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All things were made by him - That is, by this Logos. In Genesis 1:1, God is said to have created all things: in this verse, Christ is said to have created all things: the same unerring Spirit spoke in Moses and in the evangelists: therefore Christ and the Father are One. To say that Christ made all things by a delegated power from God is absurd; because the thing is impossible. Creation means causing that to exist that had no previous being: this is evidently a work which can be effected only by omnipotence. Now, God cannot delegate his omnipotence to another: were this possible, he to whom this omnipotence was delegated would, in consequence, become God; and he from whom it was delegated would cease to be such: for it is impossible that there should be two omnipotent beings.

On these important passages I find that many eminently learned men differ from me: it seems they cannot be of my opinion, and I feel I cannot be of theirs. May He, who is the Light and the Truth, guide them and me into all truth!

All things - The universe. The expression cannot be limited to any part of the universe. It appropriately expresses everything which exists - all the vast masses of material worlds, and all the animals and things, great or small, that compose those worlds. See Revelation 4:11; Hebrews 1:2; Colossians 1:16.

Were made - The original word is from the verb “to be,” and signifies “were” by him; but it expresses the idea of creation here. It does not alter the sense whether it is said “‹were‘ by him,” or “were ‹created‘ by him.” The word is often used in the sense of “creating,” or forming from nothing. See James 3:9; and Genesis 2:4; Isaiah 48:7; in the Septuagint.

By him - In this place it is affirmed that “creation” was effected by “the Word,” or the Son of God. In Genesis 1:1, it is said that the Being who created the heavens and the earth was God. In Psalm 102:25-28, this work is ascribed to Yahweh. The “Word,” or the Son of God, is therefore appropriately called “God.” The work of “creation” is uniformly ascribed in the Scriptures to the Second Person of the Trinity. See Colossians 1:16; Hebrews 1:2, Hebrews 1:10. By this is meant, evidently, that he was the agent, or the efficient cause, by which the universe was made. There is no higher proof of omnipotence than the work of creation; and, hence, God often appeals to that work to prove that he is the true God, in opposition to idols. See Isaiah 40:18-28; Jeremiah 10:3-16; Psalm 24:2; Psalm 39:11; Proverbs 3:19. It is absurd to say that God can invest a creature with omnipotence. If He can make a creature omnipotent, He can make him omniscient, and can in the same way make him omnipresent, and infinitely wise and good; that is, He can invest a creature with all His own attributes, or make another being like Himself, or, which is the same thing, there could be two Gods, or as many Gods as He should choose to make. But this is absurd! The Being, therefore, that “created” all things must be divine; and, since this work is ascribed to Jesus Christ, and as it is uniformly in the Scriptures declared to be the work of God, Jesus Christ is therefore equal with the Father.

Without him - Without his agency; his notice; the exertion of his power. Compare Matthew 10:29. This is a strong way of speaking, designed to confirm, beyond the possibility of doubt, what he had just said. He says, therefore, in general, that all things were made by Christ. In this part of the verse he shuts out all doubt, and affirms that there was “no exception;” that there was not a single thing, however minute or unimportant, which was not made by him. In this way, he confirms what he said in the first verse. Christ was not merely called God, but he did the works of God, and therefore the name is used in its proper sense as implying supreme divinity. To this same test Jesus himself appealed as proving that he was divine. John 10:37, “if I do not the works of my Father, believe me not.” John 5:17, “my Father worketh hitherto, and I work.”

47. Let none who profess godliness regard with indifference the health of the body, and flatter themselves that intemperance is no sin, and will not affect their spirituality. A close sympathy exists between the physical and the moral nature.—[The Review and Herald, January 25, 1881] Counsels on Health, 67 CD 43.1

48. With our first parents, intemperate desire resulted in the loss of Eden. Temperance in all things has more to do with our restoration to Eden than men realize.—The Ministry of Healing, 129, 1905 CD 43.2

49. The transgression of physical law is the transgression of God's law. Our Creator is Jesus Christ. He is the author of our being. He has created the human structure. He is the author of physical laws, as He is the author of the moral law. And the human being who is careless and reckless of the habits and practices that concern his physical life and health, sins against God. Many who profess to love Jesus Christ do not show proper reverence and respect for Him who gave His life to save them from eternal death. He is not reverenced, or respected, or recognized. This is shown by the injury done to their own bodies in violation of the laws of their being.—Manuscript 49, 1897 CD 43.3

