Hebrews

Chapter 1

3 (Col. 1:15; 2:9; 3:10; see EGW on John 1:14; Acts 1:11; 17:28; Eph. 1:20, 21; Heb. 2:14–18). The Personality of God.—He [Christ] represented God not as an essence that pervaded nature, but as a God who has a personality. Christ was the express image of His Father’s person; and He came to our world to restore in man God’s moral image, in order that man, although fallen, might obedience to God’s commandments become enstamped with the divine image and character—adorned with the beauty of divine loveliness (MS 24, 1891).

4–14. The Omnipotence of Jesus.—[Heb. 1:4–12 quoted.] In this language is represented the omnipotence of the Lord Jesus. He is introduced to the Bible student as the Creator of the world, and was its rightful Ruler. [Heb. 1:13, 14 quoted.]

The first chapter of Hebrews contrasts the position of the angels and the position of Christ. God has spoken words concerning Christ that are not to be applied to the angels. They are “sent forth to minister for them who shall be heirs of salvation,” but Christ, as Mediator, is the great Minister in the work of redemption. The Holy Spirit is His representative in our world, to execute the divine purpose of bringing to fallen man power from above, that he may be an overcomer. All who enter into a covenant with Jesus Christ become by adoption the children of God. They are cleansed by the regenerating power of the Word, and angels are commissioned to minister unto them (MS 57, 1907).

6, 8. See on EGW on ch. 3:1–3; John 1:1–3, 14; Col. 2:9.

8. See EGW on John 1:1–3.

14 (see EGW on Acts 10:1–6; Rev. 5:11). Power and Efficiency for the Church.—Divine ministration is needed to give power and efficiency to the church in this world. God’s family on earth, subject to temptations and trials, is very near to His heart of love. He has ordained that communication be kept up between heavenly intelligences and His children on this earth. Angels from the courts above are sent forth to minister to those who shall be heirs of salvation (MS 142, 1899).

(James 4:8.) Good Angels Restrain Satan.—God has angels whose whole work is to draw those who shall be heirs of salvation. Whenever one takes a step toward Jesus, Jesus is taking steps toward him. The angels’ work is to keep back the powers of Satan (MS 17, 1893).

(Eph. 6:12.) To the Aid of Tempted Souls.—Heavenly angels are commissioned to watch the sheep of Christ’s pasture. When Satan with his deceptive snares would deceive if possible the very elect, these angels set in operation influences that will save the tempted souls if they will take heed to the Word of the Lord, realize their danger, and say: “No, I will not enter into that scheme of Satan. I have an Elder Brother on the throne in heaven, who has shown that He has a tender interest in me, and I will not grieve His heart of love. I know and am assured that He is watching over His children, keeping them as the apple of His eye. There is no diminishing of His love. I will not grieve the heart of Christ; I will try not to become a tempter to others” (Letter 52, 1906).

(Rev. 5:9–12.) Angels Share in the Final Triumph.—As invisible agencies, angels are working through human beings to proclaim the commandments of God. Angels have far more to do with the human family than many suppose. Speaking of the angels, “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?”

Holy angels will join in the song of the redeemed. Though they cannot sing from experimental knowledge, “He hath washed us in His own blood, and redeemed us unto God,” yet they understand the great peril from which the people of God have been saved. Were they not sent to lift up for them a standard against the enemy? They can fully sympathize with the glowing ecstasy of those who have overcome by the blood of the Lamb and the word of their testimony (Letter 79, 1900).

Angels Cooperate With Human Agencies.—Holy, ministering agencies of heaven are cooperating with human agencies to lead into safe paths all who love truth and righteousness. It is the greatest joy of the angels of heaven to spread the shield of their tender love over souls who turn to God; and Satan fights determinedly to retain every soul that has had light and evidence. His fierce, unabated desire is to destroy every soul possible. Will you choose to stand under his banner?

Angelic agencies are standing firm, determined that he shall not obtain the victory. They would recover every soul in our world who is under Satan’s banner if these poor souls would not so eagerly seek to keep out of and away from their merciful ministrations and rescuing power. Their deep and earnest love for the souls for whom Christ has died is beyond measurement. They would make these deceived souls intelligent in regard to how they might arm themselves and break the spell which Satan has cast upon them.

If they would only look unto Jesus, and for one moment discern truly, sincerely, what love has been expressed in the sacrifice which has been made for them! If only they could see the determined efforts of Satan to eclipse by his hellish shadow every ray of light that would come into the mind and heart of persons now dead in trespasses and sins! O that they would awake from their torpor as the whole world will soon awake by the trumpet of God, which will announce His appearing! …

Angels are keeping back the destroying agencies; for they have an intense interest for these rebellious sons, and they want to help them to return to the fold in safety and peace, that they may finally be overcomers, and be saved, eternally saved with the family of God in heaven (MS 29, 1900).

(John 17:21.) Heavenly Atmosphere Brought to Earth.—The work of these heavenly beings is to prepare the inhabitants of this world to become children of God, pure, holy, undefiled. But men, though professing to be followers of Christ, do not place themselves in a position where they can understand this ministry, and thus the work of the heavenly messengers is made hard. The angels, who do always behold the face of the Father in heaven, would prefer to remain close by the side of God, in the pure and holy atmosphere of heaven; but a work must be done in bringing this heavenly atmosphere to the souls who are tempted and tried, that Satan may not disqualify them for the place the Lord would have them fill in the heavenly courts.

