they see; and your ears, because they hear. Mat 13:17 "For truly I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it. The Parable of the Sower Explained Mat 13:18 "Hear then the parable of the sower. Mat 13:19 "When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road. Mat 13:20 "The one on whom seed was sown on the rocky places, this is the man who hears the word and immediately receives it with joy; Mat 13:21 yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away. Mat 13:22 "And the one on whom seed was sown among the thorns, this is the man who hears the word, and the worry of the world and the deceitfulness of wealth choke the word, and it becomes unfruitful. Mat 13:23 "And the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty." The Parable of the Weeds Mat 13:24 Jesus presented another parable to them, saying, "The kingdom of heaven may be compared to a man who sowed good seed in his field. Mat 13:25 "But while his men were sleeping, his enemy came and sowed tares among the wheat, and went away. Mat 13:26 "But when the wheat sprouted and bore grain, then the tares became evident also. Mat 13:27 "The slaves of the landowner came and said to him, 'Sir, did you not sow good seed in your field? How then does it have tares?' Mat 13:28 "And he said to them, 'An enemy has done this!' The slaves *said to him, 'Do you want us, then, to go and gather them up?' Mat 13:29 "But he *said, 'No; for while you are gathering up the tares, you may uproot the wheat with them. Mat 13:30 'Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, "First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn."'" The Mustard Seed and the Leaven Mat 13:31 He presented another parable to them, saying, "The kingdom of heaven is like a mustard seed, which a man took and sowed in his field; Mat 13:32 and this is smaller than all other seeds, but when it is full grown, it is larger than the garden plants and becomes a tree, so that THE BIRDS OF THE AIR come and NEST IN ITS BRANCHES." Mat 13:33 He spoke another parable to them, "The kingdom of heaven is like leaven, which a woman took and hid in three pecks of flour until it was all leavened." Prophecy and Parables Mat 13:34 All these things Jesus spoke to the crowds in parables, and He did not speak to them without a parable. Mat 13:35 This was to fulfill what was spoken through the prophet: "I WILL OPEN MY MOUTH IN PARABLES; I WILL UTTER THINGS HIDDEN SINCE THE FOUNDATION OF THE WORLD." The Parable of the Weeds Explained Mat 13:36 Then He left the crowds and went into the house. And His disciples came to Him and said, "Explain to us the parable of the tares of the field." Mat 13:37 And He said, "The one who sows the good seed is the Son of Man, Mat 13:38 and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one; Mat 13:39 and the enemy who sowed them is the devil, and the harvest is the end of the age; and the reapers are angels. Mat 13:40 "So just as the tares are gathered up and burned with fire, so shall it be at the end of the age. Mat 13:41 "The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness, Mat 13:42 and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth. Mat 13:43 "Then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father. He who has ears, let him hear. The Parable of the Hidden Treasure Mat 13:44 "The kingdom of heaven is like a treasure hidden in the field, which a man found and hid again; and from joy over it he goes and sells all that he has and buys that field. The Parable of the Pearl of Great Value Mat 13:45 "Again, the kingdom of heaven is like a merchant seeking fine pearls, Mat 13:46 and upon finding one pearl of great value, he went and sold all that he had and bought it. The Parable of the Net Mat 13:47 "Again, the kingdom of heaven is like a dragnet cast into the sea, and gathering fish of every kind; Mat 13:48 and when it was filled, they drew it up on the beach; and they sat down and gathered the good fish into containers, but the bad they threw away. Mat 13:49 "So it will be at the end of the age; the angels will come forth and take out the wicked from among the righteous, Mat 13:50 and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth. New and Old Treasures Mat 13:51 "Have you understood all these things?" They *said to Him, "Yes." Mat 13:52 And Jesus said to them, "Therefore every scribe who has become a disciple of the kingdom of heaven is like a head of a household, who brings out of his treasure things new and old." Jesus Rejected at Nazareth Mat 13:53 When Jesus had finished these parables, He departed from there. Mat 13:54 He came to His hometown and began teaching them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom and these miraculous powers? Mat 13:55 "Is not this the carpenter's son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? Mat 13:56 "And His sisters, are they not all with us? Where then did this man get all these things?" Mat 13:57 And they took offense at Him. But Jesus said to them, "A prophet is not without honor except in his hometown and in his own household." Mat 13:58 And He did not do many miracles there because of their unbelief.Chapter 13 15. See EGW on Luke 7:29, 30. 24-30. Tares Attract Attention—The growth of the tares among the wheat would draw special attention to it. The grain would be subjected to severe criticism. Indeed, the whole field might be set down as worthless by some superficial observer, or by one who delighted to discover evil. The sower might be condemned by him, as one who had mingled the bad seed with the good for his own wicked purpose. Just so the erring and hypocritical ones who profess to follow Jesus bring reproach upon the cause of Christianity, and cause the world to doubt concerning the truths of Christ. As the presence of the tares among the wheat counteracted to a great degree the work of the sower, so sin among the people of God frustrates, in a measure, the plan of Jesus to save fallen man from the power of Satan and render the barren ground of the human heart fruitful of good works (The Spirit of Prophecy 2:248, 249). 52. Old and New Testaments Inseparable—[Matthew 13:52 quoted.] In this parable, Jesus presented before His disciples the responsibility of those whose work it is to give to the world the light which they have received from Him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of His doctrine diligently search the Old Testament for that light which establishes His identity as the Messiah foretold in prophecy, and reveals the nature of His mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected. The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of His Word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the Garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed His disciples, they will bring forth from their treasure “things new and old” (The Spirit of Prophecy 2:254, 255).
The Death of John the Baptist Mat 14:1 At that time Herod the tetrarch heard the news about Jesus, Mat 14:2 and said to his servants, "This is John the Baptist; he has risen from the dead, and that is why miraculous powers are at work in him." Mat 14:3 For when Herod had John arrested, he bound him and put him in prison because of Herodias, the wife of his brother Philip. Mat 14:4 For John had been saying to him, "It is not lawful for you to have her." Mat 14:5 Although Herod wanted to put him to death, he feared the crowd, because they regarded John as a prophet. Mat 14:6 But when Herod's birthday came, the daughter of Herodias danced before them and pleased Herod, Mat 14:7 so much that he promised with an oath to give her whatever she asked. Mat 14:8 Having been prompted by her mother, she *said, "Give me here on a platter the head of John the Baptist." Mat 14:9 Although he was grieved, the king commanded it to be given because of his oaths, and because of his dinner guests. Mat 14:10 He sent and had John beheaded in the prison. Mat 14:11 And his head was brought on a platter and given to the girl, and she brought it to her mother. Mat 14:12 His disciples came and took away the body and buried it; and they went and reported to Jesus. Jesus Feeds the Five Thousand Mat 14:13 Now when Jesus heard about John, He withdrew from there in a boat to a secluded place by Himself; and when the people heard of this, they followed Him on foot from the cities. Mat 14:14 When He went ashore, He saw a large crowd, and felt compassion for them and healed their sick. Mat 14:15 When it was evening, the disciples came to Him and said, "This place is desolate and the hour is already late; so send the crowds away, that they may go into the villages and buy food for themselves." Mat 14:16 But Jesus said to them, "They do not need to go away; you give them something to eat!" Mat 14:17 They *said to Him, "We have here only five loaves and two fish." Mat 14:18 And He said, "Bring them here to Me." Mat 14:19 Ordering the people to sit down on the grass, He took the five loaves and the two fish, and looking up toward heaven, He blessed the food, and breaking the loaves He gave them to the disciples, and the disciples gave them to the crowds, Mat 14:20 and they all ate and were satisfied. They picked up what was left over of the broken pieces, twelve full baskets. Mat 14:21 There were about five thousand men who ate, besides women and children. Jesus Walks on the Water Mat 14:22 Immediately He made the disciples get into the boat and go ahead of Him to the other side, while He sent the crowds away. Mat 14:23 After He had sent the crowds away, He went up on the mountain by Himself to pray; and when it was evening, He was there alone. Mat 14:24 But the boat was already a long distance from the land, battered by the waves; for the wind was contrary. Mat 14:25 And in the fourth watch of the night He came to them, walking on the sea. Mat 14:26 When the disciples saw Him walking on the sea, they were terrified, and said, "It is a ghost!" And they cried out in fear. Mat 14:27 But immediately Jesus spoke to them, saying, "Take courage, it is I; do not be afraid." Mat 14:28 Peter said to Him, "Lord, if it is You, command me to come to You on the water." Mat 14:29 And He said, "Come!" And Peter got out of the boat, and walked on the water and came toward Jesus. Mat 14:30 But seeing the wind, he became frightened, and beginning to sink, he cried out, "Lord, save me!" Mat 14:31 Immediately Jesus stretched out His hand and took hold of him, and *said to him, "You of little faith, why did you doubt?" Mat 14:32 When they got into the boat, the wind stopped. Mat 14:33 And those who were in the boat worshiped Him, saying, "You are certainly God's Son!" Jesus Heals the Sick in Gennesaret Mat 14:34 When they had crossed over, they came to land at Gennesaret. Mat 14:35 And when the men of that place recognized Him, they sent word into all that surrounding district and brought to Him all who were sick; Mat 14:36 and they implored Him that they might just touch the fringe of His cloak; and as many as touched it were cured. Chapter 14 9 (Mark 6:26; 1 Samuel 25:32-34). Wrong to Keep a Wrong Vow—David had taken an oath that Nabal and his household should perish; but now he saw that it was not only wrong to make such a vow, but it would be wrong to keep it. If Herod had had the moral courage of David, no matter how humiliating it might have been, he would have retracted the oath that devoted John the Baptist's head to the ax of the executioner, that the revenge of an evil woman might be accomplished, and he would not have had upon his soul the guilt of the murder of the prophet of God (The Signs of the Times, October 26, 1888).
Traditions and Commandments Mat 15:1 Then some Pharisees and scribes *came to Jesus from Jerusalem and said, Mat 15:2 "Why do Your disciples break the tradition of the elders? For they do not wash their hands when they eat bread." Mat 15:3 And He answered and said to them, "Why do you yourselves transgress the commandment of God for the sake of your tradition? Mat 15:4 "For God said, 'HONOR YOUR FATHER AND MOTHER,' and, 'HE WHO SPEAKS EVIL OF FATHER OR MOTHER IS TO BE PUT TO DEATH.' Mat 15:5 "But you say, 'Whoever says to his father or mother, "Whatever I have that would help you has been given to God," Mat 15:6 he is not to honor his father or his mother.' And by this you invalidated the word of God for the sake of your tradition. Mat 15:7 "You hypocrites, rightly did Isaiah prophesy of you: Mat 15:8 'THIS PEOPLE HONORS ME WITH THEIR LIPS, BUT THEIR HEART IS FAR AWAY FROM ME. Mat 15:9 'BUT IN VAIN DO THEY WORSHIP ME, TEACHING AS DOCTRINES THE PRECEPTS OF MEN.'" What Defiles a Person Mat 15:10 After Jesus called the crowd to Him, He said to them, "Hear and understand. Mat 15:11 "It is not what enters into the mouth that defiles the man, but what proceeds out of the mouth, this defiles the man." Mat 15:12 Then the disciples *came and *said to Him, "Do You know that the Pharisees were offended when they heard this statement?" Mat 15:13 But He answered and said, "Every plant which My heavenly Father did not plant shall be uprooted. Mat 15:14 "Let them alone; they are blind guides of the blind. And if a blind man guides a blind man, both will fall into a pit." Mat 15:15 Peter said to Him, "Explain the parable to us." Mat 15:16 Jesus said, "Are you still lacking in understanding also? Mat 15:17 "Do you not understand that everything that goes into the mouth passes into the stomach, and is eliminated? Mat 15:18 "But the things that proceed out of the mouth come from the heart, and those defile the man. Mat 15:19 "For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders. Mat 15:20 "These are the things which defile the man; but to eat with unwashed hands does not defile the man." The Faith of a Canaanite Woman Mat 15:21 Jesus went away from there, and withdrew into the district of Tyre and Sidon. Mat 15:22 And a Canaanite woman from that region came out and began to cry out, saying, "Have mercy on me, Lord, Son of David; my daughter is cruelly demon-possessed." Mat 15:23 But He did not answer her a word. And His disciples came and implored Him, saying, "Send her away, because she keeps shouting at us." Mat 15:24 But He answered and said, "I was sent only to the lost sheep of the house of Israel." Mat 15:25 But she came and began to bow down before Him, saying, "Lord, help me!" Mat 15:26 And He answered and said, "It is not good to take the children's bread and throw it to the dogs." Mat 15:27 But she said, "Yes, Lord; but even the dogs feed on the crumbs which fall from their masters' table." Mat 15:28 Then Jesus said to her, "O woman, your faith is great; it shall be done for you as you wish." And her daughter was healed at once. Jesus Heals Many Mat 15:29 Departing from there, Jesus went along by the Sea of Galilee, and having gone up on the mountain, He was sitting there. Mat 15:30 And large crowds came to Him, bringing with them those who were lame, crippled, blind, mute, and many others, and they laid them down at His feet; and He healed them. Mat 15:31 So the crowd marveled as they saw the mute speaking, the crippled restored, and the lame walking, and the blind seeing; and they glorified the God of Israel. Jesus Feeds the Four Thousand Mat 15:32 And Jesus called His disciples to Him, and said, "I feel compassion for the people, because they have remained with Me now three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way." Mat 15:33 The disciples *said to Him, "Where would we get so many loaves in this desolate place to satisfy such a large crowd?" Mat 15:34 And Jesus *said to them, "How many loaves do you have?" And they said, "Seven, and a few small fish." Mat 15:35 And He directed the people to sit down on the ground; Mat 15:36 and He took the seven loaves and the fish; and giving thanks, He broke them and started giving them to the disciples, and the disciples gave them to the people. Mat 15:37 And they all ate and were satisfied, and they picked up what was left over of the broken pieces, seven large baskets full. Mat 15:38 And those who ate were four thousand men, besides women and children. Mat 15:39 And sending away the crowds, Jesus got into the boat and came to the region of Magadan. Chapter 15 6. See EGW on Jeremiah 23:1. 9 (see EGW on ch. 5:13, 14; Jeremiah 8:8). Error as Parasites on Tree of Truth—Satan has wrought with deceiving power, bringing in a multiplicity of errors that obscure truth. Error could not stand alone, and would soon become extinct, if it did not fasten itself like a parasite upon the tree of truth. Error draws its life from the truth of God. The traditions of men, like floating germs, attach themselves to the truth of God, and men regard them as a part of the truth. Through false doctrines Satan gains a foothold, and captivates the minds of men, causing them to hold theories that have no foundation in truth. Men boldly teach for doctrines the commandments of men, and as traditions pass on from age to age, they acquire a power over the human mind. But age does not make error truth, neither does its burdensome weight cause the plant of truth to become a parasite. The tree of truth bears its own genuine fruit, showing its true origin and nature. The parasite of error also bears its own fruit, and makes manifest that its character is diverse from the plant of heavenly origin (Letter 43, 1895).
The Pharisees and Sadducees Demand Signs Mat 16:1 The Pharisees and Sadducees came up, and testing Jesus, they asked Him to show them a sign from heaven. Mat 16:2 But He replied to them, "When it is evening, you say, 'It will be fair weather, for the sky is red.' Mat 16:3 "And in the morning, 'There will be a storm today, for the sky is red and threatening.' Do you know how to discern the appearance of the sky, but cannot discern the signs of the times? Mat 16:4 "An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah." And He left them and went away. The Leaven of the Pharisees and Sadducees Mat 16:5 And the disciples came to the other side of the sea, but they had forgotten to bring any bread. Mat 16:6 And Jesus said to them, "Watch out and beware of the leaven of the Pharisees and Sadducees." Mat 16:7 They began to discuss this among themselves, saying, "He said that because we did not bring any bread." Mat 16:8 But Jesus, aware of this, said, "You men of little faith, why do you discuss among yourselves that you have no bread? Mat 16:9 "Do you not yet understand or remember the five loaves of the five thousand, and how many baskets full you picked up? Mat 16:10 "Or the seven loaves of the four thousand, and how many large baskets full you picked up? Mat 16:11 "How is it that you do not understand that I did not speak to you concerning bread? But beware of the leaven of the Pharisees and Sadducees." Mat 16:12 Then they understood that He did not say to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. Peter Confesses Jesus as the Christ Mat 16:13 Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, "Who do people say that the Son of Man is?" Mat 16:14 And they said, "Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets." Mat 16:15 He *said to them, "But who do you say that I am?" Mat 16:16 Simon Peter answered, "You are the Christ, the Son of the living God." Mat 16:17 And Jesus said to him, "Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. Mat 16:18 "I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. Mat 16:19 "I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven." Mat 16:20 Then He warned the disciples that they should tell no one that He was the Christ. Jesus Foretells His Death and Resurrection Mat 16:21 From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. Mat 16:22 Peter took Him aside and began to rebuke Him, saying, "God forbid it, Lord! This shall never happen to You." Mat 16:23 But He turned and said to Peter, "Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God's interests, but man's." Take Up Your Cross and Follow Jesus Mat 16:24 Then Jesus said to His disciples, "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. Mat 16:25 "For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it. Mat 16:26 "For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul? Mat 16:27 "For the Son of Man is going to come in the glory of His Father with His angels, and WILL THEN REPAY EVERY MAN ACCORDING TO HIS DEEDS. Mat 16:28 "Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom." Chapter 16 6. See EGW on Luke 12:1. 18. The True Foundation—[Matthew 16:18 quoted.] The word “Peter” signifies a loose stone. Christ did not refer to Peter as being the rock upon which He would found His church. His expression “this rock,” applied to Himself as the foundation of the Christian church (The Signs of the Times, October 28, 1913). 18, 19. See EGW on John 20:23. 22, 23 (Luke 22:31, 32). Satan Between Peter and Christ—See what the Lord said to Peter.... He said, “Get thee behind me, Satan.” What was Satan doing? He came right up face to face with Peter and between the Lord and Peter, so that Peter even took it upon him to reprove the Lord. But the Lord came close to Peter and Satan was put behind Christ. The Lord told Peter that Satan had desired him, that he might sift him as wheat, but He says, “I have prayed for thee, that thy faith fail not.” If Peter had learned the lessons he ought to have learned, if he had stood right with God at the time of his trial, he would have stood then. If he had not been indifferent to the lessons Christ taught, he would have never denied his Lord (Manuscript 14, 1894). Satan Spoke Through Peter—When Christ revealed to Peter the time of trial and suffering that was just before Him, and Peter replied, “Be it far from thee, Lord: this shall not be unto thee,” the Saviour commanded, “Get thee behind me, Satan.” Satan was speaking through Peter, making him act the part of the tempter. Satan's presence was unsuspected by Peter, but Christ could detect the presence of the deceiver, and in His rebuke to Peter He addressed the real foe (Letter 244, 1907). Satan's work was to discourage Jesus as He strove to save the depraved race, and Peter's words were just what he wished to hear. They were opposed to the divine plan; and whatever bore this stamp of character was an offense to God. They were spoken at the instigation of Satan; for they opposed the only arrangement God could make to preserve His law and control His subjects, and yet save fallen man. Satan hoped they would discourage and dishearten Christ; but Christ addressed the author of the thought, saying, “Get thee behind me, Satan” (The Review and Herald, April 6, 1897). 24 (Mark 8:34; Luke 9:23; see EGW on Matthew 11:28-30). Travel Christ's Road—Those who are saved must travel the same road over which Christ journeyed. He says, “Whosoever will come after me, let him deny himself, and take up his cross, and follow me.” The character is to be formed according to the Christlikeness (Manuscript 105, 1901). The Cross Lifts—We are to lift the cross, and follow the steps of Christ. Those who lift the cross will find that as they do this, the cross lifts them, giving them fortitude and courage, and pointing them to the Lamb of God, who taketh away the sin of the world (The Review and Herald, July 13, 1905). (Job 19:25.) Up From the Lowlands—The cross lifts you up from the lowlands of earth, and brings you into sweetest communion with God. Through bearing the cross your experience may be such that you can say, “‘I know that my Redeemer liveth,’ and because He lives, I shall live also.” What an assurance is this (Manuscript 85, 1901)! (Ch. 7:13, 14.) At the Dividing of the Way—The cross stands where two roads diverge. One is the path of obedience leading to heaven. The other leads into the broad road, where man can easily go with his burden of sin and corruption, but it leads to perdition (Manuscript 50, 1898). (Ch. 12:30; Luke 11:23.) Living for Self Dishonors Redeemer—Christians who live for self dishonor their Redeemer. They may apparently be very active in the service of the Lord, but they weave self into all that they do. Sowing the seeds of selfishness, they must at last reap a harvest of corruption.... Service for self takes a variety of forms. Some of these forms seem harmless. Apparent goodness gives them the appearance of genuine goodness. But they bring no glory to the Lord. By their service His cause is hindered. Christ says, “He that is not with me is against me; and he that gathereth not with me scattereth abroad.” Those who bring self into their work cannot be trusted. If they would lose sight of self in Christ, their efforts would be of value to His cause. They would then conform the life to His teachings. They would form their plans in harmony with His great plan of love. Selfishness would be banished from their efforts.... Self-denial, humility of mind, nobility of purpose, marked the Saviour's life ... [Matthew 16:24 quoted] (Manuscript 2, 1903).
The Transfiguration Mat 17:1 Six days later Jesus *took with Him Peter and James and John his brother, and *led them up on a high mountain by themselves. Mat 17:2 And He was transfigured before them; and His face shone like the sun, and His garments became as white as light. Mat 17:3 And behold, Moses and Elijah appeared to them, talking with Him. Mat 17:4 Peter said to Jesus, "Lord, it is good for us to be here; if You wish, I will make three tabernacles here, one for You, and one for Moses, and one for Elijah." Mat 17:5 While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, "This is My beloved Son, with whom I am well-pleased; listen to Him!" Mat 17:6 When the disciples heard this, they fell face down to the ground and were terrified. Mat 17:7 And Jesus came to them and touched them and said, "Get up, and do not be afraid." Mat 17:8 And lifting up their eyes, they saw no one except Jesus Himself alone. Mat 17:9 As they were coming down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man has risen from the dead." Mat 17:10 And His disciples asked Him, "Why then do the scribes say that Elijah must come first?" Mat 17:11 And He answered and said, "Elijah is coming and will restore all things; Mat 17:12 but I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wished. So also the Son of Man is going to suffer at their hands." Mat 17:13 Then the disciples understood that He had spoken to them about John the Baptist. Jesus Heals a Boy with a Demon Mat 17:14 When they came to the crowd, a man came up to Jesus, falling on his knees before Him and saying, Mat 17:15 "Lord, have mercy on my son, for he is a lunatic and is very ill; for he often falls into the fire and often into the water. Mat 17:16 "I brought him to Your disciples, and they could not cure him." Mat 17:17 And Jesus answered and said, "You unbelieving and perverted generation, how long shall I be with you? How long shall I put up with you? Bring him here to Me." Mat 17:18 And Jesus rebuked him, and the demon came out of him, and the boy was cured at once. Mat 17:19 Then the disciples came to Jesus privately and said, "Why could we not drive it out?" Mat 17:20 And He *said to them, "Because of the littleness of your faith; for truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible to you. Mat 17:21 ["But this kind does not go out except by prayer and fasting."] Jesus Again Foretells Death, Resurrection Mat 17:22 And while they were gathering together in Galilee, Jesus said to them, "The Son of Man is going to be delivered into the hands of men; Mat 17:23 and they will kill Him, and He will be raised on the third day." And they were deeply grieved. The Temple Tax Mat 17:24 When they came to Capernaum, those who collected the two-drachma tax came to Peter and said, "Does your teacher not pay the two-drachma tax?" Mat 17:25 He *said, "Yes." And when he came into the house, Jesus spoke to him first, saying, "What do you think, Simon? From whom do the kings of the earth collect customs or poll-tax, from their sons or from strangers?" Mat 17:26 When Peter said, "From strangers," Jesus said to him, "Then the sons are exempt. Mat 17:27 "However, so that we do not offend them, go to the sea and throw in a hook, and take the first fish that comes up; and when you open its mouth, you will find a shekel. Take that and give it to them for you and Me."Chapter 17 1-3 (Mark 9:2-4; Luke 9:28-31). Fittest to Minister to Christ—The Father chose Moses and Elijah to be His messengers to Christ, and glorify Him with the light of heaven, and commune with Him concerning His coming agony, because they had lived upon earth as men; they had experienced human sorrow and suffering, and could sympathize with the trial of Jesus, in His earthly life. Elijah, in his position as a prophet to Israel, had represented Christ, and his work had been, in a degree, similar to that of the Saviour. And Moses, as the leader of Israel, had stood in the place of Christ, communing with Him and following His directions; therefore, these two, of all the hosts that gathered around the throne of God were fittest to minister to the Son of God (The Spirit of Prophecy 2:329).
Who Is the Greatest? Mat 18:1 At that time the disciples came to Jesus and said, "Who then is greatest in the kingdom of heaven?" Mat 18:2 And He called a child to Himself and set him before them, Mat 18:3 and said, "Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven. Mat 18:4 "Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven. Mat 18:5 "And whoever receives one such child in My name receives Me; Mat 18:6 but whoever causes one of these little ones who believe in Me to stumble, it would be better for him to have a heavy millstone hung around his neck, and to be drowned in the depth of the sea. Temptations to Sin Mat 18:7 "Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes! Mat 18:8 "If your hand or your foot causes you to stumble, cut it off and throw it from you; it is better for you to enter life crippled or lame, than to have two hands or two feet and be cast into the eternal fire. Mat 18:9 "If your eye causes you to stumble, pluck it out and throw it from you. It is better for you to enter life with one eye, than to have two eyes and be cast into the fiery hell. The Parable of the Lost Sheep Mat 18:10 "See that you do not despise one of these little ones, for I say to you that their angels in heaven continually see the face of My Father who is in heaven. Mat 18:11 ["For the Son of Man has come to save that which was lost.] Mat 18:12 "What do you think? If any man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go and search for the one that is straying? Mat 18:13 "If it turns out that he finds it, truly I say to you, he rejoices over it more than over the ninety-nine which have not gone astray. Mat 18:14 "So it is not the will of your Father who is in heaven that one of these little ones perish. If Your Brother Sins Against You Mat 18:15 "If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. Mat 18:16 "But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED. Mat 18:17 "If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. Mat 18:18 "Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven. Mat 18:19 "Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. Mat 18:20 "For where two or three have gathered together in My name, I am there in their midst." The Parable of the Unforgiving Servant Mat 18:21 Then Peter came and said to Him, "Lord, how often shall my brother sin against me and I forgive him? Up to seven times?" Mat 18:22 Jesus *said to him, "I do not say to you, up to seven times, but up to seventy times seven. Mat 18:23 "For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. Mat 18:24 "When he had begun to settle them, one who owed him ten thousand talents was brought to him. Mat 18:25 "But since he did not have the means to repay, his lord commanded him to be sold, along with his wife and children and all that he had, and repayment to be made. Mat 18:26 "So the slave fell to the ground and prostrated himself before him, saying, 'Have patience with me and I will repay you everything.' Mat 18:27 "And the lord of that slave felt compassion and released him and forgave him the debt. Mat 18:28 "But that slave went out and found one of his fellow slaves who owed him a hundred denarii; and he seized him and began to choke him, saying, 'Pay back what you owe.' Mat 18:29 "So his fellow slave fell to the ground and began to plead with him, saying, 'Have patience with me and I will repay you.' Mat 18:30 "But he was unwilling and went and threw him in prison until he should pay back what was owed. Mat 18:31 "So when his fellow slaves saw what had happened, they were deeply grieved and came and reported to their lord all that had happened. Mat 18:32 "Then summoning him, his lord *said to him, 'You wicked slave, I forgave you all that debt because you pleaded with me. Mat 18:33 'Should you not also have had mercy on your fellow slave, in the same way that I had mercy on you?' Mat 18:34 "And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him. Mat 18:35 "My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart." Chapter 18 6. The Young in Christ—[Matthew 18:1-6 quoted.] The little ones here referred to who believe in Christ, are not simply those who are young in years, but little children in Christ. There is a warning contained in these words lest we shall selfishly neglect or hold in contempt our weak brethren; lest we shall be unforgiving and exacting and judge and condemn others, and thus discourage them (The Review and Herald, April 16, 1895). 15-17 (Joshua 7:10-26). Some Are Not to Be Retained—The names of those who sin and refuse to repent should not be retained on the church books, lest the saints be held accountable for their evil deeds. Those who pursue a course of transgression should be visited and labored with, and if they then refuse to repent, they should be separated from church fellowship, in accordance with the rules laid down in the Word of God.... Those who refuse to hear the admonitions and warnings given by God's faithful messengers are not to be retained in the church. They are to be disfellowshiped; for they will be as Achan in the camp of Israel—deceived and deceiving. Who, after reading the record of Achan's sin and punishment, can think it according to the will of God that those who do wickedly, refusing to repent, are to be retained in the church? To retain them would be an insult to the God of heaven (Letter 215, 1902). 18. See EGW on John 20:23.