50. A continual transgression of nature's laws is a continual transgression of the law of God. The present weight of suffering and anguish which we see everywhere, the present deformity, decrepitude, disease, and imbecility now flooding the world, make it, in comparison to what it might be and what God designed it should be, a lazar house; and the present generation are feeble in mental, moral, and physical power. All this misery has accumulated from generation to generation because fallen man will break the law of God. Sins of the greatest magnitude are committed through the indulgence of perverted appetite.—Testimonies for the Church 4:30, 1876 CD 43.4

The Sabbath was hallowed at the creation. As ordained for man, it had its origin when “the morning stars sang together, and all the sons of God shouted for joy.” Job 38:7. Peace brooded over the world; for earth was in harmony with heaven. “God saw everything that He had made, and, behold, it was very good;” and He rested in the joy of His completed work. Genesis 1:31. DA 281.1

Because He had rested upon the Sabbath, “God blessed the seventh day, and sanctified it,”—set it apart to a holy use. He gave it to Adam as a day of rest. It was a memorial of the work of creation, and thus a sign of God's power and His love. The Scripture says, “He hath made His wonderful works to be remembered.” “The things that are made,” declare “the invisible things of Him since the creation of the world,” “even His everlasting power and divinity.” Genesis 2:3; Psalm 111:4; Romans 1:20, R. V. DA 281.2

All things were created by the Son of God. “In the beginning was the Word, and the Word was with God.... All things were made by Him; and without Him was not anything made that was made.” John 1:1-3. And since the Sabbath is a memorial of the work of creation, it is a token of the love and power of Christ. DA 281.3

The Sabbath calls our thoughts to nature, and brings us into communion with the Creator. In the song of the bird, the sighing of the trees, and the music of the sea, we still may hear His voice who talked with Adam in Eden in the cool of the day. And as we behold His power in nature we find comfort, for the word that created all things is that which speaks life to the soul. He “who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” 2 Corinthians 4:6. DA 281.4

The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.—Special Testimonies, Series B, 7:62, 63. (1905). Ev 615.1

The Pre-existent, Self-existent Son of God—Christ is the pre-existent, self-existent Son of God.... In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.—The Signs of the Times, August 29, 1900. Ev 615.2

He was equal with God, infinite and omnipotent.... He is the eternal, self-existent Son.—Manuscript 101, 1897. Ev 615.3

That Christ, during His childhood, should grow in wisdom, and in favor with God and man, was not a matter of astonishment; for it was according to the laws of His divine appointment that His talents should develop, and His faculties strengthen by exercise. He sought neither the schools of the prophets nor the learning received from the rabbinical teachers; He needed not the education gained in these schools; for God was His instructor. When in the presence of the teachers and rulers, His questions were instructive lessons, and He astonished the great men with His wisdom and deep penetration. His answers to their queries opened up fields of thought on subjects in reference to the mission of Christ, which had never before entered their minds. FE 400.1

The stores of wisdom and the scientific knowledge Christ displayed in the presence of the wise men, were a subject of surprise to His parents and brothers; for they knew He had never received from the great teachers instruction in human science. His brothers were annoyed at His questions and answers; for they could discern that He was an instructor to the learned teachers. They could not comprehend Him; for they knew not that He had access to the tree of life, a source of knowledge of which they knew nothing. He ever possessed a peculiar dignity and individuality distinct from earthly pride or assumption; for He did not strive after greatness. FE 400.2

After Christ had condescended to leave His high command, step down from an infinite height and assume humanity, He could have taken upon Him any condition of humanity He might choose. But greatness and rank were nothing to Him, and He selected the lowest and most humble walk of life. The place of His birth was Bethlehem, and on one side His parentage was poor, but God, the Owner of the world, was His Father. No trace of luxury, ease, selfish gratification, or indulgence was brought into His life, which was a continual round of self-denial and self-sacrifice. In accordance with His humble birth, He had apparently no greatness or riches, in order that the humblest believer need not say that Christ never knew the stress of pinching poverty. Had He possessed the semblance of outward show, of riches, of grandeur, the poorest class of humanity would have shunned His society; therefore He chose the lowly condition of the far greater number of the people. The truth of heavenly origin was to be His theme: He was to sow the earth with truth; and He came in such a way as to be accessible to all, that the truth alone might make an impression upon human hearts. FE 401.1