Principalities and powers in heavenly places combine with these angels in their ministration for those who shall be heirs of salvation. But how sad it is that this work is hindered by the coarseness, the roughness, the worldly-mindedness of men and women who are so desirous of securing their own ends, of gratifying their own wishes, that they lose sight of the Word of God, which should be their instructor and their guide.

The Lord gives to every angel his work for this fallen world. Divine help is provided for men and women. They have the opportunity of cooperating with the heavenly intelligences, of being laborers together with God. There is placed before them the possibility of gaining a fitness for the presence of God, of being enabled to see His face. Heavenly angels are working to bring the human family into a close brotherhood, a oneness described by Christ as like that existing between the Father and the Son. How can men so highly favored by God fail to appreciate their opportunities and privileges? How can they refuse to accept the divine help proffered? How much it is possible for human beings to gain if they will keep eternity in view!

Satanic agencies are always warring for the mastery over the human mind, but the angels of God are constantly at work, strengthening the weak hands and confirming the feeble knees of all who call upon God for help (RH July 4, 1899).

The Line of Heavenly Communication.—The angels of God are communicating with and guarding His people, and are pressing back the powers of darkness that they shall not have any control over those who shall be heirs of salvation. Are we working in harmony with the angels? This is the line of communication the Lord has established with the children of men (MS 1, 1890).

A Special Work for Each Angel.—The Lord Jesus has a special work appointed for each of the angelic family. Human agencies have also an appointed work to do in behalf of their own souls and the souls of others saved through their influence. The angels of God will make effectual the work of men. …

They have an intense desire that human agencies shall come where they will find a refuge. The angels had a constant guardianship over Christ from His birth until His reception into the heavenly courts. … Angels are working through human agents who will be worked, to bring sinners to God. …

O that those who are halting between two opinions could only understand the agencies continually at work to keep at bay the armies of the power of darkness! By presenting earthly advantages or earthly obstacles to defeat the purposes of God, and by various other methods, Satan would intercept every ray of light from the messengers of God. But if the curtain could be rolled back, and eyes now blind to the invisible agencies could view with restored spiritual vision the conflict continually going on in behalf of the souls perishing away from Christ, what a difference would be made in the working of the agencies in this world! Decided advance movements would be made. Without delay their entire influence for good would be thrown on the side of Christ. They would behold the intense interest of the angels of God in behalf of souls who are throwing away the opportunities and privileges now so valuable to them to obtain an experimental knowledge of God and of Jesus Christ whom He has sent (MS 29, 1900).

Chapter 2

9. See EGW on Matt. 27:21, 22, 29.

10 (ch. 5:8, 9; Isa. 53:10). Sundering of the Divine Powers.—The Captain of our salvation was perfected through suffering. His soul was made an offering for sin. It was necessary for the awful darkness to gather about His soul because of the withdrawal of the Father’s love and favor; for He was standing in the sinner’s place, and this darkness every sinner must experience. The righteous One must suffer the condemnation and wrath of God, not in vindictiveness; for the heart of God yearned with greatest sorrow when His Son, the guiltless, was suffering the penalty of sin. This sundering of the divine powers will never again occur throughout the eternal ages (MS 93, 1899).

14 (see EGW on Matt. 27:50; John 3:14–17). Satan Vanquished at the Cross.—He [Christ] vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in his human nature. The power of the Saviour’s Godhead was hidden. He overcame in human nature, relying upon God for power (YI April 25, 1901).

(ch. 12:3; Gen. 3:15; 2 Tim. 1:10; 1 Peter 2:24.) Christ Triumphant in Death.—Christ was nailed to the cross, but He gained the victory. The whole force of evil gathered itself together in an effort to destroy Him who was the Light of the world, the Truth that makes men wise unto salvation. But no advantage was gained by this confederacy. With every advance move, Satan was bringing nearer his eternal ruin. Christ was indeed enduring the contradiction of sinners against Himself. But every pang of suffering that He bore helped tear away the foundation of the enemy’s kingdom. Satan bruised Christ’s heel, but Christ bruised Satan’s head. Through death the Saviour destroyed him that had the power of death. In the very act of grasping his prey, death was vanquished; for by dying, Christ brought to light life and immortality through the gospel.

Never was the Son of God more beloved by His Father, by the heavenly family, and by the inhabitants of the unfallen worlds, than when He humbled Himself to bear disgrace, humiliation, shame, and abuse. By becoming the sin bearer, He lifted from the human race the curse of sin. In His own body He paid the penalty of that on which the power of Satan over humanity is founded—sin (YI June 28, 1900).

14–18 (ch. 1:3; John 1:1–3, 14; Phil. 2:5–8; see EGW on Mark 16:6; Luke 22:44; Rom. 5:12–19; Heb. 3:1–3). God Reached Humanity Through Humanity.—Christ alone was able to represent the Deity. He who had been in the presence of the Father from the beginning, He who was the express image of the invisible God, was alone sufficient to accomplish this work. No verbal description could reveal God to the world. Through a life of purity, a life of perfect trust and submission to the will of God, a life of humiliation such as even the highest seraph in heaven would have shrunk from, God Himself must be revealed to humanity. In order to do this, our Saviour clothed His divinity with humanity. He employed the human faculties, for only by adopting these could He be comprehended by humanity. Only humanity could reach humanity. He lived out the character of God through the human body which God had prepared for Him. He blessed the world by living out in human flesh the life of God, thus showing that He had the power to unite humanity to divinity (RH June 25, 1895).

