And, without controversy - Και ὁμολογουμενες· And confessedly, by general consent, it is a thing which no man can or ought to dispute; any phrase of this kind expresses the meaning of the original.
God was manifest in the flesh - If we take in the whole of the 14th, 15th, and 16th verses, we may make a consistent translation in the following manner, and the whole paragraph will stand thus: Hoping to see thee shortly; but should I tarry long, these things I now write unto thee, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God. The mystery of godliness, which is the pillar and ground of the truth, is, without controversy, a great thing. And then he proceeds to show what this mystery of godliness is, which he sums up in the six following particulars:
Though all this makes a very plain and consistent sense, yet we are perplexed by various readings on the first clause, Θεος εφανερωθη εν σαρκι, God was manifest in the flesh; for instead of Θεος, God, several MSS., versions, and fathers, have ὁς or ὁ, who or which. And this is generally referred to the word mystery; Great is the mystery of godliness, Which was manifest in the flesh.
The insertion of, Θεος for ὁς, or ὁς for Θεος, may be easily accounted for. In ancient times the Greek was all written in capitals, for the common Greek character is comparatively of modern date. In these early times words of frequent recurrence were written contractedly, thus: for πατηρ, πρ; Θεος, θς; Κυριος, κς· Ιησους, ιης, etc. This is very frequent in the oldest MSS., and is continually recurring in the Codex Bexae, and Codex Alexandrinus. If, therefore, the middle stroke of the Θ, in ΘΣ, happened to be faint, or obliterated, and the dash above not very apparent, both of which I have observed in ancient MSS., then ΘΣ, the contraction for Θεος, God, might be mistaken for ΟΣ, which or who; and vice versa. This appears to have been the case in the Codex Alexandrinus, in this passage. To me there is ample reason to believe that the Codex Alexandrinus originally read ΘΣ, God, in this place; but the stroke becoming faint by length of time and injudicious handling, of which the MS. in this place has had a large proportion, some person has supplied the place, most reprehensibly, with a thick black line. This has destroyed the evidence of this MS., as now it can neither be quoted pro or con, though it is very likely that the person who supplied the ink line, did it from a conscientious conviction that ΘΣ was the original reading of this MS. I examined this MS. about thirty years ago, and this was the conviction that rested then on my mind. I have seen the MS. several times since, and have not changed my opinion. The enemies of the Deity of Christ have been at as much pains to destroy the evidence afforded by the common reading in support of this doctrine as if this text were the only one by which it can be supported; they must be aware that John 1:1, and John 1:14, proclaim the same truth; and that in those verses there is no authority to doubt the genuineness of the reading. We read, therefore, God was manifested in the flesh, and I cannot see what good sense can be taken out of, the Gospel was manifested in the flesh; or, the mystery of godliness was manifested in the flesh. After seriously considering this subject in every point of light, I hold with the reading in the commonly received text.
Justified in the Spirit - By the miracles which were wrought by the apostle in and through the name of Jesus; as well as by his resurrection from the dead, through the energy of the Holy Ghost, by which he was proved to be the Son of God with power. Christ was, justified from all the calumnies of the Jews, who crucified him as an impostor. All these miracles, being wrought by the power of God, were a full proof of his innocence; for, had he not been what he professed to be, God would not have borne such a decisive testimony to his Messiahship.
Seen of angels - By αγγελοι here, some understand not those celestial or infernal beings commonly called angels, but apostles and other persons who became messengers, to carry far and wide and attest the truth of his resurrection from the dead. If, however, we take the word seen, in its Jewish acceptation, for made known, we may here retain the term angels in its common acceptation; for it is certain that previously to our Lord's ascension to heaven, these holy beings could have little knowledge of the necessity, reasons, and economy of human salvation; nor of the nature of Christ as God and man. St. Peter informs us that the angels desire to look into these things, 1 Peter 1:12. And St. Paul says the same thing, Ephesians 3:9, Ephesians 3:10, when speaking of the revelation of the Gospel plan of salvation, which he calls the mystery, which From the Beginning of the World had been Hid in God; and which was now published, that unto the Principalities and Powers in heavenly places might be Made Known, by the Church, the manifold wisdom of God. Even those angelic beings have got an accession to their blessedness, by an increase of knowledge in the things which concern Jesus Christ, and the whole scheme of human salvation, through his incarnation, passion, death, resurrection, ascension, and glorification.
Preached unto the Gentiles - This was one grand part of the mystery which had been hidden in God, that the Gentiles should be made fellow heirs with the Jews, and be admitted into the kingdom of God. To the Gentiles, therefore, he was proclaimed as having pulled down the middle wall of partition between them and the Jews; that, through him, God had granted unto them repentance unto life; and that they also might have redemption in his blood, the forgiveness of sins.
Believed on in the world - Was received by mankind as the promised Messiah, the Anointed of God, and the only Savior of fallen man. This is a most striking part of the mystery of godliness, that one who was crucified as a malefactor, and whose kingdom is not of this world, and whose doctrines are opposed to all the sinful propensities of the human heart, should, wherever his Gospel is preached, be acknowledged as the only Savior of sinners, and the Judge of quick and dead! But some would restrict the meaning to the Jews, whose economy is often denominated הזה עולם olam hazzeh, this world, and which words both our Lord and the apostles often use in the same sense. Notwithstanding their prejudices, many even of the Jews believed on him; and a great company of the priests themselves, who were his crucifiers, became obedient to the faith. Acts 6:7. This was an additional proof of Christ's innocence.
Received up into glory - Even that human nature which he took of the Virgin Mary was raised, not only from the grave, but taken up into glory, and this in the most visible and palpable manner. This is a part of the mystery of godliness which, while we have every reasonable evidence to believe, we have not powers to comprehend. His reception into glory is of the utmost consequence to the Christian faith; as, in consequence, Jesus Christ in his human nature ever appears before the throne as our sacrifice and as our Mediator.
This text, therefore, will never apply to the Romish Church, till that Church be, both in doctrine and discipline, what the Christian Church should be. When it is the established religion of any country it gives no toleration to those who differ from it; and in Protestant countries its cry for toleration and secular authority is loud and long. I wish its partisans the full and free exercise of their religion, even to its superstitions and nonsense; but how can they expect toleration who give none? The Protestant Church tolerates it fully; it persecutes the Protestants to bonds and death when it has power; which then is the true Church of Christ?
And, without controversy - Undeniably, certainly. The object of the apostle is to say that the truth which he was about to state admitted of no dispute.
