To grief "With affliction" - For החלי hecheli, the verb, the construction of which seems to be hard and inelegant in this place, the Vulgate reads בחלי bocholi, in infirmitate, "with infirmity."
When thou shalt make his soul "If his soul shall make" - For תשים tasim, a MS. has תשם tasem, which may be taken passively, "If his soul shall be made" agreeably to some copies of the Septuagint, which have δωται See likewise the Syriac.
When thou shalt make his soul an offering - The word dro נפש nephesh, soul, is frequently used in Hebrew to signify life. Throughout the New Testament the salvation of men is uniformly attributed to the death of Christ.
He shall see his seed - True converts, genuine Christians.
He shall prolong his days - Or this spiritual progeny shall prolong their days, i.e., Christianity shall endure to the end of time.
And the pleasure of the Lord - To have all men saved and brought to the knowledge of the truth.
Shall prosper in his hand - Shall go on in a state of progressive prosperity; and so completely has this been thus far accomplished, that every succeeding century has witnessed more Christianity in the world than the preceding, or any former one.
Yet it pleased the Lord to bruise him - In this verse, the prediction respecting the final glory and triumph of the Messiah commences. The design of the whole prophecy is to state, that in consequence of his great sufferings, he would be exalted to the highest honor (see the notes at Isaiah 52:13). The sense of this verse is, ‹he was subjected to these sufferings, not on account of any sins of his, but because, under the circumstances of the case, his sufferings would be pleasing to Yahweh. He saw they were necessary, and he was willing that he should be subjected to them. He has laid upon him heavy sufferings. And when he has brought a sin-offering, he shall see a numerous posterity, and the pleasure of the Lord shall prosper through him.‘ The Lord was ‹pleased‘ with his sufferings, not because he has delight in the sufferings of innocence; not because the sufferer was in any sense guilty or ill-deserving; and not because he was at any time displeased or dissatisfied with what the Mediator did, or taught. But it was:
1. Because the Messiah had voluntarily submitted himself to those sorrows which were necessary to show the evil of sin; and in view of the great object to be gained, the eternal redemption of his people, he was pleased that he would subject himself to so great sorrows to save them. He was pleased with the end in view, and with all that was necessary in order that the end might be secured.
2. Because these sufferings would tend to illustrate the divine perfections, and show the justice and mercy of God. The gift of a Saviour, such as he was, evinced boundless benevolence; his sufferings in behalf of the guilty showed the holiness of his nature and law; and all demonstrated that he was at the same time disposed to save, and yet resolved that no one should be saved by dishonoring his law, or without expiation for the evil which had been done by sin.
3. Because these sorrows would result in the pardon and recovery of an innumerable multitude of lost sinners, and in their eternal happiness and salvation. The whole work was one of benevolence, and Yahweh was pleased with it as a work of pure and disinterested love.
To bruise him - (See the notes at Isaiah 53:5). The word here is the infinitive of Piel. ‹To bruise him, or his being bruised, was pleasing to Yahweh;‘ that is, it was acceptable to him that he should be crushed by his many sorrows. It does not of necessity imply that there was any positive and direct agency on the part of Yahweh in bruising him, but only that the fact of his being thus crushed and bruised was acceptable to him.
He hath put him to grief - This word, ‹hath grieved him,‘ is the same which in another form occurs in Isaiah 53:4. It means that it was by the agency, and in accordance with the design of Yahweh, that he was subjected to these great sorrows.
When thou shalt make his soul - Margin, ‹His soul shall make.‘ According to the translation in the text, the speaker is the prophet, and it contains an address to Yahweh, and Yahweh is himself introduced as speaking in Isaiah 53:11. According to the margin, Yahweh himself speaks, and the idea is, that his soul should make an offering for sin. The Hebrew will bear either. Jerome renders it, ‹If he shall lay down his life for sin.‘ The Septuagint renders it in the plural, ‹If you shall give (an offering) for sin, your soul shall see a long-lived posterity.‘ Lowth renders it, ‹If his soul shall make a propitiatory sacrifice.‘ Rosenmuller renders it, ‹If his soul, that is, he himself, shall place his soul as an expiation for sin.‘ Noyes renders it, ‹But since he gave himself a sacrifice for sin.‘ It seems to me that the margin is the correct rendering, and that it is to be regarded as in the third person. Thus the whole passage will be connected, and it will be regarded as the assurance of Yahweh himself, that when his life should be made a sacrifice for sin, he would see a great multitude who should be saved as the result of his sufferings and death.
