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1 John 2:2

Adam Clarke
Bible Commentary

And he is the propitiation - 'Ἱλασμος· The atoning sacrifice for our sins. This is the proper sense of the word as used in the Septuagint, where it often occurs; and is the translation of אשם asham, an oblation for sin, Amos 8:14. חטאת chattath, a sacrifice for sin, Ezekiel 44:27. כפור kippur, an atonement, Numbers 5:8. See the note on Romans 3:25, and particularly the note on Luke 18:13. The word is used only here and in 1 John 4:10.

And not for ours only - It is not for us apostles that he has died, nor exclusively for the Jewish people, but περι ὁλου του κοσμου, for the whole world, Gentiles as well as Jews, all the descendants of Adam. The apostle does not say that he died for any select part of the inhabitants of the earth, or for some out of every nation, tribe, or kindred; but for All Mankind; and the attempt to limit this is a violent outrage against God and his word.

For the meaning of the word παρακλητος, which we here translate advocate, see the note on John 14:16.

From these verses we learn that a poor backslider need not despair of again finding mercy; this passage holds out sufficient encouragement for his hope. There is scarcely another such in the Bible, and why? That sinners might not presume on the mercy of God. And why this one? That no backslider might utterly despair. Here, then, is a guard against presumption on the one hand, and despondency on the other.

Albert Barnes
Notes on the Whole Bible

And he is the propitiation for our sins - The word rendered “propitiation” ( ἱλασμός hilasmos) occurs nowhere else in the New Testament, except in 1 John 4:10 of this Epistle; though words of the same derivation, and having the same essential meaning, frequently occur. The corresponding word ἱλαστήριον hilastērionoccurs in Romans 3:25, rendered “propitiation” - “whom God hath set forth to be a propitiation through faith in his blood;” and in Hebrews 9:5, rendered mercy-seat - “shadowing the mercy-seat.” The verb ἱλάσκομαι hilaskomaioccurs also in Luke 18:3 - God be merciful to me a sinner;” and Hebrews 2:17 - “to make reconciliation for the sins of the people.” For the idea expressed by these words, see the notes at Romans 3:25. The proper meaning of the word is that of reconciling, appeasing, turning away anger, rendering propitious or favorable. The idea is, that there is anger or wrath, or that something has been done to offend, and that it is needful to turn away that wrath, or to appease. This may be done by a sacrifice, by songs, by services rendered, or by bloody offerings. So the word is often used in Homer - Passow. We have similar words in common use, as when we say of one that he has been offended, and that something must be done to appease him, or to turn away his wrath. This is commonly done with us by making restitution; or by an acknowledgment; or by yielding the point in controversy; or by an expression of regret; or by different conduct in time to come. But this idea must not be applied too literally to God; nor should it be explained away. The essential thoughts in regard to him, as implied in this word, are:

(1)that his will has been disregarded, and his law violated, and that he has reason to be offended with us;

(2)that in that condition he cannot, consistently with his perfections, and the good of the universe, treat us as if we had not done it;

(3)that it is proper that, in some way, he should show his displeasure at our conduct, either by punishing us, or by something that shall answer the same purpose; and,

(4)that the means of propitiation come in here, and accomplish this end, and make it proper that he should treat us as if we had not sinned; that is, he is reconciled, or appeased, and his anger is turned away.

This is done, it is supposed, by the death of the Lord Jesus, accomplishing, in most important respects, what would be accomplished by the punishment of the offender himself. In regard to this, in order to a proper understanding of what is accomplished, it is necessary to observe two things - what is not done, and what is.

I. There are certain things which do not enter into the idea of propitiation. They are such as these:

(a)That it does not change the fact that the wrong was done. That is a fact which cannot be denied, and he who undertakes to make a propitiation for sin does not deny it.

(b)It does not change God; it does not make Him a different being from what He was before; it does not buy Him over to a willingness to show mercy; it does not change an inexorable being to one who is compassionate and kind.

(c)The offering that is made to secure reconciliation does not necessarily produce reconciliation in fact. It prepares the way for it on the part of God, but whether they for whom it is made will be disposed to accept it is another question.

When two men are alienated from each other, you may go to B and say to him that all obstacles to reconciliation on the part of A are removed, and that he is disposed to be at peace, but whether B will be willing to be at peace is quite another matter. The mere fact that his adversary is disposed to be at peace, determines nothing in regard to his disposition in the matter. So in regard to the controversy between man and God. It may be true that all obstacles to reconciliation on the part of God are taken away, and still it may be quite a separate question whether man will be willing to lay aside his opposition, and embrace the terms of mercy. In itself considered, one does not necessarily determine the other, or throw any light on it.

II. The amount, then, in regard to the propitiation made for sin is, that it removes all obstacles to reconciliation on the part of God: it does whatever is necessary to be done to maintain the honor of His law, His justice, and His truth; it makes it consistent for Him to offer pardon - that is, it removes whatever there was that made it necessary to inflict punishment, and thus, so far as the word can be applied to God, it appeases Him, or turns away His anger, or renders Him propitious. This it does, not in respect to producing any change in God, but in respect to the fact that it removes whatever there was in the nature of the case that prevented the free and full offer of pardon. The idea of the apostle in the passage before us is, that when we sin we may be assured that this has been done, and that pardon may now be freely extended to us.