Great is the mystery - On the meaning of the word “mystery,” see the notes on 1 Corinthians 2:7. The word means that which had been hidden or concealed. The meaning here is not that the proposition which he affirms was mysterious in the sense that it was unintelligible, or impossible to be understood; but that the doctrine respecting the incarnation and the work of the Messiah, which had been so long “kept hidden” from the world, was a subject of the deepest importance. This passage, therefore, should not be used to prove that there is anything unintelligible, or anything that surpasses human comprehension, in that doctrine, whatever may be the truth on that point; but that the doctrine which he now proceeds to state, and which had been so long concealed from mankind, was of the utmost consequence.
Of godliness - The word “godliness” means, properly, piety, reverence, or religiousness. It is used here, however, for the gospel scheme, to wit, that which the apostle proceeds to state. This “mystery,” which had “been hidden from ages and from generations, and which was now manifest” Colossians 1:26, was the great doctrine on which depended “religion” everywhere, or was that which constituted the Christian scheme.
God - Probably there is no passage in the New Testament which has excited so much discussion among critics as this, and none in reference to which it is so difficult to determine the true reading. It is the only one, it is believed, in which the microscope has been employed to determine the lines of the letters used in a manuscript; and, after all that has been done to ascertain the exact truth in regard to it, still the question remains undecided. It is not the object of these notes to enter into the examination of questions of this nature. A full investigation may be found in Wetstein. The question which has excited so much controversy is, whether the original Greek word was Θεὸς Theos“God,” or whether it was ὅς hos“who,” or ὁ ho“which.” The controversy has turned, to a considerable degree, on the reading in the “Codex Alexandrinus;” and a remark or two on the method in which the manuscripts in the New Testament were written, will show the true nature of the controversy.
Greek manuscripts were formerly written entirely in capital letters, and without breaks or intervals between the words, and without accents; see a full description of the methods of writing the New Testament, in an article by Prof. Stuart in Dr. Robinson‘s Biblotheca Sacra, No. 2, pp. 254ff The small, cursive Greek letters which are now used, were not commonly employed in transcribing the New Testament, if at all, until the ninth or tenth centuries. It was a common thing to abridge or contract words in the manuscript. Thus, πρ would be used for πατερ pater“father;” κς for κυριος kurios“Lord;” Θς for Θεος Theos“God,” etc. The words thus contracted were designated by a faint line or dash over them. In this place, therefore, if the original uncials (capitals) were Θ ¯C¯, standing for Θεὸς Theos“God,” and the line in the Θ , and the faint line over it, were obliterated from any cause, it would easily be mistaken for OC - ὅς hos- “who.”
To ascertain which of these is the true reading, has been the great question; and it is with reference to this that the microscope has been resorted to in the examination of the Alexandrian manuscript. It is now generally admitted that the faint line “over” the word has been added by some later hand, though not improbably by one who found that the line was nearly obliterated, and who meant merely to restore it. Whether the letter O was originally written with a line within it, making the reading “God,” it is now said to be impossible to determine, in consequence of the manuscript at this place having become so much worn by frequent examination. The Vulgate and the Syriac read it: “who,” or “which.” The Vulgate is, “Great is the sacrament of piety which was manifested in the flesh.” The Syriac, “Great is the mystery of godliness, that he was manifested in the flesh.” The “probability” in regard to the correct reading here, as it seems to me, is, that the word, as originally written, was Θεός Theos- “God.” At the same time, however, the evidence is not so clear that it can be properly used in an argument. But the passage is not “necessary” to prove the doctrine which is affirmed, on the supposition that that is the correct reading. The same truth is abundantly taught elsewhere; compare Matthew 1:23; John 1:14.
Was manifest - Margin, “Manifested.” The meaning is, “appeared” in the flesh.
In the flesh - In human nature; see this explained in the notes on Romans 1:3. The expression here looks as though the true reading of the much-disputed word was “God.” It could not have been, it would seem evident, ὁ ho“which,” referring to “mystery;” for how could a mystery “be manifested in the flesh?” Nor could it it be ὅς hos“who,” unless that should refer to one who was more than a man; for how absurd would it be to say that “a man was manifested, or appeared in the flesh!” How else could a man appear? The phrase here means that God appeared in human form, or with human nature; and this is declared to be the “great” truth so long concealed from human view, but now revealed as constituting the fundamental doctrine of the gospel. The expressions which follow in this verse refer to God “as” thus manifested in the flesh; to the Saviour as he appeared on earth, regarded as a divine and human being. It was the fact that he thus appeared and sustained this character, which made the things which are immediately specified so remarkable, and so worthy of attention.
Justified in the Spirit - That is, the incarnate person above referred to; the Redeemer, regarded as God and man. The word “Spirit,” here, it is evident, refers to the Holy Spirit, because:
(1) it is not possible to attach any intelligible idea to the phrase, “he was justified by his own spirit, or soul;”
(2) as the Holy Spirit performed so important a part in the work of Christ, it is natural to suppose there would be some allusion here to him; and,
(3) as the “angels” are mentioned here as having been with him, and as the Holy Spirit is often mentioned in connection with him, it is natural to suppose that there would be some allusion to Him here. The word “justified,” here, is not used in the sense in which it is when applied to Christians, but in its more common signification. It means to “vindicate,” and the sense is, that he was shown to be the Son of God by the agency of the Holy Spirit; he was thus vindicated from the charges alleged against him. The Holy Spirit furnished the evidence that he was the Son of God, or “justified” his claims. Thus he descended on him at his baptism, Matthew 3:16; he was sent to convince the world of sin because it did not believe on him, John 16:8-9; the Saviour cast out devils by him, Matthew 12:28; the Spirit was given to him without measure, John 3:34, and the Spirit was sent down in accordance with his promise, to convert the hearts of people; Acts 2:33. All the manifestations of God to him; all the power of working miracles by his agency; all the influences imparted to the man Christ Jesus, endowing him with such wisdom as man never had before, may be regarded as an attestation of the Holy Spirit to the divine mission of the Lord Jesus, and of course as a vindication from all the charges against him. In like manner, the descent of the Holy Spirit on the day of Pentecost, and his agency in the conversion of every sinner, prove the same thing, and furnish the grand argument in vindication of the Redeemer that he was sent from God. To this the apostle refers as a part of the glorious truth of the Christian scheme now revealed - the “mystery of religion;” as a portion of the amazing records, the memory of which the church was to preserve as connected with the redemption of the world.
Seen of angels - They were attendants on his ministry, and came to him in times of distress, peril, and want; compare Luke 2:9-13; Luke 22:43; Luke 24:4; Hebrews 1:6; Matthew 4:11. They felt an interest in him and his work, and they gladly came to him in his sorrows and troubles. The design of the apostle is to give an impressive view of the grandeur and glory of that work which attracted the attention of the heavenly hosts, and which drew them from the skies that they might proclaim his advent, sustain him in his temptations, witness his crucifixion, and watch over him in the tomb. The work of Christ, though despised by people, excited the deepest interest in heaven; compare notes on 1 Peter 1:12.
