As the Father hath loved me, so have I loved you: continue ye in my love. (John 15:9)

ABSTRACT

In this article, the author explores the profound mystery of Jesus Christ’s voluntary deference to God the Father, despite His equality in divine essence, as a foundational principle of the Godhead and the plan of salvation. Drawing from Scripture, early Adventist pioneers, and the writings of Ellen G. White, the narrative contrasts worldly ambition with heavenly humility, beginning with Christ’s restraint as Michael the Archangel in the dispute over Moses’ body—a legal triumph affirming God’s righteous order over Satan’s rebellion. The discussion delves into Christ’s eternal Sonship, His “begotten” nature deriving from the Father as the ultimate Source, and His incarnation marked by perfect obedience, dependence on the Holy Spirit, delegated authority, and deflection of glory to the Father. This deference, epitomized in statements like “My Father is greater than I,” reveals a relational unity rooted in self-sacrificing love, vindicating God’s law, securing salvation through imputed righteousness, and providing a blueprint for believers’ lives. Ultimately, the article calls Christians to emulate this “majesty of meekness” in personal surrender, interpersonal relationships, and ministry, positioning it as the everlasting pattern that resolves the great controversy and reflects God’s character of humble, redemptive love.

THE MAJESTY OF MEEKNESS: CHRIST’S DEFERENCE TO THE FATHER!

In the grand theater of human ambition, the script is predictable. A politician, eyes fixed on the prize of office, crafts speeches of self-aggrandizement. An executive, scaling the corporate ladder, leverages every relationship for personal gain. The world’s narrative is a relentless climb, a striving for supremacy where deference is seen as weakness and submission as defeat. Yet, in the kingdom of heaven, this script is turned on its head. Here, the path to exaltation leads downward, through the valley of humility. This brings us to a profound and sacred mystery, a truth that forms the very bedrock of our faith: How could Jesus Christ, who the apostle Paul affirms is “in the form of God” and “thought it not robbery to be equal with God” (Philippians 2:6), consistently and willingly defer to God the Father? This question is not a mere theological curiosity; it is the key that unlocks the very heart of the Godhead. This article is a deep and prayerful exploration of this divine pattern. Our purpose is not only to understand what Christ did but why He did it, for in His deference, we discover the character of God, the legal basis of our salvation, and the eternal blueprint for our own lives. The servant of the Lord provides profound insight into this heavenly dynamic, and her writings will serve as a guiding light as we navigate these sacred truths. To support this, we read, “Let this mind be in you, which was also in Christ Jesus” (Philippians 2:5), calling us to emulate His humility. Additionally, “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time” (1 Peter 5:6), reinforcing the divine principle of humility leading to exaltation. As it is written, “The Lord possessed me in the beginning of his way, before his works of old” (Proverbs 8:22), affirming Christ’s eternal relationship with the Father (The Great Controversy, page 493, 1888). Furthermore, “The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father” (Selected Messages, Book 1, page 247, 1904). Christ’s deference reveals the beauty of divine humility, setting the stage for our exploration of His submission as the cornerstone of salvation.

A BATTLE NOT OF MIGHT, BUT OF RIGHT!

Our study begins on a desolate mountaintop, shrouded in divine mystery and satanic ambition. The scene, recorded with stark brevity in the book of Jude, is a universe-spanning drama condensed into a single verse. It is here that we witness the first and most foundational lesson in divine deference. The assertion is that Michael the Archangel, in a dispute with Satan over the body of Moses, chose not to exercise His own authority but appealed to a higher power. Scripture records, “Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee” (Jude 1:9). This act of restraint was not born of weakness but of a profound respect for divine order, a principle that governs all of heaven. In theology, we understand that “Michael the archangel” is not a created angel but a title for Christ Himself in His role as the commander of the heavenly hosts, a truth supported by texts like Daniel 12:1, which calls him “the great prince which standeth for the children of thy people,” and Revelation 12:7, where “Michael and his angels fought against the dragon.” Thus, in this contest, we see the Son of God Himself, the leader of angels, choosing a path of submission to demonstrate a truth more powerful than any display of force. To further affirm this, “The angel of the Lord encampeth round about them that fear him, and delivereth them” (Psalm 34:7), showing Christ’s protective role. Also, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel” (1 Thessalonians 4:16), linking Christ to the archangel’s authority. As it is written, “Christ had power to lay down His life, and power to take it again” (The Desire of Ages, page 785, 1898). Moreover, “The resurrection of Moses was a triumph of divine power over the claims of Satan” (Patriarchs and Prophets, page 479, 1890). Christ’s deference in this dispute establishes the supremacy of God’s legal order over Satan’s rebellion.