His soul - The word rendered here ‹soul‘ (נפשׁ nephesh ) means properly breath, spirit, the life, the vital principle Genesis 1:20-30; Genesis 9:4; Leviticus 17:11; Deuteronomy 12:23. It sometimes denotes the rational soul, regarded as the seat of affections and emotions of various kinds Genesis 34:3; Psalm 86:4; Isaiah 15:4; Isaiah 42:1; Genesis 26:10; Jeremiah 51:5; also a sacrifice for guilt; a sin-offering; an expiatory sacrifice. It is often rendered ‹trespass-offering‘ Leviticus 5:19; Leviticus 7:5; Leviticus 14:21; Leviticus 19:21; 1 Samuel 6:3, 1 Samuel 6:8, 1 Samuel 6:17). It is rendered ‹guiltiness‘ Genesis 26:10; ‹sin‘ Proverbs 14:9; ‹trespass‘ Numbers 5:8. The idea here is, clearly, that he would be made an offering, or a sacrifice for sin; that by which guilt would be expiated and an atonement made. In accordance with this, Paul says 2 Corinthians 5:21, that God ‹made him to be sin for us‘ ( ἁμαρτίαν hamartian ), that is, a sin-offering; and he is called ἱλασμὸς hilasmos and ἱλαστήριον hilastērion a propitiatory sacrifice for sins Romans 3:25; 1 John 2:2; 1 John 4:10. The idea is, that he was himself innocent, and that he gave up his soul or life in order to make an expiation for sin - as the innocent animal in sacrifice was offered to God as an acknowledgment of guilt. There could be no more explicit declaration that he who is referred to here, did not die as a martyr merely, but that his death had the high purpose of making expiation for the sins of people. Assuredly this is not language which can be used of any martyr. In what sense could it be said of Ignatius or Cranmer that their souls or lives were made an offering (אשׁם 'âshâm or ἱλασμὸς hilasmos ) for sin? Such language is never applied to martyrs in the Bible; such language is never applied to them in the common discourses of people.
He shall see his seed - His posterity; his descendants. The language here is taken from that which was regarded as the highest blessing among the Hebrews. With them length of days and a numerous posterity were regarded as the highest favors, and usually as the clearest proofs of the divine love. ‹Children‘s children are the crown of old men‘ Proverbs 17:6. See Psalm 127:5; Psalm 128:6: ‹Yea, thou shalt see thy children‘s children, and peace upon Israel.‘ So one of the highest blessings which could be promised to Abraham was that he would be made the father of many nations Genesis 12:2; Genesis 17:5-6. In accordance with this, the Messiah is promised that he shall see a numerous spiritual posterity. A similar declaration occurs in Psalm 22:30, which is usually applied to the Messiah. ‹A seed shall serve him; it shall be accounted to the Lord for a generation.‘ The natural relation between father and son is often transferred to spiritual subjects. Thus the name father is often given to the prophets, or to teachers, and the name sons to disciples or learners. In accordance with this, the idea is here, that the Messiah would sustain this relation, and that there would be multitudes who would sustain to him the relation of spiritual children. There may be emphasis on the word ‹see‘ - he shall see his posterity, for it was regarded as a blessing not only to have posterity, but to be permitted to live and see them. Hence, the joy of the aged Jacob in being permitted to see the children of Joseph Genesis 48:11: ‹And Israel said unto Joseph, I had not thought to see thy face; and lo, God hath showed me also thy seed.