Christ Took Our Place in the Universe.—Under the mighty impulse of His love, He took our place in the universe, and invited the Ruler of all things to treat Him as a representative of the human family. He identified Himself with our interests, bared His breast for the stroke of death, took man’s guilt and its penalty, and offered in man’s behalf a complete sacrifice to God. By virtue of this atonement, He has power to offer to man perfect righteousness and full salvation. Whosoever shall believe on Him as a personal Saviour shall not perish, but have everlasting life (RH April 18, 1893).

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 (MS 21, 1895).

(1 Tim. 2:5; 1 John 2:1, 2; Rev. 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.

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 (YI Oct. 28, 1897).

(Isa. 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” (ST May 29, 1901).

(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.

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.

Christ proclaimed over the rent sepulcher of Joseph, “I am the resurrection and the life.” He, the world’s Redeemer, has bruised the serpent’s head, depriving him of all power ever to make men feel his scorpion sting; for He has brought life and immortality to light. The gates of eternal life are thrown open to all who believe on Jesus Christ. All believers who pass through a natural death, have, through eating the flesh and drinking the blood of the Son of God, eternal life in them, which is the life of Jesus Christ. In dying, Jesus has made it impossible for those who believe on Him to die eternally. …

Christ lived and died as a man, that He might be God both of the living and of the dead. It was to make it impossible for men to lose eternal life if they believe on Him. The life of men and women is precious in the sight of God; for Christ has purchased that life by being executed in their stead. Thus He made it possible for us to attain to immortality (Letter 97, 1898).

Creator and Creature United in Christ.—In Christ were united the divine and the human—the Creator and the creature. The nature of God, whose law had been transgressed, and the nature of Adam, the transgressor, meet in Jesus—the Son of God, and the Son of man. And having with His own blood paid the price of redemption, having passed through man’s experience, having in man’s behalf met and conquered temptation, having, though Himself sinless, borne the shame and guilt and burden of sin, He becomes man’s Advocate and Intercessor. What an assurance here to the tempted and struggling soul, what an assurance to the witnessing universe, that Christ will be “a merciful and faithful high priest” (MS 141, 1901)!

Edenic Mind of Man Restored.—Jesus became a man that He might mediate between man and God. He clothed His divinity with humanity, He associated with the human race, that with His long human arm He might encircle humanity, and with His divine arm grasp the throne of Divinity. And this, that He might restore to man the original mind which he lost in Eden through Satan’s alluring temptation; that man might realize that it is for his present and eternal good to obey the requirements of God. Disobedience is not in accordance with the nature which God gave to man in Eden (Letter 121, 1897).

(2 Peter 1:4.) A Divine Culture for Christians.—Divine culture brings perfection. If in connection with God the work is carried forward, the human agent, through Christ, will day by day gain victory and honor in the battle. Through the grace given he will overcome, and will be placed on vantage ground. In his relation to Christ he will be done of His bone, flesh of His flesh, one with Christ in a peculiar relationship, because Christ took the humanity of man. He became subject to temptation, endangering as it were, His divine attributes. Satan sought, by the constant and curious devices of his cunning, to make Christ yield to temptation. Man must pass over the ground over which Christ has passed. As Christ overcame every temptation which Satan brought against Him, so man is to overcome. And those who strive earnestly to overcome are brought into a oneness with Christ that the angels in heaven can never know.

The divine culture of men and women will be carried forward to completion only as they are partakers of the divine nature. Thus they may overcome as Christ overcame in their behalf. Through the grace given, fallen man may be placed on vantage ground. Through toil, through patient trust and faith in Jesus Christ, through faithful continuance in well-doing, he may rise to spiritual victory (Letter 5, 1900).

Full Obedience Possible Through Christ.—Christ came to the earth, taking humanity and standing as man’s representative, to show in the controversy with Satan that man, as God created him, connected with the Father and the Son, could obey every divine requirement (ST June 9, 1898).

16 (Phil. 2:5–8). Jesus the Friend of Sinners.—Jesus came to the world not as an angel of light; we could not have endured His glory if He had come thus. One angel at the tomb of Christ was of such exceeding brightness that the Roman guard fell powerless to the ground. As the angel came from the heavens, he parted the darkness from his track, and the sentinels could not endure his glory; they fell as dead men to the earth. Suppose that Jesus had come in the glory of an angel, His brightness would have extinguished the feeble life of mortal men.

For our sake Jesus emptied Himself of His glory; He clothed His divinity with humanity that He might touch humanity, that His personal presence might be among us, that we might know that He was acquainted with all our trials, and sympathized with our grief, that every son and daughter of Adam might understand that Jesus is the friend of sinners (ST April 18, 1892).

Not Angelic but Human Nature.—The Lord Jesus has made a great sacrifice in order to meet man where he is. He took not on Him the nature of angels. He did not come to save angels. It is the seed of Abraham that He is helping. “I came not to call the righteous, but sinners to repentance.” Christ helps humanity by taking human nature (Letter 97, 1898).

17 (Phil. 2:7, 8; Col. 2:10; 2 Peter 1:4; see EGW on Heb. 4:14–16). Christ Took Humanity Into Himself.—By His obedience to all the commandments of God, Christ wrought out a redemption for man. This was not done by going out of Himself to another, but by taking humanity into Himself. Thus Christ gave to humanity an existence out of Himself. To bring humanity into Christ, to bring the fallen race into oneness with divinity, is the work of redemption. Christ took human nature that men might be one with Him as He is one with the Father, that God may love man as He loves His only-begotten Son, that men may be partakers of the divine nature, and be complete in Him (RH April 5, 1906).