And not for our‘s only - Not only for the sins of us who are Christians, for the apostle was writing to such. The idea which he intends to convey seems to be, that when we come before God we should take the most liberal and large views of the atonement; we should feel that the most ample provision has been made for our pardon, and that in no respect is there any limit as to the sufficiency of that work to remove all sin. It is sufficient for us; sufficient for all the world.

But also for the sins of the whole world - The phrase “the sins of” is not in the original, but is not improperly supplied, for the connection demands it. This is one of the expressions occurring in the New Testament which demonstrate that the atonement was made for all people, and which cannot be reconciled with any other opinion. If he had died only for a part of the race, this language could not have been used. The phrase, “the whole world,” is one which naturally embraces all people; is such as would be used if it be supposed that the apostle meant to teach that Christ died for all people; and is such as cannot be explained on any other supposition. If he died only for the elect, it is not true that he is the “propitiation for the sins of the whole world” in any proper sense, nor would it be possible then to assign a sense in which it could be true. This passage, interpreted in its plain and obvious meaning, teaches the following things:

(1)that the atonement in its own nature is adapted to all people, or that it is as much fitted to one individual, or one class, as another;

(2)that it is sufficient in merit for all; that is, that if anymore should be saved than actually will be, there would be no need of any additional suffering in order to save them;

(3)that it has no special adaptedness to one person or class more than another; that is, that in its own nature it did not render the salvation of one easier than that of another.

It so magnified the law, so honored God, so fully expressed the divine sense of the evil of sin in respect to all people, that the offer of salvation might be made as freely to one as to another, and that any and all might take shelter under it and be safe. Whether, however, God might not, for wise reasons, resolve that its benefits should be applied to a part only, is another question, and one which does not affect the inquiry about the intrinsic nature of the atonement. On the evidence that the atonement was made for all, see the 2 Corinthians 5:14 note, and Hebrews 2:9 note.

(See also the Supplementary notes at these passages, for a general review of the argument regarding the extent of atonement.)

Matthew Henry
Concise Bible Commentary
When have an Advocate with the Father; one who has undertaken, and is fully able, to plead in behalf of every one who applies for pardon and salvation in his name, depending on his pleading for them. He is "Jesus," the Saviour, and "Christ," the Messiah, the Anointed. He alone is "the Righteous One," who received his nature pure from sin, and as our Surety perfectly obeyed the law of God, and so fulfilled all righteousness. All men, in every land, and through successive generations, are invited to come to God through this all-sufficient atonement, and by this new and living way. The gospel, when rightly understood and received, sets the heart against all sin, and stops the allowed practice of it; at the same time it gives blessed relief to the wounded consciences of those who have sinned.
Ellen G. White
The Acts of the Apostles, 552

“And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” The conditions of obtaining mercy from God are simple and reasonable. The Lord does not require us to do some grievous thing in order to gain forgiveness. We need not make long and wearisome pilgrimages, or perform painful penances, to commend our souls to the God of heaven or to expiate our transgression. He that “confesseth and forsaketh” his sin “shall have mercy.” Proverbs 28:13. AA 552.1

In the courts above, Christ is pleading for His church—pleading for those for whom He has paid the redemption price of His blood. Centuries, ages, can never lessen the efficacy of His atoning sacrifice. Neither life nor death, height nor depth, can separate us from the love of God which is in Christ Jesus; not because we hold Him so firmly, but because He holds us so fast. If our salvation depended on our own efforts, we could not be saved; but it depends on the One who is behind all the promises. Our grasp on Him may seem feeble, but His love is that of an elder brother; so long as we maintain our union with Him, no one can pluck us out of His hand. AA 552.2

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Ellen G. White
Faith and Works, 105.3

The intercession of Christ in our behalf is that of presenting His divine merits in the offering of Himself to the Father as our substitute and surety; for He ascended up on high to make an atonement for our transgressions. “If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and He is the propitiation for our sins; and not for ours only, but also for the sins of the whole world” (1 John 2:1, 2). “Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins” (1 John 4:10). “He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them” (Hebrews 7:25). FW 105.3

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Ellen G. White
Reflecting Christ, 74.1

If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. 1 John 2:1, 2. RC 74.1

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Ellen G. White
Selected Messages Book 1, 240-1

In the Sermon on the Mount, Christ declared, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matthew 5:17, 18). 1SM 240.1

Christ bore the curse of the law, suffering its penalty, carrying to completion the plan whereby man was to be placed where he could keep God's law, and be accepted through the merits of the Redeemer; and by His sacrifice glory was shed upon the law. Then the glory of that which is not to be done away—God's law of ten commandments, His standard of righteousness—was plainly seen by all who saw to the end of that which was done away. 1SM 240.2

“We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18). Christ is the sinner's advocate. Those who accept His gospel behold Him with open face. They see the relation of His mission to the law, and they acknowledge God's wisdom and glory as revealed by the Saviour. The glory of Christ is revealed in the law, which is a transcript of His character, and His transforming efficacy is felt upon the soul until men become changed to His likeness. They are made partakers of the divine nature, and grow more and more like their Saviour, advancing step by step in conformity to the will of God, till they reach perfection. 1SM 240.3