While the scene in Jude appears to be a standoff between two powerful beings, it is more accurately understood as a legal proceeding in the courtroom of the universe. This was not a raw contest of strength, but a dispute over jurisdiction, a theme that echoes the larger Great Controversy. Satan, through Adam’s sin, had become the usurper prince of a fallen world, a title Christ Himself acknowledged when He called him “the prince of this world” (John 12:31). The apostle Paul even refers to him as “the god of this world” (2 Corinthians 4:4). On these grounds, Satan laid a legal claim to the body of Moses, citing the prophet’s sin at Meribah as justification. It is written, “Satan claimed the body of Moses because of his sin; but Christ, the Sin-bearer, came to give life even to the dead” (Early Writings, page 164, 1882). Christ’s response, “The Lord rebuke thee,” was therefore not an admission of inferiority but a brilliant legal maneuver. He appealed the case to the highest authority, the supreme court of the universe—God the Father, the great Lawgiver. This act mirrored the heavenly court scene in Zechariah, where, in a similar confrontation over the high priest Joshua, the Lord Himself declares, “The LORD said unto Satan, The LORD rebuke thee, O Satan” (Zechariah 3:2). To support this, “The Lord is in his holy temple: let all the earth keep silence before him” (Habakkuk 2:20), emphasizing God’s supreme authority. Also, “The Lord is our judge, the Lord is our lawgiver” (Isaiah 33:22), affirming the Father’s judicial role. As it is written, “Christ did not enter into controversy with Satan, but referred the matter to His Father” (The Story of Redemption, page 206, 1947). Further, “The resurrection of Moses was a signal triumph, a demonstration of Christ’s power over death” (Patriarchs and Prophets, page 479, 1890). Christ’s deference was a public affirmation that His authority operates in perfect harmony with the Father’s government, while Satan’s is rooted in rebellion and usurpation.

In contrast to the legal claims of Satan, the Father’s ruling in favor of Christ was based on the unassailable justice of the plan of salvation, a plan where, as the psalmist wrote, “Mercy and truth are met together; righteousness and peace have kissed each other” (Psalm 85:10). Christ’s future sacrifice on Calvary was, in the councils of heaven, an eternal reality. He is the “Lamb slain from the foundation of the world” (Revelation 13:8), and the merits of His atonement were legally available to cover Moses’ sin. The Father’s decision was not favoritism; it was the righteous execution of a covenant made before time began. It is written, “Moses passed under the dominion of death, but he was not to remain in the tomb. Christ Himself, with the angels who had buried Moses, came down from heaven to call forth the sleeping saint” (Patriarchs and Prophets, page 478, 1890). This resurrection was the first fruit of Christ’s victory, a powerful demonstration that the claims of the gospel supersede the claims of sin. It is further stated, “The Saviour entered into no dispute with His adversary, but He then and there began His work of breaking the power of the fallen foe, and bringing the dead to life. Here was an evidence that Satan could not controvert, of the supremacy of the Son of God” (Patriarchs and Prophets, page 479, 1890). To affirm this, “O death, where is thy sting? O grave, where is thy victory?” (1 Corinthians 15:55), celebrating Christ’s triumph over death. Also, “I am he that liveth, and was dead; and, behold, I am alive for evermore” (Revelation 1:18), underscoring His resurrection power. Additionally, “Christ’s victory over death was a pledge of the final triumph over Satan” (The Story of Redemption, page 207, 1947). Further, “The resurrection of Moses was a type of the final resurrection of the just” (Early Writings, page 164, 1882). The dispute over Moses’ body was a microcosm of the entire controversy, proving that God’s kingdom triumphs not through arbitrary force, but through the perfect, unassailable logic of law, justice, and self-sacrificing love.

