LESSON 9 *February 19–25

Jesus, the Perfect Sacrifice

Sabbath Afternoon

Read for This Week’s Study: Heb. 9:15, Gen. 15:6–21, Jer. 34:8–22, Eph. 3:14–19, Heb. 7:27, Heb. 10:10, Heb. 9:22–28.

Memory Text: “For by one offering He has perfected forever those who are being sanctified” (Hebrews 10:14, NKJV).

The idea that a man found guilty and executed on a cross should be worshiped as God was offensive to the ancient mind. Sparse reference to the cross in Roman literature shows their aversion to the idea. For the Jews, the law declared that a man impaled on a tree was cursed by God (Deut. 21:23).

Thus, the first motifs that we find in the Christian paintings of the catacombs were the peacock (supposedly symbolizing immortality), a dove, the athlete’s victory palm, and the fish. Later, other themes appeared: Noah’s ark; Abraham sacrificing the ram instead of Isaac; Daniel in the lions’ den; Jonah being spit out by the fish; a shepherd carrying a lamb; or depictions of such miracles as the healing of the paralytic and the raising of Lazarus. These were symbols of salvation, victory, and care. The cross, on the other hand, conveyed a sense of defeat and shame. Yet, it was the cross that became the emblem of Christianity. In fact, Paul simply called the gospel “the word of the cross” (1 Cor. 1:18, ESV).

This week we will look at the cross as it appears in the book of Hebrews.

* Study this week’s lesson to prepare for Sabbath, February 26.


Sabbath Afternoon, February 19

Lesson 9 - Jesus, the Perfect Sacrifice

It was the cross, that instrument of shame and torture, which brought hope and salvation to the world. The disciples were but humble men, without wealth, and with no weapon but the word of God; yet in Christ’s strength they went forth to tell the wonderful story of the manger and the cross, and to triumph over all opposition. Without earthly honor or recognition, they were heroes of faith. From their lips came words of divine eloquence that shook the world.—The Acts of the Apostles, p. 77.
 

[I]n Paul’s day the cross was regarded with feelings of repulsion and horror. To uphold as the Saviour of mankind one who had met death on the cross, would naturally call forth ridicule and opposition. …

But to Paul the cross was the one object of supreme interest. Ever since he had been arrested in his career of persecution against the followers of the crucified Nazarene he had never ceased to glory in the cross. At that time there had been given him a revelation of the infinite love of God, as revealed in the death of Christ; and a marvelous transformation had been wrought in his life, bringing all his plans and purposes into harmony with heaven. From that hour he had been a new man in Christ. He knew by personal experience that when a sinner once beholds the love of the Father, as seen in the sacrifice of His Son, and yields to the divine influence, a change of heart takes place, and henceforth Christ is all and in all.—The Acts of the Apostles, p. 245.
 

The cross of Calvary appeals to us in power, affording a reason why we should love our Saviour, and why we should make Him first and last and best in everything. We should take our fitting place in humble penitence at the foot of the cross. Here, as we see our Saviour in agony, the Son of God dying, the just for the unjust, we may learn lessons of meekness and lowliness of mind. Behold Him who with one word could summon legions of angels to His assistance, a subject of jest and merriment, of reviling and hatred. He gives Himself a sacrifice for sin. When reviled, He threatens not; when falsely accused, He opens not His mouth. He prays on the cross for His murderers. He is dying for them; He is paying an infinite price for every one of them. He bears the penalty of man’s sins without a murmur. And this uncomplaining victim is the Son of God. His throne is from everlasting, and His kingdom shall have no end.—Lift Him Up, p. 233.

SUNDAY February 20

Why Were Sacrifices Needed?

Hebrews 9:15 explains that the death of Jesus as a sacrifice had the purpose of providing “redemption of the transgressions that were committed under the first covenant,” in order that the people of God might “receive the promise of the eternal inheritance” (NASB).

In the ancient Near East, a covenant between two persons or nations was a serious matter. It involved an exchange of promises under oath. It implied the assumption that the gods would punish those who broke the oath. Often, these covenants were ratified through the sacrifice of an animal.