Seven Woes to the Scribes and Pharisees Mat 23:1 Then Jesus spoke to the crowds and to His disciples, Mat 23:2 saying: "The scribes and the Pharisees have seated themselves in the chair of Moses; Mat 23:3 therefore all that they tell you, do and observe, but do not do according to their deeds; for they say things and do not do them. Mat 23:4 "They tie up heavy burdens and lay them on men's shoulders, but they themselves are unwilling to move them with so much as a finger. Mat 23:5 "But they do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels of their garments. Mat 23:6 "They love the place of honor at banquets and the chief seats in the synagogues, Mat 23:7 and respectful greetings in the market places, and being called Rabbi by men. Mat 23:8 "But do not be called Rabbi; for One is your Teacher, and you are all brothers. Mat 23:9 "Do not call anyone on earth your father; for One is your Father, He who is in heaven. Mat 23:10 "Do not be called leaders; for One is your Leader, that is, Christ. Mat 23:11 "But the greatest among you shall be your servant. Mat 23:12 "Whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted. Mat 23:13 "But woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from people; for you do not enter in yourselves, nor do you allow those who are entering to go in. Mat 23:14 ["Woe to you, scribes and Pharisees, hypocrites, because you devour widows' houses, and for a pretense you make long prayers; therefore you will receive greater condemnation.] Mat 23:15 "Woe to you, scribes and Pharisees, hypocrites, because you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves. Mat 23:16 "Woe to you, blind guides, who say, 'Whoever swears by the temple, that is nothing; but whoever swears by the gold of the temple is obligated.' Mat 23:17 "You fools and blind men! Which is more important, the gold or the temple that sanctified the gold? Mat 23:18 "And, 'Whoever swears by the altar, that is nothing, but whoever swears by the offering on it, he is obligated.' Mat 23:19 "You blind men, which is more important, the offering, or the altar that sanctifies the offering? Mat 23:20 "Therefore, whoever swears by the altar, swears both by the altar and by everything on it. Mat 23:21 "And whoever swears by the temple, swears both by the temple and by Him who dwells within it. Mat 23:22 "And whoever swears by heaven, swears both by the throne of God and by Him who sits upon it. Mat 23:23 "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others. Mat 23:24 "You blind guides, who strain out a gnat and swallow a camel! Mat 23:25 "Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence. Mat 23:26 "You blind Pharisee, first clean the inside of the cup and of the dish, so that the outside of it may become clean also. Mat 23:27 "Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men's bones and all uncleanness. Mat 23:28 "So you, too, outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness. Mat 23:29 "Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and adorn the monuments of the righteous, Mat 23:30 and say, 'If we had been living in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.' Mat 23:31 "So you testify against yourselves, that you are sons of those who murdered the prophets. Mat 23:32 "Fill up, then, the measure of the guilt of your fathers. Mat 23:33 "You serpents, you brood of vipers, how will you escape the sentence of hell? Mat 23:34 "Therefore, behold, I am sending you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will scourge in your synagogues, and persecute from city to city, Mat 23:35 so that upon you may fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar. Mat 23:36 "Truly I say to you, all these things will come upon this generation. Lament over Jerusalem Mat 23:37 "Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. Mat 23:38 "Behold, your house is being left to you desolate! Mat 23:39 "For I say to you, from now on you will not see Me until you say, 'BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!'" Chapter 23 8 (see EGW on John 13:14, 15). No First or Last in Christ—Those who, in the spirit and love of Jesus, will become one with Him, will be in close fellowship one with another, bound up by the silken cords of love. Then the ties of human brotherhood would not be always on the strain, ready at any provocation to snap asunder. “All ye are brethren” will be the sentiment of every child of faith. When the followers of Christ are one with Him, there will be no first and last, no less respected or less important ones. A blessed brotherly fellowship one with another will bind all who truly receive the Lord Jesus Christ in a firm loyalty that cannot be broken. All will be equally one with Christ (Manuscript 28, 1897). All Ye Are Brethren—God has made men responsible beings, and placed them in circumstances favorable to obedience to His will. In the dignity of their God-given manhood, they are to be governed and controlled by God Himself, not by any human intelligence in our world. Man is ever to acknowledge that God lives and reigns; men are never to become lords over God's heritage. They are to consider that “all ye are brethren.” In the very fact that men are free moral agents, God teaches us not to be forced or compelled into any course of action, also that as responsible beings in copartnership with God we are to represent God in character. We are to have an interest in our brother, in our neighbor, in all around (Letter 65, 1895). 8-10. None to Place Spiritual Interests Under Another—The oft repeated “Rabbi,” was very acceptable to the ear, but Jesus warned His disciples against this. He said to them, “But be not ye called rabbi; for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father which is in heaven. Neither be ye called masters: for one is your Master, even Christ.” By these words Christ meant that no man is to place his spiritual interest under another as a child is guided and directed by his earthly father. This has encouraged a spirit to desire ecclesiastical superiority, which has always resulted in the injury of the men who have been trusted, and addressed as “Father.” It confuses the sense of the sacredness of the prerogatives of God (Manuscript 71, 1897). 12. See EGW on Genesis 39:20. 13-33 (Luke 11:42-44). Legal Religion an Abomination—The rebuke of Christ to the Pharisees is applicable to those who have lost from the heart their first love. A cold, legal religion can never lead souls to Christ; for it is a loveless, Christless religion. When fastings and prayers are practiced in a self-justifying spirit, they are abominable to God. The solemn assembly for worship, the round of religious ceremonies, the external humiliation, the imposed sacrifice, all proclaim to the world the testimony that the doer of these things considers himself as righteous. These things call attention to the observer of rigorous duties, saying, This man is entitled to heaven. But it is all a deception. Works will not buy for us an entrance into heaven. The one great offering that has been made is ample for all who will believe (Manuscript 154, 1897). 37-39 (Luke 13:34, 35; 19:42). Loading the Clouds of Vengeance—Christ's heart had said “How can I give thee up?” He had dealt with Israel as a loving, forgiving father would deal with an ungrateful, wayward child. With the eye of Omniscience He saw that the city of Jerusalem had decided her own destiny. For centuries there had been a turning away from God. Grace had been resisted, privileges abused, opportunities slighted. The people themselves had been loading the cloud of vengeance which unmingled with mercy was about to burst upon them. With choked, half-broken utterance, Christ exclaimed, “O that thou hadst known, even thou in this thy day, the things that belong unto thy peace; but now they are hid from thine eyes.” The irrevocable sentence was pronounced (Manuscript 30, 1890).
Jesus Foretells Destruction of the Temple Mat 24:1 Jesus came out from the temple and was going away when His disciples came up to point out the temple buildings to Him. Mat 24:2 And He said to them, "Do you not see all these things? Truly I say to you, not one stone here will be left upon another, which will not be torn down." Signs of the End of the Age Mat 24:3 As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?" Mat 24:4 And Jesus answered and said to them, "See to it that no one misleads you. Mat 24:5 "For many will come in My name, saying, 'I am the Christ,' and will mislead many. Mat 24:6 "You will be hearing of wars and rumors of wars. See that you are not frightened, for those things must take place, but that is not yet the end. Mat 24:7 "For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes. Mat 24:8 "But all these things are merely the beginning of birth pangs. Mat 24:9 "Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name. Mat 24:10 "At that time many will fall away and will betray one another and hate one another. Mat 24:11 "Many false prophets will arise and will mislead many. Mat 24:12 "Because lawlessness is increased, most people's love will grow cold. Mat 24:13 "But the one who endures to the end, he will be saved. Mat 24:14 "This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come. The Abomination of Desolation Mat 24:15 "Therefore when you see the ABOMINATION OF DESOLATION which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), Mat 24:16 then those who are in Judea must flee to the mountains. Mat 24:17 "Whoever is on the housetop must not go down to get the things out that are in his house. Mat 24:18 "Whoever is in the field must not turn back to get his cloak. Mat 24:19 "But woe to those who are pregnant and to those who are nursing babies in those days! Mat 24:20 "But pray that your flight will not be in the winter, or on a Sabbath. Mat 24:21 "For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. Mat 24:22 "Unless those days had been cut short, no life would have been saved; but for the sake of the elect those days will be cut short. Mat 24:23 "Then if anyone says to you, 'Behold, here is the Christ,' or 'There He is,' do not believe him. Mat 24:24 "For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect. Mat 24:25 "Behold, I have told you in advance. Mat 24:26 "So if they say to you, 'Behold, He is in the wilderness,' do not go out, or, 'Behold, He is in the inner rooms,' do not believe them. Mat 24:27 "For just as the lightning comes from the east and flashes even to the west, so will the coming of the Son of Man be. Mat 24:28 "Wherever the corpse is, there the vultures will gather. The Coming of the Son of Man Mat 24:29 "But immediately after the tribulation of those days THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT, AND THE STARS WILL FALL from the sky, and the powers of the heavens will be shaken. Mat 24:30 "And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory. Mat 24:31 "And He will send forth His angels with A GREAT TRUMPET and THEY WILL GATHER TOGETHER His elect from the four winds, from one end of the sky to the other. The Lesson of the Fig Tree Mat 24:32 "Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; Mat 24:33 so, you too, when you see all these things, recognize that He is near, right at the door. Mat 24:34 "Truly I say to you, this generation will not pass away until all these things take place. Mat 24:35 "Heaven and earth will pass away, but My words will not pass away. No One Knows That Day and Hour Mat 24:36 "But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. Mat 24:37 "For the coming of the Son of Man will be just like the days of Noah. Mat 24:38 "For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, Mat 24:39 and they did not understand until the flood came and took them all away; so will the coming of the Son of Man be. Mat 24:40 "Then there will be two men in the field; one will be taken and one will be left. Mat 24:41 "Two women will be grinding at the mill; one will be taken and one will be left. Mat 24:42 "Therefore be on the alert, for you do not know which day your Lord is coming. Mat 24:43 "But be sure of this, that if the head of the house had known at what time of the night the thief was coming, he would have been on the alert and would not have allowed his house to be broken into. Mat 24:44 "For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will. Mat 24:45 "Who then is the faithful and sensible slave whom his master put in charge of his household to give them their food at the proper time? Mat 24:46 "Blessed is that slave whom his master finds so doing when he comes. Mat 24:47 "Truly I say to you that he will put him in charge of all his possessions. Mat 24:48 ''But if that evil slave says in his heart, 'My master is not coming for a long time,' Mat 24:49 and begins to beat his fellow slaves and eat and drink Chapter 24 2 (Luke 19:44). Angels Did Work of Destruction—Men will continue to erect expensive buildings, costing millions of money; special attention will be called to their architectural beauty, and the firmness and solidity with which they are constructed; but the Lord has instructed me that despite the unusual firmness and expensive display, these buildings will share the fate of the temple in Jerusalem. That magnificent structure fell. Angels of God were sent to do the work of destruction, so that one stone was not left one upon another that was not thrown down (Manuscript 35, 1906). 23, 24 (ch. 7:20, 21; Isaiah 8:20; Mark 13:21, 22; Luke 21:8; John 10:2-5; 15:10; 1 John 2:4). How to Know a False Christ—We need to be anchored in Christ, rooted and grounded in the faith. Satan works through agents. He selects those who have not been drinking of the living waters, whose souls are athirst for something new and strange, and who are ever ready to drink at any fountain that may present itself. Voices will be heard, saying, “Lo, here is Christ,” or “Lo, there;” but we must believe them not. We have unmistakable evidence of the voice of the True Shepherd, and He is calling upon us to follow Him. He says, “I have kept my Father's commandments.” He leads His sheep in the path of humble obedience to the law of God, but He never encourages them in the transgression of that law. “The voice of a stranger” is the voice of one who neither respects nor obeys God's holy, just, and good law. Many make great pretensions to holiness, and boast of the wonders they perform in healing the sick, when they do not regard this great standard of righteousness. But through whose power are these cures wrought? Are the eyes of either party opened to their transgressions of the law? and do they take their stand as humble, obedient children, ready to obey all of God's requirements? John testifies of the professed children of God: “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” None need be deceived. The law of God is as sacred as His throne, and by it every man who cometh into the world is to be judged. There is no other standard by which to test character. “If they speak not according to this word, it is because there is no light in them.” Now, shall the case be decided according to the Word of God, or shall man's pretensions be credited? Says Christ, “By their fruits ye shall know them.” If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God, and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation that he may point to them as evidence that he is an angel of light and not of darkness. Brethren, we must beware of the pretended holiness that permits transgression of the law of God. Those cannot be sanctified who trample that law under their feet, and judge themselves by a standard of their own devising (The Review and Herald, November 17, 1885). 24. See EGW on ch. 7:21-23; 2 Corinthians 11:14. 30. See EGW on ch. 28:2-4.with drunkards; Mat 24:50 the master of that slave will come on a day when he does not expect him and at an hour which he does not know, Mat 24:51 and will cut him in pieces and assign him a place with the hypocrites; in that place there will be weeping and gnashing of teeth.
The Parable of the Ten Virgins Mat 25:1 "Then the kingdom of heaven will be comparable to ten virgins, who took their lamps and went out to meet the bridegroom. Mat 25:2 "Five of them were foolish, and five were prudent. Mat 25:3 "For when the foolish took their lamps, they took no oil with them, Mat 25:4 but the prudent took oil in flasks along with their lamps. Mat 25:5 "Now while the bridegroom was delaying, they all got drowsy and began to sleep. Mat 25:6 "But at midnight there was a shout, 'Behold, the bridegroom! Come out to meet him.' Mat 25:7 "Then all those virgins rose and trimmed their lamps. Mat 25:8 "The foolish said to the prudent, 'Give us some of your oil, for our lamps are going out.' Mat 25:9 "But the prudent answered, 'No, there will not be enough for us and you too; go instead to the dealers and buy some for yourselves.' Mat 25:10 "And while they were going away to make the purchase, the bridegroom came, and those who were ready went in with him to the wedding feast; and the door was shut. Mat 25:11 "Later the other virgins also came, saying, 'Lord, lord, open up for us.' Mat 25:12 "But he answered, 'Truly I say to you, I do not know you.' Mat 25:13 "Be on the alert then, for you do not know the day nor the hour. The Parable of the Talents Mat 25:14 "For it is just like a man about to go on a journey, who called his own slaves and entrusted his possessions to them. Mat 25:15 "To one he gave five talents, to another, two, and to another, one, each according to his own ability; and he went on his journey. Mat 25:16 "Immediately the one who had received the five talents went and traded with them, and gained five more talents. Mat 25:17 "In the same manner the one who had received the two talents gained two more. Mat 25:18 "But he who received the one talent went away, and dug a hole in the ground and hid his master's money. Mat 25:19 "Now after a long time the master of those slaves *came and *settled accounts with them. Mat 25:20 "The one who had received the five talents came up and brought five more talents, saying, 'Master, you entrusted five talents to me. See, I have gained five more talents.' Mat 25:21 "His master said to him, 'Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.' Mat 25:22 "Also the one who had received the two talents came up and said, 'Master, you entrusted two talents to me. See, I have gained two more talents.' Mat 25:23 "His master said to him, 'Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.' Mat 25:24 "And the one also who had received the one talent came up and said, 'Master, I knew you to be a hard man, reaping where you did not sow and gathering where you scattered no seed. Mat 25:25 'And I was afraid, and went away and hid your talent in the ground. See, you have what is yours.' Mat 25:26 "But his master answered and said to him, 'You wicked, lazy slave, you knew that I reap where I did not sow and gather where I scattered no seed. Mat 25:27 'Then you ought to have put my money in the bank, and on my arrival I would have received my money back with interest. Mat 25:28 'Therefore take away the talent from him, and give it to the one who has the ten talents.' Mat 25:29 "For to everyone who has, more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away. Mat 25:30 "Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth. The Final Judgment Mat 25:31 "But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. Mat 25:32 "All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; Mat 25:33 and He will put the sheep on His right, and the goats on the left. Mat 25:34 "Then the King will say to those on His right, 'Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. Mat 25:35 'For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; Mat 25:36 naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.' Mat 25:37 "Then the righteous will answer Him, 'Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? Mat 25:38 'And when did we see You a stranger, and invite You in, or naked, and clothe You? Mat 25:39 'When did we see You sick, or in prison, and come to You?' Mat 25:40 "The King will answer and say to them, 'Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.' Mat 25:41 "Then He will also say to those on His left, 'Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; Mat 25:42 for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; Mat 25:43 I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.' Mat 25:44 "Then they themselves also will answer, 'Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?' Mat 25:45 "Then He will answer them, 'Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.' Mat 25:46 "These will go away into eternal punishment, but the righteous into eternal life." Chapter 25 1-10. The Wise Arouse From Sleep—All who wait for the heavenly Bridegroom are represented in the parable as slumbering because their Lord delayed His coming; but the wise roused themselves at the message of His approach, and responded to the message, and their spiritual life was replenished. Their spiritual discernment was not all gone, and they sprang into line. As they took hold of the grace of Christ, their religious experience became vigorous and abundant, and their affections were set upon things above. They discerned where was the source of their supply, and appreciated the love that God had for them. They opened their hearts to receive the Holy Spirit, by which the love of God was shed abroad in their hearts. Their lights were trimmed and burning, and sent forth steady rays into the moral darkness of the world. They glorified God, because they had the oil of grace in their hearts, and did the very work that their Master did before them—went forth to seek and to save those who were lost (The Signs of the Times, August 13, 1894). 7 (Luke 12:35). A Trimmed and Burning Lamp—The very best credentials we can carry is love for one another. All strife, all dissension, is to cease. God will not accept the talents of the smartest, the most eloquent man if the inner lamp of the soul is not trimmed and burning. There must be a consecrated heart, and consecrated surrender of the soul (Letter 119, 1899). 14, 15 (Luke 19:12, 13; see EGW on John 17:20, 21). Talents Not Restricted to a Few—To every man is committed individual gifts, termed talents. Some regard these talents as being limited to certain men who possess superior mental endowments and genius. But God has not restricted the bestowal of His talents to a favored few. To every one is committed some special endowment, for which he will be held responsible by the Lord. Time, reason, means, strength, mental powers, tenderness of heart—all are gifts from God, entrusted to be used in the great work of blessing humanity. Some apparently have but few talents, but by diligent trading on their Lord's goods their endowments will be greatly increased.... The Lord is watching every one to see whether he will use his talents wisely and unselfishly, or whether he will seek his own advancement. The talents are distributed to every man according to his several ability, that he may add to them by wise investment. Each one must give an account to the Master for his own actions. The Lord will not require from those who are poor that which they have not to give; He will not require from the sick the active energies which bodily weakness forbids. No one need mourn because he cannot glorify God with talents that were never entrusted to Him. But if you have only one talent, use it well, and it will accumulate. If the talents are not buried, they will gain yet other talents. The goods we receive are not our own. The entrusted capital is to be used, and when the returns are made, they are still the Lord's property. We have no right to hoard these talents; when the Lord Jesus returns He expects to receive His own with usury (Letter 180, 1907). 21. See EGW on 1 Corinthians 15:51-55.
The Plot to Kill Jesus Mat 26:1 When Jesus had finished all these words, He said to His disciples, Mat 26:2 "You know that after two days the Passover is coming, and the Son of Man is to be handed over for crucifixion." Mat 26:3 Then the chief priests and the elders of the people were gathered together in the court of the high priest, named Caiaphas; Mat 26:4 and they plotted together to seize Jesus by stealth and kill Him. Mat 26:5 But they were saying, "Not during the festival, otherwise a riot might occur among the people." Jesus Anointed at Bethany Mat 26:6 Now when Jesus was in Bethany, at the home of Simon the leper, Mat 26:7 a woman came to Him with an alabaster vial of very costly perfume, and she poured it on His head as He reclined at the table. Mat 26:8 But the disciples were indignant when they saw this, and said, "Why this waste? Mat 26:9 "For this perfume might have been sold for a high price and the money given to the poor." Mat 26:10 But Jesus, aware of this, said to them, "Why do you bother the woman? For she has done a good deed to Me. Mat 26:11 "For you always have the poor with you; but you do not always have Me. Mat 26:12 "For when she poured this perfume on My body, she did it to prepare Me for burial. Mat 26:13 "Truly I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her." Judas to Betray Jesus Mat 26:14 Then one of the twelve, named Judas Iscariot, went to the chief priests Mat 26:15 and said, "What are you willing to give me to betray Him to you?" And they weighed out thirty pieces of silver to him. Mat 26:16 From then on he began looking for a good opportunity to betray Jesus. The Passover with the Disciples Mat 26:17 Now on the first day of Unleavened Bread the disciples came to Jesus and asked, "Where do You want us to prepare for You to eat the Passover?" Mat 26:18 And He said, "Go into the city to a certain man, and say to him, 'The Teacher says, "My time is near; I am to keep the Passover at your house with My disciples."'" Mat 26:19 The disciples did as Jesus had directed them; and they prepared the Passover. Mat 26:20 Now when evening came, Jesus was reclining at the table with the twelve disciples. Mat 26:21 As they were eating, He said, "Truly I say to you that one of you will betray Me." Mat 26:22 Being deeply grieved, they each one began to say to Him, "Surely not I, Lord?" Mat 26:23 And He answered, "He who dipped his hand with Me in the bowl is the one who will betray Me. Mat 26:24 "The Son of Man is to go, just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born." Mat 26:25 And Judas, who was betraying Him, said, "Surely it is not I, Rabbi?" Jesus *said to him, "You have said it yourself." Institution of the Lord's Supper Mat 26:26 While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, "Take, eat; this is My body." Mat 26:27 And when He had taken a cup and given thanks, He gave it to them, saying, "Drink from it, all of you; Mat 26:28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins. Mat 26:29 "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom." Jesus Foretells Peter's Denial Mat 26:30 After singing a hymn, they went out to the Mount of Olives. Mat 26:31 Then Jesus *said to them, "You will all fall away because of Me this night, for it is written, 'I WILL STRIKE DOWN THE SHEPHERD, AND THE SHEEP OF THE FLOCK SHALL BE SCATTERED.' Mat 26:32 "But after I have been raised, I will go ahead of you to Galilee." Mat 26:33 But Peter said to Him, "Even though all may fall away because of You, I will never fall away." Mat 26:34 Jesus said to him, "Truly I say to you that this very night, before a rooster crows, you will deny Me three times." Mat 26:35 Peter *said to Him, "Even if I have to die with You, I will not deny You." All the disciples said the same thing too. Jesus Prays in Gethsemane Mat 26:36 Then Jesus *came with them to a place called Gethsemane, and *said to His disciples, "Sit here while I go over there and pray." Mat 26:37 And He took with Him Peter and the two sons of Zebedee, and began to be grieved and distressed. Mat 26:38 Then He *said to them, "My soul is deeply grieved, to the point of death; remain here and keep watch with Me." Mat 26:39 And He went a little beyond them, and fell on His face and prayed, saying, "My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will." Mat 26:40 And He *came to the disciples and *found them sleeping, and *said to Peter, "So, you men could not keep watch with Me for one hour? Mat 26:41 "Keep watching and praying that you may not enter into temptation; the spirit is willing, but the flesh is weak." Mat 26:42 He went away again a second time and prayed, saying, "My Father, if this cannot pass away unless I drink it, Your will be done." Mat 26:43 Again He came and found them sleeping, for their eyes were heavy. Mat 26:44 And He left them again, and went away and prayed a third time, saying the same thing once more. Mat 26:45 Then He *came to the disciples and *said to them, "Are you still sleeping and resting? Behold, the hour is at hand and the Son of Man is being betrayed into the hands of sinners. Mat 26:46 "Get up, let us be going; behold, the one who betrays Me is at hand!" Betrayal and Arrest of Jesus Mat 26:47 While He was still speaking, behold, Judas, one of the twelve, came up accompanied by a large crowd with swords and clubs, who came from the chief priests and elders of the people. Mat 26:48 Now he who was betraying Him gave them a sign, saying, "Whomever I kiss, He is the one; seize Him." Mat 26:49 Immediately Judas went to Jesus and said, "Hail, Rabbi!" and kissed Him. Mat 26:50 And Jesus said to him, "Friend, do what you have come for." Then they came and laid hands on Jesus and seized Him. Mat 26:51 And behold, one of those who were with Jesus reached and drew out his sword, and struck the slave of the high priest and cut off his ear. Mat 26:52 Then Jesus *said to him, "Put your sword back into its place; for all those who take up the sword shall perish by the sword. Mat 26:53 "Or do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels? Mat 26:54 "How then will the Scriptures be fulfilled, which say that it must happen this way?" Mat 26:55 At that time Jesus said to the crowds, "Have you come out with swords and clubs to arrest Me as you would against a robber? Every day I used to sit in the temple teaching and you did not seize Me. Mat 26:56 "But all this has taken place to fulfill the Scriptures of the prophets." Then all the disciples left Him and fled. Jesus Before Caiaphas and the Council Mat 26:57 Those who had seized Jesus led Him away to Caiaphas, the high priest, where the scribes and the elders were gathered together. Mat 26:58 But Peter was following Him at a distance as far as the courtyard of the high priest, and entered in, and sat down with the officers to see the outcome. Mat 26:59 Now the chief priests and the whole Council kept trying to obtain false testimony against Jesus, so that they might put Him to death. Mat 26:60 They did not find any, even though many false witnesses came forward. But later on two came forward, Mat 26:61 and said, "This man stated, 'I am able to destroy the temple of God and to rebuild it in three days.'" Mat 26:62 The high priest stood up and said to Him, "Do You not answer? What is it that these men are testifying against You?" Mat 26:63 But Jesus kept silent. And the high priest said to Him, "I adjure You by the living God, that You tell us whether You are the Christ, the Son of God." Mat 26:64 Jesus *said to him, "You have said it yourself; nevertheless I tell you, hereafter you will see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING ON THE CLOUDS OF HEAVEN." Mat 26:65 Then the high priest tore his robes and said, "He has blasphemed! What further need do we have of witnesses? Behold, you have now heard the blasphemy; Mat 26:66 what do you think?" They answered, "He deserves death!" Mat 26:67 Then they spat in His face and beat Him with their fists; and others slapped Him, Mat 26:68 and said, "Prophesy to us, You Christ; who is the one who hit You?" Peter Denies Jesus Mat 26:69 Now Peter was sitting outside in the courtyard, and a servant-girl came to him and said, "You too were with Jesus the Galilean." Mat 26:70 But he denied it before them all, saying, "I do not know what you are talking about." Mat 26:71 When he had gone out to the gateway, another servant-girl saw him and *said to those who were there, "This man was with Jesus of Nazareth." Mat 26:72 And again he denied it with an oath, "I do not know the man." Mat 26:73 A little later the bystanders came up and said to Peter, "Surely you too are one of them; for even the way you talk gives you away." Mat 26:74 Then he began to curse and swear, "I do not know the man!" And immediately a rooster crowed. Mat 26:75 And Peter remembered the word which Jesus had said, "Before a rooster crows, you will deny Me three times." And he went out and wept bitterly. Chapter 26 2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God's purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897). 3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ's first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872). No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it. Virtually Caiaphas was no high priest. He wore the priestly robes, but he had no vital connection with God. He was uncircumcised in heart. Proud and overbearing, he proved his unworthiness ever to have worn the garments of the high priest. He had no authority from heaven for occupying the position. He had not one ray of light from God to show him what the work of the priest was, or for what the office was instituted (The Review and Herald, June 12, 1900). 6-13 (Mark 14:3-9; John 12:1-8). An Illustration of God's Methods—There are gifts that we rightly proportion to the character and necessities of the ones upon whom we bestow them. Not many of the poor would appreciate Mary's offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything.... To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow (Manuscript 28, 1897). 14-16 (Mark 14:10, 11; Luke 22:3-5; 1 Timothy 6:10). No Outbreaking Sin—The love of money in the heart of Judas was growing with the exercise of his shrewd abilities. His practical financiering ability if exercised and enlightened and moulded by the Holy Spirit, would have been of great service to the little church, and by the sanctification of his spirit he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part, but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money (Manuscript 28, 1897). Two Kinds of Experience Confused by Judas—There are two kinds of experience—the outside showing and the inward working. The divine and human were at work in the character of Judas. Satan was working the human, Christ the divine. The Lord Jesus longed to see Judas rise to his appointed privileges. But the human side of Judas’ character was confused with his religious sentiments, and treated by him as essential attributes. By taking this view of things, he left an open door for Satan to enter and take possession of the entire man. If Judas had practiced the lessons of Christ, he would have surrendered to Christ, he would have consecrated his heart fully to God; but his confused experience was misleading him (Manuscript 28, 1897). A Religious Fraud—The case of Judas has been presented to me as a lesson for all. Judas was with Christ through the entire period of the Saviour's public ministry. He had all that Christ could give him. Had he used his capabilities with earnest diligence, he could have accumulated talents. Had he sought to be a blessing, instead of a questioning, criticizing, selfish man, the Lord would have used him to advance His kingdom. But Judas was a speculator. He thought that he could manage the finances of the church, and by his sharpness in business get gain. He was divided in heart. He loved the praise of the world. He refused to give up the world for Christ. He never committed his eternal interests to Christ. He had a superficial religion, and therefore he speculated upon his Master and betrayed Him to the priests, being fully persuaded that Christ would not allow Himself to be taken. Judas was a religious fraud. He held up a high standard for others, but he himself utterly failed to reach the Bible standard. He did not bring the religion of Christ into his life. How many today are, like Judas, betraying their Lord? Those who follow dishonest practices in business, sacrifice Christ for gain and reveal a wisdom that is after Satan's order. Speculation for selfish gain will not be brought into the life of the man who has that faith which works by love and purifies the soul (Letter 40, 1901). (Mark 3:19.) Jesus Dealt Wisely With Judas—Christ knew, when He permitted Judas to connect with Him as one of the twelve, that Judas was possessed of the demon of selfishness. He knew that this professed disciple would betray Him, and yet He did not separate him from the other disciples, and send him away. He was preparing the minds of these men for His death and ascension, and He foresaw that should He dismiss Judas, Satan would use him to spread reports that would be difficult to meet and explain. The leaders of the Jewish nation were watching and searching for something that they could use to make of no effect the words of Christ. The Saviour knew that Judas, if dismissed, could so misconstrue and mystify His statements that the Jews would accept a false version of His words, using this version to bring terrible harm to the disciples, and to leave on the minds of Christ's enemies the impression that the Jews were justified in taking the attitude that they did toward Jesus and His disciples. Christ did not, therefore, send Judas from His presence, but kept him by His side, where He could counteract the influence that he might exert against His work (The Review and Herald, May 12, 1903). 26-29. See EGW on 1 Corinthians 11:18-34, 23-26. 28 (1 Corinthians 11:25; see EGW on Leviticus 17:11). The Peace-making Cup—The atoning sacrifice is full and sufficient. It is the new covenant, sealed with His blood, which was shed for many for the remission of sins. This Christ declared at the last supper. In this cup there is to those who drink in faith, peace-making, soul-cleansing efficacy. It is the balm of Gilead, which God has provided to restore health and soundness to the sin-stricken soul (Letter 108, 1899). 31-35 (Mark 14:27-31; Luke 22:31-34; John 13:36-38; 1 Corinthians 10:12). The Self-sufficient Go On in Supposed Strength—Many today stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power against them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ will not save from wounds the one who places himself unbidden on the enemy's ground. He lets the self-sufficient one, who acts as if he knew more than his Lord, go on in his supposed strength. Then comes suffering and a crippled life, or perhaps defeat and death (Manuscript 115, 1902). 36-46 (Mark 14:32-42; Luke 22:39-46; see EGW on Ecclesiastes 8:11). Satan Sought to Crush Christ—At the thought of the grievous character of the guilt of the world, Christ felt that He must go apart, and be alone. The hosts of darkness are there to make sin appear as extensive, deep, and horrible as possible. In his hatred of God, in falsifying His character, in manifesting irreverence, contempt, and hatred toward the laws of His government, Satan had made iniquity reach unto the heavens, and it was his purpose to swell iniquity to such great proportions, that it would make atonement seem impossible, so that the Son of God, who sought to save a lost world, should be crushed beneath the curse of sin. The working of the vigilant foe in presenting to Christ the vast proportions of transgression, caused such poignant pain that He felt that He could not remain in the immediate presence of any human being. He could not bear that even His disciples should witness His agony as He contemplated the woe of the world. Even His most dearly loved friends must not be in His companionship. The sword of justice was unsheathed, and the wrath of God against iniquity rested upon man's substitute, Jesus Christ, the only begotten of the Father. In the Garden of Gethsemane Christ suffered in man's stead, and the human nature of the Son of God staggered under the terrible horror of the guilt of sin, until from His pale and quivering lips was forced the agonizing cry, “O my Father, if it be possible, let this cup pass from me:” but if there is no other way by which the salvation of fallen man may be accomplished, then “not as I will, but as thou wilt.” Human nature would then and there have died under the horror of the sense of sin, had not an angel from heaven strengthened Him to bear the agony. The power that inflicted retributive justice upon man's substitute and surety, was the power that sustained and upheld the suffering One under the tremendous weight of wrath that would have fallen upon a sinful world. Christ was suffering the death that was pronounced upon the transgressors of God's law. It is a fearful thing for the unrepenting sinner to fall into the hands of the living God. This is proved by the history of the destruction of the old world by a flood, by the record of the fire which fell from heaven and destroyed the inhabitants of Sodom. But never was this proved to so great an extent as in the agony of Christ, the Son of the infinite God, when He bore the wrath of God for a sinful world. It was in consequence of sin, the transgression of God's law, that the Garden of Gethsemane has become pre-eminently the place of suffering to a sinful world. No sorrow, no agony, can measure with that which was endured by the Son of God. Man has not been made a sin-bearer, and he will never know the horror of the curse of sin which the Saviour bore. No sorrow can bear any comparison with the sorrow of Him upon whom the wrath of God fell with overwhelming force. Human nature can endure but a limited amount of test and trial. The finite can only endure the finite measure, and human nature succumbs; but the nature of Christ had a greater capacity for suffering; for the human existed in the divine nature, and created a capacity for suffering to endure that which resulted from the sins of a lost world. The agony which Christ endured, broadens, deepens, and gives a more extended conception of the character of sin, and the character of the retribution which God will bring upon those who continue in sin. The wages of sin is death, but the gift of God is eternal life through Jesus Christ to the repenting, believing sinner (Manuscript 35, 1895). (Genesis 3:1-24.) Eden and Gethsemane—The Garden of Eden with its disobedience and the Garden of Gethsemane with its obedience are presented before us. What a costly work was that in Eden! How much was involved in the fatal eating of the forbidden tree! But many are following in the very same footprints, in disobedience, in breaking away from the law of God. When men selfishly enter a course of disobedience to God they go on imperceptibly. They do not calculate what the sure result will be when they enter the path of temptation, and make but feeble efforts to resist, and some make none at all. But when the scroll is unrolled, and God looks over it, He will find that He has been denied in that place, dishonored in another place; and as the roll is opened more and more, the results of un-Christlike actions are revealed. The Word of God was not fed upon, therefore their actions were not the result of eating the flesh and drinking the blood of the Son of God (Letter 69, 1897). The Garden of Eden with its foul blot of disobedience, is to be carefully studied and compared with the Garden of Gethsemane, where the world's Redeemer suffered superhuman agony when the sins of the whole world were rolled upon Him.... Adam did not stop to calculate the result of His disobedience (Manuscript 1, 1892). 39. See EGW on Romans 8:11. 42 (Mark 14:36; Luke 12:50; 22:42, 53; Philippians 2:7). Stronger Than Human Desire—The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. Therefore His desire for the removal of suffering was stronger than human beings can experience. How intense was the desire of the humanity of Christ to escape the displeasure of an offended God, how His soul longed for relief, is revealed in the words, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” Yet Christ had not been forced to take this step. He had contemplated this struggle. To His disciples He had said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” “Now is your hour, and the power of darkness.” He had volunteered to lay down His life to save the world (The Signs of the Times, December 9, 1897). 43 (Mark 14:40; Luke 22:45). Picture of a Sleeping Church—In this fearful hour of trial Christ's human nature longed even for the sympathy of His disciples. A second time He rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples He sees a representation of a sleeping church. When they should be watching, they are asleep (Sufferings of Christ, 19, 20, found in The Signs of the Times, August 14, 1879). 57 (John 18:13, 14). Need Not Be Instruments of Unrighteousness—Caiaphas was the one who was to be in office when type met antitype, when the true High Priest came into office. Each actor in history stands in his lot and place; for God's great work after His own plan will be carried out by men who have prepared themselves to fill positions for good or evil. In opposition to righteousness, men become instruments of unrighteousness. But they are not forced to take this course of action. They need not become instruments of unrighteousness, any more than Cain needed to (The Review and Herald, June 12, 1900). 63, 64 (Mark 14:61, 62; Luke 22:70). A Wonderful Moment—This is one of the times when Christ publicly confessed His claim to be the Messiah, the One for whom the Jews had long looked. Weighted with such great results, it was to Christ one of the most wonderful moments of His life. He realized that all disguise must be swept away. The declaration that He was one with God must be openly made. His judges looked upon Him as only a man, and they thought Him guilty of blasphemous presumption. But He proclaimed Himself as the Son of God. He fully asserted His divine character before the dignitaries who had arraigned Him before their earthly tribunal. His words, spoken calmly, yet with conscious power, showed that He claimed for Himself the prerogatives of the Son of God (Manuscript 111, 1897). 65 (Mark 14:63). Priestly Robes Not to Be Rent—The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes (The Youth's Instructor, June 7, 1900). An Outward Appearance—So perverted had the priesthood become that when Christ declared Himself the Son of God, Caiaphas, in pretended horror, rent his robe, and accused the Holy One of Israel of blasphemy. Many today who claim to be Christians are in danger of rending their garments, making an outward show of repentance, when their hearts are not softened nor subdued. This is why so many continue to make failures in the Christian life. An outward appearance of sorrow is shown for wrong, but their repentance is not that which needs not to be repented of (The Review and Herald, June 12, 1900). Christ's Heart Rent—How different was the true High Priest from the false and corrupted Caiaphas. Christ stood before the false high priest, pure and undefiled, without a taint of sin. Christ mourned for the transgression of every human being. He bore even the guiltiness of Caiaphas, knowing the hypocrisy that dwelt in his soul, while for pretense he rent his robe. Christ did not rend His robe, but His soul was rent. His garment of human flesh was rent as He hung on the cross, the sin-bearer of the race. By His suffering and death a new and living way was opened (The Review and Herald, June 12, 1900). (Leviticus 10:6.) A Positive Prohibition—It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive [Leviticus 10:6 quoted] (Manuscript 102, 1897). The Condemned Pronounced Sentence on the Innocent—For thus rending his garment in pretended zeal, the high priest might have been arraigned before the Sanhedrin. He had done the very thing that the Lord had commanded should not be done. Standing under the condemnation of God, he pronounced sentence on Christ as a blasphemer. He performed all his actions toward Christ as a priestly judge, as an officiating high priest, but he was not this by the appointment of God. The priestly robe he rent in order to impress the people with his horror of the sin of blasphemy covered a heart full of wickedness. He was acting under the inspiration of Satan. Under a gorgeous priestly dress, he was fulfilling the work of the enemy of God. This has been done again and again by priests and rulers. The rent garment ended Caiaphas’ priesthood. By his own action he disqualified himself for the priestly office. After the condemnation of Christ he was unable to act without showing the most unreasonable passion. His tortured conscience scourged him, but he did not feel that sorrow that leads to repentance. The religion of those that crucified Christ was a pretense. The supposed holy vestments of the priests covered hearts that were full of corruption, malignity, and crime. They interpreted gain to be godliness. The priests were appointed, not by God, but by an unbelieving government. The position of priest was bought and sold like goods of merchandise. Thus it was that Caiaphas obtained the office. He was not a priest after the order of Melchisedec, by God's appointment. He was bought and sold to work wickedness. He never knew what it was to be obedient to God. He had the form of godliness, and this gave him the power to oppress (Manuscript 102, 1897).