EQUALITY IN ESSENCE, UNITY IN ACTION!

From the specific legal contest over Moses, we now broaden our view to the very nature of the Godhead itself. The submission of the Son, far from being a contradiction of His divinity, is in fact the most profound revelation of it. The apostle Paul provides the foundational rule for this understanding in his letter to the Philippians, a passage that should be etched upon the heart of every Christian. He writes of Jesus, “Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men” (Philippians 2:6-7). Here is the principle in its purest form: voluntary submission among equals. Christ’s deference was not a denial of His divine nature but a functional choice He made for the sake of executing the mission of love. He did not cease to be God; He chose to act as a servant, modeling a humility that originated in the heart of heaven. This was not an act of weakness but the ultimate display of strength under control, a strength wielded not for self but for others. To support this, “For in him dwelleth all the fulness of the Godhead bodily” (Colossians 2:9), affirming Christ’s full divinity. Also, “Who, being the brightness of his glory, and the express image of his person” (Hebrews 1:3), highlighting His divine nature. As it is written, “Christ was God essentially, and in the highest sense. He was with God from all eternity” (Selected Messages, Book 1, page 247, 1904). Further, “The Son of God was equal with God, yet He humbled Himself to become man’s substitute” (The Desire of Ages, page 25, 1898). This voluntary humility reveals the unity and love within the Godhead.

However, to truly grasp the logic of Christ’s submission, we must set aside modern creedal formulas and return to the understanding held by our pioneers, an understanding deeply rooted in the plain reading of Scripture. They saw the Father and Son as distinct, divine personalities, whose relationship was the very source of their unity. The great missionary J.N. Andrews, for instance, critiqued the doctrine that emerged from the Council of Nicaea, stating, “The doctrine of the Trinity which was established in the church by the council of Nice, A. D. 325… This doctrine destroys the personality of God, and his Son Jesus Christ our Lord” (Review and Herald, J.N. Andrews, March 6, 1855). This was not a denial of Christ’s divinity but an affirmation of His distinct Sonship. James White articulated this delicate balance with beautiful simplicity: “The Father was greater than the Son in that he was first. The Son was equal with the Father in that he had received all things from the Father” (Review and Herald, James White, January 4, 1881). Uriah Smith further clarified that Christ was not a created being, but a “begotten” one, a term that denotes shared nature and origin, not creation. He wrote, “The Scriptures nowhere speak of Christ as a created being, but on the contrary plainly state that he was begotten of the Father” (Daniel and the Revelation, Uriah Smith, page 430, 1882 ed.). To affirm this, “All things are delivered unto me of my Father” (Matthew 11:27), showing the Father’s delegation to the Son. Also, “For as the Father hath life in himself; so hath he given to the Son to have life in himself” (John 5:26), emphasizing the Son’s derived authority. As it is written, “Christ was the only begotten Son of God, and was one with the Father from the beginning” (Patriarchs and Prophets, page 34, 1890). Further, “The Son was equal with the Father in power and glory, yet submissive to His will” (The Great Controversy, page 493, 1888). This pioneer understanding prevents us from misinterpreting Christ’s submission as a sign of inherent inferiority or as a mere “role-play.” It grounds His deference in His very identity as the eternal Son of the Father, the “great Source of all.”

In perfect harmony with this pioneer view, it is written, “The Son of God was next in authority to the great Lawgiver. He knew that His life alone could be sufficient to ransom fallen man. He was of the same substance with the Father, equal in power and authority” (Lift Him Up, page 24, 1988). Yet, it is also clarified: “In order to fully carry out the plan of salvation, Jesus voluntarily submitted to the will of the Father. This was not compulsion but a manifestation of divine love in action” (The Youth’s Instructor, January 4, 1900). This divine order is even codified in Scripture, as Paul states, “But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God” (1 Corinthians 11:3). This principle of headship is not about value but about function, a loving order that ensures perfect unity. This functional submission is an eternal principle, for even at the consummation of all things, “then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (1 Corinthians 15:28). To support this, “And when all things shall be subdued unto him, then shall the Son also himself be subject unto him” (1 Corinthians 15:28), reinforcing eternal submission. Also, “The Father loveth the Son, and hath given all things into his hand” (John 3:35), highlighting their loving relationship. Additionally, “The unity between Christ and His Father is a perfect example of divine order” (Testimonies for the Church, Vol. 9, page 174, 1909). Further, “Christ’s submission to the Father was a voluntary act of love, not a diminution of His divinity” (The Desire of Ages, page 22, 1898). This biblical and Spirit of Prophecy model, which affirms Christ’s full divinity and His willing submission to the Father as the eternal Source, is the key that unlocks the entire doctrine of deference, providing a robust and satisfying answer for our faith.