For example, when God made a covenant with Abraham, the ceremony involved cutting animals in half (Gen. 15:6–21). The parties would walk between the parts as an acknowledgment that those animals represented the fate of the party who broke the covenant. Significantly, only God walked between the animals, for the purpose of communicating to Abraham that He would not break His promise.

Compare Genesis 15:6–21 and Jeremiah 34:8–22. What do these texts teach about the covenant?

* Your notes will not be saved!

The covenant with God gave Israel access to the Promised Land as their inheritance. It involved, however, a set of commandments and the sprinkling of blood upon an altar. This sprinkling implied the destiny of the party who broke the covenant. This is why Hebrews says that “without the shedding of blood there is no remission [of sins]” (Heb. 9:22, literal translation).

When Israel broke the covenant, God faced a painful dilemma. The covenant demanded the death of the transgressors, but God loved His people. If God should simply look the other way or refuse to punish the transgressors, His commandments would never be enforceable, and this world would descend into chaos.

The Son of God, however, offered Himself as a Substitute. He died in our place so that we “may receive the promised eternal inheritance” (Heb. 9:15, 26, ESV; Rom. 3:21–26). That is, He was going to uphold the sanctity of His law while at the same time saving those who broke that law. And He could do this only through the Cross.

How can we see here why the law is so central to the gospel message?


Sunday, February 20

Why Were Sacrifices Needed?

The covenant of grace was first made with man in Eden, when after the Fall there was given a divine promise that the seed of the woman should bruise the serpent’s head. To all men this covenant offered pardon and the assisting grace of God for future obedience through faith in Christ. It also promised them eternal life on condition of fidelity to God’s law. Thus the patriarchs received the hope of salvation.

This same covenant was renewed to Abraham in the promise, “In thy seed shall all the nations of the earth be blessed.” Genesis 22:18. This promise pointed to Christ. So Abraham understood it (see Galatians 3:8, 16), and he trusted in Christ for the forgiveness of sins. It was this faith that was accounted unto him for righteousness. The covenant with Abraham also maintained the authority of God’s law. …

Though this covenant was made with Adam and renewed to Abraham, it could not be ratified until the death of Christ. It had existed by the promise of God since the first intimation of redemption had been given; it had been accepted by faith; yet when ratified by Christ, it is called a new covenant. The law of God was the basis of this covenant, which was simply an arrangement for bringing men again into harmony with the divine will, placing them where they could obey God’s law.—Patriarchs and Prophets, pp. 370, 371.
 

Christ is our Mediator and officiating High Priest in the presence of the Father. He was shown to John as a Lamb that had been slain, as in the very act of pouring out His blood in the sinner’s behalf. When the law of God is set before the sinner, showing him the depth of his sins, he should then be pointed to the Lamb of God, that taketh away the sin of the world. He should be taught repentance toward God and faith toward our Lord Jesus Christ. Thus will the labor of Christ’s representative be in harmony with His work in the heavenly sanctuary.—Testimonies for the Church, vol. 4, p. 395.
 

Cain came before God with murmuring and infidelity in his heart in regard to the promised sacrifice and the necessity of the sacrificial offerings. His gift expressed no penitence for sin. He felt, as many now feel, that it would be an acknowledgment of weakness to follow the exact plan marked out by God, of trusting his salvation wholly to the atonement of the promised Saviour. He chose the course of self-dependence. He would come in his own merits. He would not bring the lamb, and mingle its blood with his offering, but would present his fruits, the products of his labor. He presented his offering as a favor done to God, through which he expected to secure the divine approval. Cain obeyed in building an altar, obeyed in bringing a sacrifice; but he rendered only a partial obedience. The essential part, the recognition of the need of a Redeemer, was left out.—Patriarchs and Prophets, p. 72.

MONDAY February 21

Diverse Kinds of Sacrifices

Jesus’ death provided forgiveness, or remission, for our sins. The remission of our sins, however, involves much more than the cancellation of the penalty for our transgression of the covenant. It involves other elements just as important. That is why the Israelite sacrificial system had five different kinds of sacrifices. Each was necessary to express the richness of the meaning of the cross of Christ.