Jesus Delivered to Pilate Mat 27:1 Now when morning came, all the chief priests and the elders of the people conferred together against Jesus to put Him to death; Mat 27:2 and they bound Him, and led Him away and delivered Him to Pilate the governor. Judas Hangs Himself Mat 27:3 Then when Judas, who had betrayed Him, saw that He had been condemned, he felt remorse and returned the thirty pieces of silver to the chief priests and elders, Mat 27:4 saying, "I have sinned by betraying innocent blood." But they said, "What is that to us? See to that yourself!" Mat 27:5 And he threw the pieces of silver into the temple sanctuary and departed; and he went away and hanged himself. Mat 27:6 The chief priests took the pieces of silver and said, "It is not lawful to put them into the temple treasury, since it is the price of blood." Mat 27:7 And they conferred together and with the money bought the Potter's Field as a burial place for strangers. Mat 27:8 For this reason that field has been called the Field of Blood to this day. Mat 27:9 Then that which was spoken through Jeremiah the prophet was fulfilled: "AND THEY TOOK THE THIRTY PIECES OF SILVER, THE PRICE OF THE ONE WHOSE PRICE HAD BEEN SET by the sons of Israel; Mat 27:10 AND THEY GAVE THEM FOR THE POTTER'S FIELD, AS THE LORD DIRECTED ME." Jesus Before Pilate Mat 27:11 Now Jesus stood before the governor, and the governor questioned Him, saying, "Are You the King of the Jews?" And Jesus said to him, "It is as you say." Mat 27:12 And while He was being accused by the chief priests and elders, He did not answer. Mat 27:13 Then Pilate *said to Him, "Do You not hear how many things they testify against You?" Mat 27:14 And He did not answer him with regard to even a single charge, so the governor was quite amazed. The Crowd Chooses Barabbas Mat 27:15 Now at the feast the governor was accustomed to release for the people any one prisoner whom they wanted. Mat 27:16 At that time they were holding a notorious prisoner, called Barabbas. Mat 27:17 So when the people gathered together, Pilate said to them, "Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?" Mat 27:18 For he knew that because of envy they had handed Him over. Mat 27:19 While he was sitting on the judgment seat, his wife sent him a message, saying, "Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him." Mat 27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to put Jesus to death. Mat 27:21 But the governor said to them, "Which of the two do you want me to release for you?" And they said, "Barabbas." Mat 27:22 Pilate *said to them, "Then what shall I do with Jesus who is called Christ?" They all *said, "Crucify Him!" Mat 27:23 And he said, "Why, what evil has He done?" But they kept shouting all the more, saying, "Crucify Him!" Pilate Delivers Jesus to Be Crucified Mat 27:24 When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, "I am innocent of this Man's blood; see to that yourselves." Mat 27:25 And all the people said, "His blood shall be on us and on our children!" Mat 27:26 Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified. Jesus Is Mocked Mat 27:27 Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole Roman cohort around Him. Mat 27:28 They stripped Him and put a scarlet robe on Him. Mat 27:29 And after twisting together a crown of thorns, they put it on His head, and a reed in His right hand; and they knelt down before Him and mocked Him, saying, "Hail, King of the Jews!" Mat 27:30 They spat on Him, and took the reed and began to beat Him on the head. Mat 27:31 After they had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify Him. The Crucifixion Mat 27:32 As they were coming out, they found a man of Cyrene named Simon, whom they pressed into service to bear His cross. Mat 27:33 And when they came to a place called Golgotha, which means Place of a Skull, Mat 27:34 they gave Him wine to drink mixed with gall; and after tasting it, He was unwilling to drink. Mat 27:35 And when they had crucified Him, they divided up His garments among themselves by casting lots. Mat 27:36 And sitting down, they began to keep watch over Him there. Mat 27:37 And above His head they put up the charge against Him which read, "THIS IS JESUS THE KING OF THE JEWS." Mat 27:38 At that time two robbers *were crucified with Him, one on the right and one on the left. Mat 27:39 And those passing by were hurling abuse at Him, wagging their heads Mat 27:40 and saying, "You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross." Mat 27:41 In the same way the chief priests also, along with the scribes and elders, were mocking Him and saying, Mat 27:42 "He saved others; He cannot save Himself. He is the King of Israel; let Him now come down from the cross, and we will believe in Him. Mat 27:43 "HE TRUSTS IN GOD; LET GOD RESCUE Him now, IF HE DELIGHTS IN HIM; for He said, 'I am the Son of God.'" Mat 27:44 The robbers who had been crucified with Him were also insulting Him with the same words. The Death of Jesus Mat 27:45 Now from the sixth hour darkness fell upon all the land until the ninth hour. Mat 27:46 About the ninth hour Jesus cried out with a loud voice, saying, "ELI, ELI, LAMA SABACHTHANI?" that is, "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?" Mat 27:47 And some of those who were standing there, when they heard it, began saying, "This man is calling for Elijah." Mat 27:48 Immediately one of them ran, and taking a sponge, he filled it with sour wine and put it on a reed, and gave Him a drink. Mat 27:49 But the rest of them said, "Let us see whether Elijah will come to save Him." Mat 27:50 And Jesus cried out again with a loud voice, and yielded up His spirit. Mat 27:51 And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. Mat 27:52 The tombs were opened, and many bodies of the saints who had fallen asleep were raised; Mat 27:53 and coming out of the tombs after His resurrection they entered the holy city and appeared to many. Mat 27:54 Now the centurion, and those who were with him keeping guard over Jesus, when they saw the earthquake and the things that were happening, became very frightened and said, "Truly this was the Son of God!" Mat 27:55 Many women were there looking on from a distance, who had followed Jesus from Galilee while ministering to Him. Mat 27:56 Among them was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. Jesus Is Buried Mat 27:57 When it was evening, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus. Mat 27:58 This man went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. Mat 27:59 And Joseph took the body and wrapped it in a clean linen cloth, Mat 27:60 and laid it in his own new tomb, which he had hewn out in the rock; and he rolled a large stone against the entrance of the tomb and went away. Mat 27:61 And Mary Magdalene was there, and the other Mary, sitting opposite the grave. The Guard at the Tomb Mat 27:62 Now on the next day, the day after the preparation, the chief priests and the Pharisees gathered together with Pilate, Mat 27:63 and said, "Sir, we remember that when He was still alive that deceiver said, 'After three days I am to rise again.' Mat 27:64 "Therefore, give orders for the grave to be made secure until the third day, otherwise His disciples may come and steal Him away and say to the people, 'He has risen from the dead,' and the last deception will be worse than the first." Mat 27:65 Pilate said to them, "You have a guard; go, make it as secure as you know how." Mat 27:66 And they went and made the grave secure, and along with the guard they set a seal on the stone. Chapter 27 15-26 (Mark 15:6-15; Luke 23:18-25; John 18:39, 40). A Symbol of Last Days—The scene in the judgment hall in Jerusalem is a symbol of what will take place in the closing scenes of this earth's history. The world will accept Christ, the Truth, or they will accept Satan, the first great rebel, a robber, apostate, and murderer. They will either reject the message of mercy in regard to the commandments of God and the faith of Jesus, or they will accept the truth as it is in Jesus. If they accept Satan and his falsehoods, they identify themselves with the chief of all liars, and with all who are disloyal, while they turn from no less a personage than the Son of the infinite God (The Review and Herald, January 30, 1900). A Matter of Choice—When Jesus was on earth, Satan led the people to reject the Son of God, and to choose Barabbas, who in character represented Satan, the god of this world. The Lord Jesus Christ came to dispute the usurpation of Satan in the kingdoms of the world. The conflict is not yet ended; and as we draw near the close of time, the battle waxes more intense. As the second appearing of our Lord Jesus Christ draws near, satanic agencies are moved from beneath. Satan will not only appear as a human being, but he will personate Jesus Christ; and the world that has rejected the truth will receive him as the Lord of lords and King of kings. He will exercise his power, and work upon the human imagination. He will corrupt both the minds and the bodies of men, and will work through the children of disobedience, fascinating and charming, as does a serpent. What a spectacle will the world be for heavenly intelligences! What a spectacle for God, the Creator of the world, to behold! The form Satan assumed in Eden when leading our first parents to transgress, was of a character to bewilder and confuse the mind. He will work in as subtle a manner as we near the end of earth's history. All his deceiving power will be brought to bear upon human subjects, to complete the work of deluding the human family. So deceptive will be his working, that men will do as they did in the days of Christ; and when asked, Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be, Barabbas, Barabbas! And when the question is asked, “What will ye then that I shall do unto him whom ye call the King of the Jews?” the cry again will be, “Crucify him!” Christ will be represented in the person of those who accept the truth, and who identify their interest with that of their Lord. The world will be enraged at them in the same way that they were enraged at Christ, and the disciples of Christ will know that they are to be treated no better than was their Lord. But Christ will surely identify His interest with that of those who accept Him as their personal Saviour. Every insult, every reproach, every false accusation made against them by those who have turned their ears away from the truth and are turned unto fables, will be charged upon the guilty ones as done to Christ in the person of His saints (The Review and Herald, April 14, 1896). When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ. Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of His saints. In view of the history of the life and death of Christ, can we be surprised if the world is hollow and insincere? Can we in our day trust in man, or make flesh our arm? Shall we not choose Christ as our Leader? He alone can save us from sin. When the world is at last brought up for trial before the great white throne, to account for its rejection of Jesus Christ, God's own messenger to our world, what a solemn scene it will be! What a reckoning will have to be made for nailing to the cross One who came to our world as a living epistle of the law. God will ask each one the question, What have you done with My only-begotten Son? What will those answer who have refused to accept the truth? They will be obliged to say, We hated Jesus, and cast Him out. We cried, Crucify Him, crucify Him. We chose Barabbas in His stead. If those to whom the light of Heaven is presented reject it, they reject Christ. They reject the only provision whereby they may be cleansed from pollution. They crucify to themselves the Son of God afresh, and put Him to an open shame. To them it will be said, “I never knew you: depart from me.” God will assuredly avenge the death of His Son (The Review and Herald, January 30, 1900). 21. See EGW on Romans 3:19. 21, 22, 29 (Philippians 2:9; Hebrews 2:9; Revelation 6:16; 14:10). Two Kinds of Crowns—On whose side are we? The world cast Christ out, the heavens received Him. Man, finite man, rejected the Prince of life; God, our sovereign Ruler, received Him into the heavens. God has exalted Him. Man crowned Him with a crown of thorns, God has crowned Him with a crown of royal majesty. We must all think candidly. Will you have this man Christ Jesus to rule over you, or will you have Barabbas? The death of Christ brings to the rejecter of His mercy the wrath and judgments of God, unmixed with mercy. This is the wrath of the Lamb. But the death of Christ is hope and eternal life to all who receive Him and believe in Him (Letter 31, 1898). Under Satan's Black Banner—Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory (The Review and Herald, January 30, 1900). 22, 23 (Mark 15:12-14; Luke 23:20-23; John 19:14, 15). A Representative Scene—The scene transacted in Jerusalem at the betrayal and rejection of Christ represents the scene which will take place in the future history of the world, when Christ is finally rejected. The religious world will take sides with the first great rebel, and will reject the message of mercy in regard to the commandments of God and the faith of Jesus (Manuscript 40, 1897). 25, 26 (Mark 15:14, 15; Luke 23:23, 24; John 19:15, 16). Angels Could Not Interfere—Be astonished, O heaven, and be everlastingly ashamed, O inhabitants of earth! With sorrow and indignation the angels heard the choice made by the people and the sentence passed upon Christ. But they could not interfere; for in the great controversy between good and evil, Satan must be given every opportunity to develop his true character, that the heavenly universe and the race for whom Christ was giving His life might see the righteousness of God's purposes. Those under the control of the enemy must be allowed to reveal the principles of his government (Manuscript 136, 1899). 32 (Mark 15:21; Luke 23:26). A Means of Conversion—The cross he [Simon] was forced to bear became the means of his conversion. His sympathies were deeply stirred in favor of Jesus; and the events of Calvary, and the words uttered by the Saviour, caused him to acknowledge that He was the Son of God (Manuscript 41, 1887). 37 (Psalm 85:10; Mark 15:26; Luke 23:38; John 19:19). An Arranged Superscription—Look at the superscription written above the cross. The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless, helpless, and perishing, to come. Christ has made of none effect the power of Satan. He laid hold of the pillars of Satan's kingdom, and passed through the conflict, destroying him that had the power of death. A way was now opened whereby mercy and truth could meet together, and righteousness and peace kiss each other (Manuscript 111, 1897). 38 (Mark 15:27; Luke 23:33; John 19:18). Christ Placed as Most Notorious Criminal—Joseph and Nicodemus watched every development at the condemnation and crucifixion of Christ. Not an action escaped them. These men were diligent searchers of the Scriptures, and they were deeply indignant as they saw this man, whom the judges had pronounced to be entirely without fault, placed in the center of two thieves, “on either side one, and Jesus in the midst.” This instruction had been given by the chief priests and rulers, that by his position all might judge that Christ was the most notorious of the three (Manuscript 103, 1897). 42. See EGW on Luke 24:13-15. 45 (Mark 15:33; Luke 23:44). In Sympathy and Confirmation—The darkness upon the face of nature expressed her sympathy with Christ in His expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed (The Spirit of Prophecy 3:167). God and Angels Clothed in Darkness—The dark cloud of human transgression came between the Father and the Son. The interruption of the communion between God and His Son caused a condition of things in the heavenly courts which cannot be described by human language. Nature could not witness such a scene as Christ dying in agony while bearing the penalty of man's transgression. God and the angels clothed themselves with darkness, and hid the Saviour from the gaze of the curious multitude while He drank the last dregs of the cup of God's wrath (Letter 139, 1898). 45, 46 (v. 54; Mark 15:33, 34, 39; Luke 23:46, 47; John 19:30). Circumstances Sowed Seed—The conviction forced upon many at the time of Christ's trial, at the time when the three hours’ darkness enshrouded the cross, without any natural cause for it, and when the last sentences were uttered, “My God, my God, why hast thou forsaken me?” “It is finished,” “Into thy hands I commend my spirit,” was seed sown that ripened into harvest when at a future date the gospel was boldly proclaimed by His disciples. The shaking earth, the piercing cry, the sudden death which called forth in no whispered tones the cry, “It is finished,” forced from many the words, “Assuredly this man was righteous”; “Truly this was the Son of God.” Many who had scoffed and jeered at, and taunted the Son of God were terribly afraid that the shaking earth, the rent and trembling rocks would put an end to their own lives. They hastened away from the scene, beating upon their breasts, stumbling, falling, in awful terror lest the earth should open and swallow them up. The veil of the temple rent so mysteriously, changed the religious ideas of many of the Jewish priests, and a large company changed their faith. After the day of Pentecost, we read that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people” (Manuscript 91, 1897). Father Suffered With Son—In the scenes that transpired at the judgment hall and at Calvary, we see what the human heart is capable of when under the influence of Satan. Christ submitted to crucifixion, although the heavenly host could have delivered Him. The angels suffered with Christ. God Himself was crucified with Christ; for Christ was one with the Father. Those who reject Christ, those who will not have this man to rule over them, choose to place themselves under the rule of Satan, to do his work as his bondslaves. Yet for them Christ yielded up His life on Calvary (The Bible Echo, August 6, 1894). 50 (Mark 15:37; Luke 23:46; John 19:30; Hebrews 2:14). Satan Overcome by Christ's Human Nature—When Christ bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth. He vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all. In proportion to our faith will be our victory (The Youth's Instructor, April 25, 1901). 51 (Mark 15:38; Luke 23:45; Ephesians 2:14, 15; Colossians 2:14; Hebrews 10:19, 20; See EGW on John 19:30). The Mercy Seat Opened to All—Christ was nailed to the cross between the third and sixth hour, that is, between nine and twelve o'clock. In the afternoon He died. This was the hour of the evening sacrifice. Then the veil of the temple, that which hid God's glory from the view of the congregation of Israel, was rent in twain from top to bottom. Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread (Letter 230, 1907). (Ch. 26:65; Daniel 5:5, 25-28; Hebrews 10:19, 20.) Israel a Nation Unchurched—In Christ the shadow reached its substance, the type its antitype. Well might Caiaphas rend his clothes in horror for himself and for the nation; for they were separating themselves from God, and were fast becoming a people unchurched by Jehovah. Surely the candlestick was being removed out of its place. It was not the hand of the priest that rent from top to bottom the gorgeous veil that divided the holy from the most holy place. It was the hand of God. When Christ cried out, “It is finished,” the Holy Watcher that was an unseen guest at Belshazzar's feast pronounced the Jewish nation to be a nation unchurched. The same hand that traced on the wall the characters that recorded Belshazzar's doom and the end of the Babylonian kingdom, rent the veil of the temple from top to bottom, opening a new and living way for all, high and low, rich and poor, Jew and Gentile. From henceforth people might come to God without priest or ruler (Manuscript 101, 1897). (Hebrews 6:19; 8:6, 7; 10:19, 20.) God's Presence Withdrawn From Earthly Sanctuary—By the rending of the veil of the temple, God said, I can no longer reveal My presence in the most holy place. A new and living Way, before which there hangs no veil, is offered to all. No longer need sinful, sorrowing humanity await the coming of the high priest. Type had met antitype in the death of God's Son. The Lamb of God had been offered as a sacrifice. It was as if a voice had said to the worshipers, “There is now an end to all sacrifices and offerings” (The Youth's Instructor, June 21, 1900). A New Way Opened to Fallen Man—When Christ on the cross cried out, “It is finished,” the veil of the temple was rent in twain. This veil was significant to the Jewish nation. It was of most costly material, of purple and gold, and was of great length and breadth. At the moment when Christ breathed His last, there were witnesses in the temple who beheld the strong, heavy material rent by unseen hands from top to bottom. This act signified to the heavenly universe, and to a world corrupted by sin, that a new and living way had been opened to the fallen race, that all sacrificial offerings terminated in the one great offering of the Son of God. He who had hitherto dwelt in the temple made with hands, had gone forth never again to grace it with His presence (The Signs of the Times, December 8, 1898). 52, 53 (see EGW on ch. 28:2-4). Resurrection Known to Priests and Rulers—The captives brought up from the graves at the time of the resurrection of Jesus were His trophies as a conquering Prince. Thus He attested His victory over death and the grave; thus He gave a pledge and an earnest of the resurrection of all the righteous dead. Those who were called from their graves went into the city, and appeared unto many in their resurrected forms, and testified that Jesus had indeed risen from the dead, and that they had risen with Him.... It was well known to the priests and rulers that certain persons who were dead had risen at the resurrection of Jesus. Authentic reports were brought to them of different ones who had seen and conversed with these resurrected ones, and heard their testimony that Jesus, the Prince of life, whom the priests and rulers had slain, was risen from the dead (The Spirit of Prophecy 3:223). 54 (Mark 15:39; Luke 23:47; see EGW comment on vs. 45, 46; John 1:1-3, 14). The Sermon in Action—[Matthew 27:54 quoted.] ... What so enlightened and convinced these men that they could not refrain from confessing their faith in Jesus? It was the sermon that was given in every action of Christ and in His silence under cruel abuse. At His trial one seemed to vie with the other in making His humiliation as degrading as possible. But His silence was eloquence. In that lacerated, bruised, broken body hanging on the cross, the centurion recognized the form of the Son of God (Manuscript 115, 1897).