The law and the gospel are in perfect harmony. Each upholds the other. In all its majesty the law confronts the conscience, causing the sinner to feel his need of Christ as the propitiation for sin. The gospel recognizes the power and immutability of the law. “I had not known sin, but by the law,” Paul declares (Romans 7:7). The sense of sin, urged home by the law, drives the sinner to the Saviour. In his need man may present the mighty arguments furnished by the cross of Calvary. He may claim the righteousness of Christ; for it is imparted to every repentant sinner. God declares, “Him that cometh to me I will in no wise cast out” (John 6:37). “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). 1SM 240.4

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Ellen G. White
SDA Bible Commentary, vol. 7 (EGW), 925-6

Christ Met Man as Man—Leaving the royal courts of heaven Christ came to our world to represent the character of His Father, and thus help humanity to return to their loyalty. The image of Satan was upon men, and Christ came that He might bring to them moral power and efficiency. He came as a helpless babe, bearing the humanity we bear. “As the children are partakers of flesh and blood, he also himself likewise took part of the same.” He could not come in the form of an angel; for unless He met man as man, and testified by His connection with God that divine power was not given to Him in a different way to what it will be given to us, He could not be a perfect example for us. He came in humility, in order that the humblest being upon the face of the earth could have no excuse because of his poverty, or ignorance, and say, Because of these things, I cannot obey the law of Jehovah. Christ clothed His divinity with humanity, that humanity might touch humanity; that He might live with humanity and bear all the trials and afflictions of man. He was tempted in all points like as we are, yet without sin. In His humanity He understood all the temptations that will come to man (Manuscript 21, 1895). 7BC 925.1

(1 Timothy 2:5; 1 John 2:1, 2; Revelation 3:4.) The Subdued Glory of the Human Christ—As we view Christ by the eye of faith, we see the necessity of becoming pure in thought and holy in character. Christ invites us to draw near to Him, and promises that He will draw nigh to us. Looking upon Him, we behold the invisible God, who clothed His divinity with humanity in order that through humanity He might shed forth a subdued and softened glory, so that our eyes might be enabled to rest upon Him, and our souls not be extinguished by His undimmed splendor. We behold God through Christ, our Creator and Redeemer. It is our privilege to contemplate Jesus by faith, and see Him standing between humanity and the eternal throne. He is our Advocate, presenting our prayers and offerings as spiritual sacrifices to God. Jesus is the great sinless propitiation, and through His merit, God and man may hold converse together. 7BC 925.2

Christ has carried His humanity into eternity. He stands before God as the representative of our race. When we are clothed with the wedding garment of His righteousness, we become one with Him, and He says of us, “They shall walk with me in white: for they are worthy.” His saints will behold Him in His glory, with no dimming veil between (The Youth's Instructor, October 28, 1897). 7BC 925.3

(Isaiah 59:20.) Human Nature but Not Human Sinfulness—He [Christ] was to take His position at the head of humanity by taking the nature but not the sinfulness of man. In heaven was heard the voice, “The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord” (The Signs of the Times, May 29, 1901). 7BC 925.4

(Ch. 9:11-14, 22; Ruth 4:13, 14.) God of the Living and the Dead—As the sin bearer, and priest and representative of man before God, He entered into the life of humanity, bearing our flesh and blood. The life is in the living, vital current of blood, which blood was given for the life of the world. Christ made a full atonement, giving His life as a ransom for us. He was born without a taint of sin, but came into the world in like manner as the human family. He did not have a mere semblance of a body, but He took human nature, participating in the life of humanity. 7BC 925.5

According to the law Christ Himself gave, the forfeited inheritance was ransomed by the nearest of kin. Jesus Christ laid off His royal robe, His kingly crown, and clothed His divinity with humanity, in order to become a substitute and surety for humanity, that dying in humanity He might by His death destroy him who had the power of death. He could not have done this as God, but by coming as man Christ could die. By death He overcame death. The death of Christ bore to the death him who had the power of death, and opened the gates of the tomb for all who receive Him as their personal Saviour. 7BC 925.6

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Ellen G. White
SDA Bible Commentary, vol. 7 (EGW), 935

2, 3. See EGW on Hebrews 12:11. 7BC 935.1

8. See EGW on ch. 4:8; Matthew 6:24. 7BC 935.2

13. See EGW on Genesis 22:1. 7BC 935.3

22-25. See EGW on Romans 8:15-21. 7BC 935.4

23-25. See EGW on Revelation 3:18. 7BC 935.5

23-27 (see EGW on Romans 7:7-9). God's Moral Looking Glass—[James 1:23-27 quoted.] This is the word of the living God. The law is God's great moral looking glass. Man is to compare his words, his spirit, his actions with the Word of God.... True religion means living the Word in your practical life. Your profession is not of any value without the practical doing of the Word (Manuscript 7, 1898). 7BC 935.6

25 (1 John 2:1, 2). The Office of the Mirror—Here is a mirror into which we are to look, and search out every defect of character. But suppose that you look into this mirror and see many defects in your character, and then go away and say, “I am righteous”; will you be righteous? In your own eyes you will be righteous and holy. But how will it be at the bar of God? God has given us a rule, and we are to comply with its requirements; if we dare to do otherwise, to trample this under our feet, and then stand up before God and say, “I am holy, I am holy,” we shall be lost in the great day of accounts. 7BC 935.7