NOT MY WILL, BUT THINE, BE DONE!

While Christ’s submission to the Father is an eternal principle, it found its most poignant and powerful expression during His incarnation, through His perfect obedience. This obedience, however, was not the cold, mechanical compliance of a robot; it was a living, breathing reality, perfected through the crucible of human suffering. The book of Hebrews makes a statement so stunning it should cause us to pause in reverent awe: “Though he were a Son, yet learned he obedience by the things which he suffered” (Hebrews 5:8). How could the divine Son “learn” obedience? This was not the acquisition of new information, as if He were ignorant. Rather, it was the experiential perfecting of His human nature’s capacity for unwavering trust and surrender, even when every nerve screamed in protest and every circumstance tempted Him to choose another path. His humanity, like ours, had to be tested and proven, and through suffering, His resolve to obey was forged into an unbreakable bond of love. To support this, “For we have not an high priest which cannot be touched with the feeling of our infirmities” (Hebrews 4:15), showing Christ’s empathy through suffering. Also, “Wherefore God also hath highly exalted him” (Philippians 2:9), linking obedience to exaltation. As it is written, “Jesus came to earth to be our example, and while He was here, He lived a life of perfect obedience. He was obedient to all the requirements of His Father” (The Youth’s Instructor, July 20, 1893). It is further stated, “Christ’s obedience to His Father’s commandments is to be the measure of our obedience. His life is the pattern for all His followers” (The Desire of Ages, page 308, 1898). Christ’s obedience sets the standard for our own.

In contrast to a legalistic framework, Christ’s obedience was always relational, an expression of His deep, abiding love for the Father. He Himself drew this connection for us, saying, “If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love” (John 15:10). Obedience, for Jesus, was not a burden to be endured but the very atmosphere of His relationship with His Father. It was His delight, as the Messianic psalm prophesied: “I delight to do thy will, O my God: yea, thy law is within my heart” (Psalm 40:8). He declared that this was His very purpose and sustenance: “Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work” (John 4:34). This love-driven obedience reached its agonizing climax in the shadowy depths of Gethsemane. There, facing the horror of bearing the world’s sin, His human will recoiled, yet His ultimate commitment never wavered: “And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matthew 26:39). To affirm this, “Sacrifice and offering thou didst not desire; mine ears hast thou opened” (Psalm 40:6), emphasizing Christ’s willing obedience. Also, “I have glorified thee on the earth: I have finished the work which thou gavest me to do” (John 17:4), showing His commitment. As it is written, “In Gethsemane, Christ’s human will was fully surrendered to the divine will” (The Desire of Ages, page 753, 1898). Further, “Christ’s submission in Gethsemane was the culmination of His life of obedience” (The Desire of Ages, page 686, 1898). This was the final, complete surrender, the moment His “learned obedience” was perfected.

This perfect, heart-driven obedience stands as the eternal pattern for us. It is written, “As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences… As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey” (The Desire of Ages, page 24, 1898). His obedience served a dual, legal purpose in the great plan: first, it vindicated the Father’s law, proving that it could be kept in human flesh and silencing Satan’s claim that it was unjust. Second, it created a record of perfect righteousness that could be legally imputed to fallen humanity, as Paul states in Romans 5:19, “For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.” To support this, “And being found in fashion as a man, he humbled himself, and became obedient unto death” (Philippians 2:8), highlighting His sacrificial obedience. Also, “The righteousness of the law might be fulfilled in us” (Romans 8:4), showing imputed righteousness. Additionally, “Christ’s obedience was a perfect demonstration of the law’s justice” (Selected Messages, Book 1, page 240, 1904). Further, “Through His obedience, Christ opened a way for man to return to God” (The Desire of Ages, page 25, 1898). His obedience is not just our example to follow; it is the very robe of righteousness we must wear.

