John 1:14

King James Version (KJV)

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.

Adam Clarke
Bible Commentary

And the Word was made flesh - That very person who was in the beginning - who was with God - and who was God, John 1:1, in the fullness of time became flesh - became incarnated by the power of the Holy Ghost, in the womb of the virgin. Allowing this apostle to have written by Divine inspiration, is not this verse, taken in connection with John 1:1, an absolute and incontestable proof of the proper and eternal Godhead of Christ Jesus?

And dwelt among us - Και εσκηνωσεν εν ἡμιν, And tabernacled among us: the human nature which he took of the virgin, being as the shrine, house, or temple, in which his immaculate Deity condescended to dwell. The word is probably an allusion to the Divine Shechinah in the Jewish temple; and as God has represented the whole Gospel dispensation by the types and ceremonies of the old covenant, so the Shechinah in the tabernacle and temple pointed out this manifestation of God in the flesh. The word is thus used by the Jewish writers: it signifies with them a manifestation of the Divine Shechinah.

The original word, σκηνοω, from σκια, a shadow, signifies:

To build a booth, tent, or temporary hut, for present shelter or convenience; and does not properly signify a lasting habitation or dwelling place; and is therefore fitly applied to the human nature of Christ, which, like the tabernacle of old, was to be here only for a temporary residence for the eternal Divinity.

It signifies to erect such a building as was used on festival occasions, when a man invited and enjoyed the company of his friends. To this meaning of the word, which is a common one in the best Greek writers, the evangelist might allude, to point out Christ's associating his disciples with himself; living, conversing, eating, and drinking with them: so that, while they had the fullest proof of his Divinity by the miracles which he wrought, they had the clearest evidence of his humanity, by his tabernacling among, eating, drinking, and conversing with them. Concerning the various acceptations of the verb σκηνοω see Raphelius on this verse.

The doctrine of vicarious sacrifice and the incarnation of the Deity have prevailed among the most ancient nations in the world, and even among those which were not favored with the letter of Divine revelation. The Hindoos believe that their god has already become incarnate, not less than nine times, to save the wretched race of man.

On this subject, Creeshna, an incarnation of the supreme God, according to the Hindoo theology, is represented in the Bhagvat Geeta, as thus addressing one of his disciples: "Although I am not in my nature subject to birth or decay, and am the Lord of all created beings, yet, having command over my own nature, I am made evident by my own power; and, as often as there is a decline of virtue and an insurrection of vice and injustice in the world, I make myself evident; and thus I appear from age to age, for the preservation of the just, the destruction of the wicked, and the establishment of virtue." Geeta, pp. 51, 52.

The following piece, already mentioned, Luke 1:68, translated from the Sanscreet, found on a stone, in a cave near the ancient city of Gya in the East Indies, is the most astonishing and important of any thing found out of the compass of the Sacred Writings, and a proper illustration of this text.

"The Deity, who is the Lord, the possessor of all, Appeared in this ocean of natural beings, at the beginning of the Kalee Yoog (the age of contention and baseness.) He who is omnipresent, and everlastingly to be contemplated, the Supreme Being, the eternal One, the Divinity worthy to be adored - Appeared here, with a Portion of his Divine Nature. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an Incarnation of the Deity, and the Eternal One! Reverence be unto thee, O God! in the form of the God of mercy! the dispeller of Pain and Trouble, the Lord of All things, the Deity who overcometh the sins of the Kalee Yoog, the guardian of the universe, the emblem of mercy towards those who serve thee! (b) O'M! the possessor of all things, in Vital Form! Thou art (c) Brahma, (d) Veeshnoo, and (e) Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! And thus I adore thee! Reverence be unto the Bestower of Salvation, and the ruler of the faculties! Reverence be unto thee, the Destroyer of the Evil Spirit! O Damordara, (f) show me favor! I adore thee who art celebrated by a thousand names, and under various forms, in the shape of Bood-dha, the God of mercy! Be propitious, O most high God!" Asiatic Researches, vol. i. p. 284, 285.

(b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters a, o o, which in composition coalesce, and make o, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver, and the third for the Destroyer. It is the same among the Hindoos as יהוה Yehovah is among the Hebrews.

(d) Veeshnoo. He who filleth all space: the Deity in his preserving quality.