What if we were to go out into the streets and soil our clothes with mud, and then come into the house and, beholding our filthy garments as we stand before the glass, we should say to the mirror, “Cleanse me from my filth”; would it cleanse us from our filth? That is not the office of the looking glass. All that it can do is to reveal that our garments are defiled; it cannot take the defilement away. 7BC 935.8

So it is with the law of God. It points out the defects of character. It condemns us as sinners, but it offers no pardon to the transgressor. It cannot save him from his sins. But God has made a provision. Says John, “If any man sin, we have an advocate with the Father, Jesus Christ the righteous.” So we come to Him and there we find the character of Jesus, and the righteousness of His character saves the transgressor—if we have done on our part all that we could. 7BC 935.9

And yet while He saves the transgressor, He does not do away with the law of God, but He exalts the law. He exalts the law because it is the detector of sin. And it is Christ's cleansing blood that takes away our sins, when we come to Him with contrition of soul seeking His pardon. He imputes His righteousness, He takes the guilt upon Himself (MS 5, 1885). 7BC 935.10

26. See EGW on ch. 3:2. 7BC 935.11

27. True Religion a Fountain of Charity—The pure religion of Jesus is the fountain from which flow streams of charity, love, self-sacrifice (Letter 7, 1883). 7BC 935.12

A Christian is a Christlike man, a Christlike woman, who is active in God's service, who is present at the social meeting, whose presence will encourage others also. Religion does not consist in works, but religion works; it is not dormant (Letter 7, 1883). 7BC 935.13

Genuine Religion Never Cramps—Many seem to feel that religion has a tendency to make its possessor narrow and cramped, but genuine religion does not have a narrowing influence; it is the lack of religion that cramps the faculties and narrows the mind. When a man is narrow, it is an evidence that he needs the grace of God, the heavenly anointing; for a Christian is one whom the Lord, the God of hosts, can work through, that he may keep the ways of the Lord of the earth and make manifest His will to men (Manuscript 3, 1892). 7BC 935.14

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Ellen G. White
SDA Bible Commentary, vol. 7 (EGW), 947-8

11. See EGW on Revelation 3:14-18. 7BC 947.1

18 (Proverbs 11:25; Ephesians 4:15; see EGW on Revelation 2:4). Divine Law of Impartation—It is the Lord's desire that His followers shall grow in grace, that their love shall abound more and more, that they shall be filled with the fruits of righteousness, which are by Jesus Christ, unto the praise and glory of God.... 7BC 947.2

One of the divine plans for growth is impartation. The Christian is to gain strength by strengthening others. “He that watereth shall be watered also himself.” This is not merely a promise; it is a divine law, a law by which God designs that the streams of benevolence, like the waters of the great deep, shall be kept in constant circulation, continually flowing back to their source. In the fulfilling of this law is the secret of spiritual growth (The Signs of the Times, June 12, 1901). 7BC 947.3

(1 Thessalonians 4:3.) Sanctification a Continual Growth in Grace—[2 Peter 3:14, 18 quoted.] There is no Bible sanctification for those who cast a part of the truth behind them.... 7BC 947.4

Sanctification is not the work of a moment, an hour, or a day. It is a continual growth in grace. We know not one day how strong will be our conflict the next. Satan lives, and is active, and every day we need to earnestly cry to God for help and strength to resist him. As long as Satan reigns we shall have self to subdue, besetments to overcome, and there is no stopping place. There is no point to which we can come and say we have fully attained (The Review and Herald, May 6, 1862). 7BC 947.5

(2 Corinthians 3:18; Hebrews 11:27.) A Connection With the Channel of Light—How is it possible that we may grow in grace? It is possible to us only as we empty our hearts of self, and present them to Heaven, to be molded after the divine Pattern. We may have a connection with the living channel of light; we may be refreshed with the heavenly dew, and have the showers of Heaven descend upon us. As we appropriate the blessing of God, we shall be able to receive greater measures of His grace. As we learn to endure as seeing Him who is invisible, we shall become changed into the image of Christ. The grace of Christ will not make us proud, cause us to be lifted up in self, but we shall become meek and lowly in heart (The Signs of the Times, January 16, 1893). 7BC 947.6

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Ellen G. White
That I May Know Him, 73

Our great High Priest completed the sacrificial offering of Himself when He suffered without the gate. Then a perfect atonement was made for the sins of the people. Jesus is our Advocate, our High Priest, our Intercessor. Our present position therefore is like that of the Israelites, standing in the outer court, waiting and looking for that blessed hope, the glorious appearing of our Lord and Saviour Jesus Christ.... TMK 73.2

When the high priest entered the holy place, representing the place where our High Priest is now pleading, and offered sacrifice on the altar, no propitiatory sacrifices were offered without. While the high priest was interceding within, every heart was to be bowed in contrition before God, pleading for the pardon of transgression. Type met antitype in the death of Christ, the Lamb slain for the sins of the world. The great High Priest has made the only sacrifice that will be of any value.... TMK 73.3

In His intercession as our Advocate, Christ needs no man's virtue, no man's intercession. Christ is the only sin bearer, the only sin offering. Prayer and confession are to be offered only to Him who has entered once for all into the holy place.... TMK 73.4