18 (chs. 4:15; 5:7, 8; John 14:30; see EGW on Matt. 4:1–11; 1 John 2:1). The Refined Sensibilities of Jesus.—Would that we could comprehend the significance of the words, Christ “suffered being tempted.” While He was free from the taint of sin, the refined sensibilities of His holy nature rendered contact with evil unspeakably painful to Him. Yet with human nature upon Him, He met the archapostate face to face, and single-handed withstood the foe of His throne. Not even by a thought could Christ be brought to yield to the power of temptation.

Satan finds in human hearts some point where he can gain a foothold; some sinful desire is cherished, by means of which his temptations assert their power. But Christ declared of Himself, “The prince of this world cometh, and hath nothing in me.” The storms of temptation burst upon Him, but they could not cause Him to swerve from His allegiance to God (RH Nov. 8, 1887).

Jesus Not Pulled or Crowded Into Sin.—Have we forgotten that Jesus, the Majesty of heaven, suffered being tempted? Jesus did not allow the enemy to pull Him into the mire of unbelief, or crowd Him into the mire of despondency and despair. But many poor souls are feeble in moral power because they do not do the words of Christ (Letter 43, 1892).

Power Assured for the Children of Faith.—Christ in the weakness of humanity was to meet the temptations of one possessing the powers of the higher nature that God had bestowed on the angelic family. But Christ’s humanity was united with divinity, and in this strength He would bear all the temptations that Satan could bring against Him, and yet keep His soul untainted by sin. And this power to overcome He would give to every son and daughter of Adam who would accept by faith the righteous attributes of His character (RH Jan. 28, 1909).

Chapter 3

1–3 (chs. 1:6–8; 2:14–18; Phil. 2:5–8). A Heavier Retribution Than Israel’s.—[Heb. 3:1–3 quoted.] Because of the unbelief manifested toward Christ, the originator and foundation of the whole Jewish economy, a heavier retribution will come upon men than befell unbelieving Israel in the wilderness. Moses was the prophet by whom God communicated to the church in the wilderness; but great as was Moses, a greater than he is the Son of God, who builded the house.

The presence of Jesus Christ, enshrouded in the pillar of cloud by day and the pillar of fire by night, followed this people in their wilderness wandering. The Angel of the covenant came in the name of God, as the invisible leader of Israel. The Son of God over His own house is higher than Moses, higher than the highest angel. He bears the name of Jehovah upon His miter, while on His breastplate is written the name of Israel. Christ took humanity that humanity might touch humanity. In the form of man He humbled Himself, and became a servant, but as the Son of God He was higher than the angels. By His life in humanity man may become a partaker of the divine nature. As the Majesty of heaven, He was exalted above the angels, and in His work of redemption He carries with Him all who have received Him and believed on His name (Letter 97, 1898).

3. See EGW on John 1:14.

6. See EGW on ch. 4:14; Rev. 3:3.

12 (ch. 11:6). No Encouragement Given for Unbelief.—There is no encouragement given for unbelief. The Lord manifests His grace and His power over and over again, and this should teach us that it is always profitable under all circumstances to cherish faith, to talk faith, to act faith. We are not to have our hearts and hands weakened by allowing the suggestions of suspicious minds to plant in our hearts the seeds of doubt and distrust [Heb. 3:12 quoted] (Letter 97, 1898).

Study to Believe and Obey.—The Lord works in cooperation with the will and action of the human agent. It is the privilege and duty of every man to take God at His word, to believe in Jesus as his personal Saviour, and to respond eagerly, immediately, to the gracious propositions which He makes. He is to study to believe and obey the divine instruction in the Scriptures. He is to base his faith not on feeling but upon the evidence and the Word of God (MS 3, 1895).

14. See EGW on ch. 4:15.

Chapter 4

1. See EGW on 2 Cor. 5:11.

9, 11 (see EGW on Prov. 31:27). The Rest Obtained by Labor.—[Heb. 4:9, 11 quoted.] The rest here spoken of is the rest of grace, obtained by following the prescription, Labor diligently. Those who learn of Jesus His meekness and lowliness find rest in the experience of practicing His lessons. It is not in indolence, in selfish ease and pleasure-seeking, that rest is obtained. Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life or in the life to come. Only from earnest labor comes peace and joy in the Holy Spirit—happiness on earth and glory hereafter.

Let us therefore labor. Speak often words that will be a strength and an inspiration to those who hear. We are altogether too indifferent in regard to one another. We forget that our fellow laborers are often in need of words of hope and cheer. When one is in trouble, call upon him and speak comforting words to him. This is true friendship (MS 42, 1901).

12 (see EGW on John 17:17). Cutting Away the Surplus of Self.—Practical truth must be brought into the life, and the Word, like a sharp, two-edged sword, must cut away the surplus of self that there is in our characters [Heb. 4:12 quoted] (Letter 5, 1897).

Transforming Power of the Word.—The Word makes the proud humble, the perverse meek and contrite, the disobedient obedient. The sinful habits natural to man are interwoven with the daily practice. But the Word cuts away the fleshly lusts. It is a discerner of the thoughts and intents of the mind. It divides the joints and marrow, cutting away the lusts of the flesh, making men willing to suffer for their Lord (MS 42, 1901).

13. See EGW on Prov. 16:2; Rev. 3:1–4; 20:12, 13.

14 (chs. 3:6, 14; 10:23; see EGW on Rev. 3:3). Questions to Ponder.—[Heb. 4:14 quoted.] What is our profession? We profess to be following Christ. We claim to be Christians. Do we, then, reveal the Christlikeness? Do we serve the Saviour intelligently? Does the love of God continually flow from us to others? Do we, in word and action, confess our Redeemer? Do we conform our lives to His holy principles? Are we pure and undefiled? Christians must hold the beginning of their confidence firm unto the end. It is not enough to profess the faith. There must be a patient endurance of all trials and a brave resistance to all temptations. Faith can be maintained only by bringing the Christian religion to the test of practice, thus demonstrating its transforming power and the faithfulness of its promises (MS 42, 1901).