The Resurrection Mat 28:1 Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave. Mat 28:2 And behold, a severe earthquake had occurred, for an angel of the Lord descended from heaven and came and rolled away the stone and sat upon it. Mat 28:3 And his appearance was like lightning, and his clothing as white as snow. Mat 28:4 The guards shook for fear of him and became like dead men. Mat 28:5 The angel said to the women, "Do not be afraid; for I know that you are looking for Jesus who has been crucified. Mat 28:6 "He is not here, for He has risen, just as He said. Come, see the place where He was lying. Mat 28:7 "Go quickly and tell His disciples that He has risen from the dead; and behold, He is going ahead of you into Galilee, there you will see Him; behold, I have told you." Mat 28:8 And they left the tomb quickly with fear and great joy and ran to report it to His disciples. Mat 28:9 And behold, Jesus met them and greeted them. And they came up and took hold of His feet and worshiped Him. Mat 28:10 Then Jesus *said to them, "Do not be afraid; go and take word to My brethren to leave for Galilee, and there they will see Me." The Report of the Guard Mat 28:11 Now while they were on their way, some of the guard came into the city and reported to the chief priests all that had happened. Mat 28:12 And when they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, Mat 28:13 and said, "You are to say, 'His disciples came by night and stole Him away while we were asleep.' Mat 28:14 "And if this should come to the governor's ears, we will win him over and keep you out of trouble." Mat 28:15 And they took the money and did as they had been instructed; and this story was widely spread among the Jews, and is to this day. The Great Commission Mat 28:16 But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated. Mat 28:17 When they saw Him, they worshiped Him; but some were doubtful. Mat 28:18 And Jesus came up and spoke to them, saying, "All authority has been given to Me in heaven and on earth. Mat 28:19 "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, Mat 28:20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age."Chapter 28 1. See EGW on Mark 16:1, 2. 2. Mightiest Angel Caused Earthquake—Before anyone had reached the sepulcher, there was a great earthquake. The mightiest angel from heaven, he who held the position from which Satan fell, received his commission from the Father, and clothed with the panoply of heaven, he parted the darkness from his track. His face was like the lightning, and his garments white as snow. As soon as his feet touched the ground it quaked beneath his tread. The Roman guard were keeping their weary watch when this wonderful scene took place, and they were enabled to endure the sight, for they had a message to bear as witnesses of the resurrection of Christ. The angel approached the grave, rolled away the stone as though it had been a pebble, and sat upon it. The light of heaven encircled the tomb, and the whole heaven was lighted by the glory of the angels. Then his voice was heard, “Thy Father calls Thee; come forth” (Manuscript 115, 1897). 2-4 (chs. 24:30; 27:52, 53; Isaiah 24:20; John 5:28, 29; 1 Thessalonians 4:16; Revelation 6:14-17). A Lively Image of Glory—In this scene of the resurrection of the Son of God is given a lively image of the glory that will be revealed at the general resurrection of the just at the second appearing of Christ in the clouds of heaven. Then the dead that are in their graves shall hear His voice and come forth to life; and not only the earth, but the heavens themselves, shall be shaken. A few graves were opened at the resurrection of Christ; but at His second coming all the precious dead, from righteous Abel to the last saint that dies, shall awake to glorious, immortal life. If the soldiers at the sepulcher were so filled with terror at the appearance of one angel clothed with heavenly light and strength, that they fell as dead men to the ground, how will His enemies stand before the Son of God, when He comes in power and great glory, accompanied by ten thousand times ten thousand and thousands of thousands of angels from the courts of heaven? Then the earth shall reel to and fro like a drunkard, and be removed as a cottage. The elements shall be in flames, and the heavens shall be rolled together as a scroll (The Signs of the Times, April 22, 1913, reprinted from The Spirit of Prophecy 3:193, 194). 5, 6. See EGW on Mark 16:6. 17. Doubt Closes Door to Blessings—But some doubted. So it will ever be. There are those who find it hard to exercise faith, and they place themselves on the doubting side. These lose much because of their unbelief. If they would control their feelings, and refuse to allow doubt to bring a shadow over their own minds and the minds of others, how much happier and more helpful they would be. They close the door to many blessings that they might enjoy if they would refuse to place themselves on the doubting side, and would, instead, talk hope and courage (Letter 115, 1904). 18 (Romans 8:34; 1 John 2:1; see EGW on John 20:16, 17). A Friend at Court—What a Friend we have at court. After His resurrection Christ spoke to His disciples, saying, “All power is given unto me in heaven and in earth.” These words were spoken to all who will receive them as a living assurance (Manuscript 13, 1899). 19 (Romans 6:4). Facilities of Heaven Pledged—The Father, the Son, and the Holy Spirit, the three holy dignitaries of heaven, have declared that they will strengthen men to overcome the powers of darkness. All the facilities of heaven are pledged to those who by their baptismal vows have entered into a covenant with God (Manuscript 92, 1901). 19, 20. See EGW on Romans 1:14. 20. See EGW on Acts 1:11. *****
Jesus Heals a Paralytic Mat 9:1 Getting into a boat, Jesus crossed over the sea and came to His own city. Mat 9:2 And they brought to Him a paralytic lying on a bed. Seeing their faith, Jesus said to the paralytic, "Take courage, son; your sins are forgiven." Mat 9:3 And some of the scribes said to themselves, "This fellow blasphemes." Mat 9:4 And Jesus knowing their thoughts said, "Why are you thinking evil in your hearts? Mat 9:5 "Which is easier, to say, 'Your sins are forgiven,' or to say, 'Get up, and walk'? Mat 9:6 "But so that you may know that the Son of Man has authority on earth to forgive sins"—then He *said to the paralytic, "Get up, pick up your bed and go home." Mat 9:7 And he got up and went home. Mat 9:8 But when the crowds saw this, they were awestruck, and glorified God, who had given such authority to men. Jesus Calls Matthew Mat 9:9 As Jesus went on from there, He saw a man called Matthew, sitting in the tax collector's booth; and He *said to him, "Follow Me!" And he got up and followed Him. Mat 9:10 Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and were dining with Jesus and His disciples. Mat 9:11 When the Pharisees saw this, they said to His disciples, "Why is your Teacher eating with the tax collectors and sinners?" Mat 9:12 But when Jesus heard this, He said, "It is not those who are healthy who need a physician, but those who are sick. Mat 9:13 "But go and learn what this means: 'I DESIRE COMPASSION, AND NOT SACRIFICE,' for I did not come to call the righteous, but sinners." A Question About Fasting Mat 9:14 Then the disciples of John *came to Him, asking, "Why do we and the Pharisees fast, but Your disciples do not fast?" Mat 9:15 And Jesus said to them, "The attendants of the bridegroom cannot mourn as long as the bridegroom is with them, can they? But the days will come when the bridegroom is taken away from them, and then they will fast. Mat 9:16 "But no one puts a patch of unshrunk cloth on an old garment; for the patch pulls away from the garment, and a worse tear results. Mat 9:17 "Nor do people put new wine into old wineskins; otherwise the wineskins burst, and the wine pours out and the wineskins are ruined; but they put new wine into fresh wineskins, and both are preserved." A Girl Restored to Life and a Woman Healed Mat 9:18 While He was saying these things to them, a synagogue official came and bowed down before Him, and said, "My daughter has just died; but come and lay Your hand on her, and she will live." Mat 9:19 Jesus got up and began to follow him, and so did His disciples. Mat 9:20 And a woman who had been suffering from a hemorrhage for twelve years, came up behind Him and touched the fringe of His cloak; Mat 9:21 for she was saying to herself, "If I only touch His garment, I will get well." Mat 9:22 But Jesus turning and seeing her said, "Daughter, take courage; your faith has made you well." At once the woman was made well. Mat 9:23 When Jesus came into the official's house, and saw the flute-players and the crowd in noisy disorder, Mat 9:24 He said, "Leave; for the girl has not died, but is asleep." And they began laughing at Him. Mat 9:25 But when the crowd had been sent out, He entered and took her by the hand, and the girl got up. Mat 9:26 This news spread throughout all that land. Jesus Heals Two Blind Men Mat 9:27 As Jesus went on from there, two blind men followed Him, crying out, "Have mercy on us, Son of David!" Mat 9:28 When He entered the house, the blind men came up to Him, and Jesus *said to them, "Do you believe that I am able to do this?" They *said to Him, "Yes, Lord." Mat 9:29 Then He touched their eyes, saying, "It shall be done to you according to your faith." Mat 9:30 And their eyes were opened. And Jesus sternly warned them: "See that no one knows about this!" Mat 9:31 But they went out and spread the news about Him throughout all that land. Jesus Heals a Man Unable to Speak Mat 9:32 As they were going out, a mute, demon-possessed man was brought to Him. Mat 9:33 After the demon was cast out, the mute man spoke; and the crowds were amazed, and were saying, "Nothing like this has ever been seen in Israel." Mat 9:34 But the Pharisees were saying, "He casts out the demons by the ruler of the demons." The Harvest Is Plentiful, the Laborers Few Mat 9:35 Jesus was going through all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness. Mat 9:36 Seeing the people, He felt compassion for them, because they were distressed and dispirited like sheep without a shepherd. Mat 9:37 Then He *said to His disciples, "The harvest is plentiful, but the workers are few. Mat 9:38 "Therefore beseech the Lord of the harvest to send out workers into His harvest." Chapter 9 9, 10. See EGW on Luke 5:29. 11 (Isaiah 58:4; Luke 5:30). Fasting in Pride Versus Eating in Humility—The Pharisees beheld Christ sitting and eating with publicans and sinners. He was calm and self-possessed, kind, courteous, and friendly; and while they could not but admire the picture presented, it was so unlike their own course of action, they could not endure the sight. The haughty Pharisees exalted themselves, and disparaged those who had not been blessed with such privileges and light as they themselves had had. They hated and despised the publicans and sinners. Yet in the sight of God their guilt was the greater. Heaven's light was flashing across their pathway, saying, “This is the way, walk ye in it”; but they had spurned the gift. Turning to the disciples of Christ they said, “Why eateth your Master with publicans and sinners?” By this question they hoped to arouse the prejudice which they knew had existed in the minds of the disciples, and thus shake their weak faith. They aimed their arrows where they would be most likely to bruise and wound. Proud but foolish Pharisees, who fast for strife and debate, and to smite with the fist of wickedness! Christ eats with publicans and sinners that He may draw men to Himself. The world's Redeemer cannot honor the fasts observed by the Jewish nation. They fast in pride and self-righteousness, while Christ eats in humility with publicans and sinners. Since the fall, the work of Satan has been to accuse, and those who refuse the light which God sends, pursue the same course today. They lay open to others those things which they consider an offense. Thus it was with the Pharisees. When they found something of which they could accuse the disciples, they did not speak to those whom they thought to be in error. They spoke to Christ of the things which they thought to be so grievous in His disciples. When they thought that Christ offended, they accused Him to the disciples. It was their work to alienate hearts (Manuscript 3, 1898). 12, 13 (ch. 20:28; Mark 2:17; 10:45; Luke 5:31, 32). Relief in Every Case—Christ was a physician of the body as well as of the soul. He was minister and missionary and physician. From His childhood He was interested in every phase of human suffering that came under His notice. He could truly say, I came not to be ministered unto, but to minister. In every case of woe He brought relief, His kind words having a healing balm. None could say He had worked a miracle, yet He imparted His virtue to those He saw in suffering and in need. Through the whole thirty years of His private life He was humble, meek, and lowly. He had a living connection with God; for the Spirit of God was upon Him, and He gave evidence to all who were acquainted with Him that He lived to please, honor, and glorify His Father in the common things of life (The Review and Herald, October 24, 1899). 13 (Mark 2:17; Luke 5:32). Rejected Pleasantness to Fulfill Need—He [Christ] might have gone to the pleasant homes of the unfallen worlds, to the pure atmosphere where disloyalty and rebellion had never intruded; and there He would have been received with acclamations of praise and love. But it was a fallen world that needed the Redeemer. “I came not to call the righteous,” said He, “but sinners to repentance” (The Review and Herald, February 15, 1898). 16. See EGW on ch. 6:16. 17 (Mark 2:22; Luke 5:37, 38). New Bottles for New Wine—The work of Jesus was to reveal the character of the Father, and to unfold the truth which He Himself had spoken through prophets and apostles; but there was found no place for the truth in those wise and prudent men. Christ, the Way, the Truth, and the Life, had to pass by the self-righteous Pharisees, and take His disciples from unlearned fishers and men of humble rank. These who had never been to the rabbis, who had never sat in the schools of the prophets, who had not been members of the Sanhedrin, whose hearts were not bound about with their own ideas,—these He took and educated for His own use. He could make them as new bottles for the new wine of His kingdom. These were the babes to whom the Father could reveal spiritual things; but the priests and rulers, the scribes and Pharisees, who claimed to be the depositaries of knowledge, could give no room for the principles of Christianity, afterward taught by the apostles of Christ. The chain of truth, link after link, was given to those who realized their own ignorance, and were willing to learn of the great Teacher. Jesus knew that He could do the scribes and Pharisees no good, unless they would empty themselves of self-importance. He chose new bottles for His new wine of doctrine, and made fishermen and unlearned believers the heralds of His truth to the world. And yet, though His doctrine seemed new to the people, it was in fact not a new doctrine, but the revelation of the significance of that which had been taught from the beginning. It was His design that His disciples should take the plain, unadulterated truth for the guide of their life. They were not to add to His words, or give a forced meaning to His utterances. They were not to put a mystical interpretation upon the plain teaching of the Scriptures, and draw from theological stores to build up some man-made theory. It was through putting a mystical meaning upon the plain words of God, that sacred and vital truths were made of little significance, while the theories of men were made prominent. It was in this way that men were led to teach for doctrines the commandments of men, and that they rejected the commandment of God, that they might keep their own tradition (The Review and Herald, June 2, 1896). 34. See EGW on ch. 12:24-32.
The Twelve Apostles Mat 10:1 Jesus summoned His twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness. Mat 10:2 Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother; Mat 10:3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; Mat 10:4 Simon the Zealot, and Judas Iscariot, the one who betrayed Him. Jesus Sends Out the Twelve Apostles Mat 10:5 These twelve Jesus sent out after instructing them: "Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; Mat 10:6 but rather go to the lost sheep of the house of Israel. Mat 10:7 "And as you go, preach, saying, 'The kingdom of heaven is at hand.' Mat 10:8 "Heal the sick, raise the dead, cleanse the lepers, cast out demons. Freely you received, freely give. Mat 10:9 "Do not acquire gold, or silver, or copper for your money belts, Mat 10:10 or a bag for your journey, or even two coats, or sandals, or a staff; for the worker is worthy of his support. Mat 10:11 "And whatever city or village you enter, inquire who is worthy in it, and stay at his house until you leave that city. Mat 10:12 "As you enter the house, give it your greeting. Mat 10:13 "If the house is worthy, give it your blessing of peace. But if it is not worthy, take back your blessing of peace. Mat 10:14 "Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet. Mat 10:15 "Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. Persecution Will Come Mat 10:16 "Behold, I send you out as sheep in the midst of wolves; so be shrewd as serpents and innocent as doves. Mat 10:17 "But beware of men, for they will hand you over to the courts and scourge you in their synagogues; Mat 10:18 and you will even be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. Mat 10:19 "But when they hand you over, do not worry about how or what you are to say; for it will be given you in that hour what you are to say. Mat 10:20 "For it is not you who speak, but it is the Spirit of your Father who speaks in you. Mat 10:21 "Brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. Mat 10:22 "You will be hated by all because of My name, but it is the one who has endured to the end who will be saved. Mat 10:23 "But whenever they persecute you in one city, flee to the next; for truly I say to you, you will not finish going through the cities of Israel until the Son of Man comes. Mat 10:24 "A disciple is not above his teacher, nor a slave above his master. Mat 10:25 "It is enough for the disciple that he become like his teacher, and the slave like his master. If they have called the head of the house Beelzebul, how much more will they malign the members of his household! Have No Fear Mat 10:26 "Therefore do not fear them, for there is nothing concealed that will not be revealed, or hidden that will not be known. Mat 10:27 "What I tell you in the darkness, speak in the light; and what you hear whispered in your ear, proclaim upon the housetops. Mat 10:28 "Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell. Mat 10:29 "Are not two sparrows sold for a cent? And yet not one of them will fall to the ground apart from your Father. Mat 10:30 "But the very hairs of your head are all numbered. Mat 10:31 "So do not fear; you are more valuable than many sparrows. Mat 10:32 "Therefore everyone who confesses Me before men, I will also confess him before My Father who is in heaven. Mat 10:33 "But whoever denies Me before men, I will also deny him before My Father who is in heaven. Not Peace, but a Sword Mat 10:34 "Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. Mat 10:35 "For I came to SET A MAN AGAINST HIS FATHER, AND A DAUGHTER AGAINST HER MOTHER, AND A DAUGHTER-IN-LAW AGAINST HER MOTHER-IN-LAW; Mat 10:36 and A MAN'S ENEMIES WILL BE THE MEMBERS OF HIS HOUSEHOLD. Mat 10:37 "He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me. Mat 10:38 "And he who does not take his cross and follow after Me is not worthy of Me. Mat 10:39 "He who has found his life will lose it, and he who has lost his life for My sake will find it. Rewards Mat 10:40 "He who receives you receives Me, and he who receives Me receives Him who sent Me. Mat 10:41 "He who receives a prophet in the name of a prophet shall receive a prophet's reward; and he who receives a righteous man in the name of a righteous man shall receive a righteous man's reward. Mat 10:42 "And whoever in the name of a disciple gives to one of these little ones even a cup of cold water to drink, truly I say to you, he shall not lose his reward." Chapter 10 32. See EGW on Luke 22:70. 34 (Luke 12:51). No Peace Because of Rejected Messages—Christ declared, “I came not to send peace, but a sword.” Why? Because men would not receive the word of life. Because they warred against the message sent them to bring them joy and hope and life. We look upon the Jews as inexcusable because they rejected and crucified Christ. But today the messages that the Lord sends are often received in a manner similar to the way in which the Jews received Christ's message. If the instruction of the Lord does not harmonize with the opinions of men, anger takes control of reason, and men play into the enemy's hands by opposing the message that God sends. Satan uses them as sharp instruments to oppose the progress of truth (Manuscript 31, 1889).
Messengers from John the Baptist Mat 11:1 When Jesus had finished giving instructions to His twelve disciples, He departed from there to teach and preach in their cities. Mat 11:2 Now when John, while imprisoned, heard of the works of Christ, he sent word by his disciples Mat 11:3 and said to Him, "Are You the Expected One, or shall we look for someone else?" Mat 11:4 Jesus answered and said to them, "Go and report to John what you hear and see: Mat 11:5 the BLIND RECEIVE SIGHT and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the POOR HAVE THE GOSPEL PREACHED TO THEM. Mat 11:6 "And blessed is he who does not take offense at Me." Mat 11:7 As these men were going away, Jesus began to speak to the crowds about John, "What did you go out into the wilderness to see? A reed shaken by the wind? Mat 11:8 "But what did you go out to see? A man dressed in soft clothing? Those who wear soft clothing are in kings' palaces! Mat 11:9 "But what did you go out to see? A prophet? Yes, I tell you, and one who is more than a prophet. Mat 11:10 "This is the one about whom it is written, 'BEHOLD, I SEND MY MESSENGER AHEAD OF YOU, WHO WILL PREPARE YOUR WAY BEFORE YOU.' Mat 11:11 "Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist! Yet the one who is least in the kingdom of heaven is greater than he. Mat 11:12 "From the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force. Mat 11:13 "For all the prophets and the Law prophesied until John. Mat 11:14 "And if you are willing to accept it, John himself is Elijah who was to come. Mat 11:15 "He who has ears to hear, let him hear. Mat 11:16 "But to what shall I compare this generation? It is like children sitting in the market places, who call out to the other children, Mat 11:17 and say, 'We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.' Mat 11:18 "For John came neither eating nor drinking, and they say, 'He has a demon!' Mat 11:19 "The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' Yet wisdom is vindicated by her deeds." Woe to Unrepentant Cities Mat 11:20 Then He began to denounce the cities in which most of His miracles were done, because they did not repent. Mat 11:21 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes. Mat 11:22 "Nevertheless I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. Mat 11:23 "And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day. Mat 11:24 "Nevertheless I say to you that it will be more tolerable for the land of Sodom in the day of judgment, than for you." Come to Me, and I Will Give You Rest Mat 11:25 At that time Jesus said, "I praise You, Father, Lord of heaven and earth, that You have hidden these things from the wise and intelligent and have revealed them to infants. Mat 11:26 "Yes, Father, for this way was well-pleasing in Your sight. Mat 11:27 "All things have been handed over to Me by My Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal Him. Mat 11:28 "Come to Me, all who are weary and heavy-laden, and I will give you rest. Mat 11:29 "Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. Mat 11:30 "For My yoke is easy and My burden is light." Chapter 11 12 (Genesis 32:26). Spiritual Violence Brings Reward—With the great truth we have been privileged to receive, we should, and under the Holy Spirit's power we could, become living channels of light. We could then approach the mercy seat; and seeing the bow of promise, kneel with contrite hearts, and seek the kingdom of heaven with a spiritual violence that would bring its own reward. We would take it by force, as did Jacob. Then our message would be the power of God unto salvation. Our supplications would be full of earnestness, full of a sense of our great need; and we would not be denied. The truth would be expressed by life and character, and by lips touched with the living coal from off God's altar. When this experience is ours, we shall be lifted out of our poor, cheap selves, that we have cherished so tenderly. We shall empty our hearts of the corroding power of selfishness, and shall be filled with praise and gratitude to God. We shall magnify the Lord, the God of all grace, who has magnified Christ. And He will reveal His power through us, making us as sharp sickles in the harvest field (The Review and Herald, February 14, 1899). 14 (Malachi 4:5; Luke 1:17). The Spirit and Power of Elijah—In the spirit and with the power of Elijah, John denounced the corruptions of the Jews, and raised his voice in reproving their prevailing sins. His discourses were plain, pointed, and convincing. Many were brought to repentance of their sins, and, as evidence of their repentance, were baptized of him in Jordan. This was the preparatory work for the ministry of Christ. Many were convicted because of the plain truths uttered by this faithful prophet; but, by rejecting the light, they became enshrouded in deeper darkness, so that they were fully prepared to turn from the evidences attending Jesus, that He was the true Messiah (The Spirit of Prophecy 2:48, 49). 20-24 (Luke 10:13-15). Witness Rejected—The deeds of love and compassion performed by Jesus in the cities of Judea, were regarded with wonder by the angels of heaven; and yet multitudes in Chorazin, Bethsaida, and Capernaum looked on with indifference, and in their hardness of heart they acted as though time or eternity was scarcely worth their attention. The majority of the inhabitants of these cities spent their time in caviling over themes of little importance, and but a few took the position that the Saviour of mankind was the Christ. The prophecies of the Scriptures were plain, and gave clear predictions of His life, character, and work; and from the testimony of men who had spoken as they were moved by the Holy Ghost, evidence was sufficient to prove that Jesus was all He claimed to be—the Son of God, the Messiah of whom Moses and the prophets did write, the Light to lighten the Gentiles, and the glory of Israel. But it was in vain that He sought to convince the priests and rulers, and to draw the hearts of common people to His light. Priests and rulers, scribes and Pharisees, clung to their traditions, their ceremonies, customs, and theories, and suffered not their hearts to be touched and cleansed and sanctified by divine grace. The few who did follow Christ came from among the lowly and unlearned (The Review and Herald, June 2, 1896). 28-30. The Yoke of Restraint and Obedience—Christ says, “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you”—the yoke of restraint and obedience—“and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” We are to find rest by wearing His yoke and bearing His burdens. In being co-workers with Christ in the great work for which He gave His life, we shall find true rest. When we were sinners, He gave His life for us. He wants us to come to Him and learn of Him. Thus we are to find rest. He says He will give us rest. “Learn of me; for I am meek and lowly in heart.” In doing this you will find in your own experience the rest that Christ gives, the rest that comes from wearing His yoke and lifting His burdens (The General Conference Bulletin, April 4, 1901). In accepting Christ's yoke of restraint and obedience, you will find that it is of the greatest help to you. Wearing this yoke keeps you near the side of Christ, and He bears the heaviest part of the load. “Learn of me; for I am meek and lowly in heart.” To learn the lessons Christ teaches is the greatest treasure students can find. Rest comes to them in the consciousness that they are trying to please the Lord (Letter 144, 1901). Help to Bear Every Burden—There is a condition to the rest and peace here offered us by Christ. It is that of yoking up with Him. All who will accept the condition will find that the yoke of Christ will help them to bear every burden needful for them to carry. Without Christ at our side to bear the heaviest part of the load, we must indeed say that it is heavy. But yoked with Him to the car of duty, the burdens of life may all be lightly carried. And just as a man acts in willing obedience to the requirements of God, will come his peace of mind.... Meekness and humility will characterize all who are obedient to the law of God, all who will wear the yoke of Christ with submission. And these graces will bring the desirable result of peace in the service of Christ (The Signs of the Times, April 16, 1912, reprinted from The Signs of the Times, July 22, 1897). (Ch. 16:24; Luke 9:23.) Symbol of Submission to God's Will—We are to bear the yoke of Christ that we may be placed in complete union with Him. “Take my yoke upon you,” He says. Obey My requirements. But these requirements may be in direct opposition to the will and purposes of the human agent. What then is to be done? Hear what God says: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” The yoke and the cross are symbols representing the same thing,—the giving up of the will to God. Wearing the yoke unites finite man in companionship with the dearly beloved Son of God. Lifting the cross cuts away self from the soul, and places man where he learns how to bear Christ's burdens. We cannot follow Christ without wearing His yoke, without lifting the cross and bearing it after Him. If our will is not in accord with the divine requirements, we are to deny our inclinations, give up our darling desires, and step in Christ's footsteps.... Men frame for their own necks yokes that seem light and pleasant to wear, but they prove galling in the extreme. Christ sees this, and He says, “Take My yoke upon you. The yoke you would place upon your own neck, thinking it a precise fit, will not fit at all. Take My yoke upon you, and learn of Me the lessons essential for you to learn; for I am meek and lowly in heart, and ye shall find rest unto your souls. My yoke is easy, and My burden is light.” The Lord never makes a false estimate concerning His heritage. He measures the men with whom He is working. When they submit to His yoke, when they give up the struggle that has been unprofitable for themselves and for the cause of God, they will find peace and rest. When they become sensible of their own weakness, their own deficiencies, they will delight to do God's will. They will submit to the yoke of Christ. Then God can work in them to will and to do of His good pleasure, which is often entirely contrary to the plans of the human mind. When the heavenly anointing comes to us, we shall learn the lesson of meekness and lowliness, which always brings rest to the soul (The Review and Herald, October 23, 1900). Christ's Yoke Never Galling—Your work is not to gather up burdens of your own. As you take the burdens that Christ would have you, then you can realize what burdens He carried. Let us study the Bible, and find out what kind of yoke He bore. He was a help to those around Him. He says: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” You see there is a yoke to bear. Now this is the very faith that we want—a faith that will grasp the promises of God, one that will take the yoke of Christ and bear the burdens that He would have us. We often think we are having a hard time in bearing burdens, and it is too often the case, because God has not made any provision for us to carry these burdens; but when we bear His yoke and carry His burdens, we can testify that the yoke of Christ is easy and His burdens are light, because He has made provision for these. But when you feel depressed and discouraged, do not give up the battle; you have a living Saviour that will help you, and you will have rest in Him. You must not put your neck under the yoke of fashion, and yokes that God has never designed that you should bear. It is not our work to study how to meet the world's standard, but the great question with each one should be, How can I meet God's standard? Then it is that you will find rest to the soul; for Christ has said, “My yoke is easy, and my burden is light.” When you have a yoke that is galling to the neck, you may know it is not Christ's yoke; for He says His yoke is easy. What God wants of us is to be learning every day of our lives how to build our characters for time and for eternity. He does not want us to get into one channel and never turn out of that; to have fixed ideas, and hold them fast, whether they are right or wrong. He will place us amid trials and difficulties, and when we have learned to overcome obstacles in a right spirit, with high and holy purpose, He will give us another lesson. And if we have not the meekness of Christ to be constantly learning of Jesus in His school, then we must know that we have not the yoke of Christ (The Review and Herald, May 10, 1887). 29 (John 15:4, 5). Hard to Give Up Own Will and Way—If you are willing to learn meekness and lowliness of heart in Christ's school, He will surely give you rest and peace. It is a terribly hard struggle to give up your own will and your own way. But this lesson learned, you will find rest and peace. Pride, selfishness, and ambition must be overcome; your will must be swallowed up in the will of Christ. The whole life may become one constant love sacrifice, every action a manifestation, and every word an utterance of love. As the life of the vine circulates through stem and cluster, descends into the lower fibers, and reaches to the topmost leaf, so will the grace and love of Christ burn and abound in the soul, sending its virtues to every part of the being, and pervading every exercise of body and mind (Letter 14, 1887). How to Wear the Yoke—Take hold of the arm of God, and say, “I am nothing, and Thou art everything. Thou hast said, ‘Without me ye can do nothing.’ Now, Lord, I must have Thee abiding in me, that I may abide in Thee.” Then advance step by step, by living faith abiding in Jesus Christ. This is wearing His yoke, the yoke of obedience (Manuscript 85, 1901). Wearing the yoke with Christ, means to work in His lines, to be a copartner with Him in His sufferings and toils for lost humanity. It means to be a wise instructor of souls. We shall be what we are willing to be made by Christ in these precious hours of probation. We shall be the sort of a vessel that we allow ourselves to be molded into. We must unite with God in the molding and fashioning work, having our wills submitted to the divine will (Letter 71, 1895). 30. Easy Yoke Does Not Give Life of Ease—The Lord calls His yoke easy, and His burden light. Yet that yoke will not give us a life of ease and freedom and selfish indulgence. The life of Christ was one of self-sacrifice and self-denial at every step; and with consistent, Christlike tenderness and love, His true follower will walk in the footsteps of the Master; and as he advances in this life, he will become more and more inspired with the spirit and life of Christ (The Signs of the Times, April 16, 1912, reprinted from The Signs of the Times, July 22, 1897).
Jesus Is Lord of the Sabbath Mat 12:1 At that time Jesus went through the grainfields on the Sabbath, and His disciples became hungry and began to pick the heads of grain and eat. Mat 12:2 But when the Pharisees saw this, they said to Him, "Look, Your disciples do what is not lawful to do on a Sabbath." Mat 12:3 But He said to them, "Have you not read what David did when he became hungry, he and his companions, Mat 12:4 how he entered the house of God, and they ate the consecrated bread, which was not lawful for him to eat nor for those with him, but for the priests alone? Mat 12:5 "Or have you not read in the Law, that on the Sabbath the priests in the temple break the Sabbath and are innocent? Mat 12:6 "But I say to you that something greater than the temple is here. Mat 12:7 "But if you had known what this means, 'I DESIRE COMPASSION, AND NOT A SACRIFICE,' you would not have condemned the innocent. Mat 12:8 "For the Son of Man is Lord of the Sabbath." A Man with a Withered Hand Mat 12:9 Departing from there, He went into their synagogue. Mat 12:10 And a man was there whose hand was withered. And they questioned Jesus, asking, "Is it lawful to heal on the Sabbath?"—so that they might accuse Him. Mat 12:11 And He said to them, "What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out? Mat 12:12 "How much more valuable then is a man than a sheep! So then, it is lawful to do good on the Sabbath." Mat 12:13 Then He *said to the man, "Stretch out your hand!" He stretched it out, and it was restored to normal, like the other. Mat 12:14 But the Pharisees went out and conspired against Him, as to how they might destroy Him. God's Chosen Servant Mat 12:15 But Jesus, aware of this, withdrew from there. Many followed Him, and He healed them all, Mat 12:16 and warned them not to tell who He was. Mat 12:17 This was to fulfill what was spoken through Isaiah the prophet: Mat 12:18 "BEHOLD, MY SERVANT WHOM I HAVE CHOSEN; MY BELOVED IN WHOM MY SOUL is WELL-PLEASED; I WILL PUT MY SPIRIT UPON HIM, AND HE SHALL PROCLAIM JUSTICE TO THE GENTILES. Mat 12:19 "HE WILL NOT QUARREL, NOR CRY OUT; NOR WILL ANYONE HEAR HIS VOICE IN THE STREETS. Mat 12:20 "A BATTERED REED HE WILL NOT BREAK OFF, AND A SMOLDERING WICK HE WILL NOT PUT OUT, UNTIL HE LEADS JUSTICE TO VICTORY. Mat 12:21 "AND IN HIS NAME THE GENTILES WILL HOPE." Blasphemy Against the Holy Spirit Mat 12:22 Then a demon-possessed man who was blind and mute was brought to Jesus, and He healed him, so that the mute man spoke and saw. Mat 12:23 All the crowds were amazed, and were saying, "This man cannot be the Son of David, can he?" Mat 12:24 But when the Pharisees heard this, they said, "This man casts out demons only by Beelzebul the ruler of the demons." Mat 12:25 And knowing their thoughts Jesus said to them, "Any kingdom divided against itself is laid waste; and any city or house divided against itself will not stand. Mat 12:26 "If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? Mat 12:27 "If I by Beelzebul cast out demons, by whom do your sons cast them out? For this reason they will be your judges. Mat 12:28 "But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you. Mat 12:29 "Or how can anyone enter the strong man's house and carry off his property, unless he first binds the strong man? And then he will plunder his house. Mat 12:30 "He who is not with Me is against Me; and he who does not gather with Me scatters. Mat 12:31 "Therefore I say to you, any sin and blasphemy shall be forgiven people, but blasphemy against the Spirit shall not be forgiven. Mat 12:32 "Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age or in the age to come. A Tree Is Known by Its Fruit Mat 12:33 "Either make the tree good and its fruit good, or make the tree bad and its fruit bad; for the tree is known by its fruit. Mat 12:34 "You brood of vipers, how can you, being evil, speak what is good? For the mouth speaks out of that which fills the heart. Mat 12:35 "The good man brings out of his good treasure what is good; and the evil man brings out of his evil treasure what is evil. Mat 12:36 "But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment. Mat 12:37 "For by your words you will be justified, and by your words you will be condemned." The Sign of Jonah Mat 12:38 Then some of the scribes and Pharisees said to Him, "Teacher, we want to see a sign from You." Mat 12:39 But He answered and said to them, "An evil and adulterous generation craves for a sign; and yet no sign will be given to it but the sign of Jonah the prophet; Mat 12:40 for just as JONAH WAS THREE DAYS AND THREE NIGHTS IN THE BELLY OF THE SEA MONSTER, so will the Son of Man be three days and three nights in the heart of the earth. Mat 12:41 "The men of Nineveh will stand up with this generation at the judgment, and will condemn it because they repented at the preaching of Jonah; and behold, something greater than Jonah is here. Mat 12:42 "The Queen of the South will rise up with this generation at the judgment and will condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, something greater than Solomon is here. Return of an Unclean Spirit Mat 12:43 "Now when the unclean spirit goes out of a man, it passes through waterless places seeking rest, and does not find it. Mat 12:44 "Then it says, 'I will return to my house from which I came'; and when it comes, it finds it unoccupied, swept, and put in order. Mat 12:45 "Then it goes and takes along with it seven other spirits more wicked than itself, and they go in and live there; and the last state of that man becomes worse than the first. That is the way it will also be with this evil generation." Jesus' Mother and Brothers Mat 12:46 While He was still speaking to the crowds, behold, His mother and brothers were standing outside, seeking to speak to Him. Mat 12:47 Someone said to Him, "Behold, Your mother and Your brothers are standing outside seeking to speak to You." Mat 12:48 But Jesus answered the one who was telling Him and said, "Who is My mother and who are My brothers?" Mat 12:49 And stretching out His hand toward His disciples, He said, "Behold My mother and My brothers! Mat 12:50 "For whoever does the will of My Father who is in heaven, he is My bChapter 12 24-32 (ch. 9:34; Mark 3:22; Luke 11:15). Eyes Closed to Evidence—They [the Pharisees] attributed to satanic agencies the holy power of God, manifested in the works of Christ. Thus the Pharisees sinned against the Holy Ghost. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin (The Review and Herald, January 18, 1898). 29, 30 (Luke 11:21-23). Stronger Than the Strong Man—“He that is not with me is against me; and he that gathereth not with me scattereth.” He who is with Christ, maintaining His unity, enthroning Him in the heart, and obeying His orders, is safe from the snares of the wicked one. He who unites himself with Christ will gather to himself the graces of Christ, and will give strength and efficiency and power to the Lord by winning souls to Christ. When Christ takes possession of the citadel of the soul, the human agent becomes one with Him. By cooperation with the Saviour, he becomes the instrument through which God works. Then when Satan comes and strives to take possession of the soul, he finds that Christ has made him stronger than the strong man armed (Manuscript 78, 1899). 30. See EGW on ch. 16:24. 31, 32 (Mark 3:28, 29; Luke 12:10; see EGW on Exodus 4:21). Firm, Determined Resistance of Truth—Christ was not warring against finite men, but against principalities and powers, against spiritual wickedness in high places. He tells His hearers that all manner of sin and blasphemy may be forgiven if done in ignorance. In their great blindness they might speak words of insult and derision against the Son of man, and yet be within the boundary of mercy. But when the power and Spirit of God rested upon His messengers, they were on holy ground. To ignore the Spirit of God, to charge it with being the spirit of the devil, placed them in a position where God had no power to reach their souls. No power in any of God's provisions to correct the erring can reach them.... To speak against Christ, charging His work to satanic agencies, and attributing the manifestations of the Spirit to fanaticism, is not of itself a damning sin, but the spirit that leads men to make these assertions places them in a position of stubborn resistance, where they cannot see spiritual light.... They think they are following sound reason, but they are following another leader. They have placed themselves under the control of a power which in their blindness they are wholly ignorant of. They have resisted the only Spirit that could lead them, enlighten them, save them. They are following in the path of guilt for which there can be no forgiveness, in this life or in the life to come. Not that any degree of guilt would exhaust the mercy of God, but because pride and persistent stubbornness leads them to do despite to the Spirit of God, to occupy a place where no manifestation of the Spirit can convince them of their error. They will not yield their stubborn wills. In this our day men have placed themselves where they are wholly unable to fulfill the conditions of repentance and confession: therefore they cannot find mercy and pardon. The sin of blasphemy against the Holy Spirit does not lie in any sudden word or deed; it is the firm, determined resistance of truth and evidence (Manuscript 30, 1890). Sin Against the Holy Ghost—No one need look upon the sin against the Holy Ghost as something mysterious and indefinable. The sin against the Holy Ghost is the sin of persistent refusal to respond to the invitation to repent (The Review and Herald, June 29, 1897). 34-37. See EGW on Psalm 19:14; Isaiah 6:5-7. 37. A Sanctified Tongue Needed—Cease to dwell upon the shortcomings of others. Keep the tongue sanctified unto God. Refrain from saying anything that might detract from the influence of another; for by indulging in these words of criticism, you blaspheme God's holy name as verily as you would were you to swear.... We need especially to guard against having a tongue that is sanctified to Satan. The tongue that God has given is to be used to glorify Him in speech. Unless it is, we shall be standing directly in the way of God's work in this world, and the judgments of heaven will surely fall upon us (Manuscript 95, 1906). 42 (Luke 11:31). A Greater Than Solomon—Christ knew that the Israelites regarded Solomon as the greatest king that ever wielded a scepter over an earthly kingdom. By special appointment of God, he had built their first magnificent temple, which was a marvel of beauty, richness, and glory, and gave influence and dignity to Israel as a nation. He was endowed with wisdom, and his name had been glorified by them. To be superior to him was, in their eyes, to be more than human, to possess the prerogatives of Deity [Matthew 12:42 quoted] (The Youth's Instructor, September 23, 1897). 43-45 (Luke 11:24-26). No Neutrality Possible—[Matthew 12:43-45 quoted.] Christ shows that there can be no such thing as neutrality in His service. The soul must not be satisfied with anything short of entire consecration—consecration of thought, voice, spirit, and every organ of mind and body. It is not enough that the vessel be emptied; it must be filled with the grace of Christ (Manuscript 78, 1899). (Isaiah 57:12; 2 Peter 2:20, 21.) The Curse of Self-righteousness—The garnished house represents the self-righteous soul. Satan is driven out by Christ. But he returned, in the hope of finding entrance. He finds the house empty, swept, and garnished. Only self-righteousness is abiding there. “Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.” Self-righteousness is a curse, a human embellishment, which Satan uses for his glory. Those who garnish the soul with self-praise and flattery prepare the way for the seven other spirits more wicked than the first. In their very reception of the truth these souls deceive themselves. They are building upon a foundation of self-righteousness. The prayers of congregations may be offered to God with a round of ceremonies, but if they are offered in self-righteousness God is not honored by them. The Lord declares, “I will declare thy righteousness, and thy works; for they shall not profit thee.” In spite of all their display, their garnished habitation, Satan comes in with a troop of evil angels and takes his place in the soul, to help in the deception. The apostle writes, “If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them” (Manuscript 78, 1899).rother and sister and mother."