He shall prolong his days - His life shall be long. This also is language which is taken from ‹the view entertained among the Hebrews that long life was a blessing, and was a proof of the divine favor. Thus, in 1 Kings 3:14, God says to Solomon, ‹if thou wilt walk in my ways, and keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days‘ (see Deuteronomy 25:15; Psalm 21:4; Psalm 91:16; Proverbs 3:2). The meaning here is, that the Messiah, though he should be put to death, would yet see great multitudes who should be his spiritual children. Though he should die, yet he would live again, and his days should be lengthened out. It is fulfilled in the reign of the Redeemer on earth and in his eternal existence and glory in heaven.
And the pleasure of the Lord - That is, that which shall please Yahweh; the work which he desire and appoints.
Shall prosper - (See the notes at Isaiah 52:13, where the same word occurs).
In his hand - Under his government and direction. Religion will be promoted and extended through him. The reward of all his sufferings in making an offering for sin would be, that multitudes would be converted and saved; that his reign would be permanent, and that the work which Yahweh designed and desired would prosper under his administration.
When Christ came to this earth the first time, He came in lowliness and obscurity, and His life here was one of suffering and poverty.... At His second coming all will be changed. Not as a prisoner surrounded by a rabble will men see Him, but as heaven's King. Christ will come in His own glory, in the glory of His Father, and in the glory of the holy angels. Ten thousand times ten thousand and thousands of thousands of angels, the beautiful, triumphant sons of God, possessing surpassing loveliness and glory, will escort Him on His way. In the place of a crown of thorns, He will wear a crown of glory—a crown within a crown. In the place of that old purple robe, He will be clothed in a garment of whitest white, “so as no fuller on earth can white” (Mark 9:3) it. And on His vesture and on His thigh a name will be written, “King of kings, and Lord of lords”.... AG 358.2Read in context »
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. 5BC 1127.1
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. 5BC 1127.2
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. 5BC 1127.3Read in context »
Hundreds of thousands of copies of Thoughts From the Mount of Blessing have been printed and distributed in nearly a score of languages since it was first published in 1896. In English-reading countries several editions with identical textual content but with variations in format and pagination have been widely distributed. To eliminate confusion in the use of the volume in reference work, a standard page has been adopted which will serve as the basis of present and subsequent printings. MB v.1Read in context »
But He who was to suffer death at the hands of evil men was to rise again as a conqueror over sin and the grave. Under the inspiration of the Almighty the Sweet Singer of Israel had testified of the glories of the resurrection morn. “My flesh also,” he joyously proclaimed, “shall rest in hope. For Thou wilt not leave My soul in hell [the grave]; neither wilt Thou suffer Thine Holy One to see corruption.” Psalm 16:9, 10. AA 227.1
Paul showed how closely God had linked the sacrificial service with the prophecies relating to the One who was to be “brought as a lamb to the slaughter.” The Messiah was to give His life as “an offering for sin.” Looking down through the centuries to the scenes of the Saviour's atonement, the prophet Isaiah had testified that the Lamb of God “poured out His soul unto death: and He was numbered with the transgressors; and He bare the sin of many, and made intercession for the transgressors.” Isaiah 53:7, 10, 12. AA 227.2
The Saviour of prophecy was to come, not as a temporal king, to deliver the Jewish nation from earthly oppressors, but as a man among men, to live a life of poverty and humility, and at last to be despised, rejected, and slain. The Saviour foretold in the Old Testament Scriptures was to offer Himself as a sacrifice in behalf of the fallen race, thus fulfilling every requirement of the broken law. In Him the sacrificial types were to meet their antitype, and His death on the cross was to lend significance to the entire Jewish economy. AA 227.3Read in context »
It is the glory of the gospel that it is founded upon the principle of restoring in the fallen race the divine image by a constant manifestation of benevolence. This work began in the heavenly courts. There God decided to give human beings unmistakable evidence of the love with which He regarded them. He “so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16. CH 222.1