Preached unto the Gentiles - This is placed by the apostle among the “great” things which constituted the “mystery” of religion. The meaning is, that it was a glorious truth that salvation might be, and should be, proclaimed to all mankind, and that this was a part of the important truths made known in the gospel. Elsewhere this is called, by way of eminence, “the mystery of the gospel;” that is, the grand truth which had not been known until the coming of the Saviour; see the Ephesians 6:19 note; Colossians 1:26-27; Colossians 4:3 notes. Before his coming, a wall of partition had divided the Jewish and Gentile world. The Jews regarded the rest of mankind as excluded from the covenant mercies of God, and it was one of the principal stumblingblocks in their way, in regard to the gospel, that it proclaimed that all the race was on a level, that that middle wall of partition was broken down, and that salvation might now be published to all people; compare Acts 22:21; Ephesians 2:14-15; Romans 3:22; Romans 10:11-20.
The Jew had no special advantage for salvation by being a Jew; the Gentile was not excluded from the hope of salvation. The plan of redemption was adapted “to man” as such - without regard to his complexion, country, customs, or laws. The blood of Christ was shed for all, and wherever a human being could be found, salvation might be freely offered him. This “is” a glorious truth; and taken in all its bearings, and in reference to the views which then prevailed, and which have always more or less prevailed about the distinctions made among people by caste and rank, there is scarcely anymore glorious truth connected with the Christian revelation, or one which will exert a wider influence in promoting the welfare of man. It is a great privilege to be permitted to proclaim that all people, in one respect - and that the most important - are on a level; that they are all equally the objects of the divine compassion; that Christ died for one as really as for another; that birth, wealth, elevated rank, or beauty of complexion, contribute nothing to the salvation of one man; and that poverty, a darker skin, slavery, or a meaner rank, do nothing to exclude another from the favor of his Maker.
Believed on in the world - This also is mentioned among the “great” things which constitute the mystery of revealed religion. But why is this regarded as so remarkable as to be mentioned thus? In point of importance, how can it be mentioned in connection with the fact that God was manifest in the flesh; that he was vindicated by the Holy Spirit; that he was an object of intense interest to angelic hosts, and that his coming had broken down the walls which had separated the world, and placed them now on a level? I answer, perhaps the following circumstances may have induced the apostle to place this among the remarkable things evincing the greatness of this truth:
(1) The strong “improbability” arising from the greatness of the “mystery,” that the doctrines respecting the incarnate Deity would be believed. Such is the incomprehensible nature of many of the truths connected with the incarnation; so strange does it seem that God would become incarnate; so amazing that he should appear in human flesh and blood, and that the incarnate Son of God should die, that it might be regarded as a wonderful thing that such a doctrine had in fact obtained credence in the world. But it was a glorious truth that all the natural improbabilities in the case had been overcome, and that people had accredited the announcement.
(2) the strong improbability that his message would be believed, arising from the “wickedness of the human heart.” Man, in all his history, had shown a strong reluctance to believe any message from God, or any truth whatever revealed by him. The Jews had rejected his prophets and put them to death John 17:5; see the notes on Acts 1:9. This is mentioned as among the “great” or remarkable things pertaining to “godliness,” or the Christian revelation, because it was an event which had not elsewhere occurred, and was the crowning grandeur of the work of Christ. It was an event that was fitted to excite the deepest interest in heaven itself. No event of more importance has ever occurred in the universe, of which we have any knowledge, than the re-ascension of the triumphant Son of God to glory after having accomplished the redemption of a world.
In view of the instructions of this chapter, we may make the following remarks.
1. The word “bishop” in the New Testament never means what is now commonly understood by it - “a Prelate.” It does not denote here, or anywhere else in the Now Testament, one who has charge over a “diocese” composed of a certain district of country, embracing a number of churches with their clergy.
2. There are not “three orders” of clergy in the New Testament. The apostle Paul in this chapter expressly designates the characteristics of those who should have charge of the church, but mentions only two, “bishops” and “deacons.” The former are ministers of the word, having charge of the spiritual interests of the church; the other are deacons, of whom there is no evidence that they were appointed to preach. There is no “third” order. There is no allusion to anyone who was to be “superior” to the “bishops” and “deacons.” As the apostle Paul was expressly giving instructions in regard to the organization of the church, such an omission is unaccountable if he supposed there was to be an order of “prelates” in the church. Why is there no allusion to them? Why is there no mention of their qualifications? If Timothy was himself a prelate, was he to have nothing to do in transmitting the office to others? Were there no special qualifications required in such an order of people which it would be proper to mention? Would it not be “respectful,” at least, in Paul to have made some allusion to such an office, if Timothy himself held it?
3. There is only one order of preachers in the church. The qualifications of that order are specified with great minuteness and particularity, as well as beauty; 1 Timothy 3:2-7. No man really needs to know more of the qualifications for this office than could be learned from a prayerful study of this passage.
4. A man who enters the ministry “ought” to have high qualifications; 1 Timothy 3:2-7. No man “ought,” under any pretence, to be put into the ministry who has not the qualifications here specified. Nothing is gained in any department of human labor, by appointing incompetent persons to fill it. A farmer gains nothing by employing a man on his farm who has no proper qualifications for his business; a carpenter, a shoemaker, or a blacksmith, gains nothing by employing a man who knows nothing about his trade; and a neighborhood gains nothing by employing a man as a teacher of a school who has no qualifications to teach, or who has a bad character. Such a man would do more mischief on a farm, or in a workshop, or in a school, than all the good which he could do would compensate. And so it is in the ministry. The true object is not to increase the “number” of ministers, it is to increase the number of those who are “qualified” for their work, and if a man has not the qualifications laid down by the inspired apostle, he had better seek some other calling.
5. The church is the guardian of the truth; 1 Timothy 3:15. It is appointed to preserve it pure, and to transmit it to future ages. The world is dependent on it for any just views of truth. The church has the power, and is entrusted with the duty, of preserving on earth a just knowledge of God and of eternal things; of the way of salvation; of the requirements of pure morality: to keep up the knowledge of that truth which tends to elevate society and to save man. It is entrusted with the Bible, to preserve uncorrupted, and to transmit to distant ages and lands. It is bound to maintain and assert the truth in its creeds and confessions of faith. And it is to preserve the truth by the holy lives of its members, and to show in their walk what is the appropriate influence of truth on the soul. Whatever religious truth there is now on the earth, has been thus preserved and transmitted, and it still devolves on the church to bear the truth of God on to future times, and to diffuse it abroad to distant lands.