Read Ephesians 3:14–19. What was the prayer request of Paul in behalf of believers?

The holocaust offering (or burnt offering) required that the whole animal be consumed on the altar (Leviticus 1). It represented Jesus, whose life was consumed for us. Expiation required Jesus’ total commitment to us. Even though He was equal with God, Jesus “emptied himself, by taking the form of a servant” (Phil. 2:5–8, ESV).

The grain offering was a gift of gratitude for God’s provision of sustenance for His people (Leviticus 2). It also represents Jesus, “ ‘the bread of life’ ” (John 6:35, 48), through whom we have eternal life.

The peace or fellowship offering implied a communal meal with friends and family to celebrate the well-being provided by God (Leviticus 3). It represented Christ, whose sacrifice provided peace for us (Isa. 53:5, Rom. 5:1, Eph. 2:14). It also emphasizes that we need to participate in Jesus’ sacrifice by eating of His flesh and drinking of His blood (John 6:51–56).

The sin or purification offering provided expiation for sins (Lev. 4:1–5:13). This sacrifice emphasized the role of the blood of the animal—which represented its life—to provide redemption from sins (Lev. 17:11) and pointed forward to the blood of Jesus who redeems us from our sins (Matt. 26:28, Rom. 3:25, Heb. 9:14).

The guilt or reparation offering (Lev. 5:14–6:7) provided forgiveness in cases where reparation or restitution was possible. It tells us that God’s forgiveness does not free us from the responsibility to provide reparation or restitution, where possible, to those whom we have wronged.

The sanctuary sacrifices teach us that the experience of salvation is more than just accepting Jesus as our Substitute. We also need to “feed” on Him, share His benefits with others, and provide reparation to those whom we have wronged.


Monday, February 21

Diverse Kinds of Sacrifices

It is not only the privilege but the duty of every Christian to maintain a close union with Christ and to have a rich experience in the things of God. … When we read the lives of men who have been eminent for their piety we often regard their experiences and attainments as far beyond our reach. But this is not the case. Christ died for all; and we are assured in His word that He is more willing to give His Holy Spirit to them that ask Him than are earthly parents to give good gifts to their children. The prophets and apostles did not perfect Christian character by a miracle. They used the means which God had placed within their reach; and all who will put forth the same effort will secure the same results.

In his letter to the church at Ephesus, Paul … assures them of his earnest prayers for their spiritual prosperity: “I bow my knees unto the Father of our Lord Jesus Christ, … that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God” (Ephesians 3:14-19).—The Sanctified Life, pp. 83, 84.
 

[Jesus] “was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death.” He voluntarily assumed human nature. It was His own act, and by His own consent. He clothed His divinity with humanity. He was all the while as God, but He did not appear as God. He veiled the demonstrations of Deity, which had commanded the homage, and called forth the admiration, of the universe of God. He was God while upon earth, but He divested Himself of the form of God, and in its stead took the form and fashion of a man. He walked the earth as a man. For our sakes He became poor, that we through His poverty might be made rich. He laid aside His glory and His majesty. He was God, but the glories of the form of God He for a while relinquished. Though He walked among men in poverty, scattering His blessings wherever He went, at His word legions of angels would surround their Redeemer, and do Him homage. But He walked the earth unrecognized, unconfessed, with but few exceptions, by His creatures. The atmosphere was polluted with sin and curses, in place of the anthem of praise. His lot was poverty and humiliation. As He passed to and fro upon His mission of mercy to relieve the sick, to lift up the depressed, scarce a solitary voice called Him blessed, and the very greatest of the nation passed Him by with disdain.—Ellen G. White Comments, in The SDA Bible Commentary, vol. 5, pp. 1126, 1127.

TUESDAY February 22

Jesus’ Perfect Sacrifice

Read Hebrews 7:27 and Hebrews 10:10. How is Jesus’ sacrifice described in these passages?