(c) Mahesa. The Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same God. See the notes to the Bhagvat Geeta.

We beheld his glory -

This refers to the transfiguration, at which John was present, in company with Peter and James.

The glory as of the only begotten - That is, such a glory as became, or was proper to, the Son of God; for thus the particle ὡς should be here understood. There is also here an allusion to the manifestations of God above the ark in the tabernacle: see Exodus 25:22; Numbers 7:89; and this connects itself with the first clause, he tabernacled, or fixed his tent among us. While God dwelt in the tabernacle, among the Jews, the priests saw his glory; and while Jesus dwelt among men his glory was manifested in his gracious words and miraculous acts.

The only begotten of the Father - That is, the only person born of a woman, whose human nature never came by the ordinary way of generation; it being a mere creation in the womb of the virgin, by the energy of the Holy Ghost.

Full of grace and truth - Full of favor, kindness, and mercy to men; teaching the way to the kingdom of God, with all the simplicity, plainness, dignity, and energy of truth.

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Albert Barnes
Notes on the Whole Bible

And the Word was made flesh - The word “flesh,” here, is evidently used to denote “human nature” or “man.” See Matthew 16:17; Matthew 19:5; Matthew 24:22; Luke 3:6; Romans 1:3; Romans 9:5. The “Word” was made “man.” This is commonly expressed by saying that he became “incarnate.” When we say that a being becomes “incarnate,” we mean that one of a higher order than man, and of a different nature, assumes the appearance of man or becomes a man. Here it is meant that “the Word,” or the second person of the Trinity, whom John had just proved to be equal with God, became a man, or was united with the man Jesus of Nazareth, so that it might be said that he “was made flesh.”

Was made - This is the same word that is used in John 1:3; “All things were made by him.” It is not simply affirmed that he was flesh, but that he was made flesh, implying that he had pre-existence, agreeably to John 1:1. This is in accordance with the doctrine of the Scriptures elsewhere. Hebrews 10:5; “a ‹body‘ hast thou prepared me.” Hebrews 2:14; “as the children are partakers of flesh and blood, he also himself likewise took part of the same.” 1 John 4:2; “Jesus Christ is come in the flesh.” See also 1 Timothy 3:16; Philemon 2:6; 2 Corinthians 8:9; Luke 1:35. The expression, then, means that he became a man, and that he became such by the power of God providing for him a body. It cannot mean that the divine nature was “changed” into the human, for that could not be; but it means that the λόγος Logosor “Word,” became so intimately united to Jesus that it might be said that the Logos, or “Word” “became” or “was” a man, as the soul becomes so united to the body that we may say that it is one person or a man.

And dwell among us - The word in the original denotes “dwelt as in a tabernacle or tent;” and some have supposed that John means to say that the human body was a tabernacle or tent for the λόγος Logosto abide in, in allusion to the tabernacle among the Jews, in which the Shechinah, or visible symbol of God, dwelt; but it is not necessary to suppose this. The object of John was to prove that “the Word” became “incarnate.” To do this he appeals to various evidences. One was that he “dwelt” among them; sojourned with them; ate, drank, slept, and was with them for years, so that they “saw him with their eyes, they looked upon him, and their hands handled him,” 1 John 1:1. To “dwell in a tent with one” is the same as to be in his family; and when John says he “tabernacled” with them, he means that he was with them as a friend and as one of a family, so that they had full opportunity of becoming familiarly acquainted with him, and could not be mistaken in supposing that “he was really a man.”

We beheld his glory - This is a new proof of what he was affirming - “that the word of God became man.” The first was, that they had seen him as a man. He now adds that they had seen him in his proper glory “as God and man united in one person,” constituting him the unequalled Son of the Father. There is no doubt that there is reference here to the transfiguration on the holy mount. See Matthew 17:1-9. To this same evidence Peter also appeals, 2 Peter 1:16-18. John was one of the witnesses of that scene, and hence he says, “we beheld his glory,” Mark 9:2. The word “glory” here means majesty, dignity, splendor.

The glory as of the only-begotten of the Father - The dignity which was appropriate to the only-begotten Son of God; such glory or splendor as could belong to no other. and as properly expressed his rank and character. This glory was seen eminently on the mount of transfiguration. It was also seen in his miracles, his doctrine, his resurrection, his ascension; all of which were such as to illustrate the perfections, and manifest the glory that belongs only to the Son of God.