6. The closing verse of this chapter 1 Timothy 3:16 gives us a most elevated view of the plan of salvation. and of its grandeur and glory. It would be difficult, if not impossible, to condense more interesting and sublime thought into so narrow a compass as this. The great mystery of the incarnation; the interest of angelic beings in the events of redemption; the effect of the gospel on the pagan world; the tendency of the Christian religion to break down every barrier among people, and to place all the race on a level; its power in overcoming the unbelief of mankind; and the re-ascension of the Son of God to heaven, present a series of most wonderful facts to our contemplation. These things are found in no other system of religion, and these are worthy of the profound attention of every human being. The manifestation of God in the flesh! What a thought! It was worthy of the deepest interest among the angels, and it “claims” the attention of people, for it was for human beings and not for angels that he thus appeared in human form; compare notes on 1 Peter 1:12.
7. How strange it is that “man” feels no more interest in these things! God was manifest in the flesh for his salvation, but he does not regard it Angels looked upon it with wonder: but man, for whom he came, feels little interest in his advent or his work! The Christian religion has broken down the barrier among nations, and has proclaimed that all people may be saved; yet the mass of people look on this with entire unconcern. The Redeemer ascended to heaven, having finished his great work; but how little interest do the mass of mankind feel in this! He will come again to judge the world; but the race moves on, regardless of this truth; unalarmed at the prospect of meeting him; feeling no interest in the assurance that he “has” come and died for sinners, and no apprehension in view of the fact that he will come again, and that they must stand at his bar. All heaven was moved with his first advent, and will be with his second; but the earth regards it with unconcern. Angelic beings look upon this with the deepest anxiety, though they have no personal interest in it; man, though all his great interests are concentrated on it, regards it as a fable, disbelieves it all, and treats it with contempt and scorn. Such is the difference between heaven and earth - angels and human beings!
In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old. COL 134.1
This chapter is based on Luke 11:1-13.Read in context »
The cross of Christ is all covered with reproach and stigma, yet it is the hope of life and exaltation to man. No one can comprehend the mystery of godliness so long as he is ashamed to bear the cross of Christ. None will be able to discern and appreciate the blessings which Christ has purchased for man at infinite cost to Himself, unless they are willing to joyfully sacrifice earthly treasures that they may become His followers. Every self-denial and sacrifice made for Christ enriches the giver, and every suffering and reproach endured for His dear name increases the final joy and immortal reward in the kingdom of glory. Con 93.2Read in context »
The Saviour's entire life was characterized by disinterested benevolence and the beauty of holiness. He is our pattern of goodness. From the beginning of His ministry, men began to comprehend more clearly the character of God. He carried out His teachings in His own life. He showed consistency without obstinacy, benevolence without weakness, tenderness and sympathy without sentimentalism. He was highly social, yet He possessed a reserve that discouraged any familiarity. His temperance never led to bigotry or austerity. He was not conformed to the world, yet He was attentive to the wants of the least among men. CT 262.1
“Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in His apparel, traveling in the greatness of His strength?” Isaiah 63:1. With assurance comes the answer: “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.” 1 Timothy 3:16. “Being in the form of God,” He “thought it not robbery to be equal with God: but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Philippians 2:6-11. CT 262.2
Teachers can gain efficiency and power only by working as Christ worked. When He is the most powerful influence in their lives, they will have success in their efforts. They will rise to heights that they have not yet gained. They will realize the sacredness of the work entrusted to them, and filled with His Spirit they will be animated with the same desire to save sinners that animated Him. And by their lives of consecration and devotion their students will be led to the feet of the Saviour. CT 263.1Read in context »
Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour's life on earth, we see “God with us.” DA 24.1
Satan represents God's law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. “In all things it behooved Him to be made like unto His brethren.” Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was “in all points tempted like as we are.” Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, “I delight to do Thy will, O My God: yea, Thy law is within My heart.” Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God's law and the nature of His service. His life testifies that it is possible for us also to obey the law of God. DA 24.2
By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, “I AM THAT I AM.... Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.” Exodus 3:14. This was the pledge of Israel's deliverance. So when He came “in the likeness of men,” He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God “manifest in the flesh.” 1 Timothy 3:16. And to us He says: “I AM the Good Shepherd.” “I AM the living Bread.” “I AM the Way, the Truth, and the Life.” “All power is given unto Me in heaven and in earth.” John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. “God with us” is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven. DA 24.3Read in context »
Look, O look to Jesus and live! You cannot but be charmed with the matchless attractions of the Son of God. Christ was God manifest in the flesh, the mystery hidden for ages, and in our acceptance or rejection of the Saviour of the world are involved eternal interests. FE 179.1
To save the transgressor of God's law, Christ, the one equal with the Father, came to live heaven before men, that they might learn to know what it is to have heaven in the heart. He illustrated what man must be to be worthy of the precious boon of the life that measures with the life of God. FE 179.2
The life of Christ was a life charged with a divine message of the love of God, and He longed intensely to impart this love to others in rich measure. Compassion beamed from His countenance, and His conduct was characterized by grace, humility, truth, and love. Every member of His church militant must manifest the same qualities, if He would join the church triumphant. The love of Christ is so broad, so full of glory, that in comparison to it, everything that men esteem as great, dwindles into insignificance. When we obtain a view of it, we exclaim, O the depth of the riches of the love that God bestowed upon men in the gift of His only-begotten Son! FE 179.3Read in context »
In His teaching, Christ sought to educate and train the Jews to see the object of that which was to be abolished by the true offering of Himself, the living Sacrifice. “Go ye,” said He, “and learn what that meaneth, I will have mercy and not sacrifice.” He presented a pure character as of supreme importance. He dispensed with all pomp, demanding that faith that works by love and purifies the soul, as the only qualification required for the kingdom of heaven. He taught that true religion does not consist in forms or ceremonies, outward attractions or outward display. Christ would have taken these to Himself if they had been essential in the formation of a character after the divine similitude. But His citizenship, His divine authority, rested upon His own intrinsic merits. He, the Majesty of heaven, walked the earth, shrouded in the robe of humanity. All His attractions and triumphs were to be revealed in behalf of man, and were to testify to His living connection with God. FE 398.1
Christ's prediction regarding the destruction of the temple was a lesson on the purification of religion, by making of none effect forms and ceremonies. He announced Himself greater than the temple, and stood forth proclaiming, “I am the way, the truth, and the life.” He was the one in whom all the Jewish ceremony and typical service was to find its fulfillment. He stood forth in the place of the temple; all the offices of the church centered in Himself alone. FE 399.1