14–16 (chs. 2:17; 7:24–26; Rom. 8:34; 1 John 2:1). Phases of Christ’s Priesthood.—[Heb. 4:15 quoted]. The Son of God … has fulfilled His pledge, and has passed into the heavens, to take upon Himself the government of the heavenly host. He fulfilled one phase of His priesthood by dying on the cross for the fallen race. He is now fulfilling another phase by pleading before the Father the case of the repenting, believing sinner, presenting to God the offerings of His people. Having taken human nature and in this nature having overcome the temptations of the enemy, and having divine perfection, to Him has been committed the judgment of the world. The case of each one will be brought in review before Him. He will pronounce judgment, rendering to every man according to his works (MS 42, 1901).

15 (ch. 3:14; Matt. 4:1–11; 19:17; John 10:30; 2 Peter 1:4; Rev. 3:21; see EGW on Mark 16:6; John 1:1–3, 14; Rom. 5:12–19; Col. 2:9, 10; 1 John 2:1). No Trace of Imperfection in Christ.—Those who claim that it was not possible for Christ to sin, cannot believe that He really took upon Himself human nature. But was not Christ actually tempted, not only by Satan in the wilderness, but all through His life, from childhood to manhood? In all points He was tempted as we are, and because He successfully resisted temptation under every form, He gave man the perfect example, and through the ample provision Christ has made, we may become partakers of the divine nature, having escaped the corruption which is in the world through lust.

Jesus says, “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” Here is the beginning of our confidence which we must hold steadfast unto the end. If Jesus resisted Satan’s temptations, He will help us to resist. He came to bring divine power to combine with human effort.

Jesus was free from all sin and error; there was not a trace of imperfection in His life or character. He maintained spotless purity under circumstances the most trying. True, He declared, “There is none good but one, that is, God”; but again He said, “I and my Father are one.” Jesus speaks of Himself as well as the Father as God, and claims for Himself perfect righteousness (MS 141, 1901).

The Obedience of a God or a Man?—Christ’s overcoming and obedience is that of a true human being. In our conclusions, we make many mistakes because of our erroneous views of the human nature of our Lord. When we give to His human nature a power that it is not possible for man to have in his conflicts with Satan, we destroy the completeness of His humanity. His imputed grace and power He gives to all who receive Him by faith.

The obedience of Christ to His Father was the same obedience that is required of man. Man cannot overcome Satan’s temptations without divine power to combine with his instrumentality. So with Jesus Christ; He could lay hold of divine power. He came not to our world to give the obedience of a lesser God to a greater, but as a man to obey God’s holy law, and in this way He is our example. The Lord Jesus came to our world, not to reveal what a God could do, but what a man could do, through faith in God’s power to help in every emergency. Man is, through faith, to be a partaker in the divine nature, and to overcome every temptation wherewith he is beset.

The Lord now demands that every son and daughter of Adam, through faith in Jesus Christ, serve Him in human nature which we now have. The Lord Jesus has bridged the gulf that sin has made. He has connected earth with heaven, and finite man with the infinite God. Jesus, the world’s Redeemer, could only keep the commandments of God in the same way that humanity can keep them (MS 1, 1892).

(Ch. 2:14.) Christ Kept the Level of Humanity.—Satan thought that by his temptations he could delude the world’s Redeemer to make one bold move in manifesting His divine power. …

It was a difficult task for the Prince of life to carry out the plan which He had undertaken for the salvation of man, in clothing His divinity with humanity. He had received honor in the heavenly courts, and was familiar with absolute power. It was as difficult for Him to keep the level of humanity as for men to rise above the low level of their depraved natures, and be partakers of the divine nature.

Christ was put to the closest test, requiring the strength of all His faculties to resist the inclination when in danger, to use His power to deliver Himself from peril, and triumph over the power of the prince of darkness. Satan showed his knowledge of the weak points of the human heart, and put forth his utmost power to take advantage of the weakness of the humanity which Christ had assumed in order to overcome his temptations on man’s account (RH April 1, 1875).

No Particular Adaptation for Obedience.—We need not place the obedience of Christ by itself, as something for which He was particularly adapted, by His particular divine nature, for He stood before God as man’s representative and was tempted as man’s substitute and surety. If Christ had a special power which it is not the privilege of man to have, Satan would have made capital of this matter. The work of Christ was to take from the claims of Satan his control of man, and He could do this only in the way that He came—a man, tempted as a man, rendering the obedience of a man (MS 1, 1892).

(2 Cor. 5:19.) God Endured Temptation in Christ.—God was in Christ in human form, and endured all the temptations wherewith man was beset; in our behalf He participated in the suffering and trials of sorrowful human nature (SW Dec. 10, 1907).

15, 16. See EGW on Eph. 2:18.

16. See EGW on Matt. 3:13–17.

Chapter 5

5, 6 (ch. 4:15, 16; 1 John 2:1). Christ Appointed to the Priesthood.—Christ glorified not Himself in being made High Priest. God gave Him His appointment to the priesthood. He was to be an example to all the human family. He qualified Himself to be, not only the representative of the race, but their Advocate, so that every soul if he will may say, I have a Friend at court. He is a High Priest that can be touched with the feelings of our infirmities (MS 101, 1897).

7, 8. See EGW on ch. 2:18.

8, 9. See EGW on ch. 2:10.