Only-begotten - This term is never applied by John to any but Jesus Christ. It is applied by him five times to the Saviour, John 1:14, John 1:18; John 3:16, John 3:18; 1 John 4:9. It means literally an only child. Then, as an only child is especially dear to a parent, it means one that is especially beloved. Compare Genesis 22:2, Genesis 22:12, Genesis 22:16; Jeremiah 6:26; Zechariah 12:10. On both these accounts it is bestowed on the Saviour.

1.As he was eminently the Son of God, sustaining a special relation to Him in His divine nature, exalted above all human beings and angels, and thus worthy to be called, by way of eminence, His only Son. Saints are called His “sons” or children, because they are born of His Spirit, or are like Him; but the Lord Jesus is exalted far above all, and deserves eminently to be called His only-begotten Son.

2.He was especially dear to God, and therefore this appellation, implying tender affection, is bestowed upon him.

Full of grace and truth - The word “full” here refers to the “Word made flesh,” which is declared to be full of grace and truth. The word “grace” means “favors,” gifts, acts of beneficence. He was kind, merciful, gracious, doing good to all, and seeking man‘s welfare by great sacrifices and love; so much so, that it might be said to be characteristic of him, or he “abounded” in favors to mankind. He was also “full of truth.” He declared the truth. In him was no falsehood. He was not like the false prophets and false Messiahs, who were wholly impostors; nor was he like the emblems and shadows of the old dispensation, which were only types of the true; but he was truth itself. He represented things as they are, and thus became the “truth” as well as “the way and the life.”

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Matthew Henry
Concise Bible Commentary

John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is through the word of God as the means, 1Pe 1:23, and by the Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.

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SDA Bible Commentary (limited)
Volume 1-7

14. Made flesh. Finite understanding halts at the threshold of infinite love, wisdom, and powerâ€”baffled and unable to go further. Paul speaks of the incarnation as a great mystery (1 Tim. 3:16). To stray beyond the bounds of what Inspiration has made known is to delve into mysteries the human mind lacks capacity to comprehend. See on John 6:51; 16:28.

John has already affirmed the true deity of Christ (see on v. 1), and now affirms His true humanity. Christ is divine in the absolute and unqualified sense of the word; He is also human in the same sense, except that He “knew no sin” (2 Cor. 5:21). The Scriptures repeatedly and emphatically proclaim this fundamental truth (see Luke 1:35; Rom. 1:3; 8:3; Gal. 4:4; Phil. 2:6-8; Col. 2:9; 1 Tim. 3:16; Heb. 1:2, 8; 2:14-18; 10:5; 1 John 1:2; etc.; see on Phil. 2:6-8; Col. 2:9). Though Christ was originally “in the form of God” He “did not count equality with God a thing to be grasped, but emptied himself,” and, “being born in the likeness of men,” was “found in human form” (Phil. 2:6-8, RSV). In Him was “all the fulness of the Godhead bodily” (Col. 2:9); nevertheless, “in all things it behoved him to be made like unto his brethren” (Heb. 2:17). “From the days of eternity the Lord Jesus Christ was one with the Father,” but “He chose to give back the scepter into the Father’s hands, and to step down from the throne of the universe,” in order “that He might dwell among us, and make us familiar with His divine character and life” (DA 19, 22, 23).

The two natures, the divine and the human, were mysteriously blended into one person. Divinity was clothed with humanity, not exchanged for it. In no sense did Christ cease to be God when He became man. The two natures became closely and inseparably one, yet each remained distinct. The human nature was not changed into the divine nature, nor the divine nature into the human. See Additional Note at end of chapter; see on Matt. 1:1; Luke 1:35; Phil. 2:6-8; Heb. 2:14-17; see EGW Supplementary Material on John 1:1-3, 14; Mark 16:6; Phil. 2:6-8; Col. 2:9; Heb. 2:14-17.

Christ “assumed the liabilities of human nature” (EGW ST Aug. 2, 1905), but His humanity was nevertheless “perfect” (DA 664). Although, as a man, He could have sinned, no taint of, or inclination to, corruption rested upon Him; He had no propensity toward sin (EGW letter 8, 1895, see p. 1128). He was “tempted like as we are, yet without sin” (see on Heb. 4:15). See Additional Note at end of chapter.

