Mark

Chapter 1

9–11. See EGW on Matt. 3:13–17.

10–13. See EGW on Matt. 4:1–11.

Chapter 2

14, 15. See EGW on Luke 5:29.

17. See EGW on Matt. 9:12, 13.

22. See EGW on Matt. 9:17.

Chapter 3

1–3. See EGW on Luke 1:76, 77.

22. See EGW on Matt. 12:24–32.

28, 29. See EGW on Matt. 12:31, 32.

Chapter 4

30 (Luke 13:18). Not Like Earthly Governments.—The government of the kingdom of Christ is like no earthly government. It is a representation of the characters of those who compose the kingdom. “Whereunto shall we liken the kingdom of God?” Christ asked, “or with what comparison shall we compare it?” He could find nothing on earth that would serve as a perfect comparison. His court is one where holy love presides, and whose offices and appointments are graced by the exercise of charity. He charges His servants to bring pity and loving-kindness, His own attributes, into all their office work, and to find their happiness and satisfaction in reflecting the love and tender compassion of the divine nature on all with whom they associate (RH March 19, 1908).

Chapter 6

26. See EGW on Matt. 14:9.

Chapter 8

34. See EGW on Matt. 16:24; Luke 9:23.

Chapter 9

2–4. See EGW on Matt. 17:1–3.

Chapter 10

13–16. See EGW on Matt. 19:13–15.

45. See EGW on Matt. 9:12, 13.

46–52 (Matt. 20:30–34; Luke 18:35–43). Some With Eyes See Nothing.—It is only when the sinner feels the need of a Saviour, that his heart goes after the One who can help him. When Jesus walked among men, it was the sick that wanted a physician. The poor, the afflicted and distressed, followed after Him, to receive the help and comfort which they could not find elsewhere. Blind Bartimaeus is waiting by the wayside; he has waited long to meet Christ. Throngs of people who possess their sight are passing to and fro, but they have no desire to see Jesus. One look of faith would touch His heart of love, and bring them the blessings of His grace; but they know not the sickness and poverty of their souls, and they feel no need of Christ. Not so with the poor blind man. His only hope is in Jesus. As he waits and watches, he hears the tread of many feet, and he eagerly inquires, What means this noise of travel? The by-standers answer that “Jesus of Nazareth passeth by.” With the eagerness of intense desire, he cries, “Jesus, thou Son of David, have mercy on me!” They try to silence him, but he cries the more vehemently, “Thou Son of David, have mercy on me!” This appeal is heard. His persevering faith is rewarded. Not only is physical sight restored, but the eyes of his understanding are opened. In Christ he sees his Redeemer, and the Sun of Righteousness shines into his soul. All who feel their need of Christ as did blind Bartimaeus, and who will be as earnest and determined as he was, will, like him, receive the blessing which they crave.

The afflicted, suffering ones who sought Christ as their helper, were charmed with the divine perfection, the beauty of holiness, that shone forth in His character. But the Pharisees could see no beauty in Him that they should desire Him. His simple attire, and humble life, devoid of outward show, rendered Him to them as a root out of dry ground (RH March 15, 1887).

Chapter 11

12–14. See EGW on Matt. 21:18–20.

Chapter 12

30 (Eccl. 9:10; Luke 10:27; Rom. 12:11; Col. 3:23). The Service of Every Power.—The physical powers are to be brought into service from love of God. The Lord requires the physical strength, and you can reveal your love for Him by the right use of your physical powers, doing the very work which needs to be done. There is no respect of persons with God. …

There is science in the humblest kind of work, and if all would thus regard it, they would see nobility in labor. Heart and soul are to be put into work of any kind; then there is cheerfulness and efficiency. In agricultural or mechanical occupations, men may give evidence to God that they appreciate His gift in the physical powers, and the mental faculties as well. Let the educated ability be employed devising improved methods of work. This is just what the Lord wants. There is honor in any class of work that is essential to be done. Let the law of God be made the standard of action and it ennobles and sanctifies all labor. Faithfulness in the discharge of every duty makes the work noble, and reveals a character that God can approve.

“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.” God desires the love that is expressed in heart service, in soul service, in the service of the physical powers. We are not to be dwarfed in any kind of service for God. Whatever He has lent us is to be used intelligently for Him. The man who exercises his faculties will surely strengthen them; but he must seek to do his best. There is need of intelligence and educated ability to devise the best methods in farming, in building, and in every other department, that the worker may not labor in vain. …

It is the duty of every worker not merely to give his strength but his mind and intellect to that which he undertakes to do. … You can choose to become stereotyped in a wrong course of action because you have not the determination to take yourselves in hand and reform, or you may cultivate your powers to do the very best kind of service, and then you will find yourselves in demand anywhere and everywhere. You will be appreciated for all that you are worth. “Whatsoever thine hand findeth to do, do it with thy might.” “Not slothful in business; fervent in spirit; serving the Lord” (MS 8, 1894).