The Levitical priests—who were “many in number, because they were prevented by death from continuing in office” (Heb. 7:23, ESV)— are contrasted with Jesus, who lives forever and has an eternal priesthood (Heb. 7:24, 25). Levitical priests “daily” (Heb. 7:27) and “every year” (Heb. 9:25) offered gifts and sacrifices “that cannot perfect the conscience of the worshiper” (Heb. 9:9, ESV; Heb. 10:1–4).

Jesus, however, offered Himself “once for all” a “single sacrifice” (Heb. 10:10, 12–14, ESV) that cleanses our consciences (Heb. 9:14, Heb. 10:1–10) and puts away sin (Heb. 9:26). Jesus’ sacrifice is superior to the sacrifice of animals because Jesus was the Son of God (Heb. 7:26–28), who perfectly fulfilled God’s will (Heb. 10:5–10).

The description of the sacrifice of Jesus as having occurred “once for all” has several important implications.

First, Jesus’ sacrifice is perfectly effective and never to be surpassed. The sacrifices of the Levitical priests were repeated because they were not effective; otherwise “would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins?” (Heb. 10:2, ESV).

Second, all the different kinds of sacrifices of the Old Testament found their fulfillment at the cross. Thus, Jesus not only cleanses us from sin (Heb. 9:14), but He also provides sanctification (Heb. 10:10–14) by putting sin away from our lives (Heb. 9:26). Before the priests could approach God in the sanctuary and minister in behalf of their fellow human beings, they had to be cleansed and sanctified, or consecrated (Leviticus 8, Leviticus 9). Jesus’ sacrifice cleanses us and consecrates us (Heb. 10:10–14) so that we may approach God with confidence (Heb. 10:19–23) and serve Him as “a royal priesthood” (Heb. 9:14, 1 Pet. 2:9).

Finally, Jesus’ sacrifice also provides nourishment for our spiritual life. It provides an example that we need to observe and follow. Thus, Hebrews invites us to fix our eyes upon Jesus, especially the events of the cross, and follow His lead (Heb. 12:1–4; Heb. 13:12, 13).

The Cross is the basis for all the benefits that God bestows upon us. It provides purification from sin, sanctification to serve, and nourishment to grow. How can we better experience what we have been given in Jesus?


Tuesday, February 22

Jesus’ Perfect Sacrifice

While God has desired to teach men that from His own love comes the Gift which reconciles them to Himself, the archenemy of mankind has endeavored to represent God as one who delights in their destruction. Thus the sacrifices and ordinances designed of Heaven to reveal divine love have been perverted.

In word and in deed the Messiah, during His earthly ministry, was to reveal to mankind the glory of God the Father. Every act of His life, every word spoken, every miracle wrought, was to make known to fallen humanity the infinite love of God. …

Thus, through patriarchs and prophets, as well as through types and symbols, God spoke to the world concerning the coming of a Deliverer from sin.—Lift Him Up, p. 26.
 

The foundation of our hope in Christ is the fact that we recognize ourselves as sinners in need of restoration and redemption. It is because we are sinners that we have courage to claim Him as our Saviour. Then let us take heed lest we deal with the erring in a way that would say to others that we have no need of redemption. Let us not denounce, condemn, and destroy as though we were faultless. It is the work of Christ to mend, to heal, to restore. God is love. … He … gives Satan no occasion for triumphing by making the worst appear or by exposing our weaknesses to our enemies.

Christ came to bring salvation within the reach of all. … The most erring, the most sinful, were not passed by; His labors were especially for those who most needed the salvation He came to bring. The greater their need of reform, the deeper was His interest, the greater His sympathy, and the more earnest His labors. His great heart of love was stirred to its depths for the ones whose condition was most hopeless and who most needed His transforming grace.—In Heavenly Places, p. 291.
 