Dwelt. Gr. skÃ„â€œnoÅÂ, literally, “tended,” or “pitched [his] tent,” among us (cf. DA 23). Christ became one of us the better to reveal the Father’s love, to share our experiences, to set us an example, to succor us in temptation, to suffer for our sins, and to represent us before the Father (see on Heb. 2:14-17). The eternal Word, who had ever been with the Father (see on John 1:1). was now to become Immanuel, “God with us” (see on Matt. 1:23).

Glory. Gr. doxa, here equivalent to the Heb. kabod, which is used in the OT of the sacred “glory” of the abiding presence of the Lord, the Shekinah (see on Gen. 3:24; Ex. 13:21; cf. on 1 Sam. 4:22). The LXX has doxa 177 times for kabod. John and his fellow disciples bore eyewitness testimony to the historical fact that “the Word was made flesh” (John 1:14; see ch. 21:24; 1 John 1:1, 2). Here John doubtless thinks particularly of experiences such as the Transfiguration, when divinity momentarily flashed through humanity. Peter similarly speaks of being an “eyewitness” to the “majesty” and “excellent glory” of Christ at the Transfiguration (2 Peter 1:16-18). This glory, Peter adds, accompanied the declaration, “This is my beloved Son.” For various occasions during the life of Jesus when the glory of Heaven illumined His countenance see on Luke 2:48. In John 17:5 Jesus prays the Father, “Glorify thou me with thine own self with the glory which I had with thee before the world was.” The Christian faith rests upon the fact that this divine “glory” rested upon a historical person, Jesus of Nazareth. Secondarily, John may also have in mind the perfection of character exemplified by the Saviour (see below under “Grace and truth”).

The only begotten. Gr. monogenÃ„â€œs, from two words meaning “only” and “kind,” and thus properly translated “unique,” “only,” “only one of a kind.” As with the title Logos (see on v. 1), only John uses the word monogenÃ„â€œs of Christ (see John 1:18; 3:16, 18; 1 John 4:9). Absence of the definite article in the Greek either makes monogenÃ„â€œs indefinite, “an only one,” or makes it an expression of quality, in which case John would be saying, “glory as of an only one [who had come] from beside the Father.” This seems evidently the sense here. See on Luke 7:12; 8:42, where monogenÃ„â€œs is translated “only.”

In Heb. 11:17 monogenÃ„â€œs is used of Isaac, who was by no means Abraham’s “only begotten,” or even his first-born. But he was the son of the promise, and as such, the one destined to succeed his father as heir to the birthright (Gen. 25:1-6; Gal. 4:22, 23). “Similarly in respect to the five texts in John’s writings of Christ, the translation should be one of the following: ‘unique,’ ‘precious,’ ‘only,’ ‘sole,’ ‘the only one of his kind,’ but not ‘only begotten’” (Problems in Bible Translation, p. 198).

The translation “only begotten,” here and elsewhere, apparently originated with the early Fathers of the Catholic Church, and entered early English translations of the Bible under the influence of the Latin Vulgate, the official Bible of the Catholic Church. Accurately reflecting the Greek, various Old Latin manuscripts which antedate the Vulgate read “only” rather than “only begotten.” The idea that Christ “was born of the Father before all creation” appears first in the writings of Origen, about a.d. 230. Arius, nearly a century later, is the first to use gegennemenon, the correct Greek word for “begotten,” when speaking of Christ, and to affirm that He was “begotten of God before all ages” (see Additional Note at end of chapter). This Greek word is never used in the Bible concerning the preincarnate Christ. The idea that Christ was “begotten” by the Father at some time in eternity past is altogether foreign to the Scriptures. For a detailed discussion of this subject see Problems in Bible Translation, pp. 197-204.

Properly understood of Christ’s unique status as the Son of God, the word monogenÃ„â€œs distinguishes between Him and all others who, through faith in Him, are given “power to become the sons of God” (v. 12), and who are specifically declared to be “born Ã¢â‚¬Â¦ of God” (v. 13). Christ is, and always has been, very “God” (see on v. 1), and by virtue of this fact we “become the sons of God” when we receive Christ and believe on His name.