Christ represented His Father to the world, and He represents before God the chosen ones in whom He has restored the moral image of God. They are His heritage.... No priest, no religionist, can reveal the Father to any son or daughter of Adam. Men have only one Advocate, one Intercessor, who is able to pardon transgression. Shall not our hearts swell with gratitude to Him who gave Jesus to be the propitiation for our sins? Think deeply upon the love the Father has manifested in our behalf, the love that He has expressed for us. We cannot measure this love. Measurement there is none. We can only point to Calvary, to the Lamb slain from the foundation of the world. It is an infinite sacrifice. Can we comprehend and measure infinity?11 TMK 73.5

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Ellen G. White
Confrontation, 36.2

As soon as Christ entered the wilderness of temptation His visage changed. The glory and splendor which were reflected from the throne of God and His countenance when the heavens opened before Him, and the Father's voice acknowledged Him as His Son in whom He was well pleased, were now gone. The weight of the sins of the world was pressing His soul, and His countenance expressed unutterable sorrow, a depth of anguish that fallen man had never realized. He felt the overwhelming tide of woe that deluged the world. He realized the strength of indulged appetite and unholy passion which controlled the world and had brought upon man inexpressible suffering. Con 36.2

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Ellen G. White
Early Writings, 150

The angels prostrated themselves before Him. They offered their lives. Jesus said to them that He would by His death save many, that the life of an angel could not pay the debt. His life alone could be accepted of His Father as a ransom for man. Jesus also told them that they would have a part to act, to be with Him and at different times strengthen Him; that He would take man's fallen nature, and His strength would not be even equal with theirs; that they would be witnesses of His humiliation and great sufferings; and that as they would witness His sufferings, and the hatred of men toward Him, they would be stirred with the deepest emotion, and through their love for Him would wish to rescue and deliver Him from His murderers; but that they must not interfere to prevent anything they should behold; and that they should act a part in His resurrection; that the plan of salvation was devised, and His Father had accepted the plan. EW 150.1

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Ellen G. White
Fundamentals of Christian Education, 456

This sixth chapter of John contains the most precious and important lessons for all who are being educated in our schools. If they want that education that will endure through time and through eternity, let them bring the wonderful truths of this chapter into their practical life. The whole chapter is very instructive, but is only faintly understood. We urge students to take in these words of Christ, that they may understand their privileges. The Lord Jesus teaches us what He is to us, and what advantage it will be to us individually to eat His words, realizing that He himself is the great center of our life, “The words that I speak unto you,” He said, “they are spirit, and they are life.” FE 456.1

Having Christ in the heart, we have an eye single to the glory of God. We should strive to comprehend what it means to be in complete union with Christ, who is the propitiation for our sins, and for the sins of the whole world, our substitute and surety before the Lord God of heaven. Our life should be bound up in the life of Christ, we should draw constantly from Him, partaking of Him, the living bread that came down from heaven, drawing from a fountain ever fresh, ever giving forth its abundant treasures. When this is in truth the experience of the Christian, there is seen in his life a freshness, a simplicity, a humility, meekness, and lowliness of heart, that show all with whom he associates that he has been with Jesus, and learned of Him. FE 456.2

This experience gives every teacher the very qualifications that will make him a representative of Christ Jesus. The methods of Christ's teaching will, if followed, give a force and directness to his communications and to his prayers. His witness for Christ will not be a narrow, tame, lifeless testimony, but will be like ploughing up the field, quickening the conscience, opening the heart, and preparing it for the seeds of truth. FE 456.3

None who deal with the youth should be iron-hearted, but affectionate, tender, pitiful, courteous, winning, and companionable; yet they should know that reproofs must be given, and that even rebuke may have to be spoken to cut off some evildoing. Encourage the youth to glorify God by giving expression to their gratitude to the Lord for all His mercies. Let their thanks be spoken often in the heart and with the voice, and let self-denial and self-sacrifice be shown. If those who claim to be Christ's disciples will eat His flesh and drink His blood, which is His word, they will have eternal life. “And I will raise him up at the last day,” Christ says. “For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh and drinketh My blood, dwelleth in Me, and I in him.” FE 456.4

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Ellen G. White
Lift Him Up, 319

Jesus is our Advocate, our High Priest, our Intercessor. Our position is like that of the Israelites on the Day of Atonement. When the high priest entered the Most Holy Place, representing the place where our High Priest is now pleading, and sprinkled the atoning blood upon the mercy seat, no propitiatory sacrifices were offered without. While the priest was interceding with God, every heart was to be bowed in contrition, pleading for the pardon of transgression. LHU 319.2

Type met antitype in the death of Christ, the Lamb slain for the sins of the world. Our great High Priest has made the only sacrifice that is of any value in our salvation. When He offered Himself on the cross, a perfect atonement was made for the sins of the people. We are now standing in the outer court, waiting and looking for that blessed hope, the glorious appearing of our Lord and Saviour Jesus Christ. No sacrifices are to be offered without, for the great High Priest is performing His work in the Most Holy Place. In His intercession as our advocate, Christ needs no man's virtue, no man's intercession. He is the only sin-bearer, the only sin-offering. Prayer and confession are to be offered only to Him who has entered once for all into the Most Holy Place. He will save to the uttermost all who come to Him in faith. He ever liveth to make intercession for us.... LHU 319.3