There is no rest for the living Christian this side of the eternal world. To obey God’s commandments is to do right and only right. This is Christian manliness. But many need to take frequent lessons from the life of Christ, who is the Author and Finisher of our faith. “Consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin.” You are to show a growth in the Christian graces. By manifesting meekness under provocation and growing away from low earthliness you give evidence that you have an indwelling Saviour, and every thought, word, and deed attracts men to Jesus rather than to self. There is a great amount of work to be done and but little time in which to do it. Let it be your lifework to inspire all with the thought that they have a work to do for Christ. Wherever there are duties to be done which others do not understand because they do not wish to see their lifework, accept them and do them.

The standard of morality is not exalted high enough among God’s people.—Testimonies for the Church, vol. 5, p. 597.

WEDNESDAY February 23

The Cross and the Cost of Forgiveness

Read Hebrews 9:22–28. What does this passage say about the work of Christ in the heavenly sanctuary?

The idea that the heavenly sanctuary needs cleansing makes sense in the context of the Old Testament sanctuary. The sanctuary is a symbol of God’s government (1 Sam. 4:4, 2 Sam. 6:2), and the way God deals with the sin of His people affects the public perception of the righteousness of His government (Ps. 97:2). As ruler, God is the Judge of His people, and He is expected to be fair, vindicating the innocent and condemning the guilty. Thus, when God forgives the sinner, He carries judicial responsibility. The sanctuary, which represents God’s character and administration, is contaminated. This explains why God bears our sins when He forgives (Exod. 34:7, Num. 14:17–19, the original Hebrew for “forgiving” [nōśēʾ] in these verses means “carrying, bearing”).

The system of sacrifices in the Israelite sanctuary illustrated this point. When a person sought forgiveness, he brought an animal as a sacrifice in his behalf, confessed his sins over it, and slaughtered it. The blood of the animal was daubed upon the horns of the altar or sprinkled before the veil in the temple in the first apartment. Thus, the sin was symbolically transferred into the sanctuary. God took the sins of the people and bore them Himself.

In the Israelite system, cleansing from, or atonement for, sins occurred in two phases. During the year, repentant sinners brought sacrifices to the sanctuary, which cleansed them from their sin but transferred the sin to the sanctuary, to God Himself. At the end of the year, on the Day of Atonement, which was the day of judgment, God would cleanse the sanctuary, clearing His judicial responsibility by transferring the sins from the sanctuary to the scapegoat, Azazel, who represented Satan (Lev. 16:15–22).

This two-phase system, represented by the two apartments in the earthly sanctuary, which were a pattern of the heavenly sanctuary (Exod. 25:9, Heb. 8:5), permitted God to show mercy and justice at the same time. Those who confessed their sins during the year showed loyalty to God by observing a solemn rest and afflicting themselves on the Day of Atonement (Lev. 16:29–31). Those who did not show loyalty would be “cut off ” (Lev. 23:27–32).

Think of what you would face if you had to face the just punishment for your sins. How should that truth help you understand what Christ has done for you?


Wednesday, February 23

The Cross and the Cost of Forgiveness

Only once a year could the high priest enter into the most holy place, after the most careful and solemn preparation. No mortal eye but that of the high priest could look upon the sacred grandeur of that apartment, because it was the especial dwelling place of God’s visi ble glory. The high priest always entered it with trembling, while the people waited his return with solemn silence. Their earnest desires were to God for His blessing. Before the mercy seat God conversed with the high priest. If he remained an unusual time in the most holy, the people were often terrified, fearing that because of their sins or some sin of the priest, the glory of the Lord had slain him. But when the sound of the tinkling of the bells upon his garments was heard, they were greatly relieved. He then came forth and blessed the people.—The Story of Redemption, pp. 155, 156.
 

The spotless Son of God hung upon the cross, His flesh lacerated with stripes; those hands so often reached out in blessing, nailed to the wooden bars; those feet so tireless on ministries of love, spiked to the tree; that royal head pierced by the crown of thorns; those quivering lips shaped to the cry of woe. And all that He endured—the blood drops that flowed from His head, His hands, His feet, the agony that racked His frame, and the unutterable anguish that filled His soul at the hiding of His Father’s face—speaks to each child of humanity, declaring, It is for thee that the Son of God consents to bear this burden of guilt; for thee He spoils the domain of death, and opens the gates of Paradise. He who stilled the angry waves and walked the foam-capped billows, who made devils tremble and disease flee, who opened blind eyes and called forth the dead to life,—offers Himself upon the cross as a sacrifice, and this from love to thee. He, the Sin Bearer, endures the wrath of divine justice, and for thy sake becomes sin itself.—The Desire of Ages, pp. 755, 756.
 

