The Holy Ghost shall come upon thee - This conception shall take place suddenly, and the Holy Spirit himself shall be the grand operator. The power, δυναμις, the miracle-working power, of the Most High shall overshadow thee, to accomplish this purpose, and to protect thee from danger. As there is a plain allusion to the Spirit of God brooding over the face of the waters, to render them prolific, Genesis 1:2, I am the more firmly established in the opinion advanced on Matthew 1:20, that the rudiments of the human nature of Christ was a real creation in the womb of the virgin, by the energy of the Spirit of God.
Therefore also that holy thing (or person) - shall be called the Son of God - We may plainly perceive here, that the angel does not give the appellation of Son of God to the Divine nature of Christ; but to that holy person or thing, το ἁγιον, which was to be born of the virgin, by the energy of the Holy Spirit. The Divine nature could not be born of the virgin; the human nature was born of her. The Divine nature had no beginning; it was God manifested in the flesh, 1 Timothy 3:16; it was that Word which being in the beginning (from eternity) with God, John 1:2, was afterwards made flesh, (became manifest in human nature), and tabernacled among us, John 1:14. Of this Divine nature the angel does not particularly speak here, but of the tabernacle or shrine which God was now preparing for it, viz. the holy thing that was to be born of the virgin. Two natures must ever be distinguished in Christ: the human nature, in reference to which he is the Son of God and inferior to him, Mark 13:32; John 5:19; John 14:28, and the Divine nature which was from eternity, and equal to God, John 1:1; John 10:30; Romans 9:5; Colossians 1:16-18. It is true, that to Jesus the Christ, as he appeared among men, every characteristic of the Divine nature is sometimes attributed, without appearing to make any distinction between the Divine and human natures; but is there any part of the Scriptures in which it is plainly said that the Divine nature of Jesus was the Son of God? Here, I trust, I may be permitted to say, with all due respect for those who differ from me, that the doctrine of the eternal Sonship of Christ is, in my opinion, anti-scriptural, and highly dangerous. This doctrine I reject for the following reasons: -
2dly. If Christ be the Son of God as to his Divine nature, then he cannot be eternal; for son implies a father; and father implies, in reference to son, precedency in time, if not in nature too. Father and son imply the idea of generation; and generation implies a time in which it was effected, and time also antecedent to such generation.
3dly. If Christ be the Son of God, as to his Divine nature, then the Father is of necessity prior, consequently superior to him.
4thly. Again, if this Divine nature were begotten of the Father, then it must be in time; i.e. there was a period in which it did not exist, and a period when it began to exist. This destroys the eternity of our blessed Lord, and robs him at once of his Godhead.
The enemies of Christ's Divinity have, in all ages, availed themselves of this incautious method of treating this subject, and on this ground, have ever had the advantage of the defenders of the Godhead of Christ. This doctrine of the eternal Sonship destroys the deity of Christ; now, if his deity be taken away, the whole Gospel scheme of redemption is ruined. On this ground, the atonement of Christ cannot have been of infinite merit, and consequently could not purchase pardon for the offenses of mankind, nor give any right to, or possession of, an eternal glory. The very use of this phrase is both absurd and dangerous; therefore let all those who value Jesus and their salvation abide by the Scriptures. This doctrine of the eternal Sonship, as it has been lately explained in many a pamphlet, and many a paper in magazines, I must and do consider as an awful heresy, and mere sheer Arianism; which, in many cases, has terminated in Socinianism, and that in Deism. From such heterodoxies, and their abetters, may God save his Church! Amen!
The Holy Ghost shall come upon thee - See Matthew 1:20.
The power of the Highest - This evidently means that the body of Jesus would be created by the direct power of God. It was not by ordinary generation; but, as the Messiah came to redeem sinners - to make atonement for “others,” and not for himself it was necessary that his human nature should be pure, and free from the corruption of the fall. God therefore prepared him a body by direct creation that should be pure and holy. See Hebrews 10:5.
That holy thing - That holy progeny or child.
Shall be called the Son of God - This is spoken in reference to the human nature of Christ, and this passage proves, beyond controversy, that “one” reason why Jesus was called the Son of God was because he was begotten in a supernatural manner. He is also called the “Son of God” on account of his resurrection, Romans 1:4; Acts 13:33, compared with Psalm 2:7.