The mightiest created intellect cannot comprehend God; words from the most eloquent tongue fail to describe Him.... Men have only one Advocate, one Intercessor, who is able to pardon transgression. Shall not our hearts swell with gratitude to Him who gave Jesus to be the propitiation for our sins? Think deeply upon the love that the Father has manifested in our behalf, the love that He has expressed for us. We can not measure this love; for measurement there is none. Can we measure infinity? We can only point to Calvary, to the Lamb slain from the foundation of the world.... LHU 319.4

No middleman comes between the sinner and Christ.... Christ Himself is our Advocate. All that the Father is to His Son He is to those whom His Son in humanity represented. In every line of His work Christ acted as a representative of the Father. He lived as our substitute and surety. He labored as He would have His followers labor, unselfishly, appreciating the value of every human being for whom He suffered and died (The Signs of the Times, June 28, 1899). LHU 319.5

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Ellen G. White
Selected Messages Book 1, 237

So sacred and so glorious is the law, that when Moses returned from the holy mount, where he had been with God, receiving from His hand the tables of stone, his face reflected a glory upon which the people could not look without pain, and Moses was obliged to cover his face with a veil. 1SM 237.1

The glory that shone on the face of Moses was a reflection of the righteousness of Christ in the law. The law itself would have no glory, only that in it Christ is embodied. It has no power to save. It is lusterless only as in it Christ is represented as full of righteousness and truth. 1SM 237.2

The types and shadows of the sacrificial service, with the prophecies, gave the Israelites a veiled, indistinct view of the mercy and grace to be brought to the world by the revelation of Christ. To Moses was unfolded the significance of the types and shadows pointing to Christ. He saw to the end of that which was to be done away when, at the death of Christ, type met antitype. He saw that only through Christ can man keep the moral law. By transgression of this law man brought sin into the world, and with sin came death. Christ became the propitiation for man's sin. He proffered His perfection of character in the place of man's sinfulness. He took upon Himself the curse of disobedience. The sacrifices and offerings pointed forward to the sacrifice He was to make. The slain lamb typified the Lamb that was to take away the sin of the world. 1SM 237.3

It was seeing the object of that which was to be done away, seeing Christ as revealed in the law, that illumined the face of Moses. The ministration of the law, written and engraved in stone, was a ministration of death. Without Christ, the transgressor was left under its curse, with no hope of pardon. The ministration had of itself no glory, but the promised Saviour, revealed in the types and shadows of the ceremonial law, made the moral law glorious. 1SM 237.4

Paul desires his brethren to see that the great glory of a sin-pardoning Saviour gave significance to the entire Jewish economy. He desired them to see also that when Christ came to the world, and died as man's sacrifice, type met antitype. 1SM 237.5

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Ellen G. White
Selected Messages Book 2, 123

The people of God on earth are the human agents that are to cooperate with divine agencies for the salvation of men. To the souls that have joined themselves to Him, Christ says, “You are one with Me, ‘labourers together with God’” (1 Corinthians 3:9). God is the great and unperceived actor; man is the humble and seen agent, and it is only in cooperation with the heavenly agencies that he can do anything good. It is only as the mind is enlightened by the Holy Spirit that men discern the divine agency. And hence Satan is constantly seeking to divert minds from the divine to the human, that man may not cooperate with Heaven. He directs the attention to human inventions, leading men to trust in man, to make flesh their arm, so that their faith does not take hold upon God. 2SM 123.1

“The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!” (Matthew 6:22, 23). 2SM 123.2

And when our light becomes darkness, how shall we be a light to the world? 2SM 123.3

The work of our personal salvation also depends upon our cooperation with the divine agencies. God has imparted to us moral powers and religious susceptibilities. He has given His Son as a propitiation for our sins, that we might be reconciled to God. Jesus lived a life of self-denial and sacrifice, that we might follow His example. He has given the Holy Spirit to be in Christ's stead in every place where help is needed. He employs the heavenly intelligences to bring divine power to combine with our human efforts. But we must accept the gift of God, we must repent, and believe in Christ. We must watch, we must pray, we must obey the requirements of God. We must practice self-denial and self-sacrifice for Christ's sake. We must grow up into Christ by constant connection with Him. Whatever turns the mind away from God to trust in man, or conform to a human standard, will prevent us from cooperating with God in the work of our own salvation. This is why the Lord forbade His people to form any alliance with the heathen, “lest it be for a snare in the midst of thee” (Exodus 34:12). He said, “They will turn away thy son from following me” (Deuteronomy 7:4). And the same principle applies to the association of Christians with the ungodly. 2SM 123.4

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Ellen G. White
Selected Messages Book 3, 132.2

Christ's heart was pierced by a far sharper pain than that caused by the nails driven into His hands and feet. He was bearing the sins of the whole world, enduring our punishment—the wrath of God against transgression. His trial involved the fierce temptation of thinking that He was forsaken by God. His soul was tortured by the pressure of great darkness, lest He should swerve from His uprightness during the terrible ordeal. 3SM 132.2

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Ellen G. White
Selected Messages Book 3, 325.2

Think of the Saviour. Lay your sins, both of omission and of commission, upon the Sin-bearer. You know that you love the Lord; then do not worry away your life because Satan harasses you with his falsehoods. Believe that Jesus will and does pardon your transgression. He bore the sins of the whole world. He loves to have the weak and troubled soul come to Him and rely upon Him. Seek God in simple faith, saying, “I believe; help thou mine unbelief.” 3SM 325.2