Teaching About Divorce Mat 19:1 When Jesus had finished these words, He departed from Galilee and came into the region of Judea beyond the Jordan; Mat 19:2 and large crowds followed Him, and He healed them there. Mat 19:3 Some Pharisees came to Jesus, testing Him and asking, "Is it lawful for a man to divorce his wife for any reason at all?" Mat 19:4 And He answered and said, "Have you not read that He who created them from the beginning MADE THEM MALE AND FEMALE, Mat 19:5 and said, 'FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER AND BE JOINED TO HIS WIFE, AND THE TWO SHALL BECOME ONE FLESH'? Mat 19:6 "So they are no longer two, but one flesh. What therefore God has joined together, let no man separate." Mat 19:7 They *said to Him, "Why then did Moses command to GIVE HER A CERTIFICATE OF DIVORCE AND SEND her AWAY?" Mat 19:8 He *said to them, "Because of your hardness of heart Moses permitted you to divorce your wives; but from the beginning it has not been this way. Mat 19:9 "And I say to you, whoever divorces his wife, except for immorality, and marries another woman commits adultery." Mat 19:10 The disciples *said to Him, "If the relationship of the man with his wife is like this, it is better not to marry." Mat 19:11 But He said to them, "Not all men can accept this statement, but only those to whom it has been given. Mat 19:12 "For there are eunuchs who were born that way from their mother's womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it." Let the Children Come to Me Mat 19:13 Then some children were brought to Him so that He might lay His hands on them and pray; and the disciples rebuked them. Mat 19:14 But Jesus said, "Let the children alone, and do not hinder them from coming to Me; for the kingdom of heaven belongs to such as these." Mat 19:15 After laying His hands on them, He departed from there. The Rich Young Man Mat 19:16 And someone came to Him and said, "Teacher, what good thing shall I do that I may obtain eternal life?" Mat 19:17 And He said to him, "Why are you asking Me about what is good? There is only One who is good; but if you wish to enter into life, keep the commandments." Mat 19:18 Then he *said to Him, "Which ones?" And Jesus said, "YOU SHALL NOT COMMIT MURDER; YOU SHALL NOT COMMIT ADULTERY; YOU SHALL NOT STEAL; YOU SHALL NOT BEAR FALSE WITNESS; Mat 19:19 HONOR YOUR FATHER AND MOTHER; and YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF." Mat 19:20 The young man *said to Him, "All these things I have kept; what am I still lacking?" Mat 19:21 Jesus said to him, "If you wish to be complete, go and sell your possessions and give to the poor, and you will have treasure in heaven; and come, follow Me." Mat 19:22 But when the young man heard this statement, he went away grieving; for he was one who owned much property. Mat 19:23 And Jesus said to His disciples, "Truly I say to you, it is hard for a rich man to enter the kingdom of heaven. Mat 19:24 "Again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God." Mat 19:25 When the disciples heard this, they were very astonished and said, "Then who can be saved?" Mat 19:26 And looking at them Jesus said to them, "With people this is impossible, but with God all things are possible." Mat 19:27 Then Peter said to Him, "Behold, we have left everything and followed You; what then will there be for us?" Mat 19:28 And Jesus said to them, "Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel. Mat 19:29 "And everyone who has left houses or brothers or sisters or father or mother or children or farms for My name's sake, will receive many times as much, and will inherit eternal life. Mat 19:30 "But many who are first will be last; and the last, first.Chapter 19 13-15 (Mark 10:13-16; Luke 18:15-17). Memory Kept Children From Straying—Could the afterlife of that little group be opened before us, we should see the mothers recalling to the minds of their children the scene of that day, and repeating to them the loving words of the Saviour. We should see, too, how often, in after years, the memory of these words kept the children from straying from the path cast up for the ransomed of the Lord (The Signs of the Times, December 18, 1907, reprinted from The Ministry of Healing, 41).
Laborers in the Vineyard Mat 20:1 "For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. Mat 20:2 "When he had agreed with the laborers for a denarius for the day, he sent them into his vineyard. Mat 20:3 "And he went out about the third hour and saw others standing idle in the market place; Mat 20:4 and to those he said, 'You also go into the vineyard, and whatever is right I will give you.' And so they went. Mat 20:5 "Again he went out about the sixth and the ninth hour, and did the same thing. Mat 20:6 "And about the eleventh hour he went out and found others standing around; and he *said to them, 'Why have you been standing here idle all day long?' Mat 20:7 "They *said to him, 'Because no one hired us.' He *said to them, 'You go into the vineyard too.' Mat 20:8 "When evening came, the owner of the vineyard *said to his foreman, 'Call the laborers and pay them their wages, beginning with the last group to the first.' Mat 20:9 "When those hired about the eleventh hour came, each one received a denarius. Mat 20:10 "When those hired first came, they thought that they would receive more; but each of them also received a denarius. Mat 20:11 "When they received it, they grumbled at the landowner, Mat 20:12 saying, 'These last men have worked only one hour, and you have made them equal to us who have borne the burden and the scorching heat of the day.' Mat 20:13 "But he answered and said to one of them, 'Friend, I am doing you no wrong; did you not agree with me for a denarius? Mat 20:14 'Take what is yours and go, but I wish to give to this last man the same as to you. Mat 20:15 'Is it not lawful for me to do what I wish with what is my own? Or is your eye envious because I am generous?' Mat 20:16 "So the last shall be first, and the first last." Jesus Foretells His Death a Third Time Mat 20:17 As Jesus was about to go up to Jerusalem, He took the twelve disciples aside by themselves, and on the way He said to them, Mat 20:18 "Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, Mat 20:19 and will hand Him over to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up." A Mother's Request Mat 20:20 Then the mother of the sons of Zebedee came to Jesus with her sons, bowing down and making a request of Him. Mat 20:21 And He said to her, "What do you wish?" She *said to Him, "Command that in Your kingdom these two sons of mine may sit one on Your right and one on Your left." Mat 20:22 But Jesus answered, "You do not know what you are asking. Are you able to drink the cup that I am about to drink?" They *said to Him, "We are able." Mat 20:23 He *said to them, "My cup you shall drink; but to sit on My right and on My left, this is not Mine to give, but it is for those for whom it has been prepared by My Father." Mat 20:24 And hearing this, the ten became indignant with the two brothers. Mat 20:25 But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. Mat 20:26 "It is not this way among you, but whoever wishes to become great among you shall be your servant, Mat 20:27 and whoever wishes to be first among you shall be your slave; Mat 20:28 just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many." Jesus Heals Two Blind Men Mat 20:29 As they were leaving Jericho, a large crowd followed Him. Mat 20:30 And two blind men sitting by the road, hearing that Jesus was passing by, cried out, "Lord, have mercy on us, Son of David!" Mat 20:31 The crowd sternly told them to be quiet, but they cried out all the more, "Lord, Son of David, have mercy on us!" Mat 20:32 And Jesus stopped and called them, and said, "What do you want Me to do for you?" Mat 20:33 They *said to Him, "Lord, we want our eyes to be opened." Mat 20:34 Moved with compassion, Jesus touched their eyes; and immediately they regained their sight and followed Him. Chapter 9 9, 10. See EGW on Luke 5:29. 11 (Isaiah 58:4; Luke 5:30). Fasting in Pride Versus Eating in Humility—The Pharisees beheld Christ sitting and eating with publicans and sinners. He was calm and self-possessed, kind, courteous, and friendly; and while they could not but admire the picture presented, it was so unlike their own course of action, they could not endure the sight. The haughty Pharisees exalted themselves, and disparaged those who had not been blessed with such privileges and light as they themselves had had. They hated and despised the publicans and sinners. Yet in the sight of God their guilt was the greater. Heaven's light was flashing across their pathway, saying, “This is the way, walk ye in it”; but they had spurned the gift. Turning to the disciples of Christ they said, “Why eateth your Master with publicans and sinners?” By this question they hoped to arouse the prejudice which they knew had existed in the minds of the disciples, and thus shake their weak faith. They aimed their arrows where they would be most likely to bruise and wound. Proud but foolish Pharisees, who fast for strife and debate, and to smite with the fist of wickedness! Christ eats with publicans and sinners that He may draw men to Himself. The world's Redeemer cannot honor the fasts observed by the Jewish nation. They fast in pride and self-righteousness, while Christ eats in humility with publicans and sinners. Since the fall, the work of Satan has been to accuse, and those who refuse the light which God sends, pursue the same course today. They lay open to others those things which they consider an offense. Thus it was with the Pharisees. When they found something of which they could accuse the disciples, they did not speak to those whom they thought to be in error. They spoke to Christ of the things which they thought to be so grievous in His disciples. When they thought that Christ offended, they accused Him to the disciples. It was their work to alienate hearts (Manuscript 3, 1898). 12, 13 (ch. 20:28; Mark 2:17; 10:45; Luke 5:31, 32). Relief in Every Case—Christ was a physician of the body as well as of the soul. He was minister and missionary and physician. From His childhood He was interested in every phase of human suffering that came under His notice. He could truly say, I came not to be ministered unto, but to minister. In every case of woe He brought relief, His kind words having a healing balm. None could say He had worked a miracle, yet He imparted His virtue to those He saw in suffering and in need. Through the whole thirty years of His private life He was humble, meek, and lowly. He had a living connection with God; for the Spirit of God was upon Him, and He gave evidence to all who were acquainted with Him that He lived to please, honor, and glorify His Father in the common things of life (The Review and Herald, October 24, 1899). 13 (Mark 2:17; Luke 5:32). Rejected Pleasantness to Fulfill Need—He [Christ] might have gone to the pleasant homes of the unfallen worlds, to the pure atmosphere where disloyalty and rebellion had never intruded; and there He would have been received with acclamations of praise and love. But it was a fallen world that needed the Redeemer. “I came not to call the righteous,” said He, “but sinners to repentance” (The Review and Herald, February 15, 1898). 16. See EGW on ch. 6:16. 17 (Mark 2:22; Luke 5:37, 38). New Bottles for New Wine—The work of Jesus was to reveal the character of the Father, and to unfold the truth which He Himself had spoken through prophets and apostles; but there was found no place for the truth in those wise and prudent men. Christ, the Way, the Truth, and the Life, had to pass by the self-righteous Pharisees, and take His disciples from unlearned fishers and men of humble rank. These who had never been to the rabbis, who had never sat in the schools of the prophets, who had not been members of the Sanhedrin, whose hearts were not bound about with their own ideas,—these He took and educated for His own use. He could make them as new bottles for the new wine of His kingdom. These were the babes to whom the Father could reveal spiritual things; but the priests and rulers, the scribes and Pharisees, who claimed to be the depositaries of knowledge, could give no room for the principles of Christianity, afterward taught by the apostles of Christ. The chain of truth, link after link, was given to those who realized their own ignorance, and were willing to learn of the great Teacher. Jesus knew that He could do the scribes and Pharisees no good, unless they would empty themselves of self-importance. He chose new bottles for His new wine of doctrine, and made fishermen and unlearned believers the heralds of His truth to the world. And yet, though His doctrine seemed new to the people, it was in fact not a new doctrine, but the revelation of the significance of that which had been taught from the beginning. It was His design that His disciples should take the plain, unadulterated truth for the guide of their life. They were not to add to His words, or give a forced meaning to His utterances. They were not to put a mystical interpretation upon the plain teaching of the Scriptures, and draw from theological stores to build up some man-made theory. It was through putting a mystical meaning upon the plain words of God, that sacred and vital truths were made of little significance, while the theories of men were made prominent. It was in this way that men were led to teach for doctrines the commandments of men, and that they rejected the commandment of God, that they might keep their own tradition (The Review and Herald, June 2, 189Chapter 10 13-16. See EGW on Matthew 19:13-15. 45. See EGW on Matthew 9:12, 13. 46-52 (Matthew 20:30-34; Luke 18:35-43). Some With Eyes See Nothing—It is only when the sinner feels the need of a Saviour, that his heart goes after the One who can help him. When Jesus walked among men, it was the sick that wanted a physician. The poor, the afflicted and distressed, followed after Him, to receive the help and comfort which they could not find elsewhere. Blind Bartimaeus is waiting by the wayside; he has waited long to meet Christ. Throngs of people who possess their sight are passing to and fro, but they have no desire to see Jesus. One look of faith would touch His heart of love, and bring them the blessings of His grace; but they know not the sickness and poverty of their souls, and they feel no need of Christ. Not so with the poor blind man. His only hope is in Jesus. As he waits and watches, he hears the tread of many feet, and he eagerly inquires, What means this noise of travel? The by-standers answer that “Jesus of Nazareth passeth by.” With the eagerness of intense desire, he cries, “Jesus, thou Son of David, have mercy on me!” They try to silence him, but he cries the more vehemently, “Thou Son of David, have mercy on me!” This appeal is heard. His persevering faith is rewarded. Not only is physical sight restored, but the eyes of his understanding are opened. In Christ he sees his Redeemer, and the Sun of Righteousness shines into his soul. All who feel their need of Christ as did blind Bartimaeus, and who will be as earnest and determined as he was, will, like him, receive the blessing which they crave. The afflicted, suffering ones who sought Christ as their helper, were charmed with the divine perfection, the beauty of holiness, that shone forth in His character. But the Pharisees could see no beauty in Him that they should desire Him. His simple attire, and humble life, devoid of outward show, rendered Him to them as a root out of dry ground (The Review and Herald, March 15, 1887).6). 34. See EGW on ch. 12:24-32.
The Triumphal Entry Mat 21:1 When they had approached Jerusalem and had come to Bethphage, at the Mount of Olives, then Jesus sent two disciples, Mat 21:2 saying to them, "Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them and bring them to Me. Mat 21:3 "If anyone says anything to you, you shall say, 'The Lord has need of them,' and immediately he will send them." Mat 21:4 This took place to fulfill what was spoken through the prophet: Mat 21:5 "SAY TO THE DAUGHTER OF ZION, 'BEHOLD YOUR KING IS COMING TO YOU, GENTLE, AND MOUNTED ON A DONKEY, EVEN ON A COLT, THE FOAL OF A BEAST OF BURDEN.'" Mat 21:6 The disciples went and did just as Jesus had instructed them, Mat 21:7 and brought the donkey and the colt, and laid their coats on them; and He sat on the coats. Mat 21:8 Most of the crowd spread their coats in the road, and others were cutting branches from the trees and spreading them in the road. Mat 21:9 The crowds going ahead of Him, and those who followed, were shouting, "Hosanna to the Son of David; BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna in the highest!" Mat 21:10 When He had entered Jerusalem, all the city was stirred, saying, "Who is this?" Mat 21:11 And the crowds were saying, "This is the prophet Jesus, from Nazareth in Galilee." Jesus Cleanses the Temple Mat 21:12 And Jesus entered the temple and drove out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves. Mat 21:13 And He *said to them, "It is written, 'MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER'; but you are making it a ROBBERS' DEN." Mat 21:14 And the blind and the lame came to Him in the temple, and He healed them. Mat 21:15 But when the chief priests and the scribes saw the wonderful things that He had done, and the children who were shouting in the temple, "Hosanna to the Son of David," they became indignant Mat 21:16 and said to Him, "Do You hear what these children are saying?" And Jesus *said to them, "Yes; have you never read, 'OUT OF THE MOUTH OF INFANTS AND NURSING BABIES YOU HAVE PREPARED PRAISE FOR YOURSELF'?" Mat 21:17 And He left them and went out of the city to Bethany, and spent the night there. Jesus Curses the Fig Tree Mat 21:18 Now in the morning, when He was returning to the city, He became hungry. Mat 21:19 Seeing a lone fig tree by the road, He came to it and found nothing on it except leaves only; and He *said to it, "No longer shall there ever be any fruit from you." And at once the fig tree withered. Mat 21:20 Seeing this, the disciples were amazed and asked, "How did the fig tree wither all at once?" Mat 21:21 And Jesus answered and said to them, "Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, 'Be taken up and cast into the sea,' it will happen. Mat 21:22 "And all things you ask in prayer, believing, you will receive." The Authority of Jesus Challenged Mat 21:23 When He entered the temple, the chief priests and the elders of the people came to Him while He was teaching, and said, "By what authority are You doing these things, and who gave You this authority?" Mat 21:24 Jesus said to them, "I will also ask you one thing, which if you tell Me, I will also tell you by what authority I do these things. Mat 21:25 "The baptism of John was from what source, from heaven or from men?" And they began reasoning among themselves, saying, "If we say, 'From heaven,' He will say to us, 'Then why did you not believe him?' Mat 21:26 "But if we say, 'From men,' we fear the people; for they all regard John as a prophet." Mat 21:27 And answering Jesus, they said, "We do not know." He also said to them, "Neither will I tell you by what authority I do these things. The Parable of the Two Sons Mat 21:28 "But what do you think? A man had two sons, and he came to the first and said, 'Son, go work today in the vineyard.' Mat 21:29 "And he answered, 'I will not'; but afterward he regretted it and went. Mat 21:30 "The man came to the second and said the same thing; and he answered, 'I will, sir'; but he did not go. Mat 21:31 "Which of the two did the will of his father?" They *said, "The first." Jesus *said to them, "Truly I say to you that the tax collectors and prostitutes will get into the kingdom of God before you. Mat 21:32 "For John came to you in the way of righteousness and you did not believe him; but the tax collectors and prostitutes did believe him; and you, seeing this, did not even feel remorse afterward so as to believe him. The Parable of the Tenants Mat 21:33 "Listen to another parable. There was a landowner who PLANTED A VINEYARD AND PUT A WALL AROUND IT AND DUG A WINE PRESS IN IT, AND BUILT A TOWER, and rented it out to vine-growers and went on a journey. Mat 21:34 "When the harvest time approached, he sent his slaves to the vine-growers to receive his produce. Mat 21:35 "The vine-growers took his slaves and beat one, and killed another, and stoned a third. Mat 21:36 "Again he sent another group of slaves larger than the first; and they did the same thing to them. Mat 21:37 "But afterward he sent his son to them, saying, 'They will respect my son.' Mat 21:38 "But when the vine-growers saw the son, they said among themselves, 'This is the heir; come, let us kill him and seize his inheritance.' Mat 21:39 "They took him, and threw him out of the vineyard and killed him. Mat 21:40 "Therefore when the owner of the vineyard comes, what will he do to those vine-growers?" Mat 21:41 They *said to Him, "He will bring those wretches to a wretched end, and will rent out the vineyard to other vine-growers who will pay him the proceeds at the proper seasons." Mat 21:42 Jesus *said to them, "Did you never read in the Scriptures, 'THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE CHIEF CORNER stone; THIS CAME ABOUT FROM THE LORD, AND IT IS MARVELOUS IN OUR EYES'? Mat 21:43 "Therefore I say to you, the kingdom of God will be taken away from you and given to a people, producing the fruit of it. Mat 21:44 "And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust." Mat 21:45 When the chief priests and the Pharisees heard His parables, they understood that He was speaking about them. Mat 21:46 When they sought to seize Him, they feared the people, because they considered Him to be a prophet. Chapter 19 13-15 (Mark 10:13-16; Luke 18:15-17). Memory Kept Children From Straying—Could the afterlife of that little group be opened before us, we should see the mothers recalling to the minds of their children the scene of that day, and repeating to them the loving words of the Saviour. We should see, too, how often, in after years, the memory of these words kept the children from straying from the path cast up for the ransomed of the Lord (The Signs of the Times, December 18, 1907, reprinted from The Ministry of Healing, 41).Chapter 9 9, 10. See EGW on Luke 5:29. 11 (Isaiah 58:4; Luke 5:30). Fasting in Pride Versus Eating in Humility—The Pharisees beheld Christ sitting and eating with publicans and sinners. He was calm and self-possessed, kind, courteous, and friendly; and while they could not but admire the picture presented, it was so unlike their own course of action, they could not endure the sight. The haughty Pharisees exalted themselves, and disparaged those who had not been blessed with such privileges and light as they themselves had had. They hated and despised the publicans and sinners. Yet in the sight of God their guilt was the greater. Heaven's light was flashing across their pathway, saying, “This is the way, walk ye in it”; but they had spurned the gift. Turning to the disciples of Christ they said, “Why eateth your Master with publicans and sinners?” By this question they hoped to arouse the prejudice which they knew had existed in the minds of the disciples, and thus shake their weak faith. They aimed their arrows where they would be most likely to bruise and wound. Proud but foolish Pharisees, who fast for strife and debate, and to smite with the fist of wickedness! Christ eats with publicans and sinners that He may draw men to Himself. The world's Redeemer cannot honor the fasts observed by the Jewish nation. They fast in pride and self-righteousness, while Christ eats in humility with publicans and sinners. Since the fall, the work of Satan has been to accuse, and those who refuse the light which God sends, pursue the same course today. They lay open to others those things which they consider an offense. Thus it was with the Pharisees. When they found something of which they could accuse the disciples, they did not speak to those whom they thought to be in error. They spoke to Christ of the things which they thought to be so grievous in His disciples. When they thought that Christ offended, they accused Him to the disciples. It was their work to alienate hearts (Manuscript 3, 1898). 12, 13 (ch. 20:28; Mark 2:17; 10:45; Luke 5:31, 32). Relief in Every Case—Christ was a physician of the body as well as of the soul. He was minister and missionary and physician. From His childhood He was interested in every phase of human suffering that came under His notice. He could truly say, I came not to be ministered unto, but to minister. In every case of woe He brought relief, His kind words having a healing balm. None could say He had worked a miracle, yet He imparted His virtue to those He saw in suffering and in need. Through the whole thirty years of His private life He was humble, meek, and lowly. He had a living connection with God; for the Spirit of God was upon Him, and He gave evidence to all who were acquainted with Him that He lived to please, honor, and glorify His Father in the common things of life (The Review and Herald, October 24, 1899). 13 (Mark 2:17; Luke 5:32). Rejected Pleasantness to Fulfill Need—He [Christ] might have gone to the pleasant homes of the unfallen worlds, to the pure atmosphere where disloyalty and rebellion had never intruded; and there He would have been received with acclamations of praise and love. But it was a fallen world that needed the Redeemer. “I came not to call the righteous,” said He, “but sinners to repentance” (The Review and Herald, February 15, 1898). 16. See EGW on ch. 6:16. 17 (Mark 2:22; Luke 5:37, 38). New Bottles for New Wine—The work of Jesus was to reveal the character of the Father, and to unfold the truth which He Himself had spoken through prophets and apostles; but there was found no place for the truth in those wise and prudent men. Christ, the Way, the Truth, and the Life, had to pass by the self-righteous Pharisees, and take His disciples from unlearned fishers and men of humble rank. These who had never been to the rabbis, who had never sat in the schools of the prophets, who had not been members of the Sanhedrin, whose hearts were not bound about with their own ideas,—these He took and educated for His own use. He could make them as new bottles for the new wine of His kingdom. These were the babes to whom the Father could reveal spiritual things; but the priests and rulers, the scribes and Pharisees, who claimed to be the depositaries of knowledge, could give no room for the principles of Christianity, afterward taught by the apostles of Christ. The chain of truth, link after link, was given to those who realized their own ignorance, and were willing to learn of the great Teacher. Jesus knew that He could do the scribes and Pharisees no good, unless they would empty themselves of self-importance. He chose new bottles for His new wine of doctrine, and made fishermen and unlearned believers the heralds of His truth to the world. And yet, though His doctrine seemed new to the people, it was in fact not a new doctrine, but the revelation of the significance of that which had been taught from the beginning. It was His design that His disciples should take the plain, unadulterated truth for the guide of their life. They were not to add to His words, or give a forced meaning to His utterances. They were not to put a mystical interpretation upon the plain teaching of the Scriptures, and draw from theological stores to build up some man-made theory. It was through putting a mystical meaning upon the plain words of God, that sacred and vital truths were made of little significance, while the theories of men were made prominent. It was in this way that men were led to teach for doctrines the commandments of men, and that they rejected the commandment of God, that they might keep their own tradition (The Review and Herald, June 2, 1896). 34. See EGW on ch. 12:24-32.