The Godhead was stirred with pity for the race, and the Father, the Son, and the Holy Spirit gave Themselves to the working out of the plan of redemption. In order fully to carry out this plan, it was decided that Christ, the only-begotten Son of God, should give Himself an offering for sin. What line can measure the depth of this love? God would make it impossible for man to say that He could have done more. With Christ He gave all the resources of heaven, that nothing might be wanting in the plan for man's uplifting. Here is love—the contemplation of which should fill the soul with inexpressible gratitude! Oh, what love, what matchless love! The contemplation of this love will cleanse the soul from all selfishness. It will lead the disciple to deny self, take up the cross, and follow the Redeemer. CH 222.2Read in context »
The true higher education is what makes students acquainted with God and His word, and fits them for eternal life. It was to place this life within their reach that Christ gave Himself an offering for sin. His purpose of love and mercy is expressed in his prayer for His disciples. “These words spake Jesus, and lifted up His eyes to heaven and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee: as Thou hast given Him power over all flesh that He should give eternal life to as many as Thou hast given Him. And this is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.” Every instructor of youth is to work in harmony with this prayer, leading the students to Christ. FE 431.1
Jesus continues, expressing His care for His own: “And now I am no more in the world, but these are in the world, and I come to Thee. Holy Father, keep through Thine own name those whom Thou hast given Me, that they may be one, as we are. While I was with them in the world, I kept them in Thy name: those that Thou gavest Me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. And now I come to Thee; and these things I speak in the world, that they might have My joy fulfilled in themselves. I have given them Thy word; and the world hath hated them, because they are not of the world.” FE 431.2
Suppose we catch the spirit that breathed in this prayer that ascended to heaven. Christ here shows what methods and force He used to keep His disciples from worldly practices, maxims, and dispositions: “I have given them Thy word; and the world hath hated them, because they are not of the world.” Their actions, their words, their spirit, are not in harmony with the world, “even as I am not of the world.” And the Saviour adds, “I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil.” The children and youth should receive an education in the line that Christ has here indicated, that they may be separate from the world. FE 431.3Read in context »
His tears were not for Himself, though He well knew whither His feet were tending. Before Him lay Gethsemane, the scene of His approaching agony. The sheepgate also was in sight, through which for centuries the victims for sacrifice had been led, and which was to open for Him when He should be “brought as a lamb to the slaughter.” Isaiah 53:7. Not far distant was Calvary, the place of crucifixion. Upon the path which Christ was soon to tread must fall the horror of great darkness as He should make His soul an offering for sin. Yet it was not the contemplation of these scenes that cast the shadow upon Him in this hour of gladness. No foreboding of His own superhuman anguish clouded that unselfish spirit. He wept for the doomed thousands of Jerusalem—because of the blindness and impenitence of those whom He came to bless and to save. GC 18.1
The history of more than a thousand years of God's special favor and guardian care, manifested to the chosen people, was open to the eye of Jesus. There was Mount Moriah, where the son of promise, an unresisting victim, had been bound to the altar—emblem of the offering of the Son of God. There the covenant of blessing, the glorious Messianic promise, had been confirmed to the father of the faithful. Genesis 22:9, 16-18. There the flames of the sacrifice ascending to heaven from the threshing floor of Ornan had turned aside the sword of the destroying angel (1 Chronicles 21)—fitting symbol of the Saviour's sacrifice and mediation for guilty men. Jerusalem had been honored of God above all the earth. The Lord had “chosen Zion,” He had “desired it for His habitation.” Psalm 132:13. There, for ages, holy prophets had uttered their messages of warning. There priests had waved their censers, and the cloud of incense, with the prayers of the worshipers, had ascended before God. There daily the blood of slain lambs had been offered, pointing forward to the Lamb of God. There Jehovah had revealed His presence in the cloud of glory above the mercy seat. There rested the base of that mystic ladder connecting earth with heaven (Genesis 28:12; John 1:51)—that ladder upon which angels of God descended and ascended, and which opened to the world the way into the holiest of all. Had Israel as a nation preserved her allegiance to Heaven, Jerusalem would have stood forever, the elect of God. Jeremiah 17:21-25. But the history of that favored people was a record of backsliding and rebellion. They had resisted Heaven's grace, abused their privileges, and slighted their opportunities. GC 18.2Read in context »