9–12. See EGW on 1 Cor. 3:1, 2.

19 (chs. 10:19, 20; 11:27; see EGW on Matt. 27:51). A Faith That Pierces the Veil.—Our faith must pierce beyond the veil, seeing things that are invisible. No one else can look for you. You must behold for yourself. In the place of murmuring for blessings that are withheld, let us remember and appreciate the blessings already bestowed (MS 42, 1901).

Chapter 6

17 (Gen. 14:18–20; Ps. 110:4). A High Priest After the Order of Melchisedec.—The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec. This order of priesthood was not to pass to another, or be superseded by another (Redemption: The First Advent of Christ, p. 14).

22. See EGW on ch. 8:6, 7.

24–26. See EGW on ch. 4:14–16.

24–28. See EGW on Rom. 8:26, 34.

25 (ch. 9:24; Rom. 8:34; 1 Tim. 2:5; 1 Peter 2:24; 1 John 2:1; see EGW on Rom. 3:20–31; Heb. 9:11, 12; 10:19–21). “I Will Take Their Sins.”—What is Christ doing in heaven? He is interceding for us. By His work the threshold of heaven is flushed with the glory of God which will shine upon every soul who will open the windows of the soul heavenward. As the prayers of the sincere and contrite ones ascend to heaven Christ says to the Father, “I will take their sins. Let them stand before you innocent.” As He takes their sins from them, He fills their hearts with the glorious light of truth and love (MS 28, 1901).

(Ch. 8:1, 2; 2 Peter 1:10; Rev. 8:3, 4.) The Terms of Our Election.—[Heb. 7:25 quoted.] By His spotless life, His obedience, His death on the cross of Calvary, Christ interceded for the lost race. And now not as a mere petitioner does the Captain of our salvation intercede for us, but as a conqueror claiming His victory. His offering is complete, and as our intercessor He executes His self-appointed work, holding before God the censer containing His own spotless merits, and the prayers, confessions, and thanksgiving of His people. Perfumed with the fragrance of His righteousness, the incense ascends to God as a sweet savor. The offering is wholly acceptable, and pardon covers all transgression. To the true believer Christ is indeed the minister of the sanctuary, officiating for him in the sanctuary, and speaking through God’s appointed agencies.

Christ is able to save to the uttermost all who come to Him in faith. He will cleanse them from all defilement if they will let Him. But if they cling to their sins, they cannot possibly be saved; for Christ’s righteousness covers no sin unrepented of. God has declared that those who receive Christ as their Redeemer, accepting Him as the One who takes away all sin, will receive pardon for their transgressions. These are the terms of our election. Man’s salvation depends upon his receiving Christ by faith. Those who will not receive Him lose eternal life because they refused to avail themselves of the only means provided by the Father and the Son for the salvation of a perishing world (MS 142, 1899).

Personal Character of Christ’s Intercession.—Christ is watching. He knows all about our burdens, our dangers, and our difficulties; and He fills His mouth with arguments in our behalf. He fits His intercessions to the needs of each soul, as He did in the case of Peter. … Our Advocate fills His mouth with arguments to teach His tried, tempted ones to brace against Satan’s temptations. He interprets every movement of the enemy. He orders events (Letter 90, 1906).

25–27. See EGW on Rom. 8:34.

26. See EGW on ch. 9:14.

Chapter 8

1. See EGW on Tim. 2:5.

1, 2 (Rom. 12:4, 5; 1 Cor. 12:27; see EGW on Rom. 8:26, 34; Heb. 7:25; 9:24). Tabernacle a Type of the Christian Church.—The Jewish tabernacle was a type of the Christian church. … The church on earth, composed of those who are faithful and loyal to God, is the “true tabernacle,” whereof the Redeemer is the minister. God, and not man, pitched this tabernacle on a high, elevated platform.

This tabernacle is Christ’s body, and from north, south, east, and west He gathers those who shall help to compose it. … A holy tabernacle is built up of those who receive Christ as their personal Saviour. … Christ is the minister of the true tabernacle, the high priest of all who believe in Him as a personal Saviour (ST Feb. 14, 1900).

5. See EGW on 2 Cor. 3:7–11.

5–13 (chs. 10:16–18; 12:24; Jer. 31:31; John 1:12). New Covenant Grounded on Mercy.—The blessings of the new covenant are grounded purely on mercy in forgiving unrighteousness and sins. The Lord specifies, I will do thus and thus unto all who turn to Me, forsaking the evil and choosing the good. “I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.” All who humble their hearts, confessing their sins, will find mercy and grace and assurance. Has God, in showing mercy to the sinner, ceased to be just? Has He dishonored His holy law, and will He henceforth pass over the violation of it? God is true. He changes not. The conditions of salvation are ever the same. Life, eternal life, is for all who will obey God’s law. …

Under the new covenant, the conditions by which eternal life may be gained are the same as under the old—perfect obedience. Under the old covenant, there were many offenses of a daring, presumptuous character, for which there was no atonement specified by law. In the new and better covenant, Christ has fulfilled the law for the transgressors of law, if they receive Him by faith as a personal Saviour. “As many as received him, to them gave he power to become the sons of God.” Mercy and forgiveness are the reward of all who come to Christ trusting in His merits to take away their sins. In the better covenant we are cleansed from sin by the blood of Christ (Letter 276, 1904).