I CAN OF MINE OWN SELF DO NOTHING!

Even as we marvel at His obedience, we are confronted with another profound paradox: the all-powerful Son chose to live a life of complete and utter dependence on the Father. This was not a pretense, but a deep, moment-by-moment reality. His own words are unequivocal: “Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do” (John 5:19). He later reiterates, “I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me” (John 5:30). He did not draw upon His own inherent divine prerogatives for personal strength or to make His path easier. Instead, He chose to live as every human being must live to be victorious—by faith and in total reliance upon a higher power. To affirm this, “My Father worketh hitherto, and I work” (John 5:17), showing unity with the Father’s work. Also, “The words that I speak unto you I speak not of myself” (John 14:10), emphasizing dependence. As it is written, “Christ’s humanity was united with divinity; He was fitted for the conflict by the indwelling of the Holy Spirit. And He came to make us partakers of the divine nature” (The Desire of Ages, page 123, 1898). Further, “As the Son of man, Christ gave an example of the perfect reliance and trust that all must have in God. He rested upon the Father’s power” (The Ministry of Healing, page 486, 1905). Christ’s dependence models the path to victory.

Unlike our own struggles with self-reliance, Christ’s dependence was a deliberate choice, inextricably linked to the mystery of the incarnation. When He “made himself of no reputation” (Philippians 2:7), He voluntarily set aside the independent exercise of His divine attributes. He lived His sinless life, taught His world-changing truths, and performed His breathtaking miracles not by His own power as the Son of God, but through the power of the Holy Spirit which the Father gave Him without measure. Peter summarized His entire ministry this way: “How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him” (Acts 10:38). Jesus Himself credited the Father directly for His works, saying, “the Father that dwelleth in me, he doeth the works” (John 14:10). To support this, “The Spirit of the Lord is upon me, because he hath anointed me” (Luke 4:18), showing His anointing. Also, “God was in Christ, reconciling the world unto himself” (2 Corinthians 5:19), affirming divine collaboration. As it is written, “Christ lived His life by faith, as we must live ours” (The Desire of Ages, page 674, 1898). Further, “By constant dependence on His Father, Christ gained strength for His mission” (Testimonies for the Church, Vol. 5, page 159, 1882). This chosen dependence was the mechanism by which He perfectly identified with our need, forging a path of victory that we ourselves could follow.

This principle of dependence is the very blueprint for our sanctification. If Christ, the divine Son, in His humanity, needed to be a “suppliant, a nightly petitioner, seeking from His Father fresh supplies of strength,” then it utterly demolishes any notion that we can succeed through our own efforts (Testimonies for the Church, Vol. 2, page 202, 1868). His dependence becomes the ultimate argument for our own. It redefines the Christian struggle not as one of trying harder, but of surrendering more completely, of trusting more fully. It is written, “Peace comes with dependence on divine power. As fast as the soul resolves to act in accordance with the light given, the Holy Spirit gives more light and strength” (Testimonies to Ministers and Gospel Workers, page 518, 1923). To affirm this, “My grace is sufficient for thee: for my strength is made perfect in weakness” (2 Corinthians 12:9), showing divine strength in human weakness. Also, “I can do all things through Christ which strengtheneth me” (Philippians 4:13), emphasizing reliance on Christ. Additionally, “The Christian’s strength is in his dependence on God” (Steps to Christ, page 70, 1892). Further, “By faith we may claim the power that Christ Himself relied upon” (The Ministry of Healing, page 65, 1905). This is the secret to victory that Christ modeled for us, a path of humble reliance that connects our weakness to God’s omnipotence.

ALL POWER IS GIVEN UNTO ME!