The God of justice did not spare His Son.... The whole debt for the transgression of God's law was demanded from our Mediator. A full atonement was required. How appropriate are the words of Isaiah, “It pleased the Lord to bruise him; he hath put him to grief.” His soul was made “an offering for sin.” “He was wounded for our transgressions, he was bruised for our iniquities” (Isaiah 53:10, 5). HP 15.2Read in context »
The Bible presents a boundless field for the imagination, as much higher and more ennobling in character than the superficial creations of the unsanctified intellect as the heavens are higher than the earth. The inspired history of our race is placed in the hands of every individual. All may now begin their research. They may become acquainted with our first parents as they stood in Eden, in holy innocency, enjoying communion with God and sinless angels. They may trace the introduction of sin and its results upon the race, and follow, step by step, down the track of sacred history, as it records the disobedience and impenitence of man and the just retribution for sin. MYP 255.1Read in context »
The human family are in trouble because of their transgression of the Father's law. But God does not leave the sinner until He shows the remedy for sin. The only-begotten Son of God has died that we might live. The Lord has accepted this sacrifice in our behalf, as our substitute and surety, on the condition that we receive Christ and believe on Him. The sinner must come in faith to Christ, take hold of His merits, lay his sins upon the Sin Bearer, and receive His pardon. It was for this cause that Christ came into the world. Thus the righteousness of Christ is imputed to the repenting, believing sinner. He becomes a member of the royal family, a child of the heavenly King, an heir of God, and joint heir with Christ. 1SM 215.1
Christ and the LawRead in context »
I am asked concerning the law in Galatians. What law is the schoolmaster to bring us to Christ? I answer: Both the ceremonial and the moral code of ten commandments. 1SM 233.1
Christ was the foundation of the whole Jewish economy. The death of Abel was in consequence of Cain's refusing to accept God's plan in the school of obedience to be saved by the blood of Jesus Christ typified by the sacrificial offerings pointing to Christ. Cain refused the shedding of blood which symbolized the blood of Christ to be shed for the world. This whole ceremony was prepared by God, and Christ became the foundation of the whole system. This is the beginning of its work as the schoolmaster to bring sinful human agents to a consideration of Christ the Foundation of the whole Jewish economy. 1SM 233.2
All who did service in connection with the sanctuary were being educated constantly in regard to the intervention of Christ in behalf of the human race. This service was designed to create in every heart a love for the law of God, which is the law of His kingdom. The sacrificial offering was to be an object lesson of the love of God revealed in Christ—in the suffering, dying victim, who took upon Himself the sin of which man was guilty, the innocent being made sin for us. 1SM 233.3Read in context »
10 (ch. 5:8, 9; Isaiah 53:10). Sundering of the Divine Powers—The Captain of our salvation was perfected through suffering. His soul was made an offering for sin. It was necessary for the awful darkness to gather about His soul because of the withdrawal of the Father's love and favor; for He was standing in the sinner's place, and this darkness every sinner must experience. The righteous One must suffer the condemnation and wrath of God, not in vindictiveness; for the heart of God yearned with greatest sorrow when His Son, the guiltless, was suffering the penalty of sin. This sundering of the divine powers will never again occur throughout the eternal ages (Manuscript 93, 1899). 7BC 924.2
14 (see EGW on Matthew 27:50; John 3:14-17). Satan Vanquished at the Cross—He [Christ] 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 (The Youth's Instructor, April 25, 1901). 7BC 924.3
(Ch. 12:3; Genesis 3:15; 2 Timothy 1:10; 1 Peter 2:24.) Christ Triumphant in Death—Christ was nailed to the cross, but He gained the victory. The whole force of evil gathered itself together in an effort to destroy Him who was the Light of the world, the Truth that makes men wise unto salvation. But no advantage was gained by this confederacy. With every advance move, Satan was bringing nearer his eternal ruin. Christ was indeed enduring the contradiction of sinners against Himself. But every pang of suffering that He bore helped tear away the foundation of the enemy's kingdom. Satan bruised Christ's heel, but Christ bruised Satan's head. Through death the Saviour destroyed him that had the power of death. In the very act of grasping his prey, death was vanquished; for by dying, Christ brought to light life and immortality through the gospel. 7BC 924.4