In the past, Christ had been approached through forms and ceremonies, but now He was upon the earth, calling attention directly to Himself, presenting a spiritual priesthood, and placing the sinful human agent at the footstool of mercy. “Ask, and it shall be given you,” He promised; “seek, and ye shall find; knock, and it shall be opened unto you.” “If ye shall ask anything in My name, I will do it. If ye love Me, keep My commandments.” “He that hath My commandments, and keepeth them, he it is that loveth Me: ... and I will love him, and will manifest Myself to him.” “As the Father hath loved Me, so have I loved you: continue ye in My love. If ye keep My commandments, ye shall abide in My love; even as I have kept My Father's commandments, and abide in His love.” FE 399.2Read in context »
The Bible is the revelation of God to our world, telling us of the character we must have in order to reach the paradise of God. We are to esteem it as God's disclosure to us of eternal things,—the things of most consequence for us to know. By the world it is thrown aside, as if the perusal of it were finished, but a thousand years of research would not exhaust the hidden treasure it contains. Eternity alone will disclose the wisdom of this book. The jewels buried in it are inexhaustible; for it is the wisdom of an infinite mind. FE 444.1
At no period of time has man learned all that can be learned of the word of God. There are yet new views of truth to be seen, and much to be understood of the character and attributes of God,—His benevolence, His mercy, His long forbearance, His example of perfect obedience. “And the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only-begotten of the Father,) full of grace and truth.” This is a most valuable study, taxing the intellect, and giving strength to the mental ability. After diligently searching the word, hidden treasures are discovered, and the lover of truth breaks out in triumph, “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.” “Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men.” FE 444.2Read in context »
As the worker studies the life of Christ, and the character of His mission is dwelt upon, each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years, he will exclaim, “Great is the mystery of godliness!” [1 Timothy 3:16.] GW 251.1
We talk about the first angel's message and the second angel's message, and we think we have some understanding of the third angel's message. But as long as we are content with a limited knowledge, we shall be disqualified to obtain clearer views of truth. He who holds forth the word of life must take time to study the Bible and to search his own heart. Neglecting this, he will not know how to minister to needy souls. The diligent, humble student, seeking by earnest prayer and study for the truth as it is in Jesus, will most assuredly be rewarded. He seeks for help, not from ideas of human writers, but from the Fountain of wisdom and knowledge; and under the guidance of holy intelligences he gains a clear understanding of truth. GW 251.2
It is not by the might or power of the human agent that truth is to be impressed upon minds, “but by My Spirit, saith the Lord of hosts.” [Zechariah 4:6.] It is not the temperament or the eloquence of the one who preaches the word that makes his work successful. Paul may plant and Apollos water, but God gives the increase. It is a minister's familiarity with God's word and his submission to the divine will, that give success to his efforts. GW 251.3Read in context »
“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.” “Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” “... Who is the image of the invisible God, the firstborn of every creature” (1 Timothy 3:16; Philippians 2:9-11; Colossians 1:14, 15). HP 41.4Read in context »
It is such faith as this that we need, faith that will take hold and will not let go. Inspiration tells us that Elijah was a man subject to like passions as we are. Heaven heard his prayer. He prayed that rain might cease, and there was no rain. Again he prayed for rain, and rain was sent. And why should not the Lord be entreated in behalf of His people today? O that the Lord would imbue us with His Spirit! O that the curtain might be rolled back that we might understand the mystery of godliness! HP 88.5Read in context »
As Paul beheld Christ in His power, he broke out into exclamations of admiration and amazement: “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.” “By him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him. And he is before all things, and by him all things consist” ... (The Signs of the Times, April 4, 1906). LHU 34.6Read in context »
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. He “so loved the world, that he gave his only begotten Son.” John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened. LHU 74.3Read in context »
This is the mystery of godliness. This picture is of the highest value. It is to be meditated upon, placed in every discourse, hung in memory's hall, uttered by human lips, and traced by human beings who have tasted and known that the Lord is good. It is to be the groundwork of every discourse.... LHU 150.3Read in context »
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. What a joy it will be to recognize in Him our Teacher and Redeemer, bearing still the marks of the crucifixion, from which shine beams of glory, giving additional value to the crowns which the redeemed receive from His hands, the very hands outstretched in blessing over His disciples as He ascended. The very voice which said, “Lo, I am with you alway, even unto the end of the world,” bids His ransomed ones welcome to His presence. The very One who gave His precious life for them, who by His grace moved their hearts to repentance, who awakened them to their need of repentance, receives them now into His joy. Oh, how they love Him! The realization of their hope is infinitely greater than their expectation. Their joy is complete, and they take their glittering crowns and cast them at their Redeemer's feet.... LHU 348.2Read in context »
God has committed all judgment unto the Son, for without controversy He is God manifest in the flesh. Mar 341.4Read in context »
One of the greatest evils that has attended the quest of knowledge, the investigation of science, is that those who engage in these researches too often lose sight of the divine character of pure and unadulterated religion. The worldly-wise have attempted to explain, on scientific principles, the influence of the Spirit of God upon the heart. The least advance in this direction will lead the mind into the mazes of skepticism. The religion of the Bible is simply the mystery of godliness; no human mind can fully understand it, and it is utterly incomprehensible to the unregenerate heart. MYP 190.1
The youth will not become weak-minded or inefficient by consecrating themselves to the service of God. To many, education means a knowledge of books; but “the fear of the Lord is the beginning of wisdom.” The youngest child who loves and fears God is greater in His sight than the most talented and learned man who neglects the matter of personal salvation. The youth who consecrate their hearts and lives to God are placing themselves in connection with the Fountain of all wisdom and excellence. MYP 190.2Read in context »
A Perverted Imagination Produces Darkness—If the eye of the mind beholds the excellence of the mystery of Godliness, the advantage of spiritual riches over worldly riches, the whole body will be full of light. If the imagination is perverted by the fascination of earthly pomp and splendor until gain seems Godliness, the whole body will be full of darkness. When the powers of the mind are concentrated upon the treasures of earth, they are debased and belittled.—The Review and Herald, September 18, 1888. 1MCP 69.4Read in context »
Each Has a Distinct Individuality—The gospel deals with individuals. Every human being has a soul to save or to lose. Each has an individuality separate and distinct from all others. Each must be convicted for himself, converted for himself. He must receive the truth, repent, believe, and obey for himself. He must exercise his will for himself. No one can do this work by proxy. No one can submerge his individuality in another's. Each must surrender to God by his own act and the mystery of godliness.—Manuscript 28, 1898. 2MCP 423.2Read in context »