The statement of v. 14 obviously deals with the incarnation, and its purpose is to emphasize the fact that the incarnate Word retained the divine nature, as evidenced by the manifestation of the preincarnate divine glory (see ch. 17:5). Although the word monogenÃ„â€œs means strictly “unique,” or “only,” rather than “only begotten,” John nevertheless here applies it to Christ at His incarnation, to the time when “the Word was made flesh” in order to dwell among us. Paul confirms this application in Heb. 1:5, 6, where he links the words gegenneka, “have I begotten” (from gennaÅÂ, “to beget”), and prÅÂtotoktos, “first-born” (from pro, “before,” and tiktÅÂ, “to beget”), to the time “when he bringeth in the firstbegotten into the world.” It seems therefore wholly unwarranted to understand monogenÃ„â€œs as referring to a mysterious begetting of “the Word” at some point of time in eternity past. For a discussion of Christ as the Son of God see on Luke 1:35; and as the Son of man, see on Matt. 1:1; Mark 2:10; see also EGW Supplementary Material on Phil. 2:6-8; Col. 2:9.

Of the Father. Gr. para theou, literally “with the Father,” or “beside the Father,” here probably with the force of “from beside the Father.” The Greek preposition para sometimes has the force of ek, “out of,” “from,” which here agrees best with the context. The incarnate Logos had come forth from the presence of the Father when He entered this world. See on ch. 6:46.

Full of. This clearly applies to the Word incarnate. Dwelling on earth as a man among men, the Word was “full of grace and truth.”

Grace and truth. Gr. charis kai alÃ„â€œtheia. Charis here means “good will,” “loving-kindness,” “[undeserved] favor,” “mercy.” AlÃ„â€œtheia refers to the “truth” about the love of God the Father for sinners as revealed in the plan of salvation and in the incarnate Saviour. Here, charis is equivalent to the Heb. chesed (see Additional Note on Psalm 36; see on Job 10:12), as alÃ„â€œtheia is to the Heb. ’emeth, “faithfulness,” “trustworthiness.” As “mercy” and “truth,” these words appear together in the OT in a clearly Messianic setting, in Ps. 85:10, 11. It was precisely these attributes of God that Christ came particularly to reveal. While on earth He was “full” of them, and could thus give a full and complete revelation of the Father. God is ever faithful to His own character, and His character is revealed most completely in His mercy, or grace.

Fifteen centuries prior to the incarnation God had instructed Israel to build Him a “sanctuary,” or tent, that He might “dwell among them” (Ex. 25:8). As, in times past, the divine presence had appeared in the form of the Shekinah glory above the mercy seat over the ark and elsewhere (see on Gen. 3:24: Ex. 13:21), so now the same glory had been manifested in the person of Jesus. To this fact John and his fellow disciples bore eyewitness, and to them this was incontestable evidence that Jesus had come forth from the Father. Such glory could have come from no other source.

It is worthy of note that in Hebrew the words mishkan, “dwelling place,” “tent,” “tabernacle,” and Shekinah, the glorious “abiding Presence,” are both derived from shakan, “to dwell,” “to abide.” In Greek, skÃ„â€œnÃ„â€œ, “tent” “tabernacle,” is similarly related to skÃ„â€œnoÅÂ, “to tent,” “to tabernacle,” and thus “to dwell,” or “to abide.” In times past the divine glory, the holy “Presence,” had dwelt among the chosen people in the literal tabernacle; now, John says, the same glorious “Presence,” God Himself, had come to dwell among His people in the person of our Lord and Saviour, Jesus Christ. It is thought that the “glory” of which Paul speaks in Rom. 9:4 is to be identified with the Shekinah glory, as possibly also the “bright cloud” that appeared at the Transfiguration (Matt. 17:5). In the clearly Messianic passage of Isa. 11:1-10 the coming of Messiah is foretold, and of Him it is said that, literally, “his abiding shall be glorious.” According to Ps. 85:9, 10, the day of salvation would bring again the “glory” of God to “dwell” in the land, and at that time “mercy [or grace, Heb. chesed, see Additional Note on Psalm 36] and truth [Heb. ’emeth, “faithfulness,” “trustworthiness”]” would meet together (see DA 762). The same two words, chesed and ’emeth, “merciful” and “gracious” are linked together in the proclamation of the “name” of the Lord, when Moses was allowed to behold His “glory [Heb. chabod]” (see on Ex. 33:22; 34:6). These and other Messianic passages of the OT find a very close parallel here in John 1:14, where, at the incarnation, glory that could have come only from the presence of the Father was manifested in the incarnate Word and “dwelt among us,” “full of grace [mercy] and truth.”