6. See EGW on ch. 9:11, 12.

6, 7 (chs. 7:22; 10:19, 20; 13:20; Matt. 27:51; Luke 10:27, 28; 2 Cor. 3:6–9). Terms of God’s Covenant.—God’s people are justified through the administration of the “better covenant,” through Christ’s righteousness. A covenant is an agreement by which parties bind themselves and each other to the fulfillment of certain conditions. Thus the human agent enters into agreement with God to comply with the conditions specified in His Word. His conduct shows whether or not he respects these conditions.

Man gains everything by obeying the covenant-keeping God. God’s attributes are imparted to man, enabling him to exercise mercy and compassion. God’s covenant assures us of His unchangeable character. Why, then, are those who claim to believe in God changeable, fickle, untrustworthy? Why do they not do service heartily, as under obligation to please and glorify God? It is not enough for us to have a general idea of God’s requirements. We must know for ourselves what His requirements and our obligations are. The terms of God’s covenant are, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.” These are the conditions of life. “This do,” Christ said, “and thou shalt live.”

Christ’s death and resurrection completed His covenant. Before this time, it was revealed through types and shadows, which pointed to the great offering to be made by the world’s Redeemer, offered in promise for the sins of the world. Anciently believers were saved by the same Saviour as now, but it was a God veiled. They saw God’s mercy in figures. The promise given to Adam and Eve in Eden was the gospel to a fallen race. The promise was made that the seed of the woman should bruise the serpent’s head, and it should bruise His heel. Christ’s sacrifice is the glorious fulfillment of the whole Jewish economy. The Sun of Righteousness has risen. Christ our righteousness is shining in brightness upon us.

God did not lessen His claim upon men in order to save them. When as a sinless offering Christ bowed His head and died, when by the Almighty’s unseen hand the veil of the temple was rent in twain, a new and living way was opened. All can now approach God through the merits of Christ. It is because the veil has been rent that men can draw nigh to God. They need not depend on priest or ceremonial sacrifice. Liberty is given to all to go directly to God through a personal Saviour.

It is God’s pleasure and will that the blessings bestowed on man shall be given in perfect completeness. He has made provision that every difficulty may be overcome, every want supplied through the Holy Spirit. Thus He designs that man shall perfect a Christian character. God would have us contemplate His love, His promises, given so freely to those who have no merit in themselves. He would have us depend fully, gratefully, rejoicingly, in the righteousness provided for us in Christ. To all who come to God in His appointed way, He freely listens (MS 148, 1897).

Chapter 9

9–12. See EGW on 2 Cor. 3:7–11.

11, 12 (chs. 7:25; 8:6; see EGW on ch. 9:24). The Rewards of Christ’s Sacrifice.—Christ’s priestly intercession is now going on in the sanctuary above in our behalf. But how few have a real understanding that our great High Priest presents before the Father His own blood, claiming for the sinner who receives Him as his personal Saviour all the graces which His covenant embraces as the reward of His sacrifice. This sacrifice made Him abundantly able to save to the uttermost all that come unto God by Him, seeing He liveth to make intercession for them (MS 92, 1899).

11–14, 22 (John 1:29; Rev. 13:8; see EGW on Rom. 8:34; Heb. 2:14–18; 1 John 1:7, 9). Without Shedding of Blood Is No Remission.—Christ was the Lamb slain from the foundation of the world. To many it has been a mystery why so many sacrificial offerings were required in the old dispensation, why so many bleeding victims were led to the altar. But the great truth that was to be kept before men, and imprinted upon mind and heart, was this, “Without shedding of blood is no remission.” In every bleeding sacrifice was typified “the Lamb of God, which taketh away the sin of the world.”

Christ Himself was the originator of the Jewish system of worship, in which, by types and symbols, were shadowed forth spiritual and heavenly things. Many forgot the true significance of these offerings; and the great truth that through Christ alone there is forgiveness of sin, was lost to them. The multiplying of sacrificial offerings, the blood of bulls and goats, could not take away sin (ST Jan. 2, 1893).

The Lesson of the Animal Sacrifices.—A lesson was embodied in every sacrifice, impressed in every ceremony, solemnly preached by the priest in his holy office, and inculcated by God Himself—that through the blood of Christ alone is there forgiveness of sins. How little we as a people feel the force of this great truth How seldom, by living, acting faith, do we bring into our lives this great truth, that there is forgiveness for the least sin, forgiveness for the greatest sin (RH Sept. 21, 1886)

11–14, 24. See EGW on 1 Tim. 2:5.

13, 14. See EGW on Rev. 8:3, 4.

14 (chs. 7:26; 13:20; see EGW on Acts 15:11; Eph. 2:18). Everlasting Covenant Sealed Forever.—Christ was without sin, else His life in human flesh and His death on the cross would have been of no more value in procuring grace for the sinner than the death of any other man. While He took upon Him humanity, it was a life taken into union with Deity. He could lay down His life as priest and also victim. He possessed in Himself power to lay it down and take it up again. He offered Himself without spot to God.

The atonement of Christ sealed forever the everlasting covenant of grace. It was the fulfilling of every condition upon which God suspended the free communication of grace to the human family. Every barrier was then broken down which intercepted the freest exercise of grace, mercy, peace, and love to the most guilty of Adam’s race (MS 92, 1899).

(John 14:30). Offerer and Offering, Priest and Victim.—The infinite sufficiency of Christ is demonstrated by His bearing the sins of the whole world. He occupies the double position of offerer and of offering, of priest and of victim. He was holy, harmless, undefiled, and separate from sinners. “The prince of this world cometh,” He declares, “and hath nothing in me.” He was a Lamb without blemish and without spot (Letter 192, 1906).