Wonderful in Simplicity—How wonderful in its simplicity, its comprehensiveness and perfection, is the law of Jehovah! In the purposes and dealings of God there are mysteries which the finite mind is unable to comprehend. And it is because we cannot fathom the secrets of infinite wisdom and power that we are filled with reverence for the Most High.—The Review and Herald, September 14, 1886. 2MCP 563.1Read in context »
Christ's lessons will bear close study. One truth comprehended in its simplicity will prove a key to a whole treasure house of truth. Christ is the great mystery of godliness. He is as the Master scattering the golden grains of truth, which require tact, skill, and deep, laborious search to pick up and link together in the chain of truth. The Word is the treasure house of truth. It puts in our possession all things essential for our preparation for entrance into the city of God. OHC 207.6Read in context »
And yet this was the building concerning which the Lord had declared by the prophet Haggai: “The glory of this latter house shall be greater than of the former.” “I will shake all nations, and the Desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts.” Haggai 2:9, 7. For centuries learned men have endeavored to show wherein the promise of God, given to Haggai, has been fulfilled; yet in the advent of Jesus of Nazareth, the Desire of all nations, who by His personal presence hallowed the precincts of the temple, many have steadfastly refused to see any special significance. Pride and unbelief have blinded their minds to the true meaning of the prophet's words. PK 597.1
The second temple was honored, not with the cloud of Jehovah's glory, but with the presence of the One in whom dwelt “all the fullness of the Godhead bodily”—God Himself “manifest in the flesh.” Colossians 2:9; 1 Timothy 3:16. In being honored with the personal presence of Christ during His earthly ministry, and in this alone, did the second temple exceed the first in glory. The “Desire of all nations” had indeed come to His temple, when the Man of Nazareth taught and healed in the sacred courts. PK 597.2Read in context »
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. 1 Timothy 3:16. RC 82.1
Many people seem to be ignorant of what constitutes faith. Many complain of darkness and discouragements. I asked, Are your faces turned toward Jesus? Are you beholding Him, the Sun of Righteousness? You need plainly to define to the churches the matter of faith and entire dependence upon the righteousness of Christ.... There has been so little dwelling upon Christ, His matchless love, His great sacrifice made in our behalf, that Satan has nearly eclipsed the views we should have and must have of Jesus Christ. We must trust less in human beings for spiritual help and more, far more, in approaching Jesus Christ as our Redeemer. RC 82.2Read in context »
That God should thus be manifest in the flesh is indeed a mystery; and without the help of the Holy Spirit we cannot hope to comprehend this subject. The most humbling lesson that man has to learn is the nothingness of human wisdom, and the folly of trying, by his own unaided efforts, to find out God. He may exert his intellectual powers to the utmost, he may have what the world calls a superior education, yet he may still be ignorant in God's eyes. The ancient philosophers boasted of their wisdom; but how did it weigh in the scale with God? Solomon had great learning; but his wisdom was foolishness; for he did not know how to stand in moral independence, free from sin, in the strength of a character molded after the divine similitude. Solomon has told us the result of his research, his painstaking efforts, his persevering inquiry. He pronounces his wisdom altogether vanity. 1SM 249.1
By wisdom the world knew not God. Their estimation of the divine character, their imperfect knowledge of His attributes, did not enlarge and expand their mental conception. Their minds were not ennobled in conformity to the divine will, but they plunged into the grossest idolatry. “Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things” (Romans 1:22, 23). This is the worth of all requirements and knowledge apart from Christ. 1SM 249.2Read in context »
Redemption is an inexhaustible theme, worthy of our closest contemplation. It passes the comprehension of the deepest thought, the stretch of the most vivid imagination. Who by searching can find out God? The treasures of wisdom and knowledge are opened to all men, and were thousands of the most gifted men to devote their whole time to setting forth Jesus always before us, studying how they might portray His matchless charms, they would never exhaust the subject. 1SM 403.1
Although great and talented authors have made known wonderful truths, and have presented increased light to the people, still in our day we shall find new ideas, and ample fields in which to work, for the theme of salvation is inexhaustible. The work has gone forward from century to century, setting forth the life and character of Christ, and the love of God as manifested in the atoning sacrifice. The theme of redemption will employ the minds of the redeemed through all eternity. There will be new and rich developments made manifest in the plan of salvation throughout eternal ages. 1SM 403.2Read in context »
When any man connected with the work of God refuses to work for the wages he is receiving, when he is receiving a reasonable sum for his services, he may obtain what he asks for, but it will often be at the loss of the grace of God from his heart, which is of more value than gold and silver and precious stones.—Manuscript 164, 1899. 2SM 185.1
The incarnation of Christ was an act of self-sacrifice; His life was one of continual self-denial. The highest glory of the love of God to man was manifested in the sacrifice of His only-begotten Son, who was the express image of His person. This is the great mystery of godliness. It is the privilege and the duty of every professed follower of Christ to have the mind of Christ. Without self-denial and cross bearing we cannot be His disciples. 2SM 185.2Read in context »
This is the mystery of godliness. This picture is of the highest value to be placed in every discourse, to be hung in memory's hall, to be uttered by human lips, to be traced by human beings who have tasted and known that the Lord is good, to be meditated upon, to be the groundwork of every discourse. There have been dry theories presented and precious souls are starving for the bread of life. This is not the preaching that is required or that the God of heaven will accept, for it is Christless. The divine picture of Christ must be kept before the people. He is that Angel standing in the sun of heaven. He reflects no shadows. Clothed in the attributes of deity, shrouded in the glories of deity, and in the likeness of the infinite God, He is to be lifted up before men. When this is kept before the people, creature merit sinks into insignificance. The more the eye looks upon Him, the more His life, His lessons, His perfection of character are studied, the more sinful and abhorrent will sin appear. 3SM 169.2Read in context »
Why are our lips so silent upon the subject of Christ's righteousness and His love for the world? Why do we not give to the people that which will revive and quicken them into a new life? The apostle Paul is filled with transport and adoration as he declares, “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” (1 Timothy 3:16). 3SM 184.3Read in context »
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. 5BC 1129.1
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). 5BC 1129.2
(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. 5BC 1129.3Read in context »
Compare the Good Shepherd, who gave His life for His sheep, with those who are filled with self-esteem, puffed up, dictatorial, loving to rule in the church. The prophets have specified Christ's attributes. They foretold Him as a gentle Shepherd, who would carry the lambs in His bosom. There are others pointed out by prophecy, who have accepted the position of leaders and religious instructors, whom the Word of God rebukes for their neglect, in their ignorance, to do the work which they should have been doing in their places of responsibility (Manuscript 176, 1898). 7BC 915.1