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Ellen G. White
SDA Bible Commentary, vol. 6 (EGW), 1096

7-17. The Moral Law Glorified by Christ—The types and shadows of the sacrificial service, with the prophecies, gave the Israelites a veiled, indistinct view of the mercy and grace to be brought to the world by the revelation of Christ. To Moses was unfolded the significance of the types and shadows pointing to Christ. He saw to the end of that which was to be done away when, at the death of Christ, type met antitype. He saw that only through Christ can man keep the moral law. By transgression of this law man brought sin into the world, and with sin came death. Christ became the propitiation for man's sin. He proffered His perfection of character in the place of man's sinfulness. He took upon Himself the curse of disobedience. The sacrifices and offerings pointed forward to the sacrifice He was to make. The slain lamb typified the Lamb that was to take away the sin of the world. 6BC 1096.1

It was seeing the object of that which was to be done away, seeing Christ as revealed in the law, that illumined the face of Moses. The ministration of the law, written and engraved in stone, was a ministration of death. Without Christ, the transgressor was left under its curse, with no hope of pardon. The ministration had of itself no glory, but the promised Saviour, revealed in the types and shadows of the ceremonial law, made the moral law glorious (The Review and Herald, April 22, 1902). 6BC 1096.2

7-18 (Romans 3:31; 7:7; Galatians 3:13). Christ's Glory Revealed in His Law—Christ bore the curse of the law, suffering its penalty, carrying to completion the plan whereby man was to be placed where he could keep God's law, and be accepted through the merits of the Redeemer; and by His sacrifice glory was shed upon the law. Then the glory of that which is not to be done away—God's law of ten commandments, His standard of righteousness—was plainly seen by all who saw to the end of that which was done away. 6BC 1096.3

“We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory even as by the Spirit of the Lord.” Christ is the sinner's advocate. Those who accept His gospel behold Him with open face. They see the relation of His mission to the law, and they acknowledge God's wisdom and glory as revealed by the Saviour. The glory of Christ is revealed in the law, which is a transcript of His character, and His transforming efficacy is felt upon the soul until men become changed to His likeness. They are made partakers of the divine nature, and grow more and more like their Saviour, advancing step by step in conformity to the will of God, till they reach perfection. 6BC 1096.4

The law and the gospel are in perfect harmony. Each upholds the other. In all its majesty the law confronts the conscience, causing the sinner to feel his need of Christ as the propitiation for sin. The gospel recognizes the power and immutability of the law. “I had not known sin, but by the law,” Paul declares. The sense of sin, urged home by the law, drives the sinner to the Saviour. In his need man may present the mighty arguments furnished by the cross of Calvary. He may claim the righteousness of Christ; for it is imparted to every repentant sinner (The Review and Herald, April 22, 1902). 6BC 1096.5

12-15 (see EGW on Exodus 34:29-33). The Veil of Unbelief—[2 Corinthians 3:12-15 quoted.] The Jews refused to accept Christ as the Messiah, and they cannot see that their ceremonies are meaningless, that the sacrifices and offerings have lost their significance. The veil drawn by themselves in stubborn unbelief is still before their minds. It would be removed if they would accept Christ, the righteousness of the law. 6BC 1096.6

Many in the Christian world also have a veil before their eyes and heart. They do not see to the end of that which was done away. They do not see that it was only the ceremonial law which was abrogated at the death of Christ. They claim that the moral law was nailed to the cross. Heavy is the veil that darkens their understanding. The hearts of many are at war with God. They are not subject to His law. Only as they shall come into harmony with the rule of His government can Christ be of any avail to them. They may talk of Christ as their Saviour; but He will finally say to them, I know you not. You have not exercised genuine repentance toward God for the transgression of His holy law, and you cannot have genuine faith in Me, for it was My mission to exalt God's law.... 6BC 1096.7

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Ellen G. White
Testimonies to Ministers and Gospel Workers, 220

We need more of the working of the Infinite and far less trust in human agencies. We are to prepare a people to stand in the day of God's preparation; we are to call men's attention to the cross of Calvary, to make clear the reason why Christ made His great sacrifice. We are to show men that it is possible for them to come back to their allegiance to God and to their obedience to His commandments. When the sinner looks upon Christ as the propitiation for his sins, let men step aside. Let them declare to the sinner that Christ “is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” Encourage him to seek wisdom from God; for through earnest prayer he will learn the way of the Lord more perfectly than if instructed by some human counselor. He will see that it was the transgression of the law that caused the death of the Son of the infinite God, and he will hate the sins that wounded Jesus. As he looks upon Christ as a compassionate, tender High Priest, his heart will be preserved in contrition. TM 220.1

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Ellen G. White
That I May Know Him, 33.3

We have everything to gain in the conflict with our mighty foe, and we dare not for a moment yield to his temptations. We know that in our own strength it is not possible for us to succeed; but as Christ humbled Himself, and took upon Himself our nature, He is acquainted with our necessities, and has Himself borne the heaviest temptations that man will have to bear, has conquered the enemy in resisting his suggestions, in order that man may learn how to be conqueror. He was clothed with a body like ours, and in every respect suffered what man will suffer, and very much more. We shall never be called upon to suffer as Christ suffered, for the sins not of one, but the sins of the whole world were laid upon Christ. He endured humiliation, reproach, suffering, and death, that we by following His example might inherit all things.55 TMK 33.3