30, 31. See EGW on Matt. 22:37–39.

37. See EGW on Luke 4:18, 19.

Chapter 13

21, 22. See EGW on Matt. 24:23, 24.

34. See EGW on John 17:20, 21.

Chapter 14

1. See EGW on Matt. 26:2.

3–9. See EGW on Matt. 26:6–13; John 12:3.

10, 11. See EGW on Matt. 26:14–16; Luke 22:3–5.

27–31. See EGW on Matt. 26:31–35.

29–31. See EGW on Matt. 22:31–34.

32–42. See EGW on Matt. 26:36–46.

36. See EGW on Matt. 26:42; Luke 22:42; Rom. 8:11.

40. See EGW on Matt. 26:43.

53. See EGW on Matt. 26:3.

61, 62. See EGW on Matt. 26:63, 64; Luke 22:70.

63. See EGW on Matt. 26:65.

Chapter 15

6–15. See EGW on Matt. 27:15–26.

12–14. See EGW on Matt. 27:22, 23.

14, 15. See EGW on Matt. 27:25, 26.

21. See EGW on Matt. 27:32.

26. See EGW on Matt. 27:37.

27. See EGW on Matt. 27:38.

31. See EGW on Luke 24:13–15.

33. See EGW on Matt. 27:45.

33, 34, 39. See EGW on Matt. 27:45, 46.

37. See EGW on Matt. 27:50; John 19:30.

38. See EGW on Matt. 27:51; John 19:30.

39. See EGW on Matt. 27:54.

Chapter 16

1, 2 (Matt. 28:1; Luke 24:1; Rom. 6:3–5; 1 Cor. 11:26). Resurrection Did Not Consecrate First Day.—Christ rested in the tomb on the Sabbath day, and when holy beings of both heaven and earth were astir on the morning of the first day of the week, He rose from the grave to renew His work of teaching His disciples. But this fact does not consecrate the first day of the week, and make it a Sabbath. Jesus, prior to His death, established a memorial of the breaking of His body and the spilling of His blood for the sins of the world, in the ordinance of the Lord’s supper, saying “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.” And the repentant believer, who takes the steps required in conversion, commemorates in his baptism the death, burial, and resurrection of Christ. He goes down into the water in the likeness of Christ’s death and burial, and he is raised out of the water in the likeness of His resurrection—not to take up the old life of sin, but to live a new life in Christ Jesus (3SP 204).

6 (John 1:1–3, 14; Phil. 2:5–8; Col. 2:9; Heb. 1:6, 8; 2:14–17; 4:15). Deity Did Not Die.—Was the human nature of the Son of Mary changed into the divine nature of the Son of God? No; the two natures were mysteriously blended in one person—the man Christ Jesus. In Him dwelt all the fullness of the Godhead bodily. When Christ was crucified, it was His human nature that died. Deity did not sink and die; that would have been impossible. Christ, the sinless One, will save every son and daughter of Adam who accepts the salvation proffered them, consenting to become the children of God. The Saviour has purchased the fallen race with His own blood.

This is a great mystery, a mystery that will not be fully, completely understood in all its greatness until the translation of the redeemed shall take place. Then the power and greatness and efficacy of the gift of God to man will be understood. But the enemy is determined that this gift shall be so mystified that it will become as nothingness (Letter 280, 1904).

(Matt. 28:5, 6; Luke 24:5, 6; John 2:19; 10:17, 18; Acts 13:32, 33). When the voice of the angel was heard saying, “Thy Father calls thee,” He who had said, “I lay down my life, that I might take it again,” “Destroy this temple, and in three days I will raise it up,” came forth from the grave to life that was in Himself. Deity did not die. Humanity died, but Christ now proclaims over the rent sepulcher of Joseph, “I am the resurrection, and the life.” In His divinity Christ possessed the power to break the bonds of death. He declares that He had life in Himself to quicken whom He will.

“I am the resurrection, and the life.” This language can be used only by the Deity. All created things live by the will and power of God. They are dependent recipients of the life of the Son of God. However able and talented, however large their capabilities, they are replenished with life from the Source of all life. Only He who alone hath immortality, dwelling in light and life, could say, “I have power to lay down my life, and I have power to take it again.” All the human beings in our world take their life from Him. He is the spring, the fountain of life (MS 131, 1897).

“I am the resurrection, and the life.” He who had said, “I lay down my life, that I might take it again,” came forth from the grave to life that was in Himself. Humanity died: divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.

All created beings live by the will and power of God. They are recipients of the life of the Son of God. However able and talented, however large their capacities, they are replenished with life from the Source of all life. He is the spring, the fountain, of life. Only He who alone hath immortality, dwelling in light and life, could say, “I have power to lay down my life, and I have power to take it again.” …

Christ was invested with the right to give immortality. The life which He had laid down in humanity, He again took up and gave to humanity. “I am come,” He says, “that they might have life, and that they might have it more abundantly” (YI Aug. 4, 1898).

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.

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 (MS 94, 1897).