16 (Colossians 1:26, 27; Romans 16:25; see EGW on John 1:1-3, 14; 2 Timothy 3:16). Beyond the Ken of Man—Great is the mystery of godliness. There are mysteries in the life of Christ that are to be believed, even though they cannot be explained. The finite mind cannot fathom the mystery of godliness (Letter 65, 1905). 7BC 915.2
(1 Peter 1:11, 12.) The Incarnation a Painful Process—The work of redemption is called a mystery, and it is indeed the mystery by which everlasting righteousness is brought to all who believe. The race in consequence of sin was at enmity with God. Christ, at an infinite cost, by a painful process, mysterious to angels as well as to men, assumed humanity. Hiding His divinity, laying aside His glory, He was born a babe in Bethlehem. In human flesh He lived the law of God, that He might condemn sin in the flesh, and bear witness to heavenly intelligences that the law was ordained to life and to ensure the happiness, peace, and eternal good of all who obey. But the same infinite sacrifice that is life to those who believe is a testimony of condemnation to the disobedient, speaking death and not life (Manuscript 29, 1899). 7BC 915.3Read in context »
We see the advantage that Timothy had in a correct example of piety and true godliness. Religion was the atmosphere of his home. The manifest spiritual power of the piety in the home kept him pure in speech, and free from all corrupting sentiments. From a child Timothy had known the Holy Scriptures. He had the benefit of the Old Testament Scripture, and the manuscript of part of the New, the teachings and lessons of Christ (Letter 33, 1897). 7BC 919.1
16 (1 Timothy 3:16; 2 Peter 1:21; see EGW on John 17:17). Beyond Finite Comprehension—There are some that may think they are fully capable with their finite judgment to take the Word of God, and to state what are the words of inspiration, and what are not the words of inspiration. I want to warn you off that ground, my brethren in the ministry. “Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.” There is no finite man that lives, I care not who he is or whatever is his position, that God has authorized to pick and choose in His Word. 7BC 919.2
It is true that the apostle has said that there are some things that are hard to be understood in the Scriptures. So there are. And if it were not that there are subjects that are difficult and hard to be understood, well might the skeptic who now pleads that God has given a revelation that cannot be understood—well might he, I say—have something else to plead. God's infinity is so much higher than we are, that it is impossible for man to comprehend the mystery of godliness. 7BC 919.3Read in context »
The death of the martyrs can bear no comparison with the agony endured by the Son of God. We should take broader and deeper views of the life, sufferings, and death of God's dear Son. When the atonement is viewed correctly, the salvation of souls will be felt to be of infinite value. In comparison with the enterprise of everlasting life, every other sinks into insignificance. But how have the counsels of this loving Saviour been despised! The heart has been devoted to the world, and selfish interests have closed the door against the Son of God. Hollow hypocrisy and pride, selfishness and gain, envy, malice, and passion, have so filled the hearts of many that Christ can have no room. 2T 215.1
He was eternally rich, yet for our sakes He became poor, that we through His poverty might be made rich. He was clothed with light and glory, and was surrounded with hosts of heavenly angels waiting to execute His commands. Yet He put on our nature and came to sojourn among sinful mortals. Here is love that no language can express. It passes knowledge. Great is the mystery of godliness. Our souls should be enlivened, elevated, and enraptured with the theme of the love of the Father and the Son to man. The followers of Christ should here learn to reflect in some degree that mysterious love preparatory to joining all the redeemed in ascribing “blessing, and honor, and glory, and power, ... unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.” 2T 215.2Read in context »
When you realize the transforming influence of the power of God upon your heart, it will be seen in your life. You have lacked a religious experience, but it is not too late for you now to seek God with earnest, heartfelt cries: “What shall I do to be saved?” You can never be a true Christian until you are thoroughly converted. You have been a lover of pleasure more than a lover of God. You have been seeking after pleasure, but have you found real enjoyment in this course? You have sought to make yourself agreeable to young, inexperienced girls. You have had your mind so much upon them that you could not direct it upward to God and heaven. “Cleanse your hands, ye sinners; and purify your hearts, ye double-minded.” This exhortation is applicable to you. You need to learn the ways, the will and works of God. You need pure and undefiled religion; you need to cultivate devotional feelings. Cease to do evil, and learn to do well. The blessing of God cannot rest upon you until you become more like Christ. 2T 289.1
I am pained as I see the lack of godliness with the young. Satan takes the mind and turns it in a channel which is corrupt. A self-deception is upon many of the young. They think they are Christians, but they have never been converted. Until this work shall be wrought in them, they will not understand the mystery of godliness. There is no peace to the wicked. God requires truth and sincerity of heart. He sees and pities you, and all the youth who are eagerly following childish toys and wasting short, precious time for things of no value. Christ has bought you at a dear price, and offers you grace and glory if you will receive it; but you turn from the precious promise of the gift of everlasting life, to the meager and unsatisfactory pleasures of earth. 2T 289.2
Your labor in this direction will bring no profit, but great loss. The wages of sin is death. Life and heaven are before you, but you seem not to know their value. You have not meditated upon the precious things of heaven. If the inestimable love of Christ be turned from, if heaven and glory and everlasting life be considered of little value, what motive can we present to move? what inducement to charm? Will foolish sports and a round of exciting pleasures attract the mind, and separate from God, and deaden the heart to His fear? 2T 289.3Read in context »
Spiritual things are spiritually discerned. The carnal mind cannot comprehend these mysteries. If questioners and doubters continue to follow the great deceiver, the impressions and convictions of God's Spirit will grow less and less, the promptings of Satan more frequent, until the mind will fully submit to his control. Then that which appears to these bewildered minds as foolishness will be the power of God, and that which God regards as foolishness will be to them the strength of wisdom. 4T 585.1
One of the great evils which has attended the quest of knowledge, the investigations of science, is that those who engage in these researches too often lose sight of the divine character of pure and unadulterated religion. The worldly-wise have attempted to explain upon scientific principles the influence of the Spirit of God upon the heart. The least advance in this direction will lead the soul into the mazes of skepticism. The religion of the Bible is simply the mystery of godliness; no human mind can fully understand it, and it is utterly incomprehensible to the unregenerate heart. 4T 585.2
The Son of God compared the operations of the Holy Spirit to the wind, which “bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth.” Again, we read in the Sacred Record that the world's Redeemer rejoiced in spirit and said: “I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” 4T 585.3Read in context »
I appeal to the youth at ----- to consider their ways and change their course of action before it shall be too late. Some of you pride yourselves on your capabilities; but the more valuable the talents entrusted to your keeping, the greater will be your condemnation if these gifts of heaven are employed in the service of Satan. God can do without you, but you cannot do without God. It is you who will suffer without Jesus. The commands of God are as briers and thorns to some of the youth in -----. Their knowledge of the truth makes it hard for them to indulge in sinful pleasures, for they cannot altogether put out of the mind the claims of God upon them. There is a feeling of impatience at the restraint which is thus imposed. They try to get away from this admonitory voice; but they find themselves kicking against the pricks, piercing themselves through with many sorrows. Oh, that they would come to the Fountain of living waters before they shall have grieved away the Spirit of God for the last time! 4T 626.1