Every major aspect of Christ’s life played an important part in the work of salvation. His virgin birth reunited the estranged families of earth and heaven. He brought Deity down to earth in order that He might bear humanity with Him back to heaven. His perfect life as a man provides us with an example of obedience (John 15:10; 1 John 2:6) and sanctification (John 17:19); as God, He imparts to us power to obey (Rom. 8:3, 4). His vicarious death made it possible for us to enjoy a period of probation (CS 137) and for Him to justify “many” (Isa. 53:5, 11; Rom. 5:9; Titus 2:14). By faith in His death we are made free from the guilt of sin, and by faith in His life, from its power (Rom. 5:1, 10; Phil. 4:7). His glorious resurrection assures us that one day we too shall “put on” immortality (1 Cor. 15:12-22, 51-55). His ascension confirms His promise to return and take us with Him to meet the Father (John 14:1-3; Acts 1:9-11), and thereby complete the work of saving “his people.” These five aspects of Christ’s mission to earth were all the subject of prophecy (Isa. 9:6, 7; 53; 61:1-3; Ps. 68:18).

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Ellen G. White
The Publishing Ministry, 220.1

In the words of the disciple John, Christ is presented before us: [John 1:1-14 quoted]. PM 220.1

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Ellen G. White
Christ's Object Lessons, 416-8

The light of the Sun of Righteousness is to shine forth in good works—in words of truth and deeds of holiness. COL 416.1

Christ, the outshining of the Father's glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed “with the Holy Ghost and with power,” and “went about doing good.” Acts 10:38. In the synagogue at Nazareth He said, “The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.” Luke 4:18, 19. This was the work He commissioned His disciples to do. “Ye are the light of the world,” He said. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Matthew 5:14, 16. COL 416.2

This is the work which the prophet Isaiah describes when he says, “Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily; and thy righteousness shall go before thee; the glory of the Lord shall be thy rereward.” Isaiah 58:7, 8. COL 417.1

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Ellen G. White
Testimonies to Ministers and Gospel Workers, 365

One has come from the heavenly courts to represent God in human form. The Son of God was made man, and dwelt among us. “In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.... That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of God.” TM 365.1

There are but two parties. Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth and have turned unto fables. Satan himself abode not in the truth; he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that spiritualism, theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction. TM 365.2

We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter's power. But the world is ensnared. Satan's skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God's eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. [See Appendix.] Organizations, institutions, unless kept by the power of God, will work under Satan's dictation to bring men under the control of men; and fraud and guile will bear the semblance of zeal for truth and for the advancement of the kingdom of God. Whatever in our practice is not as open as day belongs to the methods of the prince of evil. His methods are practiced even among Seventh-day Adventists, who claim to have advanced truth. TM 365.3

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Ellen G. White
Selected Messages Book 3, 135

Because of the ransom paid for him, man, by his own choice, by obedience, may accomplish the design of God, and through the grace given of God bear the image that was first impressed upon him, and afterwards lost through the fall.... 3SM 135.1

Christ's Obedience Not Altogether Different From Ours—The great teacher came into our world, not only to atone for sin but to be a teacher both by precept and example. He came to show man how to keep the law in humanity, so that man might have no excuse for following his own defective judgment. We see Christ's obedience. His life was without sin. His lifelong obedience is a reproach to disobedient humanity. The obedience of Christ is not to be put aside as altogether different from the obedience He requires of us individually. Christ has shown us that it is possible for all humanity to obey the laws of God.... 3SM 135.2

The work of Christ was not a divided heart service. Christ came not to do his own will but the will of Him that sent Him. Jesus says, “Step in the footprints of my Sonship in all obedience. I obey as in partnership with the great firm. You are to obey as in co-partnership with the Son of God. Often you will not see the path clearly; then ask of God, and He will give you wisdom and courage and faith to move forward, leaving all issues with Him.” We want to comprehend so far as possible the truly human nature of our Lord. The divine and human were linked in Christ, and both were complete. 3SM 135.3

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