Never was the Son of God more beloved by His Father, by the heavenly family, and by the inhabitants of the unfallen worlds, than when He humbled Himself to bear disgrace, humiliation, shame, and abuse. By becoming the sin bearer, He lifted from the human race the curse of sin. In His own body He paid the penalty of that on which the power of Satan over humanity is founded—sin (The Youth's Instructor, June 28, 1900). 7BC 924.5
14-18 (ch. 1:3; John 1:1-3, 14; Philippians 2:5-8; see EGW on Mark 16:6; Luke 22:44; Romans 5:12-19; Hebrews 3:1-3). God Reached Humanity Through Humanity—Christ alone was able to represent the Deity. He who had been in the presence of the Father from the beginning, He who was the express image of the invisible God, was alone sufficient to accomplish this work. No verbal description could reveal God to the world. Through a life of purity, a life of perfect trust and submission to the will of God, a life of humiliation such as even the highest seraph in heaven would have shrunk from, God Himself must be revealed to humanity. In order to do this, our Saviour clothed His divinity with humanity. He employed the human faculties, for only by adopting these could He be comprehended by humanity. Only humanity could reach humanity. He lived out the character of God through the human body which God had prepared for Him. He blessed the world by living out in human flesh the life of God, thus showing that He had the power to unite humanity to divinity (The Review and Herald, June 25, 1895). 7BC 924.6
Christ Took Our Place in the Universe—Under the mighty impulse of His love, He took our place in the universe, and invited the Ruler of all things to treat Him as a representative of the human family. He identified Himself with our interests, bared His breast for the stroke of death, took man's guilt and its penalty, and offered in man's behalf a complete sacrifice to God. By virtue of this atonement, He has power to offer to man perfect righteousness and full salvation. Whosoever shall believe on Him as a personal Saviour shall not perish, but have everlasting life (The Review and Herald, April 18, 1893). 7BC 924.7Read in context »
The education and training of the youth is an important and solemn work. The great object to be secured should be the proper development of character, that the individual may be fitted rightly to discharge the duties of the present life and to enter at last upon the future, immortal life. Eternity will reveal the manner in which the work has been performed. If ministers and teachers could have a full sense of their responsibility, we should see a different state of things in the world today. But they are too narrow in their views and purposes. They do not realize the importance of their work or its results. 4T 418.1
God could not do more for man than He has done in giving His beloved Son, nor could He do less and yet secure the redemption of man and maintain the dignity of the divine law. He poured out in our behalf the whole treasure of heaven; for in giving His Son He threw open to us the golden gates of heaven, making one infinite gift to those who shall accept the sacrifice and return to their allegiance to God. Christ came to our world with love as broad as eternity in His heart, offering to make man heir of all His riches and glory. In this act He unveiled to man the character of His Father, showing to every human being that God can be just and yet the justifier of him that believeth in Jesus. 4T 418.2Read in context »
Always kind, courteous, ever taking the part of the oppressed, whether Jew or Gentile, Christ was beloved by all. By His perfect life and character, He answered the question asked in the fifteenth Psalm: “Lord, who shall abide in Thy tabernacle? who shall dwell in Thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.” In childhood and youth His course was such that when engaged in work as a teacher, He could say to His disciples, “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 402.1
As Christ grew older, the work begun in His childhood went on, and He continued to increase in wisdom, and in favor with God and man. He did not take the part of His own family merely because they were related to Him by natural ties; He would not vindicate their case in a single instance where they had been guilty of injustice or wrong; but He ever vindicated that which He knew to be truth. FE 402.2
Christ applied Himself diligently to a study of the Scriptures; for He knew them to be full of precious instruction to all who will make it the man of their counsel. He was faithful in the discharge of His home duties, and the early morning hours, instead of being wasted in bed, often found Him in a retired place, meditating and searching the Scriptures and in prayer. Every prophecy concerning His work and mediation was familiar to Him, especially those having reference to His humiliation, atonement, and intercession. In childhood and youth the object of His life was ever before Him, an inducement for His undertaking the work of mediating in behalf of fallen man. He would see seed which should prolong their days, and the gracious purpose of the Lord should prosper in His hands. FE 402.3Read in context »