In this life we can only begin to understand the wonderful theme of redemption. With our finite comprehension we may consider most earnestly the shame and the glory, the life and the death, the justice and the mercy, that meet in the cross; yet with the utmost stretch of our mental powers we fail to grasp its full significance. The length and the breadth, the depth and the height, of redeeming love are but dimly comprehended. The plan of redemption will not be fully understood, even when the ransomed see as they are seen and know as they are known; but through the eternal ages new truth will continually unfold to the wondering and delighted mind. Though the griefs and pains and temptations of earth are ended and the cause removed, the people of God will ever have a distinct, intelligent knowledge of what their salvation has cost.—The Great Controversy, p. 651.

THURSDAY February 24

Judgment and the Character of God

Read Romans 3:21–26; Romans 1:16, 17; and Romans 5:8. What does Redemption in the Cross for the forgiveness of our sins reveal about God?

The forgiveness of our sins implies two phases in Jesus’ mediation in the two apartments of the heavenly sanctuary. First, Jesus removed our sins and carried them Himself on the cross in order to provide forgiveness to everyone who believes in Him (Acts 2:38, Acts 5:31). On the cross, Jesus won the right to forgive anyone who believes in Him because He has carried their sin. He also has inaugurated a new covenant, which allows Him to put God’s law in the heart of believers through the Holy Spirit (Heb. 8:10–12, Ezek. 36:25–27).

A second phase in the ministry of Jesus consists of a judgment, the pre-Advent judgment, which was still future from the point of view of Hebrews (Heb. 2:1–4; Heb. 6:2; Heb. 9:27, 28; Heb. 10:25). This judgment begins with God’s people and is described in Daniel 7:9–27, Matthew 22:1–14, and Revelation 14:7. Its purpose is to show the righteousness of God in forgiving His people. In this judgment, the records of their lives will be open for the universe to see. God will show what happened in the hearts of believers and how they embraced Jesus as their Savior and accepted His Spirit in their lives.

Speaking of this judgment, Ellen G. White wrote: “Man cannot meet these charges himself. In his sin-stained garments, confessing his guilt, he stands before God. But Jesus our Advocate presents an effectual plea in behalf of all who by repentance and faith have committed the keeping of their souls to Him. He pleads their cause and vanquishes their accuser by the mighty arguments of Calvary. His perfect obedience to God’s law, even unto the death of the cross, has given Him all power in heaven and in earth, and He claims of His Father mercy and reconciliation for guilty man. . . . But while we should realize our sinful condition, we are to rely upon Christ as our righteousness, our sanctification, and our redemption. We cannot answer the charges of Satan against us. Christ alone can make an effectual plea in our behalf. He is able to silence the accuser with arguments founded not upon our merits, but on His own.” —Testimonies for the Church, vol. 5, pp. 471, 472.

Why do the cross and the ministry of Jesus in our behalf suggest that we should look confidently, but with humility and repentance, toward the judgment?


Thursday, February 24

Judgment and the Character of God

Christ humbled Himself to stand at the head of humanity, to meet the temptations and endure the trials that humanity must meet and endure. He must know what humanity has to meet from the fallen foe, that He might know how to succor those who are tempted.

And Christ has been made our Judge. The Father is not the Judge. The angels are not. He who took humanity upon Himself, and in this world lived a perfect life, is to judge us. He only can be our Judge. Will you remember this, brethren? Will you remember it, ministers? Will you remember it, fathers and mothers? Christ took humanity that He might be our Judge. No one of you has been appointed to be a judge of others. It is all that you can do to discipline yourselves. In the name of Christ I entreat you to heed the injunction that He gives you never to place yourselves on the judgment seat. From day to day this message has been sounded in my ears: “Come down from the judgment seat. Come down in humility.”—Testimonies for the Church, vol. 9, pp. 185, 186.
 

“Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins.” Here is language that expresses His mind toward a corrupt and idolatrous people: “How shall I give thee up, Ephraim? how shall I deliver thee, Israel? … Mine heart is turned within Me, My repentings are kindled together.” Must He give up the people for whom such a provision has been made, even His only-begotten Son, the express image of Himself? God permits His Son to be delivered up for our offenses. He Himself assumes toward the Sin Bearer the character of a judge, divesting Himself of the endearing qualities of a father.

Herein His love commends itself in the most marvelous manner to the rebellious race. What a sight for angels to behold! What a hope for man, “that, while we were yet sinners, Christ died for us”! The just suffered for the unjust; He bore our sins in His own body on the tree. “He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?”—Testimonies to Ministers and Gospel Workers, pp. 245, 246.
 

We need to have higher and more distinct views of the character of Christ. … We are not to think of God only as a judge and to forget Him as a loving Father. Nothing can do our souls greater harm than this, for our whole spiritual life is molded from our conceptions of God’s character. We have lessons to learn of Jesus’ love.

“Be ye therefore followers of God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.” Ephesians 5:1, 2. This is the height of the love we are required to reach. And the texture of this love is not tainted with selfishness.—Our High Calling, p. 176.

FRIDAY February 25

Further Thought: Read Ellen G. White, “Calvary,” pp. 741–757; “ ‘It Is Finished,’ ” pp. 758–764, in The Desire of Ages.

Professor Jiří Moskala has explained the nature of this pre-Advent judgment. God “is not there in order to display my sins like in a shop window. He will, on the contrary, point first of all to His amazing transforming powerful grace, and in front of the whole universe He, as the true Witness of my entire life, will explain my attitude toward God, my inner motives, my thinking, my deeds, my orientation and direction of life. He will demonstrate it all. Jesus will testify that I made many mistakes, that I transgressed His holy law, but also that I repented, asked for forgiveness, and was changed by His grace. He will proclaim: ‘My blood is sufficient for the sinner Moskala, his orientation of life is on Me, his attitude toward Me and other people is warm and unselfish, he is trustworthy, he is My good and faithful servant.’ ”—“Toward a Biblical Theology of God’s Judgment: A Celebration of the Cross in Seven Phases of Divine Universal Judgment,” Journal of the Adventist Theological Society 15 (Spring 2004): p. 155.

“Both the redeemed and the unfallen beings will find in the cross of Christ their science and their song. It will be seen that the glory shining in the face of Jesus is the glory of self-sacrificing love. In the light from Calvary it will be seen that the law of self-renouncing love is the law of life for earth and heaven; that the love which ‘seeketh not her own’ has its source in the heart of God; and that in the meek and lowly One is manifested the character of Him who dwelleth in the light which no man can approach unto.”—Ellen G. White, The Desire of Ages, pp. 19, 20.

Discussion Questions:

  1. 1. Human beings have always had the tendency to offer different kinds of sacrifices to God as an exchange for forgiveness or salvation. Some offer God heroic acts of penance (long journeys, etc.), others offer a life of service, or acts of self-deprivation, et cetera. How should these acts be considered in the light of Jesus’ sacrifice and the assertion of Scripture that the cross has put an end to all the sacrifices (Dan. 9:27, Heb. 10:18)?

  2. 2. At the same time, what is the role of sacrifice in the life of the believer? What did Jesus mean when He said that we need to take our cross and follow Him (Matt. 16:24), or the apostle Paul when he said that we should offer our bodies as “a living sacrifice, holy and acceptable to God” (Rom. 12:1, ESV)? What is the relationship between the instructions of Jesus (Matt. 16:24) and Paul (Rom. 12:1) and Hebrews 13:15, 16?


Friday, February 25

For Further Reading

The Desire of Ages, “Calvary,” pp. 741–757;

The Great Controversy, “God’s People Delivered,” pp. 651, 652.