But he was greeted with the joyful assurance: “Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost.... And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.” DA 98.1
Zacharias well knew how to Abraham in his old age a child was given because he believed Him faithful who had promised. But for a moment the aged priest turns his thought to the weakness of humanity. He forgets that what God has promised, He is able to perform. What a contrast between this unbelief and the sweet, childlike faith of Mary, the maiden of Nazareth, whose answer to the angel's wonderful announcement was, “Behold the handmaid of the Lord; be it unto me according to thy word”! Luke 1:38. DA 98.2
The birth of a son to Zacharias, like the birth of the child of Abraham, and that of Mary, was to teach a great spiritual truth, a truth that we are slow to learn and ready to forget. In ourselves we are incapable of doing any good thing; but that which we cannot do will be wrought by the power of God in every submissive and believing soul. It was through faith that the child of promise was given. It is through faith that spiritual life is begotten, and we are enabled to do the works of righteousness. DA 98.3
To the question of Zacharias, the angel said, “I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings.” Five hundred years before, Gabriel had made known to Daniel the prophetic period which was to extend to the coming of Christ. The knowledge that the end of this period was near had moved Zacharias to pray for the Messiah's advent. Now the very messenger through whom the prophecy was given had come to announce its fulfillment. DA 98.4Read in context »
From the day when she heard the angel's announcement in the home at Nazareth Mary had treasured every evidence that Jesus was the Messiah. His sweet, unselfish life assured her that He could be no other than the Sent of God. Yet there came to her also doubts and disappointments, and she had longed for the time when His glory should be revealed. Death had separated her from Joseph, who had shared her knowledge of the mystery of the birth of Jesus. Now there was no one to whom she could confide her hopes and fears. The past two months had been very sorrowful. She had been parted from Jesus, in whose sympathy she found comfort; she pondered upon the words of Simeon, “A sword shall pierce through thy own soul also” (Luke 2:35); she recalled the three days of agony when she thought Jesus lost to her forever; and with an anxious heart she awaited His return. DA 145.1
At the marriage feast she meets Him, the same tender, dutiful son. Yet He is not the same. His countenance is changed. It bears the traces of His conflict in the wilderness, and a new expression of dignity and power gives evidence of His heavenly mission. With Him is a group of young men, whose eyes follow Him with reverence, and who call Him Master. These companions recount to Mary what they have seen and heard at the baptism and elsewhere. They conclude by declaring, “We have found Him, of whom Moses in the law, and the prophets, did write.” John 1:45. DA 145.2
As the guests assemble, many seem to be preoccupied with some topic of absorbing interest. A suppressed excitement pervades the company. Little groups converse together in eager but quiet tones, and wondering glances are turned upon the Son of Mary. As Mary had heard the disciples’ testimony in regard to Jesus, she had been gladdened with the assurance that her long-cherished hopes were not in vain. Yet she would have been more than human if there had not mingled with this holy joy a trace of the fond mother's natural pride. As she saw the many glances bent upon Jesus, she longed to have Him prove to the company that He was really the Honored of God. She hoped there might be opportunity for Him to work a miracle before them. DA 145.3Read in context »
Only the Father Could Release Christ—He who died for the sins of the world was to remain in the tomb the allotted time. He was in that stony prison house as a prisoner of divine justice. He was responsible to the Judge of the universe. He was bearing the sins of the world, and His Father only could release Him. A strong guard of mighty angels kept watch over the tomb, and had a hand been raised to remove the body, the flashing forth of their glory would have laid him who ventured powerless on the earth. 5BC 1114.1
There was only one entrance to the tomb, and neither human force nor fraud could tamper with the stone that guarded the entrance. Here Jesus rested during the Sabbath. But prophecy had pointed out that on the third day Christ would rise from the dead. Christ Himself had assured His disciples of this. “Destroy this temple,” He said, “and in three days I will raise it up.” Christ never committed sin, neither was guile found in His mouth. His body was to come forth from the tomb untarnished by corruption (Manuscript 94, 1897). 5BC 1114.2
*****Read in context »
“Let this mind be in you, which was also in Christ Jesus.” He died to make an atonement, and to become a pattern for every one who would be His disciple. Shall selfishness come into your hearts? And will those who set not before them the pattern, Jesus, extol your merits? You have none except as they come through Jesus Christ. Shall pride be harbored after you have seen Deity humbling Himself, and then as man debasing Himself, till there was no lower point to which He could descend? “Be astonished, O ye heavens,” and be amazed, ye inhabitants of the earth, that such returns should be made to our Lord! What contempt! what wickedness! what formality! what pride! what efforts made to lift up man and glorify self, when the Lord of glory humbled Himself, agonized, and died the shameful death upon the cross in our behalf (The Review and Herald, September 4, 1900)! 5BC 1128.1
Christ could not have come to this earth with the glory that He had in the heavenly courts. Sinful human beings could not have borne the sight. He veiled His divinity with the garb of humanity, but He did not part with His divinity. A divine-human Saviour, He came to stand at the head of the fallen race, to share in their experience from childhood to manhood (The Review and Herald, June 15, 1905). 5BC 1128.2
Christ had not exchanged His divinity for humanity; but He had clothed His divinity in humanity (The Review and Herald, October 29, 1895). 5BC 1128.3Read in context »