A few words more to the church members. Said Christ: “If any man will come after Me, let him deny himself, and take up his cross, and follow Me.” We are not to make crosses for ourselves, by wearing sackcloth, by pinching our bodies, or by denying ourselves wholesome, nourishing food. We are not to shut ourselves in monasteries, away from the world, and do no good to our fellow beings, thinking this is the cross of Christ; neither are we required to expose health and life unnecessarily, nor to go mourning up the hill of Christian life, feeling it a sin to be cheerful, contented, happy, and joyful. These are all self-made crosses, but not the cross of Christ. 4T 626.2
To bear the cross of Christ is to control our sinful passions, to practice Christian courtesy even when it is inconvenient to do so, to see the wants of the needy and distressed and deny ourselves in order to relieve them, and to open our hearts and our doors to the homeless orphan, although to do this may tax our means and our patience. Such children are younger members of God's family and are to receive love and care, and to be brought up in the nurture and admonition of the Lord. This is a cross which, if lifted and cheerfully borne for Christ, will prove a diadem of glory in the kingdom of God. 4T 627.1Read in context »
Just before us is the closing struggle of the great controversy when, with “all power and signs and lying wonders, and with all deceivableness of unrighteousness,” Satan is to work to misrepresent the character of God, that he may “seduce, if it were possible, even the elect.” If there was ever a people in need of constantly increasing light from heaven, it is the people that, in this time of peril, God has called to be the depositaries of His holy law and to vindicate His character before the world. Those to whom has been committed a trust so sacred must be spiritualized, elevated, vitalized, by the truths they profess to believe. Never did the church more sorely need, and never was God more solicitous that she should enjoy, the experience described in Paul's letter to the Colossians when he wrote: We “do not cease to pray for you, and to desire that ye might be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.” 5T 746.1
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To the apostle John on the Isle of Patmos were revealed the things which God desired him to give to the people. Study these revelations. Here are themes worthy of our contemplation, large and comprehensive lessons which all the angelic host are now seeking to communicate. Behold the life and character of Christ, and study His mediatorial work. Here is infinite wisdom, infinite love, infinite justice, infinite mercy. Here are depths and heights, lengths and breadths, for our consideration. Numberless pens have been employed in presenting to the world the life, the character, and the mediatorial work of Christ, and yet every mind through which the Holy Spirit has worked has presented these themes in a light that is fresh and new. 6T 59.1
We desire to lead the people to understand what Christ is to them and what are the responsibilities they are called upon to accept in Him. As His representatives and witnesses, we ourselves need to come to a full understanding of the saving truths gained by an experimental knowledge. 6T 59.2
Teach the great practical truths that must be stamped upon the soul. Teach the saving power of Jesus, “in whom we have redemption through His blood, even the forgiveness of sins.”Colossians 1:14. It was at the cross that mercy and truth met together, that righteousness and truth kissed each other. Let every student and every worker study this again and again, that they, setting forth the Lord crucified among us, may make it a fresh subject to the people. Show that the life of Christ reveals an infinitely perfect character. Teach that “as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.” John 1:12. Tell it over and over again. We may become the sons of God, members of the royal family, children of the heavenly King. Let it be known that all who accept Jesus Christ and hold the beginning of their confidence firm to the end will be heirs of God and joint heirs with Christ “to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time.” 1 Peter 1:4, 5. 6T 59.3Read in context »
“He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” Romans 8:32. 7T 29.1
As this wonderful, priceless Gift was bestowed, the whole heavenly universe was mightily stirred in an effort to understand God's unfathomable love, stirred to awaken in human hearts a gratitude proportionate to the value of the Gift. Shall we, for whom Christ has given His life, halt between two opinions? Shall we return to God only a mite of the capabilities and powers lent us by Him? How can we do this while we know that He who was Commander of all heaven laid aside His royal robe and kingly crown, and, realizing the helplessness of the fallen race, came to this earth in human nature to make it possible for us to unite our humanity to His divinity? He became poor that we might come into possession of the heavenly treasure, “a far more exceeding and eternal weight of glory.” 2 Corinthians 4:17. To rescue us He descended from one humiliation to another until He, the divine-human, suffering Christ, was uplifted on the cross to draw all men to Himself. The Son of God could not have shown greater condescension than He did; He could not have stooped lower. 7T 29.2Read in context »
This is the mystery of godliness, the mystery which has inspired heavenly agencies so to minister through fallen humanity that in the world an interest will be aroused in the plan of salvation. This is the mystery that has stirred all heaven to unite with man in carrying out God's great plan for the salvation of a ruined world, that men and women may be led, by the signs in the heavens and in the earth, to prepare for the second coming of our Lord.... TMK 81.4Read in context »
O the mystery of godliness—God manifest in the flesh! This mystery increases as we try to comprehend it. It is incomprehensible, and yet human beings will allow worldly, earthly things to intercept the faint view it is possible for mortals to have of Jesus and His matchless love.... How can we be enthusiastic over earthly, common things and not be stirred with this picture—the cross of Calvary, the love that is revealed in the death of God's dear Son ... ? TMK 371.3Read in context »
All our actions are affected by our religious experience, and if this experience is founded on God and we understand the mysteries of godliness, if we are daily receiving of the power of the world to come, and hold communion with God, and have the fellowship of the Spirit, if we are each day holding with a firmer grasp the higher life, and drawing closer and still closer to the bleeding side of the Redeemer, we shall have inwrought in us principles that are holy and elevating. Then it will be as natural for us to seek purity and holiness and separation from the world, as it is for the angels of glory to execute the mission of love assigned them in saving mortals from the corrupting influence of the world. Every one who enters the pearly gates of the city of God will be a doer of the Word. He will be a partaker of the divine nature, having escaped the corruption that is in the world through lust. It is our privilege to realize the fulness there is in Christ, and be blessed by the provision made through Him. Ample provision has been made that we should be raised from the lowlands of earth, and have our affections fastened upon God and heavenly things. TDG 94.3Read in context »
But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 1 Corinthians 2:14. TDG 231.1
All that leading scientific minds may conjecture aside from Christ, the Light of the world, is as chaff compared to the wheat. Christ is grieved that so few understand the science of oneness with Himself. Minds that are not under the divine guidance cannot understand the science of redemption. The mystery of godliness is found only in the believing soul who is divested of self. He is greatest in the kingdom of heaven who will become teachable as a little child. TDG 231.2Read in context »