The Parable of the Wedding Feast Mat 22:1 Jesus spoke to them again in parables, saying, Mat 22:2 "The kingdom of heaven may be compared to a king who gave a wedding feast for his son. Mat 22:3 "And he sent out his slaves to call those who had been invited to the wedding feast, and they were unwilling to come. Mat 22:4 "Again he sent out other slaves saying, 'Tell those who have been invited, "Behold, I have prepared my dinner; my oxen and my fattened livestock are all butchered and everything is ready; come to the wedding feast."' Mat 22:5 "But they paid no attention and went their way, one to his own farm, another to his business, Mat 22:6 and the rest seized his slaves and mistreated them and killed them. Mat 22:7 "But the king was enraged, and he sent his armies and destroyed those murderers and set their city on fire. Mat 22:8 "Then he *said to his slaves, 'The wedding is ready, but those who were invited were not worthy. Mat 22:9 'Go therefore to the main highways, and as many as you find there, invite to the wedding feast.' Mat 22:10 "Those slaves went out into the streets and gathered together all they found, both evil and good; and the wedding hall was filled with dinner guests. Mat 22:11 "But when the king came in to look over the dinner guests, he saw a man there who was not dressed in wedding clothes, Mat 22:12 and he *said to him, 'Friend, how did you come in here without wedding clothes?' And the man was speechless. Mat 22:13 "Then the king said to the servants, 'Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth.' Mat 22:14 "For many are called, but few are chosen." Paying Taxes to Caesar Mat 22:15 Then the Pharisees went and plotted together how they might trap Him in what He said. Mat 22:16 And they *sent their disciples to Him, along with the Herodians, saying, "Teacher, we know that You are truthful and teach the way of God in truth, and defer to no one; for You are not partial to any. Mat 22:17 "Tell us then, what do You think? Is it lawful to give a poll-tax to Caesar, or not?" Mat 22:18 But Jesus perceived their malice, and said, "Why are you testing Me, you hypocrites? Mat 22:19 "Show Me the coin used for the poll-tax." And they brought Him a denarius. Mat 22:20 And He *said to them, "Whose likeness and inscription is this?" Mat 22:21 They *said to Him, "Caesar's." Then He *said to them, "Then render to Caesar the things that are Caesar's; and to God the things that are God's." Mat 22:22 And hearing this, they were amazed, and leaving Him, they went away. Sadducees Ask About the Resurrection Mat 22:23 On that day some Sadducees (who say there is no resurrection) came to Jesus and questioned Him, Mat 22:24 asking, "Teacher, Moses said, 'IF A MAN DIES HAVING NO CHILDREN, HIS BROTHER AS NEXT OF KIN SHALL MARRY HIS WIFE, AND RAISE UP CHILDREN FOR HIS BROTHER.' Mat 22:25 "Now there were seven brothers with us; and the first married and died, and having no children left his wife to his brother; Mat 22:26 so also the second, and the third, down to the seventh. Mat 22:27 "Last of all, the woman died. Mat 22:28 "In the resurrection, therefore, whose wife of the seven will she be? For they all had married her." Mat 22:29 But Jesus answered and said to them, "You are mistaken, not understanding the Scriptures nor the power of God. Mat 22:30 "For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. Mat 22:31 "But regarding the resurrection of the dead, have you not read what was spoken to you by God: Mat 22:32 'I AM THE GOD OF ABRAHAM, AND THE GOD OF ISAAC, AND THE GOD OF JACOB'? He is not the God of the dead but of the living." Mat 22:33 When the crowds heard this, they were astonished at His teaching. The Great Commandment Mat 22:34 But when the Pharisees heard that Jesus had silenced the Sadducees, they gathered themselves together. Mat 22:35 One of them, a lawyer, asked Him a question, testing Him, Mat 22:36 "Teacher, which is the great commandment in the Law?" Mat 22:37 And He said to him, " 'YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND.' Mat 22:38 "This is the great and foremost commandment. Mat 22:39 "The second is like it, 'YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.' Mat 22:40 "On these two commandments depend the whole Law and the Prophets." Whose Son Is the Christ? Mat 22:41 Now while the Pharisees were gathered together, Jesus asked them a question: Mat 22:42 "What do you think about the Christ, whose son is He?" They *said to Him, "The son of David." Mat 22:43 He *said to them, "Then how does David in the Spirit call Him 'Lord,' saying, Mat 22:44 'THE LORD SAID TO MY LORD, "SIT AT MY RIGHT HAND, UNTIL I PUT YOUR ENEMIES BENEATH YOUR FEET"'? Mat 22:45 "If David then calls Him 'Lord,' how is He his son?" Mat 22:46 No one was able to answer Him a word, nor did anyone dare from that day Chapter 22 2-4 (Luke 14:16, 17). The Heavenly Banquet—The spiritual banquet has been set before us in rich abundance. We have had presented to us by the messengers of God the richest feast—the righteousness of Christ, justification by faith, the exceeding great and precious promises of God in His Word, free access to the Father by Jesus Christ, the comforts of the Holy Spirit, and the well-grounded assurance of eternal life in the kingdom of God. We ask, What could God do for us that He has not done in preparing the great supper, the heavenly banquet (The Review and Herald, January 17, 1899)? 11, 12. Feasting on the Word—A banquet has been prepared for us. The Lord has spread before us the treasures of His Word. But we must not come to the repast clothed in citizen's dress. We must have on the white robe of Christ's righteousness, which has been prepared for all the guests (Manuscript 70, 1901). (Revelation 7:13, 14.) Out of Tribulation—Remember that every one who shall be found with the wedding garment on will have come out of great tribulation (The Review and Herald, April 17, 1894). 29. See EGW on ch. 5:13, 14; Jeremiah 8:8; Luke 4:18, 19. 37-39 (Mark 12:30, 31; Luke 10:27; Colossians 2:10). Complete in Christ—The law of God requires that man shall love God supremely, and his neighbor as himself. When through the grace of our Lord Jesus Christ, this is perfectly done, we shall be complete in Christ (Letter 11, 1892).on to ask Him another question.
A Call to Return to the Lord Zec 1:1 In the eighth month of the second year of Darius, the word of the LORD came to Zechariah the prophet, the son of Berechiah, the son of Iddo saying, Zec 1:2 "The LORD was very angry with your fathers. Zec 1:3 "Therefore say to them, 'Thus says the LORD of hosts, "Return to Me," declares the LORD of hosts, "that I may return to you," says the LORD of hosts. Zec 1:4 "Do not be like your fathers, to whom the former prophets proclaimed, saying, 'Thus says the LORD of hosts, "Return now from your evil ways and from your evil deeds."' But they did not listen or give heed to Me," declares the LORD. Zec 1:5 "Your fathers, where are they? And the prophets, do they live forever? Zec 1:6 "But did not My words and My statutes, which I commanded My servants the prophets, overtake your fathers? Then they repented and said, 'As the LORD of hosts purposed to do to us in accordance with our ways and our deeds, so He has dealt with us.'"'" A Vision of a Horseman Zec 1:7 On the twenty-fourth day of the eleventh month, which is the month Shebat, in the second year of Darius, the word of the LORD came to Zechariah the prophet, the son of Berechiah, the son of Iddo, as follows: Zec 1:8 I saw at night, and behold, a man was riding on a red horse, and he was standing among the myrtle trees which were in the ravine, with red, sorrel and white horses behind him. Zec 1:9 Then I said, "My lord, what are these?" And the angel who was speaking with me said to me, "I will show you what these are." Zec 1:10 And the man who was standing among the myrtle trees answered and said, "These are those whom the LORD has sent to patrol the earth." Zec 1:11 So they answered the angel of the LORD who was standing among the myrtle trees and said, "We have patrolled the earth, and behold, all the earth is peaceful and quiet." Zec 1:12 Then the angel of the LORD said, "O LORD of hosts, how long will You have no compassion for Jerusalem and the cities of Judah, with which You have been indignant these seventy years?" Zec 1:13 The LORD answered the angel who was speaking with me with gracious words, comforting words. Zec 1:14 So the angel who was speaking with me said to me, "Proclaim, saying, 'Thus says the LORD of hosts, "I am exceedingly jealous for Jerusalem and Zion. Zec 1:15 "But I am very angry with the nations who are at ease; for while I was only a little angry, they furthered the disaster." Zec 1:16 'Therefore thus says the LORD, "I will return to Jerusalem with compassion; My house will be built in it," declares the LORD of hosts, "and a measuring line will be stretched over Jerusalem."' Zec 1:17 "Again, proclaim, saying, 'Thus says the LORD of hosts, "My cities will again overflow with prosperity, and the LORD will again comfort Zion and again choose Jerusalem."'" A Vision of Horns and Craftsmen Zec 1:18 Then I lifted up my eyes and looked, and behold, there were four horns. Zec 1:19 So I said to the angel who was speaking with me, "What are these?" And he answered me, "These are the horns which have scattered Judah, Israel and Jerusalem." Zec 1:20 Then the LORD showed me four craftsmen. Zec 1:21 I said, "What are these coming to do?" And he said, "These are the horns which have scattered Judah so that no man lifts up his head; but these craftsmen have come to terrify them, to throw down the horns of the nations who have lifted up their horns against the land In the eighth month of the second year of Darius, the word of the LORD came to Zechariah the son of Berechiah, the son of Iddo the prophet, saying, a. In the eighth month of the second year of Darius: Zechariah served the LORD in the years after the remnant returned from the 70-year Babylonian exile. His prophetic career began in the reign of Darius, the ruler of the Medes and Persians. His career was not marked by the reign of a king over Israel or Judah, because there was no king of Israel or Judah in this period after the exile. i. The timing of Zechariah’s prophecy sets it two months after Haggai’s first prophecy (Haggai 1:1) and within a month after another prophecy of Haggai (Haggai 2:1). This was between October and November of 520 B.C. ii. “Like Haggai, Zechariah’s message is one of encouragement. But he was aware that not all the returned remnant were fully sincere in their desires to serve God, and he therefore counseled them to repent of sin and return to God with all their hearts and minds.” (Boice) iii. If we only had Haggai to go by, we might conclude that all God was really interested in was the temple. Zechariah gave us more of the story and showed how God is interested in the lives of His people, not only buildings. iv. The prophecy of Zechariah is noted for its rich use of visions, pictures, and symbols. In this way, it is much like the book of Revelation or Daniel which also have significant visions. “Haggai lays down the mind of God to the people more plainly in direct and downright terms; Zechariah flies a higher pitch, abounding with types and visions; and is therefore worthily reckoned among the [most puzzling] and profoundest penmen of Holy Scripture…. We pass from dark prophecies to that which is much more dark.” (Trapp). b. The word of the LORD came to Zechariah: We know little about this prophet, though “Zechariah” was a common name in the Old Testament (at least 27 different Zechariahs are mentioned in the Bible). The only details we have about this Zechariah come from Ezra 5 and 6. i. Then the prophet Haggai and Zechariah the son of Iddo, prophets, prophesied to the Jews who were in Judah and Jerusalem, in the name of the God of Israel, who was over them. So Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak rose up and began to build the house of God which is in Jerusalem; and the prophets of God were with them, helping them. (Ezra 5:1-2) ii. So the elders of the Jews built, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they built and finished it, according to the commandment of the God of Israel, and according to the command of Cyrus, Darius, and Artaxerxes king of Persia. (Ezra 6:14) iii. The name Zechariah means the LORD remembers, and was a fitting name for a prophet of restoration. This prophet was called to encourage and mobilize God’s people to accomplish a task that they had begun yet lost the momentum before completing. He encouraged them indirectly by telling them about God’s care for them and by keeping the presence of the Messiah very much in their minds. He worked with others, notably Haggai, Zerubbabel, and Ezra. He warned them of the consequences of neglecting God’s work, and he emphasized that God wants to do a work through His people. iv. Jesus mentioned the ministry and martyrdom of Zechariah in Matthew 23:35: That on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar. 2. (2-6) God pleads with His people: “Return to Me.” “The LORD has been very angry with your fathers. Therefore say to them, ‘Thus says the LORD of hosts: “Return to Me,” says the LORD of hosts, “and I will return to you,” says the LORD of hosts. “Do not be like your fathers, to whom the former prophets preached, saying, ‘Thus says the LORD of hosts: “Turn now from your evil ways and your evil deeds. But they did not hear nor heed Me,” says the LORD. “Your fathers, where are they? And the prophets, do they live forever? Yet surely My words and My statutes, Which I commanded My servants the prophets, Did they not overtake your fathers? “So they returned and said: ‘Just as the LORD of hosts determined to do to us, According to our ways and according to our deeds, So He has dealt with us.’”’” a. The LORD has been very angry with your fathers: Zechariah began his prophecy with a call to repentance, and a call that remembered the poor spiritual heritage of Israel and Judah. The sin of their fathers doomed the nation to exile, and Zechariah warned the people to remember that the same could happen to them. i. We should remember that these weren’t “bad people” – they were the remnant that returned from Babylon. Hundreds of thousands of people went into the Babylonian captivity and only about 50,000 returned. Those who did were the most committed to the LORD and to the restoration of Jerusalem. Yet even they, some 18 years after returning to the Promised Land, needed to hear and heed this warning from the LORD. b. Return to Me…and I will return to you: Adverse circumstances discouraged God’s people, and they wondered why God seemed so far away. · The land was still desolate after 70 years of neglect. · The work to rebuild and restore was difficult. · They didn’t have a lot of money (Haggai 1:6) or manpower. · They suffered crop failures and drought (Haggai 1:10-11). · Hostile enemies resisted the work (Ezra 4:1-5). · They remembered easier times in Babylon. i. Each of these circumstances made them feel that God was far away; through Zechariah God assured them that He was not distant. They would return to Him, and He would return to them. ii. Return to Me: Sometimes we wish God would make us return to Him, instead of wooing us to return out of our own choice. Nevertheless, God wants our freely given love, so He prompts us to choose Him and return to Him. iii. Zechariah’s words remind us of James 4:8: Draw near to God and He will draw near to you. God promises to run to meet us when we return to Him. We are also reminded that if we are far from God, He hasn’t distanced Himself from us, we have distanced ourselves from Him. An elderly couple drove down the road in their car with a front bench seat. As they drove, the wife noticed that in many of the other cars with couples in the front seat, the woman sat close to the man as he drove. She asked her husband, “Why is it that we don’t sit that close anymore?” He simply answered, “It wasn’t me who moved.” If we are far from God, He hasn’t moved. c. Yet surely My words and My statutes, which I commanded My servants the prophets, did they not overtake your fathers? God’s promises outlived and outlasted all the previous prophets and ancestors. Zechariah encouraged God’s people to not only rebuild the temple (the emphasis of his contemporary prophet Haggai) but also to rebuild their relationship with the LORD and learn from the lessons of their fathers. B. The vision of the four horses among the myrtle trees. 1. (7-10) Zechariah’s vision of the four horses and their riders. On the twenty-fourth day of the eleventh month, which is the month Shebat, in the second year of Darius, the word of the LORD came to Zechariah the son of Berechiah, the son of Iddo the prophet: I saw by night, and behold, a man riding on a red horse, and it stood among the myrtle trees in the hollow; and behind him were horses: red, sorrel, and white. Then I said, “My lord, what are these?” So the angel who talked with me said to me, “I will show you what they are.” And the man who stood among the myrtle trees answered and said, “These are the ones whom the LORD has sent to walk to and fro throughout the earth.” a. Behold, a man riding on a red horse: Zechariah’s vision was simple enough in what he saw – one man on horseback leading other horses and their riders, patrolling to and fro throughout the earth. Zechariah saw them among myrtle trees, in a ravine (in the hollow). i. Specifically, this exploration mission examined the progress of rebuilding Jerusalem and the other cities of Judah. Its purpose was to examine the work of God’s people. ii. “The troop of horsemen were emissaries of the Lord sent on world mission. Like the Persian monarchs who used messengers on swift steeds to keep them informed on all matters concerning their empire, so the Lord knew all about the countries of the earth.” (Baldwin) iii. “Just as Satan walks about the earth for evil (Job 1:7, 2:2; 1 Peter 5:8), so the Lord Jehovah has His representatives walking up and down in the earth to examine the affairs of men.” (Luck) b. Red, sorrel, and white: Bible commentators debate the meaning of these colors. Connecting them with the four horsemen of Revelation 6:1-8 doesn’t seem to work, because these seem to be observers and not messengers of judgment as in Revelation 6. Some suggest that the different colors mean different angelic offices. i. Sorrel is sort of a dirty yellow or a spotted, brownish orange. ii. “Probably pointing out the different orders of angels in the heavenly host, which are employed by Christ in the defense of his Church. The different colours may point out the gradations in power, authority, and excellence, of the angelic natures which are employed between Christ and men.” (Clarke) c. The man who stood among the myrtle trees: The myrtle tree is a laurel, which is evergreen and possibly a symbol of the people of Israel. This man is the Angel of the LORD (Zechariah 1:11) and is no doubt an Old Testament appearance of Jesus before His incarnation in Bethlehem. i. There are many examples in the Old Testament of an encounter with a heavenly man known as the Angel of the LORD who is revealed to be God Himself (Genesis 16:7-13, Genesis 22:11-18, Exodus 3:2-9, Judges 2:1-4, and many other places). Because of Zechariah 1:11, we know this man is the Angel of the LORD, and that He is God. ii. We can assume that this was God, in the person of Jesus Christ, appearing to Abraham before His incarnation and birth at Bethlehem, because of God the Father it is said, No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him (John 1:18), and no man has ever seen God in the person of the Father (1 Timothy 6:16). Therefore, if God appears to someone in human appearance in the Old Testament, and no one has seen God the Father, it makes sense the appearing is of the eternal Son, the Second Person of the Trinity, before His incarnation in Bethlehem. iii. Myrtle trees: “Israel is not likened to a cedar of Lebanon, which is majestic, or an oak tree, which is strong. Having blossoms that emit a sweet fragrance when crushed, the myrtle illustrates the strange grace of Israel in affliction.” (Boice) 2. (11-17) The Angel of the LORD intercedes for Jerusalem and Judah. So they answered the Angel of the LORD, who stood among the myrtle trees, and said, “We have walked to and fro throughout the earth, and behold, all the earth is resting quietly.” Then the Angel of the LORD answered and said, “O LORD of hosts, how long will You not have mercy on Jerusalem and on the cities of Judah, against which You were angry these seventy years?” And the LORD answered the angel who talked to me, with good and comforting words. So the angel who spoke with me said to me, “Proclaim, saying, ‘Thus says the LORD of hosts: “I am zealous for Jerusalem And for Zion with great zeal. I am exceedingly angry with the nations at ease; For I was a little angry, And they helped; but with evil intent.” ‘Therefore thus says the LORD: “I am returning to Jerusalem with mercy; My house shall be built in it,” says the LORD of hosts, “And a surveyor’s line shall be stretched out over Jerusalem.”’ “Again proclaim, saying, ‘Thus says the LORD of hosts: “My cities shall again spread out through prosperity; The LORD will again comfort Zion, And will again choose Jerusalem.”’” a. All the earth is resting quietly: The patrol found that the world was at peace, but it was not the right kind of peace (I am exceedingly angry with the nations at ease). God was angry with the nations of the world because they were at ease while God’s people suffered. In God’s thinking, if the earth is at rest at the expense of His people, there is no true rest at all. i. And they helped; but with evil intent: The nations of the world offered some help to the returning exiles, but even their help was polluted by evil motives. b. I am zealous for Jerusalem and for Zion with great zeal: The Angel of the LORD showed His heart of compassion for Israel and Jerusalem. God relented and allowed Israel back after 70 years of exile, yet the effects of exile were still painfully evident. i. The word for zealous in ancient Hebrew comes from the idea “to become intensely red” and it has the thought of a face becoming flushed with deep emotion. God is genuinely and deeply concerned about the state of His people. c. My cities shall again spread out through prosperity: God solemnly promised to restore Jerusalem and the cities of Judah. This was an especially comforting promise considering the lowly condition of the cities of the Promised Land in Zechariah’s day. i. About four years from the time of this prophecy, Zion was comforted, and Jerusalem was specially chosen. The temple was rebuilt four years after Zechariah gave this prophecy. C. The vision of the four horns and four craftsmen. 1. (18-19) Four horns represent the nations that scattered God’s people. Then I raised my eyes and looked, and there were four horns. And I said to the angel who talked with me, “What are these?” So he answered me, “These are the horns that have scattered Judah, Israel, and Jerusalem.” a. There were four horns: In biblical times horns spoke of strength and authority because the power of a bull or an ox is expressed through its horns. i. “Horns, the pride of a young bull, are an obvious choice symbol to represent invincible strength…. As trophies of the hunt they represented conquest of strength.” (Baldwin) b. These are the horns that have scattered Judah, Israel, and Jerusalem: Since Zechariah told us there were four horns we wonder which four nations Zechariah spoke of here. If he spoke of scattering in a broad prophetic sense – including scattering that had yet come to God’s people in his own day – then the likely four horns are Babylon, Medo-Persia, Greece, and Rome. 2. (20-21) God announces judgment against the nations that scatter His people. Then the LORD showed me four craftsmen. And I said, “What are these coming to do?” So he said, “These are the horns that scattered Judah, so that no one could lift up his head; but the craftsmen are coming to terrify them, to cast out the horns of the nations that lifted up their horn against the land of Judah to scatter it.” a. The craftsmen are coming to terrify them: God raised up other nations to judge the nations that scattered His people. From of old, God promised to curse those who cursed Israel (Genesis 12:3). i. “And then he finds the right men; not four gentlemen with pens to write; not four architects to draw plans, but four mechanics to do rough work. He who wants to open an oyster, must not use a razor: there needs less of daintiness, and more of force, for some works: providence does not find gentlemen to cut off the horns, but carpenters. The work needs a man who, when he has his work to do, puts his whole strength into it, and beats away with his hammer, or cuts through the wood that lays before him with might and main. Rest assured, you who tremble for the ark of God, that when the horns grow troublesome, the carpenters will be found.” (Spurgeon) b. To cast out the horns of the nations that lifted their horn against the land of Judah: God promised to break the power of those who used their power against God’s people. An ancient proverb puts it well: “The church of God is an anvil that has worn out many hammers.” Tweet Pin 4 Share 4Shares Select a Bible Book Zechariah Select a Chapter 1 « Previous Next » of Judah in order to scatter it."
A Vision of a Man with a Measuring Line Zec 2:1 Then I lifted up my eyes and looked, and behold, there was a man with a measuring line in his hand. Zec 2:2 So I said, "Where are you going?" And he said to me, "To measure Jerusalem, to see how wide it is and how long it is." Zec 2:3 And behold, the angel who was speaking with me was going out, and another angel was coming out to meet him, Zec 2:4 and said to him, "Run, speak to that young man, saying, 'Jerusalem will be inhabited without walls because of the multitude of men and cattle within it. Zec 2:5 'For I,' declares the LORD, 'will be a wall of fire around her, and I will be the glory in her midst.'" Zec 2:6 "Ho there! Flee from the land of the north," declares the LORD, "for I have dispersed you as the four winds of the heavens," declares the LORD. Zec 2:7 "Ho, Zion! Escape, you who are living with the daughter of Babylon." Zec 2:8 For thus says the LORD of hosts, "After glory He has sent me against the nations which plunder you, for he who touches you, touches the apple of His eye. Zec 2:9 "For behold, I will wave My hand over them so that they will be plunder for their slaves. Then you will know that the LORD of hosts has sent Me. Zec 2:10 "Sing for joy and be glad, O daughter of Zion; for behold I am coming and I will dwell in your midst," declares the LORD. Zec 2:11 "Many nations will join themselves to the LORD in that day and will become My people. Then I will dwell in your midst, and you will know that the LORD of hosts has sent Me to you. Zec 2:12 "The LORD will possess Judah as His portion in the holy land, and will again choose Jerusalem. Zec 2:13 "Be silent, all flesh, before the LORD; for He is aroused from His holy habitation."Zechariah Chapter 2 6-9. A Little-heeded Appeal—[Zechariah 2:6-9 quoted.] How sad it is to contemplate that this touching appeal met with so little response! Had this entreaty to flee from Babylon been heeded, how different might have been the condition of the Jews in the trying times of Mordecai and Esther! The Lord's purposes for His people have ever been the same. He desires to bestow on the children of men the riches of an eternal inheritance. His kingdom is an everlasting kingdom. When those who choose to become obedient subjects of the Most High are finally saved in the kingdom of glory, God's purpose for mankind will have been fulfilled (The Review and Herald, December 26, 1907).
A Vision of Joshua the High Priest Zec 3:1 Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him. Zec 3:2 The LORD said to Satan, "The LORD rebuke you, Satan! Indeed, the LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?" Zec 3:3 Now Joshua was clothed with filthy garments and standing before the angel. Zec 3:4 He spoke and said to those who were standing before him, saying, "Remove the filthy garments from him." Again he said to him, "See, I have taken your iniquity away from you and will clothe you with festal robes." Zec 3:5 Then I said, "Let them put a clean turban on his head." So they put a clean turban on his head and clothed him with garments, while the angel of the LORD was standing by. Zec 3:6 And the angel of the LORD admonished Joshua, saying, Zec 3:7 "Thus says the LORD of hosts, 'If you will walk in My ways and if you will perform My service, then you will also govern My house and also have charge of My courts, and I will grant you free access among these who are standing here. Zec 3:8 'Now listen, Joshua the high priest, you and your friends who are sitting in front of you—indeed they are men who are a symbol, for behold, I am going to bring in My servant the Branch. Zec 3:9 'For behold, the stone that I have set before Joshua; on one stone are seven eyes. Behold, I will engrave an inscription on it,' declares the LORD of hosts, 'and I will remove the iniquity of that land in one day. Zec 3:10 'In that day,' declares the LORD of hosts, 'every one of you will invite his neighbor to sit under his vine and under his fig tree.'" Chapter 3 1. Same Work Today—Joshua is represented as pleading with the Angel. Are we engaged in the same work? Are our supplications ascending to God in living faith? Are we opening the door of the heart to Jesus, and closing every means of entrance to Satan? Are we daily obtaining clearer light, and greater strength, that we may stand in Christ's righteousness? Are we emptying our hearts of all selfishness, and cleansing them, preparatory to receiving the latter rain from heaven? Now is the time when we are to confess and forsake our sins, that they may go beforehand to judgment and be blotted out (The Review and Herald, November 19, 1908). 1-3. False Accuser—Those who honor God and keep His commandments are subject to the accusations of Satan. The enemy works with all his energy to lead persons into sin. Then he pleads that on account of their past sins, he should be allowed to exercise his hellish cruelty on them as his own subjects. Of this work Zechariah has written. “And he shewed me Joshua the high priest”—a representative of the people who keep the commandments of God—“standing before the angel of the Lord, and Satan standing at his right hand to resist him.” Christ is our High Priest. Satan stands before Him night and day as an accuser of the brethren. With his masterly power he presents every objectionable feature of character as sufficient reason for the withdrawal of Christ's protecting power, thus allowing Satan to discourage and destroy those whom he has caused to sin. But Christ has made atonement for every sinner. Can we by faith hear our Advocate saying, “The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?” “Now Joshua was clothed with filthy garments.” Thus sinners appear before the enemy who by his masterly, deceptive power has led them away from allegiance to God. With garments of sin and shame the enemy clothes those who have been overpowered by his temptations, and then he declares that it is unfair for Christ to be their Light, their Defender (Manuscript 125, 1901). 4. Self-admiration Results From Ignorance—All self-exaltation and self-admiration are the result of ignorance of God and of Jesus Christ, whom He has sent. How quickly will self-esteem die, and pride be humbled in the dust, when we view the matchless charms of the character of Christ! The holiness of His character is reflected by all who serve Him in spirit and in truth. If our lips have need of cleansing, if we realize our destitution, and come to God in contrition of heart, the Lord will remove the uncleanness. He will say to His angel, “Take away the filthy garments,” and clothe him with “change of raiment” (The Review and Herald, December 22, 1896). 4, 5. A Change of Raiment—Poor, repentant mortals, hear the words of Jesus, and believe as you hear: “And he answered [the accusing charge of Satan] and spake unto those [angels] that stood before him [to do His bidding], saying, Take away the filthy garments from him.” I will blot out his transgressions. I will cover his sins. I will impute to him My righteousness. “And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.” The filthy garments are removed; for Christ says, “I have caused thine iniquity to pass from thee.” The iniquity is transferred to the innocent, the pure, the holy Son of God; and man, all undeserving, stands before the Lord cleansed from all unrighteousness, and clothed with the imputed righteousness of Christ. Oh, what a change of raiment is this! And Christ does more than this for them: [Zechariah 3:5 quoted]. This is the honor that God will bestow on those who are clothed with the garments of Christ's righteousness. With such encouragement as this, how can men continue in sin? How can they grieve the heart of Christ (Manuscript 125, 1901)? 4-7. An Experience Being Re-enacted—[Zechariah 3:4-7 quoted.] The one who was clothed with filthy garments represents those who have committed wrongs, but who have come into so sincere a position of repentance that the Lord, who forgives all sins that are repented of, was satisfied. Satan seeks to place in a humiliating position those who have truly repented of their sins. And those who are continuing in a wrong course of action are prompted by Satan to tantalize the one who has repented.... Men who have gone to great lengths in transgression, and who have never confessed their sins will seek to bring all the reproach possible upon those whom Satan has worked to destroy, but who have repented and humbled themselves before God, confessing their sins to the sin-pardoning Saviour, and receiving pardon. Men who have not repented of their sins, and have not received pardon, will tantalize the truly repentant ones, repeating their wrongdoing to those who knew nothing of the wrong done. They accuse and condemn the repentant ones as if they themselves were guiltless. It has been shown me that the experience recorded in the third chapter of Zechariah is now being acted over, and will continue to be while men, making profession of cleanness, refuse to humble the heart and confess their sins (Letter 360, 1906).
A Vision of a Golden Lampstand Zec 4:1 Then the angel who was speaking with me returned and roused me, as a man who is awakened from his sleep. Zec 4:2 He said to me, "What do you see?" And I said, "I see, and behold, a lampstand all of gold with its bowl on the top of it, and its seven lamps on it with seven spouts belonging to each of the lamps which are on the top of it; Zec 4:3 also two olive trees by it, one on the right side of the bowl and the other on its left side." Zec 4:4 Then I said to the angel who was speaking with me saying, "What are these, my lord?" Zec 4:5 So the angel who was speaking with me answered and said to me, "Do you not know what these are?" And I said, "No, my lord." Zec 4:6 Then he said to me, "This is the word of the LORD to Zerubbabel saying, 'Not by might nor by power, but by My Spirit,' says the LORD of hosts. Zec 4:7 'What are you, O great mountain? Before Zerubbabel you will become a plain; and he will bring forth the top stone with shouts of "Grace, grace to it!"'" Zec 4:8 Also the word of the LORD came to me, saying, Zec 4:9 "The hands of Zerubbabel have laid the foundation of this house, and his hands will finish it. Then you will know that the LORD of hosts has sent me to you. Zec 4:10 "For who has despised the day of small things? But these seven will be glad when they see the plumb line in the hand of Zerubbabel—these are the eyes of the LORD which range to and fro throughout the earth." Zec 4:11 Then I said to him, "What are these two olive trees on the right of the lampstand and on its left?" Zec 4:12 And I answered the second time and said to him, "What are the two olive branches which are beside the two golden pipes, which empty the golden oil from themselves?" Zec 4:13 So he answered me, saying, "Do you not know what these are?" And I said, "No, my lord." Zec 4:14 Then he said, "These are the two anointed ones who are standing by the Lord of the whole earth." Chapter 4 6. See EGW on 2 Kings 2:11-15, Vol. 2, p. 1037. 6, 7, 10. Assumed Power Is Not God's Strength—This chapter is full of encouragement for those who do the work of the Lord in these last days. Zerubbabel had gone to Jerusalem to build the house of the Lord. But he was compassed with difficulties. His adversaries “weakened the hands of the people of Judah, and troubled them in building,” “and made them to cease by force and power.” But the Lord interposed in their behalf, and the house was finished. [Zechariah 4:6, 7, 10 quoted.] The very same difficulties which were created to hinder the restoration and upbuilding of the work of God, the great mountains of difficulty which loomed in Zerubbabel's way, will be met by all who today are loyal to God and to His work. Many human inventions are used to carry out plans after the mind and will of men with whom God is not working. But it is not boastful words nor a multitude of ceremonies that show that the Lord is working with His people. The assumed power of the human agent does not decide this question. Those who place themselves in opposition to the Lord's work may hinder for a time, but the same Spirit that has guided the Lord's work all the way through will guide it today. “Not by might, nor by power, but by my spirit, saith the Lord of hosts.” ... The Lord would have every soul strong in His strength. He would have us look to Him, receiving our directions from Him (The Review and Herald, May 16, 1899). 11-14 (Matthew 25:1-13). Oil Purifies the Soul—We all need to study as never before the parable of the ten virgins. Five of them were wise, and five were foolish. The wise took oil in their vessels with their lamps. This is the holy oil represented in Zechariah [Zechariah 4:11-14 quoted]. This representation is of the highest consequence to those who claim to know the truth. But if we do not practise the truth, we have not received the holy oil, which the two golden pipes empty out of themselves. The oil is received into vessels prepared for the oil. It is the Holy Spirit in the heart which works by love and purifies the soul.... Satan is working with all his hellish power to quench that light which should burn brightly in the soul and shine forth in good works. The words of God to Zechariah show from whence the holy golden oil comes, and its bright light which the Lord kindles in the chambers of the soul gives light through good works to the world. Satan will work to quench the light God has for every soul, by casting his shadow across the pathway to intercept every ray of heavenly light. He knows that his time is short. The people of God must cleave to God, else they will lose their bearings. If they cherish hereditary and cultivated traits of character that misrepresent Christ, while professedly His disciples, they are represented by the man coming to the gospel feast without having on the wedding garment, and by the foolish virgins which had no oil in their vessels with their lamps. We must cleave to that which God pronounces to be truth, though the whole world may be arrayed against it (Manuscript 140, 1901). Oil Conveyed Through Messages—[Zechariah 4:1-3, 11-14 quoted.] By the holy beings surrounding His throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied. Were it not that this holy oil is poured from heaven in the messages of God's Spirit, the agencies of evil would have entire control over men. God is dishonored when we do not receive the communications that He sends us. Thus we refuse the golden oil which He would pour into our souls to be communicated to those in darkness (The Review and Herald, February 3, 1903). Word Flows Into Messengers’ Hearts—[Zechariah 4:11-14 quoted.] These empty themselves into the golden bowls, which represent the hearts of the living messengers of God, who bear the Word of the Lord to the people in warnings and entreaties. The Word itself must be as represented, the golden oil, emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The wants of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart (Manuscript 109, 1897). 12 (Isaiah 58:8). To Constantly Receive, One Must Constantly Impart—The capacity for receiving the holy oil from the two olive trees which empty themselves, is by the receiver emptying that holy oil out of himself in word and in action to supply the necessities of other souls. Work, precious, satisfying work—to be constantly receiving and constantly imparting! The capacity for receiving is only kept up by imparting (NL No. 12, pp. 3, 4).