22. See EGW on Lev. 17:11; 1 Tim. 2:5; Rev. 12:10.

24 (John 15:4; Eph. 1:6; Col. 2:10; see EGW on Rom. 8:26, 34; Eph. 2:18; Heb. 7:25; 1 John 2:1). Jesus Stands in the Holy of Holies.—Jesus stands in the holy of holies, now to appear in the presence of God for us. There He ceases not to present His people moment by moment, complete in Himself. But because we are thus represented before the Father, we are not to imagine that we are to presume upon His mercy, and become careless, indifferent, and self-indulgent. Christ is not the minister of sin. We are complete in Him, accepted in the Beloved, only as we abide in Him by faith (ST July 4, 1892).

(Rev. 5:11.) Not in a State of Solitude and Grandeur.—Do not let your thoughts dwell upon yourselves. Think of Jesus. He is in His holy place, not in a state of solitude and grandeur, but surrounded by ten thousand times ten thousand of heavenly beings who wait to do their Master’s bidding. And He bids them go and work for the weakest saint who puts his trust in God. High and low, rich and poor, have the same help provided (Letter 134, 1899).

Chapter 10

1–7. See EGW on 2 Cor. 3:7–11.

16–18. See on EGW on ch. 8:5–13.

19, 20. See EGW on chs. 6:19; 8:6, 7; Matt. 27:51; Rev. 3:8.

19–21 (ch. 7:25; 1 John 2:1). Entering the Sanctuary With Christ.—This is the great day of atonement, and our Advocate is standing before the Father, pleading as our intercessor. In place of wrapping about us the garments of self-righteousness, we should be found daily humbling ourselves before God, confessing our own individual sins, seeking the pardon of our transgressions, and cooperating with Christ in the work of preparing our souls to reflect the divine image. Unless we enter the sanctuary above, and unite with Christ in working out our own salvation with fear and trembling, we shall be weighed in the balances of the sanctuary, and shall be pronounced wanting (MS 168, 1898).

23. See EGW on ch. 4:14; 2 Peter 1:4; Rev. 3:3.

25 (see EGW on Mal. 3:16). Seeking the Assembly of the Saints.—Those who do not feel the necessity of seeking the assembly of the saints, with the precious assurance that the Lord will meet with them, show how lightly they value the help that God has provided for them. Satan is constantly at work to wound and poison the soul; in order to withstand his efforts we must breathe the atmosphere of heaven. We must individually get hold and keep hold of Christ (MS 16, 1890).

Chapter 11

1. See EGW on Rom. 5:1.

6. See EGW on ch. 3:12.

16. See EGW on ch. 1:3.

24–27. See EGW on Ex. 2:10.

26. See EGW on 2 Cor. 9:6.

27. See EGW on ch. 6:19; 2 Cor. 4:18; 2 Peter 3:18.

37. See EGW on Isa. 1:1.

Chapter 12

1 (Col. 3:8). Who Are the Witnesses?—[Heb. 12:1 quoted.] The weights that are here referred to are the evil habits and practices we have formed by following our own natural dispositions. Who are the witnesses? They are those spoken of in the previous chapter—those who have breasted the evils and difficulties in their way, and who in the name of the Lord have braced themselves successfully against the opposing forces of evil. They were sustained and strengthened and the Lord held them by His hand.

There are other witnesses. All about us are those who are watching us closely, to see how we who profess a belief in the truth conduct ourselves. At all times and in all places, so far as possible, we must magnify the truth before the world (MS 61, 1907).

3. See EGW on ch. 2:14.

4. See EGW on ch. 4:15; Matt. 4:1–11.

11 (James 1:2, 3; 1 Peter 1:6, 1 Peter 1:7). Blossoms Which Mature Amidst Clouds.—Faith, patience, forbearance, heavenly-mindedness, trust in your wise, heavenly Father, are the perfect blossoms which mature amidst clouds and disappointments and bereavements (Letter 1, 1883).

12, 13. See EGW on Gal. 6:1, 2.

14. See EGW on Rom. 6:19, 22; Eph. 4:20–24.

15. See EGW on James 3:15, 16; 1 Peter 2:1, 2.

16, 17. See EGW on Gen. 25:29–34.

24. See EGW on ch. 8:5–13.

26, 27. See EGW on 2 Thess. 2:7–12.

Chapter 13

11–13 (Gal. 3:13). He Suffered Without the Camp.—As Adam and Eve were banished from Eden for transgressing the law of God, so Christ was to suffer without the boundaries of the holy place. He died outside the camp, where felons and murderers were executed. There He trod the winepress alone, bearing the penalty that should have fallen on the sinner. How deep and full of significance are the words, “Christ hath redeemed us from the curse of the law, being made a curse for us.” He went forth without the camp, thus showing that He gave His life not only for the Jewish nation, but for the whole world (YI June 28, 1900).

Christ Died for All Mankind.—Christ suffered without the gates of Jerusalem, for Calvary was outside the city walls. This was to show that He died, not for the Hebrews alone, but for all mankind. He proclaims to a fallen world that He is their Redeemer, and urges them to accept the salvation He offers (SW Sept. 4, 1906).

12. See EGW on 1 Tim. 2:5.

15. See EGW on Rom. 8:34.

20 (ch. 8:5–13, 6, 7; see EGW on ch. 9:14). The Everlasting Covenant of Mercy.—Let those who are oppressed under a sense of sin remember that there is hope for them. The salvation of the human race has ever been the object of the councils of heaven. The covenant of mercy was made before the foundation of the world. It has existed from all eternity, and is called the everlasting covenant. So surely as there never was a time when God was not, so surely there never was a moment when it was not the delight of the eternal mind to manifest His grace to humanity (ST June 12, 1901).