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Ellen G. White
That I May Know Him, 62.3

As the sinner beholds the Lamb of God, he sees more clearly what provision God has made to take away the sins of the world. He sees the sufficiency and adaptation of the Spirit of grace for every conflict. The mysterious provision for the taking away of sin is Jesus Christ.... “He is the propitiation for our sins: and not for our's only, but also for the sins of the whole world” (1 John 2:2).... TMK 62.3

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Ellen G. White
That I May Know Him, 66.3

In His humanity Christ was tried with as much greater temptation, with as much more persevering energy than man is tried by the evil one, as His nature was greater than man's. This is a deep mysterious truth, that Christ is bound to humanity by the most sensitive sympathies. The evil works, the evil thoughts, the evil words of every son and daughter of Adam press upon His divine soul. The sins of men called for retribution upon Himself, for He had become man's substitute, and took upon Him the sins of the world. He bore the sins of every sinner, for all transgressions were imputed unto Him.... “How shall we escape, if we neglect so great salvation?” (Hebrews 2:3).1 TMK 66.3

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Ellen G. White
That I May Know Him, 96.2

The divine Author of salvation left nothing incomplete in the plan; every phase of it is perfect. The sin of the whole world was laid upon Jesus, and divinity gave its highest value to the suffering of humanity in Jesus that the whole world might be pardoned through faith in the Substitute. The most guilty need have no fear but that God will pardon, for because of the efficacy of the divine sacrifice the penalty of the law will be remitted. Through Christ the sinner may return to allegiance to God. TMK 96.2

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Ellen G. White
That I May Know Him, 311.3

To those who plead for these diversions, we answer, We cannot indulge in them in the name of Jesus of Nazareth.... Go in imagination to Gethsemane and behold the anguish which Christ endured for us. See the world's Redeemer wrestling in superhuman agony, the sins of the whole world upon His soul. Hear His prayer, borne upon the sympathizing breeze, “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matthew 26:39). The hour of darkness has come. Christ has entered the shadow of His cross. Alone He must drink the bitter cup. Of all earth's children whom He has blessed and comforted there is not one to console Him in this dreadful hour. He is betrayed into the hands of a murderous mob. Faint and weary, He is dragged from one tribunal to another.... He who knew not the taint of sin pours out His life as a malefactor upon Calvary. This history should stir every soul to its depths. It was to save us that the Son of God became a man of sorrows and acquainted with grief.... Let a sense of the infinite sacrifice made for our redemption be ever with you, and the ballroom will lose its attractions. TMK 311.3

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Ellen G. White
That I May Know Him, 369.3

“God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” During every moment of Christ's life in our world, God was repeating His gift. Christ, the sinless One, was making an infinite sacrifice for sinners, that they might be saved. He came as a man of sorrows and acquainted with grief, and those for whom He came looked upon Him as stricken, smitten of God, and afflicted. The cup of suffering was placed in His hand, as if He were the guilty one, and He drained it to the dregs. He bore the sin of the world to the bitter end.... No line can fathom, no measurement compute, the love revealed by the cross of Calvary.... TMK 369.3

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Ellen G. White
This Day With God, 265.8

To as many as believe in Him, Christ gives power to become the sons of God. Those who are thus denominated as members of the royal family will live for Him who is the propitiation for their sins. As they follow on to know the truth, their feet are planted on the sure foundation. Neither flood nor storm can sweep away their foundation.—Letter 289, September 13, 1905, to “My Brethren in the Ministry.” TDG 265.8

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Ellen G. White
This Day With God, 357.2

The Lord Jesus took upon Him the form of sinful man, clothing His divinity with humanity. But He was holy, even as God is holy. If He had not been without spot or stain of sin, He could not have been the Saviour of mankind. He was a Sinbearer, needing no atonement. One with God in purity and holiness of character, He could make a propitiation for the sins of the whole world. TDG 357.2

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Ellen G. White
The Upward Look, 110.3

At the time when Christ's work bore only the appearance of cruel defeat, when to the disciples the case seemed hopeless, certain Greeks came to the disciples, saying, “We would see Jesus” (John 12:21). This inquiry showed Christ, who was then standing in the shadow of the cross, that the sacrificial offering of Himself would bring all who believe into perfect harmony with God. By making this propitiation of man's sins, Christ's kingdom would be perfected and extended throughout the world. He would work as the Restorer. His Spirit would prevail everywhere. UL 110.3

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Ellen G. White
The Upward Look, 191.3

Christ, our Saviour, in whom dwelt absolute perfection, became sin for the fallen race. He did not know sin by the experience of sinning, but He bore the terrible weight of the guilt of the whole world. He became our propitiation, that all who receive Him may become sons of God. The cross was erected to save man. Christ lifted on the cross was the means devised in heaven for awakening in the repenting soul a sense of the sinfulness of sin. By the cross Christ sought to draw all to Himself. He died as the only hope of saving those who, because of sin, were in the gall of bitterness. Through the agency of the Holy Spirit, a new principle of mental and spiritual power was to be brought to man, who, through association with divinity, was to become one with God. UL 191.3

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