.A Vision of a Flying Scroll Zec 5:1 Then I lifted up my eyes again and looked, and behold, there was a flying scroll. Zec 5:2 And he said to me, "What do you see?" And I answered, "I see a flying scroll; its length is twenty cubits and its width ten cubits." Zec 5:3 Then he said to me, "This is the curse that is going forth over the face of the whole land; surely everyone who steals will be purged away according to the writing on one side, and everyone who swears will be purged away according to the writing on the other side. Zec 5:4 "I will make it go forth," declares the LORD of hosts, "and it will enter the house of the thief and the house of the one who swears falsely by My name; and it will spend the night within that house and consume it with its timber and stones." A Vision of a Woman in a Basket Zec 5:5 Then the angel who was speaking with me went out and said to me, "Lift up now your eyes and see what this is going forth." Zec 5:6 I said, "What is it?" And he said, "This is the ephah going forth." Again he said, "This is their appearance in all the land Zec 5:7 (and behold, a lead cover was lifted up); and this is a woman sitting inside the ephah." Zec 5:8 Then he said, "This is Wickedness!" And he threw her down into the middle of the ephah and cast the lead weight on its opening. Zec 5:9 Then I lifted up my eyes and looked, and there two women were coming out with the wind in their wings; and they had wings like the wings of a stork, and they lifted up the ephah between the earth and the heavens. Zec 5:10 I said to the angel who was speaking with me, "Where are they taking the ephah?" Zec 5:11 Then he said to me, "To build a temple for her in the land of Shinar; and when it is prepared, she will be set there on her own pedestal." . 1. (1-2) What Zechariah saw. Then I turned and raised my eyes, and saw there a flying scroll. And he said to me, “What do you see?” So I answered, “I see a flying scroll. Its length is twenty cubits and its width ten cubits.” a. A flying scroll: In this vision, Zechariah saw a scroll flying through the air. The scroll was apparently rolled open because Zechariah could see how large the scroll was. b. Its length is twenty cubits and its width ten cubits: The scroll was approximately 15 by 30 feet (4.5 meters by 9 meters). These were the dimensions of the porch of Solomon’s temple (1 Kings 6:3). 2. (3-4) What the scroll represents. Then he said to me, “This is the curse that goes out over the face of the whole earth: ‘Every thief shall be expelled,’ according to this side of the scroll; and, ‘Every perjurer shall be expelled,’ according to that side of it.” I will send out the curse,” says the LORD of hosts; “It shall enter the house of the thief And the house of the one who swears falsely by My name. It shall remain in the midst of his house And consume it, with its timber and stones.” a. Every thief shall be expelled…every perjurer shall be expelled: This makes many people think that the text on the scroll contained the Ten Commandments. To steal was to injure your neighbor; to perjure was to dishonor God because you had sworn in His name. b. I will send out the curse: The two sins, one from each side of the tablets of the Ten Commandments, represented all of Israel’s sin. God would curse the people who committed these sins and also curse their house. B. Vision of the woman and the basket. 1. (5-8) The woman sitting in the basket. Then the angel who talked with me came out and said to me, “Lift your eyes now, and see what this is that goes forth.” So I asked, “What is it?” And he said, “It is a basket that is going forth.” He also said, “This is their resemblance throughout the earth: Here is a lead disc lifted up, and this is a woman sitting inside the basket”; then he said, “This is Wickedness!” And he thrust her down into the basket, and threw the lead cover over its mouth. a. It is a basket that is going forth: The basket was an ephah, it and the lead disc were units of measurement and symbols of commerce. i. This is their resemblance throughout the earth: The NIV (New International Version) translates this, This is the iniquity of the people throughout the land. b. This is Wickedness: The woman, the basket, and the weight were associated with wickedness. They were images of greed, materialism, and dishonesty for profit. i. The Hebrew word for Wickedness is feminine. This is probably why a woman was the image of evil in this vision. ii. Zechariah prophesied to those who returned from the Babylonian exile. God’s people came back from Babylon with a materialism problem, and this vision spoke of this problem. c. He thrust her down into the basket, and threw the lead cover over its mouth: God first demonstrates His authority over evil and then removes the wickedness from Jerusalem. 2. (9-11) The woman and the basket are returned to Babylon. Then I raised my eyes and looked, and there were two women, coming with the wind in their wings; for they had wings like the wings of a stork, and they lifted up the basket between earth and heaven. So I said to the angel who talked with me, “Where are they carrying the basket?” And he said to me, “To build a house for it in the land of Shinar; when it is ready, the basket will be set there on its base.” a. Two women…they had wings like the wings of a stork: This means that the women in Zechariah’s vision had big wings, strong enough to take this basket back to Babylon. Some regard these women as agents of evil because storks were unclean animals, but here they seem to do the work of God in sending the wicked woman back to Babylon. b. Where are they carrying the basket? God would cause this evil, materialistic spirit to be returned to its starting place: Babylon (the land of Shinar). There it would eventually be destroyed. c. When it is ready, the basket will be set there on its base: The word for base has the thought of a pedestal for an idol. The storks set the idol of materialism where it belonged. Tweet Pin 1 Share 1Shares Select a Bible Book Zechariah Select a Chapter 5 « Previous Next » Bibliography
.A Vision of Four Chariots Zec 6:1 Now I lifted up my eyes again and looked, and behold, four chariots were coming forth from between the two mountains; and the mountains were bronze mountains. Zec 6:2 With the first chariot were red horses, with the second chariot black horses, Zec 6:3 with the third chariot white horses, and with the fourth chariot strong dappled horses. Zec 6:4 Then I spoke and said to the angel who was speaking with me, "What are these, my lord?" Zec 6:5 The angel replied to me, "These are the four spirits of heaven, going forth after standing before the Lord of all the earth, Zec 6:6 with one of which the black horses are going forth to the north country; and the white ones go forth after them, while the dappled ones go forth to the south country. Zec 6:7 "When the strong ones went out, they were eager to go to patrol the earth." And He said, "Go, patrol the earth." So they patrolled the earth. Zec 6:8 Then He cried out to me and spoke to me saying, "See, those who are going to the land of the north have appeased My wrath in the land of the north." The Crown and the Temple Zec 6:9 The word of the LORD also came to me, saying, Zec 6:10 "Take an offering from the exiles, from Heldai, Tobijah and Jedaiah; and you go the same day and enter the house of Josiah the son of Zephaniah, where they have arrived from Babylon. Zec 6:11 "Take silver and gold, make an ornate crown and set it on the head of Joshua the son of Jehozadak, the high priest. Zec 6:12 "Then say to him, 'Thus says the LORD of hosts, "Behold, a man whose name is Branch, for He will branch out from where He is; and He will build the temple of the LORD. Zec 6:13 "Yes, it is He who will build the temple of the LORD, and He who will bear the honor and sit and rule on His throne. Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices."' Zec 6:14 "Now the crown will become a reminder in the temple of the LORD to Helem, Tobijah, Jedaiah and Hen the son of Zephaniah. Zec 6:15 "Those who are far off will come and build the temple of the LORD." Then you will know that the LORD of hosts has sent me to you. And it will take place if you completely obey the LORD your God. Then I turned and raised my eyes and looked, and behold, four chariots were coming from between two mountains, and the mountains were mountains of bronze. With the first chariot were red horses, with the second chariot black horses, with the third chariot white horses, and with the fourth chariot dappled horses—strong steeds. a. Four chariots were coming from between two mountains: Since the original text says the two mountains, most people assume they are the Mount of Olives and Mount Zion. Mountains of bronze associates these mountains with strength and judgment. b. Four chariots.… red horses…black horses…white horses…dappled horses—strong steeds: The horsemen of Zechariah 1 were observers on reconnaissance. These four chariots and their horses seem to be hostile agents of God’s judgment, emissaries of His war against the earth. i. Some commentators want to identify these four chariots with Daniel’s four world empires (Daniel 2 and Daniel 7) but the colors essentially are the same as the four horsemen in Revelation 6, the emissaries of God’s judgment. Some commentators connect these with the angelic messengers of judgment in Revelation 7:1-3. ii. “In the usual Scriptural symbolism red speaks of war, black of famine and death, white of victory, and grizzled of pestilence (Ezekiel 14:21, Revelation 6:1-8).” (Luck) 2. (4-8) What the vision means. Then I answered and said to the angel who talked with me, “What are these, my lord?” And the angel answered and said to me, “These are four spirits of heaven, who go out from their station before the Lord of all the earth. The one with the black horses is going to the north country, the white are going after them, and the dappled are going toward the south country.” Then the strong steeds went out, eager to go, that they might walk to and fro throughout the earth. And He said, “Go, walk to and fro throughout the earth.” So they walked to and fro throughout the earth. And He called to me, and spoke to me, saying, “See, those who go toward the north country have given rest to My Spirit in the north country.” a. Four spirits of heaven: This means that these four chariots were actually four angelic beings sent from God. Therefore these may not be exactly the same as the four horsemen of Revelation 6, but the idea of their mission and purpose is similar. i. John Calvin said that these angels are compared to horsemen on chariots because “These ride swiftly as it were through the whole world to execute what God commands them.” If Zechariah had reference to the technology of today, he might picture the angels in fast cars or fighter jets, showing how swiftly and powerfully they move across the earth to accomplish God’s purpose. b. To the north country: Two of the horses are focused on the north, where Babylon and Magog are. Nevertheless, each of the four also walks to and fro throughout the earth. c. Those who go toward the north country have given rest to My Spirit in the north country: God’s Spirit is only at rest when His enemies and the enemies of His people are judged. B. The crowning of Joshua, the high priest. 1. (9-11) A command to make a crown for Joshua. Then the word of the LORD came to me, saying: “Receive the gift from the captives—from Heldai, Tobijah, and Jedaiah, who have come from Babylon—and go the same day and enter the house of Josiah the son of Zephaniah. Take the silver and gold, make an elaborate crown, and set it on the head of Joshua the son of Jehozadak, the high priest.” a. Receive the gift from the captives…who have come from Babylon: As the refugees continued to return from exile they brought with them gifts from wealthy Babylon. b. Heldai, Tobijah, and Jedaiah: Taking the meaning of the names (Heldai means robust, Tobijah means God’s goodness, and Jedaiah means God knows), McGee sees in the meaning of these names the sense that God knew that through His goodness, He would put His king on the throne, and He would do it in a robust manner. c. Make an elaborate crown, and set it on the head of Joshua: It was unthinkable to crown a high priest because priests were never crowned as kings and kings were never priests. i. 2 Chronicles 26 tells the tragic story of King Uzziah who tried to function as a priest, and was stricken with leprosy until the end of his life. Throughout the history of Israel God commanded a separation between the religious and the civil leadership of Israel. ii. Elaborate crown: This was definitely a royal crown and was not the customary headdress of the high priest. d. On the head of Joshua the son of Jehozadak, the high priest: There already was a strong, godly civil leader in Jerusalem named Zerubbabel. It seems like it would have made a lot more sense to crown Zerubbabel instead of Joshua…the high priest. But Joshua was crowned because a coming descendant of David to rule over Israel would be Jesus, prefigured by the high priest Joshua. i. Liberal critics are so certain that Zerubbabel should be crowned here that they think that the text is in error. This misses the whole point because this crowning of Joshua prophesies the King-Priest Jesus. 2. (12-13) Prophecy of the BRANCH, who is both King and Priest. “Then speak to him, saying, ‘Thus says the LORD of hosts, saying: “Behold, the Man whose name is the BRANCH! From His place He shall branch out, And He shall build the temple of the LORD; Yes, He shall build the temple of the LORD. He shall bear the glory, And shall sit and rule on His throne; So He shall be a priest on His throne, And the counsel of peace shall be between them both.”’” a. Behold, the Man whose name is the BRANCH! We already saw this Branch in Zechariah 3:8, and it was a familiar title for the Messiah (Isaiah 4:2 and 11:1, Jeremiah 23:5 and 33:15). The Branch was associated with fruitfulness and life. Jesus used the same image when He said that He is the vine and we are the branches (John 15:5). i. Behold, the Man: “In the Hebrew text the prophecy begins ‘Behold the Man,’ the very words Pilate used to present the beaten Christ to the people of Jerusalem: ‘Ecce homo!’” (Boice). But in Zechariah’s vision it isn’t the humiliated Jesus we are asked to behold, it is the triumphant Jesus. b. From His place He shall branch out: This speaks of the fruitfulness and spreading life of the Messiah. i. “He will come where there is little promise of new life, unexpectedly, like the root out of a dry ground.” (Baldwin) c. And He shall build the temple of the LORD: The Branch will rebuild the temple – not the same temple Zerubbabel worked on, but the temple of His people (Ephesians 2:19-22, 1 Peter 2:5). d. So He shall be a priest on His throne: This was an unthinkable concept previously in Israel because priests did not sit on thrones and kings did not serve as priests. Nevertheless, the Branch is different; He rules as both a King and Priest. 3. (14-15) The crown as a memorial. “Now the elaborate crown shall be for a memorial in the temple of the LORD for Helem, Tobijah, Jedaiah, and Hen the son of Zephaniah. Even those from afar shall come and build the temple of the LORD. Then you shall know that the LORD of hosts has sent Me to you. And this shall come to pass if you diligently obey the voice of the LORD your God.” a. Now the elaborate crown shall be for a memorial: The LORD made it clear that the crown for Joshua was a picture of the ruling Priest-King in the future. God never intended for Joshua to take control as king in the Jerusalem of his day. b. Hen the son of Zephaniah: Earlier, Josiah was said to be the son of Zephaniah, and Zechariah apparently gave this prophecy in his house (Zechariah 6:10). Since the name Hen means “gracious,” it is almost certainly another name, and an appropriate name, for this Josiah the son of Zephaniah. c. Even those from afar shall come and build the temple of the LORD: The elaborate crown spoke of something that would not happen for a long time in the future. Still, God’s promised blessing in the future means that He wants the work to continue right now, and that He will bless the current work. Tweet Pin 4 Share 4Shares Select a Bible Book Zechariah Select a Chapter 6 « Previous Next »
A Call for Justice and Mercy Zec 7:1 In the fourth year of King Darius, the word of the LORD came to Zechariah on the fourth day of the ninth month, which is Chislev. Zec 7:2 Now the town of Bethel had sent Sharezer and Regemmelech and their men to seek the favor of the LORD, Zec 7:3 speaking to the priests who belong to the house of the LORD of hosts, and to the prophets, saying, "Shall I weep in the fifth month and abstain, as I have done these many years?" Zec 7:4 Then the word of the LORD of hosts came to me, saying, Zec 7:5 "Say to all the people of the land and to the priests, 'When you fasted and mourned in the fifth and seventh months these seventy years, was it actually for Me that you fasted? Zec 7:6 'When you eat and drink, do you not eat for yourselves and do you not drink for yourselves? Zec 7:7 'Are not these the words which the LORD proclaimed by the former prophets, when Jerusalem was inhabited and prosperous along with its cities around it, and the Negev and the foothills were inhabited?'" Zec 7:8 Then the word of the LORD came to Zechariah saying, Zec 7:9 "Thus has the LORD of hosts said, 'Dispense true justice and practice kindness and compassion each to his brother; Zec 7:10 and do not oppress the widow or the orphan, the stranger or the poor; and do not devise evil in your hearts against one another.' Zec 7:11 "But they refused to pay attention and turned a stubborn shoulder and stopped their ears from hearing. Zec 7:12 "They made their hearts like flint so that they could not hear the law and the words which the LORD of hosts had sent by His Spirit through the former prophets; therefore great wrath came from the LORD of hosts. Zec 7:13 "And just as He called and they would not listen, so they called and I would not listen," says the LORD of hosts; Zec 7:14 "but I scattered them with a storm wind among all the nations whom they have not known. Thus the land is desolated behind them so that no one went back and forth, for they made the pleasant land desolate." Now in the fourth year of King Darius it came to pass that the word of the LORD came to Zechariah, on the fourth day of the ninth month, Chislev, when the people sent Sherezer, with Regem-Melech and his men, to the house of God, to pray before the LORD, and to ask the priests who were in the house of the LORD of hosts, and the prophets, saying, “Should I weep in the fifth month and fast as I have done for so many years?” a. In the fourth year…on the fourth day of the ninth month: On December 4, 518 B.C. a delegation came to Jerusalem with a question about fasting. At this point, the temple was somewhere around halfway completed. b. Should I weep in the fifth month and fast: The fast in the fifth month commemorated the destruction of the temple (2 Kings 25:8-9). Zechariah also mentioned a fast in the seventh month (Zechariah 7:5), which remembered the murder of Gedaliah, the last act of rebellion against the Babylonian governor of Judah (2 Kings 25:25). i. The Law of Moses commanded that on the Day of Atonement, the people of Israel should afflict their souls (Leviticus 16:29-34). The text in Leviticus does not specifically say they should fast, but it has long been understood by Jewish teachers as a command for Jews to fast on the Day of Atonement. In addition to this, during the exile the Jewish people instituted four more fasts to remember key dates in the tragic defeat of their nation. Here are the additional fasts: Month/Day Reason Reference 4/17 Mourning the capture of Jerusalem Jeremiah 52:6-30 5/9 The burning of Jerusalem and the destruction of Solomon’s temple 2 Kings 25:2-10 7/3 The assassination of Gedaliah and the massacre of 80 men Jeremiah 41:1-10 10/10 The beginning of Nebuchadnezzar’s siege against Jerusalem 2 Kings 25:1 ii. Psalm 137 beautifully – and powerfully – described the sadness of heart that made the exiles remember their sin and such tragedies with these additional days of fasting. c. To ask the priests who were in the house of the LORD: These men knew that during their forced exile in Babylon they observed these fasts that commemorated the tragic fall of Jerusalem. Now since God’s people were back in the land and the temple was rebuilt, they wanted to know if it was appropriate to continue to observe these fasts of mournful remembrance. i. The matter brings up an issue relevant today: How long should we remember and mourn over our past? Should we do things to remember either our sins or the tragedies of the past? d. As I have done for so many years: These additional fasts were not commanded by God but instituted by man. Yet because they were traditionally practiced for so long (at least 70 years), they developed a legitimacy of their own. They thought, “We’ve done this for so many years, we may as well keep doing it.” 2. (4-7) Hypocrisy in fasting is rebuked. Then the word of the LORD of hosts came to me, saying, “Say to all the people of the land, and to the priests: ‘When you fasted and mourned in the fifth and seventh months during those seventy years, did you really fast for Me—for Me? When you eat and when you drink, do you not eat and drink for yourselves? Should you not have obeyed the words which the LORD proclaimed through the former prophets when Jerusalem and the cities around it were inhabited and prosperous, and the South and the Lowland were inhabited?’” a. Did you really fast for Me – for Me? God’s word through Zechariah rebuked the people of God for what their fasting had become – indulgent seasons of self-pity instead of a time to genuinely seek God. Their lives were not right when they did eat and drink – that they did for themselves, not for the LORD. A few days of fasting every year does not make up for the rest of the year of living for yourselves. i. This also shows us that when we cling to the memory of sin or tragedy in the past, we may do it out of simple self-indulgence. We may do it for ourselves, not for the LORD. b. Should you not have obeyed the words which the LORD proclaimed: Because their hearts were not right with God, their rituals were not acceptable to God. Everyday obedience would make their times of fasting meaningful, but their neglect of everyday obedience made their fasting hypocritical. i. “It was easy to spend fast-days mourning their losses, but harder to face up to God’s continuing demands.” (Baldwin) ii. Instead of actively remembering the sin or tragedy of the past, God wants us to focus on active obedience and an active walk with Him. “There is no need to observe the sad anniversaries of our sins and their accompanying punishment, if once we are assured of God’s free forgiveness. When He forgives and restores, the need for dwelling on the bitter past is over.… Too many of us are always dwelling beside the graves of the dead past.” (Meyer) iii. Through the former prophets when Jerusalem and the cities around it were inhabited and prosperous: If their ancestors had been obedient, they would have never needed to fast, and their land wouldn’t have been conquered and desolate. c. And the South and the Lowland were inhabited: Here, the South refers to the Negev, the desolate desert near the Dead Sea. This area wasn’t always desolate; before Israel’s disobedience, it too was prosperous and inhabited. B. What God wants: people who will listen and obey. 1. (8-10) The conduct God desires. Then the word of the Lord came to Zechariah, saying, “Thus says the LORD of hosts: ‘Execute true justice, Show mercy and compassion Everyone to his brother. Do not oppress the widow or the fatherless, The alien or the poor. Let none of you plan evil in his heart Against his brother.’ a. Execute true justice, show mercy and compassion: In Zechariah 7:7 the prophet rebuked the people of God and their ancestors for a basic neglect of obedience. Next Zechariah described the kind of obedience God wanted, beginning with decent and loving treatment of one’s neighbor. b. Let none of you plan evil in his heart against his brother: Some among the people of God found it easier to fast a few days a year instead of truly treating others in a godly way. Their bad relationship with others demonstrated a fundamentally bad relationship with the LORD. 2. (11-12) The rebellious reaction of God’s people. “But they refused to heed, shrugged their shoulders, and stopped their ears so that they could not hear. Yes, they made their hearts like flint, refusing to hear the law and the words which the LORD of hosts had sent by His Spirit through the former prophets. Thus great wrath came from the LORD of hosts.” a. Refused to heed, shrugged their shoulders, and stopped their ears…. made their hearts like flint: Zechariah vividly described a progression of rejection. It began with simply refusing to heed God, then a self-justifying shrugging of their shoulders, then stopping their ears. It all ends with hearts as hard as flint. i. When you meet people with hearts like flint, you know they did not become that way overnight. There was a gradual, certain progression to their present place of hardness. ii. Baldwin on shrugged their shoulders: “Israel had turned a stubborn shoulder, like an animal that stiffened every muscle in its effort to refuse the yoke.” b. Refusing to hear the law and the words which the LORD of hosts had sent by His Spirit through the former prophets: In their hardened state, they just didn’t want to hear God’s word. When we lose our hunger for God’s word it is a sobering evidence of the progression of rejection and hardness of heart. i. Zechariah didn’t doubt that the Spirit of God genuinely inspired his words and the words of other prophets. 3. (13-14) God’s judgment on their disobedience. “Therefore it happened, that just as He proclaimed and they would not hear, so they called out and I would not listen,” says the LORD of hosts. “But I scattered them with a whirlwind among all the nations which they had not known. Thus the land became desolate after them, so that no one passed through or returned; for they made the pleasant land desolate.” a. Just as He proclaimed and they would not hear, so they called out and I would not listen: Since God’s people refused to listen to God, God would refuse to listen to and answer their prayers. This is just another good reason to stay under the teaching of God’s word – so that our prayers will be answered. i. I scattered them with a whirlwind: “This refers to the swift victories and cruel conduct of the Chaldeans towards the Jews; they came upon them like a whirlwind; they were tossed to and fro, and up and down, everywhere scattered and confounded.” (Clarke) b. Thus the land became desolate after them: Their disobedience and disregard for God led to scattering and desolation. This is always our fate when we allow religious rituals to take the place of a real relationship and daily obedience towards God. Tweet Pin 2 Share 2Shares Select a Bible Book Zechariah Select a Chapter 7 « Previous Next »
The Coming Peace and Prosperity of Zion Zec 8:1 Then the word of the LORD of hosts came, saying, Zec 8:2 "Thus says the LORD of hosts, 'I am exceedingly jealous for Zion, yes, with great wrath I am jealous for her.' Zec 8:3 "Thus says the LORD, 'I will return to Zion and will dwell in the midst of Jerusalem. Then Jerusalem will be called the City of Truth, and the mountain of the LORD of hosts will be called the Holy Mountain.' Zec 8:4 "Thus says the LORD of hosts, 'Old men and old women will again sit in the streets of Jerusalem, each man with his staff in his hand because of age. Zec 8:5 'And the streets of the city will be filled with boys and girls playing in its streets.' Zec 8:6 "Thus says the LORD of hosts, 'If it is too difficult in the sight of the remnant of this people in those days, will it also be too difficult in My sight?' declares the LORD of hosts. Zec 8:7 "Thus says the LORD of hosts, 'Behold, I am going to save My people from the land of the east and from the land of the west; Zec 8:8 and I will bring them back and they will live in the midst of Jerusalem; and they shall be My people, and I will be their God in truth and righteousness.' Zec 8:9 "Thus says the LORD of hosts, 'Let your hands be strong, you who are listening in these days to these words from the mouth of the prophets, those who spoke in the day that the foundation of the house of the LORD of hosts was laid, to the end that the temple might be built. Zec 8:10 'For before those days there was no wage for man or any wage for animal; and for him who went out or came in there was no peace because of his enemies, and I set all men one against another. Zec 8:11 'But now I will not treat the remnant of this people as in the former days,' declares the LORD of hosts. Zec 8:12 'For there will be peace for the seed: the vine will yield its fruit, the land will yield its produce and the heavens will give their dew; and I will cause the remnant of this people to inherit all these things. Zec 8:13 'It will come about that just as you were a curse among the nations, O house of Judah and house of Israel, so I will save you that you may become a blessing. Do not fear; let your hands be strong.' Zec 8:14 "For thus says the LORD of hosts, 'Just as I purposed to do harm to you when your fathers provoked Me to wrath,' says the LORD of hosts, 'and I have not relented, Zec 8:15 so I have again purposed in these days to do good to Jerusalem and to the house of Judah. Do not fear! Zec 8:16 'These are the things which you should do: speak the truth to one another; judge with truth and judgment for peace in your gates. Zec 8:17 'Also let none of you devise evil in your heart against another, and do not love perjury; for all these are what I hate,' declares the LORD." Zec 8:18 Then the word of the LORD of hosts came to me, saying, Zec 8:19 "Thus says the LORD of hosts, 'The fast of the fourth, the fast of the fifth, the fast of the seventh and the fast of the tenth months will become joy, gladness, and cheerful feasts for the house of Judah; so love truth and peace.' Zec 8:20 "Thus says the LORD of hosts, 'It will yet be that peoples will come, even the inhabitants of many cities. Zec 8:21 'The inhabitants of one will go to another, saying, "Let us go at once to entreat the favor of the LORD, and to seek the LORD of hosts; I will also go." Zec 8:22 'So many peoples and mighty nations will come to seek the LORD of hosts in Jerusalem and to entreat the favor of the LORD.' Zec 8:23 "Thus says the LORD of hosts, 'In those days ten men from all the nations will grasp the garment of a Jew, saying, "Let us go with you, for we have heard that God is with you.Chapter 8 7-13. Spiritual Restoration Coming—The work of which the prophet Zechariah writes is a type of the spiritual restoration to be wrought for Israel before the end of time [Zechariah 8:9, 11-13, 7, 8 quoted] (Letter 42, 1912)."'"
Judgment on Israel's Enemies Zec 9:1 The burden of the word of the LORD is against the land of Hadrach, with Damascus as its resting place (for the eyes of men, especially of all the tribes of Israel, are toward the LORD), Zec 9:2 And Hamath also, which borders on it; Tyre and Sidon, though they are very wise. Zec 9:3 For Tyre built herself a fortress And piled up silver like dust, And gold like the mire of the streets. Zec 9:4 Behold, the Lord will dispossess her And cast her wealth into the sea; And she will be consumed with fire. Zec 9:5 Ashkelon will see it and be afraid. Gaza too will writhe in great pain; Also Ekron, for her expectation has been confounded. Moreover, the king will perish from Gaza, And Ashkelon will not be inhabited. Zec 9:6 And a mongrel race will dwell in Ashdod, And I will cut off the pride of the Philistines. Zec 9:7 And I will remove their blood from their mouth And their detestable things from between their teeth. Then they also will be a remnant for our God, And be like a clan in Judah, And Ekron like a Jebusite. Zec 9:8 But I will camp around My house because of an army, Because of him who passes by and returns; And no oppressor will pass over them anymore, For now I have seen with My eyes. The Coming King of Zion Zec 9:9 Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey. Zec 9:10 I will cut off the chariot from Ephraim And the horse from Jerusalem; And the bow of war will be cut off. And He will speak peace to the nations; And His dominion will be from sea to sea, And from the River to the ends of the earth. Zec 9:11 As for you also, because of the blood of My covenant with you, I have set your prisoners free from the waterless pit. Zec 9:12 Return to the stronghold, O prisoners who have the hope; This very day I am declaring that I will restore double to you. Zec 9:13 For I will bend Judah as My bow, I will fill the bow with Ephraim. And I will stir up your sons, O Zion, against your sons, O Greece; And I will make you like a warrior's sword. The Lord Will Save His People Zec 9:14 Then the LORD will appear over them, And His arrow will go forth like lightning; And the Lord GOD will blow the trumpet, And will march in the storm winds of the south. Zec 9:15 The LORD of hosts will defend them. And they will devour and trample on the sling stones; And they will drink and be boisterous as with wine; And they will be filled like a sacrificial basin, Drenched like the corners of the altar. Zec 9:16 And the LORD their God will save them in that day As the flock of His people; For they are as the stones of a crown, Sparkling in His land. Zec 9:17 For what comeliness and beauty will be theirs! Grain will make the young men flourish, and new wine the virgins. Chapter 9 12-17. Responsible for Darkness—The darkness of the Gentile world was attributable to the neglect of the Jewish nation, as is represented in the ninth chapter of Zechariah. [Zechariah 9:12-17 quoted.] The whole world is embraced in the contract of the great plan of redemption (Manuscript 65, 1912). 16 (Isaiah 53:11; Ephesians 1:18). Christ's Reward—[Zechariah 9:16; Ephesians 1:18; Isaiah 53:11 quoted.] Christ looks upon His people in their purity and perfection as the reward of all His sufferings, His humiliation, and His love, and the supplement of His glory,—Christ the great center, from whom radiates all glory (The Review and Herald, October 22, 1908). *****
The Restoration for Judah and Israel Zec 10:1 Ask rain from the LORD at the time of the spring rain—The LORD who makes the storm clouds; And He will give them showers of rain, vegetation in the field to each man. Zec 10:2 For the teraphim speak iniquity, And the diviners see lying visions And tell false dreams; They comfort in vain. Therefore the people wander like sheep, They are afflicted, because there is no shepherd. Zec 10:3 "My anger is kindled against the shepherds, And I will punish the male goats; For the LORD of hosts has visited His flock, the house of Judah, And will make them like His majestic horse in battle. Zec 10:4 "From them will come the cornerstone, From them the tent peg, From them the bow of battle, From them every ruler, all of them together. Zec 10:5 "They will be as mighty men, Treading down the enemy in the mire of the streets in battle; And they will fight, for the LORD will be with them; And the riders on horses will be put to shame. Zec 10:6 "I will strengthen the house of Judah, And I will save the house of Joseph, And I will bring them back, Because I have had compassion on them; And they will be as though I had not rejected them, For I am the LORD their God and I will answer them. Zec 10:7 "Ephraim will be like a mighty man, And their heart will be glad as if from wine; Indeed, their children will see it and be glad, Their heart will rejoice in the LORD. Zec 10:8 "I will whistle for them to gather them together, For I have redeemed them; And they will be as numerous as they were before. Zec 10:9 "When I scatter them among the peoples, They will remember Me in far countries, And they with their children will live and come back. Zec 10:10 "I will bring them back from the land of Egypt And gather them from Assyria; And I will bring them into the land of Gilead and Lebanon Until no room can be found for them. Zec 10:11 "And they will pass through the sea of distress And He will strike the waves in the sea, So that all the depths of the Nile will dry up; And the pride of Assyria will be brought down And the scepter of Egypt will depart. Zec 10:12 "And I will strengthen them in the LORD, And in His name th ‘I am zealous for Zion with great zeal; With great fervor I am zealous for her.’ a. Thus says the LORD of hosts: God introduced Himself with a title declaring His power and majesty. He is the LORD of hosts, with hosts referring to the armies of heaven. The title itself is a wake-up call. b. I am zealous for Zion with great zeal: The word for zealous in the ancient Hebrew comes from the idea “to become intensely red.” It has the thought of a face becoming flushed with deep emotion. This shows that God is passionately concerned for His people. 2. (3) The LORD says: Jerusalem will be restored. “Thus says the LORD: ‘I will return to Zion, And dwell in the midst of Jerusalem. Jerusalem shall be called the City of Truth, The Mountain of the LORD of hosts, The Holy Mountain.’” a. I will return to Zion, and dwell in the midst of Jerusalem: God’s people and city will be transformed by the presence of the LORD. b. Jerusalem shall be called the City of Truth…the Holy Mountain: Because of God’s presence the city will be transformed into a place of truth and holiness. When God’s presence is real and embraced in our lives, we become people of Truth and Holy people. i. In 2 Corinthians 3:18 Paul describes this process of transformation: But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord. 3. (4-5) The LORD says: Jerusalem will be a thriving, safe place. “Thus says the LORD of hosts: ‘Old men and old women shall again sit In the streets of Jerusalem, Each one with his staff in his hand Because of great age. The streets of the city Shall be full of boys and girls Playing in its streets.’ a. Old men and old women shall again sit in the streets of Jerusalem: Because of the difficulty and hardship of returning to Jerusalem, there were probably few old people in the city, and their absence was felt. But the LORD promised that all that would change one day and young and old together would enjoy the city in safety. This was a significant promise because in Zechariah’s time Jerusalem’s walls were ruined and the city was not safe and secure for old men and old women or for boys and girls playing in its streets. b. The streets of the city shall be full of boys and girls playing in its streets: Dr. J. Vernon McGee took this as meaning that there would be no cars in the millennial Jerusalem. 4. (6) The LORD says: Even if it is too amazing for you, is it too hard for Me? “Thus says the LORD of hosts: ‘If it is marvelous in the eyes of the remnant of this people in these days, Will it also be marvelous in My eyes?’ Says the LORD of hosts. a. If it is marvelous in the eyes of the remnant of this people: The promise of a transformed, prosperous, safe Jerusalem seemed a little too fantastic to believe when the city was half-built, and the walls wouldn’t be completed for another 60 years. b. Will it also be marvelous in My eyes? Just because it seemed too big in the eyes of man, it was not too marvelous for the LORD. As Jesus said, “With men this is impossible, but with God all things are possible.” (Matthew 19:26) i. “I remember when a boy being taken to see the residence of one of our nobility, and the good friend who took me noticed my astonishment at the largeness of the house. I was amazed at it, having never seen anything like it, and so I said, ‘What a house for a man to live in!’ ‘Bless you, boy,’ said he, ‘this is only the kitchen!’ I was only looking at the servants’ apartments, and was astonished at the grandeur thereof; but the mansion itself was a far nobler affair. Oftentimes when you see what the Lord has done, you are ready to cry out, ‘How can all this be? His goodness, his mercy, is it as great as this?’ Rest assured that you have only seen a little of his goodness, as it were the kitchen of his great house: you have not seen the palace of the Most High, where he reveals his full power and splendour.” (Spurgeon) 5. (7-8) The LORD says: Israel will be gathered, far more than the few who have returned thus far. “Thus says the LORD of hosts: ‘Behold, I will save My people from the land of the east And from the land of the west; I will bring them back, And they shall dwell in the midst of Jerusalem. They shall be My people And I will be their God, In truth and righteousness.’ a. I will save My people from the land of the east and from the land of the west: Proportionately, few among the exiles returned to the Promised Land. God promised a gathering from exile to come that would far surpass the present gathering. b. They shall be My people and I will be their God, in truth and righteousness: The gathering God promised will not just be a geographic gathering, but also a spiritual gathering. It won’t just be that their address changes, but their hearts also. 6. (9-13) The LORD says: take courage; finish the work, for I will bless you. “Thus says the LORD of hosts: ‘Let your hands be strong, You who have been hearing in these days These words by the mouth of the prophets, Who spoke in the day the foundation was laid For the house of the LORD of hosts, That the temple might be built. For before these days There were no wages for man nor any hire for beast; There was no peace from the enemy for whoever went out or came in; For I set all men, everyone, against his neighbor. But now I will not treat the remnant of this people as in the former days,’ says the LORD of hosts. For the seed shall be prosperous, The vine shall give its fruit, The ground shall give her increase, And the heavens shall give their dew– I will cause the remnant of this people To possess all these. And it shall come to pass That just as you were a curse among the nations, O house of Judah and house of Israel, So I will save you, and you shall be a blessing. Do not fear, Let your hands be strong.’ a. Let your hands be strong: This encouraging command was for those who had heard the words of the prophets in the day the foundation was laid for the house of the LORD of hosts. The foundation was set more than fifteen years before. Though they faced a lack of resources (no wages for man) and opposition (no peace from the enemy), God wanted them to find strength for the work (let your hands be strong) in His promise. b. I will not treat the remnant of this people as in the former days: God allowed a period of difficulty but would not allow it to last forever. He would bring prosperity and blessing to the once afflicted nation. c. You shall be a blessing. Do not fear, let your hands be strong: Though their present state was lowly, God wanted Israel to trust in His promise of blessing, and let the promise encourage them to diligent, strong service. 7. (14-17) The LORD says: I am determined to bless My people. “For thus says the LORD of hosts: ‘Just as I determined to punish you When your fathers provoked Me to wrath,’ Says the LORD of hosts, ‘And I would not relent, So again in these days I am determined to do good To Jerusalem and to the house of Judah. Do not fear. These are the things you shall do: Speak each man the truth to his neighbor; Give judgment in your gates for truth, justice, and peace; Let none of you think evil in your heart against your neighbor; And do not love a false oath. For all these are things that I hate,’ Says the LORD.” a. Just as I determined to punish you when your fathers provoked Me…in these days I am determined to do good: God promised blessing to Israel instead of cursing, and He promised it on the principle of the Mosaic covenant. i. “God’s strange work is judgment. His delight is to bless His people.” (Unger) b. These are the things you shall do: God promised blessing to an obedient Israel and cursing to a disobedient Israel (Deuteronomy 28:1-2, 28:15). If God will bless instead of curse, they must fulfill their end of the Mosaic covenant, and gain blessing instead of curses. B. Feasting for fasting. 1. (18-19) The LORD says: in light of your glorious future, feasting is more appropriate than fasting. Then the word of the LORD of hosts came to me, saying, “Thus says the LORD of hosts: ‘The fast of the fourth month, The fast of the fifth, The fast of the seventh, And the fast of the tenth, Shall be joy and gladness and cheerful feasts For the house of Judah. Therefore love truth and peace.’ a. The fast of the fourth month…shall be joy and gladness and cheerful feasts: Each one of these fast days commemorated a tragic day around the fall of Jerusalem. God here promised blessing so wonderful that these mournful fasts would be transformed into cheerful feasts of celebration. i. G. Campbell Morgan said of these man-appointed fasts: “None of these things had been in the purpose of God for His people; they had resulted from their sins. The fasts therefore were the result of their sins. In jealousy and fury, the outcome of love, Jehovah would put away their sins, and so restore them to true prosperity. In that day, let them still remember and observe, only let the observance be a feast in celebration of God’s grace, instead of a fast in memory of their sin.” b. Therefore love truth and peace: In light of God’s promised blessing, His people should want to be more like Him – they should love truth and peace. 2. (20-22) The LORD says: the nations will stream into Jerusalem, to seek the LORD. “Thus says the LORD of hosts: ‘Peoples shall yet come, Inhabitants of many cities; The inhabitants of one city shall go to another, saying, “Let us continue to go and pray before the LORD, And seek the LORD of hosts. I myself will go also.” Yes, many peoples and strong nations Shall come to seek the LORD of hosts in Jerusalem, And to pray before the LORD.’ a. Peoples shall yet come: In Zechariah’s day not many people wanted to come to a still ruined, downtrodden city like Jerusalem. God promised a redemption so great that one day the peoples shall yet come to the glorified city. b. Yes, many peoples and strong nations shall come to seek the LORD of hosts in Jerusalem: This promise will ultimately be fulfilled in the millennial kingdom of Jesus. Jerusalem will be the headquarters of His kingdom, and the nations will come to seek the LORD in Jerusalem. 3. (23) The LORD says: God will give Israel such favor that the nations will see God is with them. “Thus says the LORD of hosts: ‘In those days ten men from every language of the nations shall grasp the sleeve of a Jewish man, saying, “Let us go with you, for we have heard that God is with you.”’” a. Ten men from every language of the nations shall grasp the sleeve of a Jewish man: This same word grasp is used for grabbing a snake by the tail (Exodus 4:4) or for grabbing a lion by its beard (1 Samuel 17:35). It means to grasp something that you must not let go of. i. “This prophecy teaches, then, that Israel will be the means of drawing the nations of the earth to the Lord in the time of the Messiah’s reign of righteousness upon earth.” (Feinberg, cited in Barker) ii. “We are all clinging to the seamless robe of that one Jew, Jesus of Nazareth, who because of His work on the cross is the only basis on which anyone may approach God and entreat Him for spiritual blessings.” (Boice) b. Let us go with you, for we have heard that God is with you: When others see that God is with us, it attracts them to the LORD. When people see Christ in you, the hope of glory (Colossians 1:27), they want to come to Jesus. i. “God is never idle while he dwells in his people; for he cleanses away every kind of impurity, every kind of deceit, that where he dwells may ever be a holy place.” (Calvin) Tweet Pin 1 Share 1Shares Select a Bible Book Zechariah Select a Chapter 8 « Previous Next » Bibliography ey will walk," declares the LORD.
The Flock Doomed to Slaughter Zec 11:1 Open your doors, O Lebanon, That a fire may feed on your cedars. Zec 11:2 Wail, O cypress, for the cedar has fallen, Because the glorious trees have been destroyed; Wail, O oaks of Bashan, For the impenetrable forest has come down. Zec 11:3 There is a sound of the shepherds' wail, For their glory is ruined; There is a sound of the young lions' roar, For the pride of the Jordan is ruined. Zec 11:4 Thus says the LORD my God, "Pasture the flock doomed to slaughter. Zec 11:5 "Those who buy them slay them and go unpunished, and each of those who sell them says, 'Blessed be the LORD, for I have become rich!' And their own shepherds have no pity on them. Zec 11:6 "For I will no longer have pity on the inhabitants of the land," declares the LORD; "but behold, I will cause the men to fall, each into another's power and into the power of his king; and they will strike the land, and I will not deliver them from their power." Zec 11:7 So I pastured the flock doomed to slaughter, hence the afflicted of the flock. And I took for myself two staffs: the one I called Favor and the other I called Union; so I pastured the flock. Zec 11:8 Then I annihilated the three shepherds in one month, for my soul was impatient with them, and their soul also was weary of me. Zec 11:9 Then I said, "I will not pasture you. What is to die, let it die, and what is to be annihilated, let it be annihilated; and let those who are left eat one another's flesh." Zec 11:10 I took my staff Favor and cut it in pieces, to break my covenant which I had made with all the peoples. Zec 11:11 So it was broken on that day, and thus the afflicted of the flock who were watching me realized that it was the word of the LORD. Zec 11:12 I said to them, "If it is good in your sight, give me my wages; but if not, never mind!" So they weighed out thirty shekels of silver as my wages. Zec 11:13 Then the LORD said to me, "Throw it to the potter, that magnificent price at which I was valued by them." So I took the thirty shekels of silver and threw them to the potter in the house of the LORD. Zec 11:14 Then I cut in pieces my second staff Union, to break the brotherhood between Judah and Israel. Zec 11:15 The LORD said to me, "Take again for yourself the equipment of a foolish shepherd. Zec 11:16 "For behold, I am going to raise up a shepherd in the land who will not care for the perishing, seek the scattered, heal the broken, or sustain the one standing, but will devour the flesh of the fat sheep and tear off their hoofs. Zec 11:17 "Woe to the worthless shepherd Who leaves the flock! A sword will be on his arm And on his right eye! His arm will be totally withered And his right eye will be blind." Open your doors, O Lebanon, That fire may devour your cedars. Wail, O cypress, for the cedar has fallen, Because the mighty trees are ruined. Wail, O oaks of Bashan, For the thick forest has come down. There is the sound of wailing shepherds! For their glory is in ruins. There is the sound of roaring lions! For the pride of the Jordan is in ruins. a. Open your doors, O Lebanon, that fire may devour your cedars: This describes the coming of destructive armies of judgment from the north, through Lebanon. The doors of Lebanon are the mountain passes between Lebanon and Israel. i. Boice comments on how this prophecy was fulfilled in the Roman campaign against Judea. “These verses might have described the Babylonian invasion if they had been written earlier; but that was past history by Zechariah’s time. There is nothing in the history of the people that a comprehensive destruction of the land can refer to prior to the terrible destruction ordered by Vespasian and his successor Titus.” b. Wail, O cypress, for the cedar has fallen: The cedar trees Illustrate Lebanon’s strength. Once they fall the lesser forests of cypress and oak will also be destroyed, so they also wail. c. Wailing shepherds.… roaring lions: In addition to the trees, the shepherds and lions also mourn because of judgment on the land – coming because Israel has rejected their good shepherd. 2. (4-7) Zechariah acts out a prophecy of judgment. Thus says the LORD my God, “Feed the flock for slaughter, whose owners slaughter them and feel no guilt; those who sell them say, ‘Blessed be the LORD, for I am rich’; and their shepherds do not pity them. For I will no longer pity the inhabitants of the land,” says the LORD. “But indeed I will give everyone into his neighbor’s hand and into the hand of his king. They shall attack the land, and I will not deliver them from their hand.” So I fed the flock for slaughter, in particular the poor of the flock. I took for myself two staffs: the one I called Beauty, and the other I called Bonds; and I fed the flock. a. Feed the flock for slaughter: Zechariah acted out this prophecy, feeding a literal flock of sheep that represented the people of God. As the shepherd, Zechariah represented the LORD who had appointed this flock for a season of judgment. b. I took for myself two staffs: Zechariah’s two staffs were named “Beauty” (grace) and “Bonds” (unity). The staff was a common tool for a shepherd (Psalm 23:4). i. “Favor [Beauty] symbolizes the favored status of Israel as the chosen people of God. Union symbolizes the internal harmony of the people that was lost at the time of the siege of Jerusalem.” (Boice) 3. (8-11) The covenant symbolically broken. I dismissed the three shepherds in one month. My soul loathed them, and their soul also abhorred me. Then I said, “I will not feed you. Let what is dying die, and what is perishing perish. Let those that are left eat each other’s flesh.” And I took my staff, Beauty, and cut it in two, that I might break the covenant which I had made with all the peoples. So it was broken on that day. Thus the poor of the flock, who were watching me, knew that it was the word of the LORD. a. I dismissed the three shepherds in one month: We know that Zechariah was acting prophetically, but it is hard to identify these three shepherds whom Zechariah hated, and who hated him. i. “The best explanation is probably the oldest, which sees the three shepherds not as three individuals but as three classes of individuals, namely: the prophets, priests, and kings of Israel” (Boice). The offices of prophet, priest, and king were taken away from Israel after the Roman conquest of Judea and have never been restored – because they are now fulfilled in Jesus Christ. b. I will not feed you. Let what is dying die: In bringing judgment by letting the dying die, God merely took away His hand of protection. At one time God had a covenant with all the peoples, preventing them from attacking His people Israel. When God decided to break the covenant, His people would be attacked. c. Let those who are left eat each other’s flesh: This really happened during the Roman siege of Jerusalem in A.D. 70. d. The poor of the flock…knew that it was the word of the LORD: These were the faithful remnant who knew that even these hard words were from God. 4. (12-14) The shepherd is paid with contempt. Then I said to them, “If it is agreeable to you, give me my wages; and if not, refrain.” So they weighed out for my wages thirty pieces of silver. And the LORD said to me, “Throw it to the potter”—that princely price they set on me. So I took the thirty pieces of silver and threw them into the house of the LORD for the potter. Then I cut in two my other staff, Bonds, that I might break the brotherhood between Judah and Israel. a. Give me my wages: Zechariah was “play-acting” this prophecy, employing himself as a shepherd over a flock. Now he asked his employer for his wages, and they weighed out for my wages thirty pieces of silver. b. That princely price they set on me: Zechariah spoke sarcastically here. Thirty pieces of silver was not an insignificant amount, but it was the price of a slave (Exodus 21:32). It was the lowest they could pay, and it said that they regarded Zechariah as a slave. i. This speaks prophetically of Jesus, who was contemptuously betrayed for thirty pieces of silver (Matthew 26:15, 27:3) – the price of a slave. ii. Matthew 27:9-10 says: Then was fulfilled what was spoken by Jeremiah the prophet, saying, “And they took the thirty pieces of silver, the value of Him who was priced, whom they of the children of Israel priced, and gave them for the potter’s field, as the LORD directed me.” This is a problem because clearly Zechariah records the passage mentioned in Matthew 27:9-10. There are generally three solutions offered for this problem: · Some think it is an error but not by Matthew – an early copyist made a mistake. Perhaps Matthew wrote Zechariah, but an early copyist put Jeremiah instead. · Some think that Jeremiah spoke this prophecy and Zechariah recorded it. This may be the word spoken by Jeremiah but recorded by Zechariah. · Some think that Matthew refers to the scroll of Jeremiah, which included the book of Zechariah. c. Threw them into the house of the LORD for the potter: Curiously, Zechariah said that the thirty pieces of silver were thrown into the house of the LORD but that they were also given to the potter. This is an exact fulfillment of what Judas did with his thirty pieces of silver (Matthew 27:3-10). i. The money to betray Jesus – His purchase price – went to buy a potter’s field (Matthew 27:7). A potter’s field was a piece of useless land where the potter threw his broken, damaged, and rejected pots. Jesus really did purchase the potter’s field – the place where broken, rejected, and useless people like us are scattered. d. Then I cut in two my other staff, Bonds, that I might break the brotherhood between Judah and Israel: After the exchange of the thirty pieces of silver the staff of Bonds (unity) was broken. This was fulfilled when Israel was scattered by the Romans after their rejection of their Shepherd, Jesus. B. A false shepherd to come. 1. (15-16) God will allow foolish shepherds to come to His people. And the LORD said to me, “Next, take for yourself the implements of a foolish shepherd. For indeed I will raise up a shepherd in the land who will not care for those who are cut off, nor seek the young, nor heal those that are broken, nor feed those that still stand. But he will eat the flesh of the fat and tear their hooves in pieces.” a. Take for yourself the implements of a foolish shepherd: Now Zechariah play-acted as a foolish shepherd who did not care for the sheep the way that a shepherd should. · The foolish shepherd will not care for those who are cut off, but a wise and godly shepherd will seek the lost. · The foolish shepherd will not seek the young, but a wise and godly shepherd knows that the young need to come to the LORD as much as older people do. · The foolish shepherd will not heal those that are broken, but a wise and godly shepherd looks for broken hearts and lives and mends them with God’s love and word. · The foolish shepherd will not feed those that still stand, but a wise and godly shepherd will faithfully feed the sheep. · The foolish shepherd will eat the flesh of the fat and tear their hooves in pieces, but a wise and godly shepherd will lay down his life for the sheep (John 10:11). b. I will raise up a shepherd in the land: This foolish shepherd was allowed and appointed by God as judgment because His people forsook the true shepherd. This was fulfilled in Israel’s rejection of Jesus. They rejected the good shepherd (John 10:1-18) but received another shepherd (John 5:43). i. We often assume all that people need is the right leader. Here we see that even the ultimate leader may be rejected, and a worthless leader chosen. Democracy’s value is that it respects man’s fallen nature and spreads out power – yet the majority may be very, very wrong and prefer a foolish shepherd instead of the good shepherd. ii. The foolish shepherd embraced by Israel was partially fulfilled in their choice of Barabbas (Matthew 27:20-22) but will be ultimately fulfilled in their embrace of the Antichrist and their covenant with him (Daniel 9:27). 2. (17) Judgment on the worthless shepherd. “Woe to the worthless shepherd, Who leaves the flock! A sword shall be against his arm And against his right eye; His arm shall completely wither, And his right eye shall be totally blinded.” a. Woe to the worthless shepherd: Though God appointed the foolish shepherd in light of Israel’s rejection of the good shepherd, it does not mean that God approves of the foolish shepherd. God will judge that worthless shepherd who injured His flock. b. A sword shall be against his arm and against his right eye: The worthless shepherd feels the sword of God’s judgment against his arm and his right eye. The arm expresses strength and the eye expresses intelligence, so this will be a harsh blow against the worthless shepherd. i. Revelation 13:3, 12-14 tell us the Antichrist will suffer a severe wound yet survive. This confirms that the worthless shepherd is ultimately fulfilled in the Antichrist. Tweet Pin 1 Share 1Shares Select a Bible Book Zechariah Select a Chapter 11 « Previous Next »
The Lord Will Give Salvation Zec 12:1 The burden of the word of the LORD concerning Israel. Thus declares the LORD who stretches out the heavens, lays the foundation of the earth, and forms the spirit of man within him, Zec 12:2 "Behold, I am going to make Jerusalem a cup that causes reeling to all the peoples around; and when the siege is against Jerusalem, it will also be against Judah. Zec 12:3 "It will come about in that day that I will make Jerusalem a heavy stone for all the peoples; all who lift it will be severely injured. And all the nations of the earth will be gathered against it. Zec 12:4 "In that day," declares the LORD, "I will strike every horse with bewilderment and his rider with madness. But I will watch over the house of Judah, while I strike every horse of the peoples with blindness. Zec 12:5 "Then the clans of Judah will say in their hearts, 'A strong support for us are the inhabitants of Jerusalem through the LORD of hosts, their God.' Zec 12:6 "In that day I will make the clans of Judah like a firepot among pieces of wood and a flaming torch among sheaves, so they will consume on the right hand and on the left all the surrounding peoples, while the inhabitants of Jerusalem again dwell on their own sites in Jerusalem. Zec 12:7 "The LORD also will save the tents of Judah first, so that the glory of the house of David and the glory of the inhabitants of Jerusalem will not be magnified above Judah. Zec 12:8 "In that day the LORD will defend the inhabitants of Jerusalem, and the one who is feeble among them in that day will be like David, and the house of David will be like God, like the angel of the LORD before them. Zec 12:9 "And in that day I will set about to destroy all the nations that come against Jerusalem. Him Whom They Have Pierced Zec 12:10 "I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. Zec 12:11 "In that day there will be great mourning in Jerusalem, like the mourning of Hadadrimmon in the plain of Megiddo. Zec 12:12 "The land will mourn, every family by itself; the family of the house of David by itself and their wives by themselves; the family of the house of Nathan by itself and their wives by themselves; Zec 12:13 the family of the house of Levi by itself and their wives by themselves; the family of the Shimeites by itself and their wives by themselves; Zec 12:14 all the families that remain, every family by itself and their wives by themselves. 12:1 The oracle of the word of the Lord concerning Israel: Thus declares the Lord, who stretched out the heavens and founded the earth and formed the spirit of man within him: 2 “Behold, I am about to make Jerusalem a cup of staggering to all the surrounding peoples. The siege of Jerusalem will also be against Judah. 3 On that day I will make Jerusalem a heavy stone for all the peoples. All who lift it will surely hurt themselves. And all the nations of the earth will gather against it. 4 On that day, declares the Lord, I will strike every horse with panic, and its rider with madness. But for the sake of the house of Judah I will keep my eyes open, when I strike every horse of the peoples with blindness. 5 Then the clans of Judah shall say to themselves, ‘ The inhabitants of Jerusalem have strength through the Lord of hosts, their God.’ 6 “On that day I will make the clans of Judah like a blazing pot in the midst of wood, like a flaming torch among sheaves. And they shall devour to the right and to the left all the surrounding peoples, while Jerusalem shall again be inhabited in its place, in Jerusalem. 7 “And the Lord will give salvation to the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem may not surpass that of Judah. 8 On that day the Lord will protect the inhabitants of Jerusalem, so that the feeblest among them on that day shall be like David, and the house of David shall be like God, like the angel of the Lord, going before them. 9 And on that day I will seek to destroy all the nations that come against Jerusalem. Him Whom They Have Pierced 10 “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn. 11 On that day the mourning in Jerusalem will be as great as the mourning for Hadad-rimmon in the plain of Megiddo. 12 The land shall mourn, each family1 by itself: the family of the house of David by itself, and their wives by themselves; the family of the house of Nathan by itself, and their wives by themselves; 13 the family of the house of Levi by itself, and their wives by themselves; the family of the Shimeites by itself, and their wives by themselves; 14 and all the families that are left, each by itself, and their wives by themselves. Footnotes 1 Or clan; throughout verses 12–14 Zechariah 12 Commentary by Brad Boyles Zechariah’s name means “The Lord Remembers” and in this chapter, we get a striking image of God remembering His Jewish people. Theology is not the most important thing here, but it does determine what you will end up believing about a chapter such as Zechariah 12. It is commonly agreed upon that this chapter is centered on the end times. Zechariah’s prophecy is speaking directly to the Jews and the city of Jerusalem. There is no mention of the Gentile nations or the church. This is all about Israel and Judah. So, because many of us have been raised to believe in the rapture of the church, we naturally may try to place this event on a timeline based on what we have grown up knowing. I want to distance myself from that type of thinking because I believe it’s important to read the text just as it is and let that begin to reshape some of the presuppositions we entertain during our study of the end times. So, we don’t know if there has been a rapture, or if the church is still functioning as God intended, but our involvement in such a prophecy is really irrelevant to the interpretation. In Romans, Paul enlightened us to a mystery. He wrote of a time when the Jewish hearts would be opened to Salvation through the Messiah and this passage really sets the stage for Zechariah 12. So that you will not be conceited, brothers, I do not want you to be unaware of this mystery: A partial hardening has come to Israel until the full number of the Gentiles has come in. 26 And in this way all Israel will be saved, as it is written: The Liberator will come from Zion; He will turn away godlessness from Jacob. 27 And this will be My covenant with them when I take away their sins. Romans 11:25-27 HCSB The Liberator is clearly Jesus, because there is no Salvation apart from Him. So, in context, we can understand this to mean Jesus’ Second Coming. This will be the trigger for Israel to begin understanding and even mourning their rejection of Him. Enter Zechariah… The City of Jerusalem “Look, I will make Jerusalem a cup that causes staggering for the peoples who surround the city. The siege against Jerusalem will also involve Judah. 3 On that day I will make Jerusalem a heavy stone for all the peoples; all who try to lift it will injure themselves severely when all the nations of the earth gather against her. Zechariah 12:2-3 HCSB Jerusalem has occupied a significant role in world relations for centuries and this is not a coincidence. David Guzik outlines some brilliant thoughts on the history of Jerusalem. “The Dome of the Rock was built not because of the Koran, but because the Muslim ruler Abdal-Malik wanted to gain revenue from pilgrims and worshippers, and because he wanted to prevent the rebuilding of a Jewish Temple. Islamic passion for Jerusalem is indeed like drunkenness. This is exactly fulfilled in modern Jerusalem. In recent peace negotiations between Israel and the Palestinian Authority, Israel was willing to concede almost everything to the Palestinians in an amazing willingness to make peace. The only thing Israel would not concede was sovereignty over Jerusalem, and the entire deal was ruined over that one point. The problem between Jews and the Arab world has boiled down to one point: Jerusalem.” David Guzik So God will defend His city. He will strike down, once and for all, the enemies of Jerusalem. But the prophecy is far from over. There is still the issue of the nation’s hardened heart toward their Messiah Jesus Christ. “Then I will pour out a spirit of grace and prayer on the house of David and the residents of Jerusalem, and they will look at Me whom they pierced. They will mourn for Him as one mourns for an only child and weep bitterly for Him as one weeps for a firstborn. Zechariah 12:10 HCSB In the middle of God defending them, the Holy Spirit will descend and open their eyes and their ears to the One who was pierced. What an amazing prophecy! The first time Jesus came, He came as a Lamb and accomplished Salvation through death resulting in faith for all those who would believe. When Jesus returns, He will come as a Lion and defend the apple of His eye, His people who placed Him on that cross the first time. In both scenarios, it is the Holy Spirit who triggers the act of first looking at Jesus and then the act of responding in mourning and repentance for what has been done. Repentance What I love so much about this prophecy is that it does not stray from the Gospel we have come to know and believe in. Just like our hearts and minds were opened up to mourning our sin and rebellion of God, so too will the people of Israel experience this Godly sorrow. The land will mourn, every family by itself: the family of David’s house by itself and their women by themselves; the family of Nathan’s house by itself and their women by themselves; Zechariah 12:12 HCSB The important detail to note is that this will not only be a national Salvation but will penetrate deep into the people’s hearts on an individual level. Again, this is consistent with our understanding of the Gospel. We are not saved based on our nationality but based on our individual response to God working in our heart. The Bible consistently makes claims too remarkable to believe without faith. To think that the nation of Israel would bow down and humble themselves before Jesus is astounding, however, this is exactly what Zechariah is writing. Knowing this, we can celebrate the future coming of Christ believing that in the end, everything He has claimed will come true. He will wipe every one of your tears. He will destroy every ounce of evil and suffering. He will prepare a place for us to commune intimately with God the Father. He will make all things new.