From the principle of dependence flows the correct understanding of authority. In our world, authority is often seen as something to be seized, asserted, and wielded independently. In God’s kingdom, it is the exact opposite. True authority is received, delegated, and exercised in perfect harmony with the will of the Giver. This is beautifully illustrated by two of Christ’s statements that, at first glance, might seem contradictory. On the one hand, He says, “For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak” (John 12:49). On the other hand, after His resurrection, He declares, “All power is given unto me in heaven and in earth” (Matthew 28:18). There is no contradiction here. The first statement explains how He received the second. His absolute authority was given to Him precisely because He never sought it for Himself, but lived in perfect submission to the Father who is the source of all authority. To support this, “And hath put all things under his feet” (Ephesians 1:22), affirming delegated authority. Also, “Thou hast put all things in subjection under his feet” (Hebrews 2:8), reinforcing Christ’s authority. As it is written, “In His life on earth, Christ was an obedient Son. He glorified His Father by submitting to His will. He carried out His plans with unwavering loyalty” (The Signs of the Times, July 2, 1896). Further, “All authority and power are given into the hands of Christ, but He does not exercise this power independently of the Father. All He does is in harmony with the mind and will of the eternal God” (Testimonies to Ministers and Gospel Workers, page 50, 1923). Christ’s delegated authority reflects divine order.

In contrast to the self-serving ambition of the world, Christ’s authority was authenticated by His perfect, loving relationship with the Father. He was not a rogue agent acting on His own initiative; He was the perfectly loyal Son representing the will of the eternal King. The Father, in turn, entrusted Him completely, for “the Father judgeth no man, but hath committed all judgment unto the Son” (John 5:22). This divine model of delegated authority stands as a powerful rebuke to the satanic principle of power, which is rooted in self-exaltation and rebellion. Satan’s fall was precipitated by his desire for independent authority, his arrogant boast: “I will ascend into heaven, I will exalt my throne above the stars of God… I will be like the most High” (Isaiah 14:13-14). Christ’s entire life was a refutation of this principle. He demonstrated that true greatness lies not in being served, but in serving, and that legitimate power flows only through a channel of loving obedience. To affirm this, “But he that is greatest among you shall be your servant” (Matthew 23:11), emphasizing servant leadership. Also, “The Son of man came not to be ministered unto, but to minister” (Mark 10:45), showing His service. As it is written, “Christ’s life was a perfect example of true authority through submission” (The Desire of Ages, page 649, 1898). Further, “The authority of Christ was derived from His obedience to the Father” (The Desire of Ages, page 429, 1898). This principle—that authority is received, not seized—is the governing dynamic of the universe. It defines the relationship within the Godhead, between God and angels, and between God and humanity. Christ received authority from the Father, and in turn, He delegates authority to His followers (Luke 10:19), creating a chain of command based on love and trust. The conflict between Christ and Satan is therefore a clash between two opposing systems of government: one founded on the relational authority of love, and the other on the independent authority of pride. This provides us with a cosmic framework for understanding everything from church leadership to our own personal walk of faith.

I SEEK NOT MINE OWN GLORY!

Just as Christ’s authority flowed from His submission, so too did His understanding of glory. In a world obsessed with fame, recognition, and self-praise, Jesus modeled a radically different priority. Though He was, and is, worthy of all worship—the one of whom the heavenly host declares, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing” (Revelation 5:12)—He consistently deflected all glory to the Father. His mission was not self-aggrandizement. He plainly stated, “And I seek not mine own glory: there is one that seeketh and judgeth” (John 8:50). In His great intercessory prayer, He summarized His life’s work with the words, “I have glorified thee on the earth: I have finished the work which thou gavest me to do” (John 17:4). To support this, “Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again” (John 12:28), showing Christ’s focus on the Father’s glory. Also, “Not unto us, O Lord, not unto us, but unto thy name give glory” (Psalm 115:1), echoing His priority. As it is written, “Jesus did not seek to exalt Himself. He said, ‘I seek not mine own glory.’ His whole life was a lesson of humility. His glory was hidden that the glory of the Father might be revealed” (The Desire of Ages, page 258, 1898). Further, “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” (The Desire of Ages, page 20, 1898). Christ’s deflection of glory reveals heaven’s true priority.

This consistent deference of glory reveals a fundamental law of heaven’s economy: true glory is found not in self-seeking but in self-renunciation. When Christ “made himself of no reputation” (Philippians 2:7), He embarked on the divine path to true exaltation. It was precisely because of His humility that “God also hath highly exalted him, and given him a name which is above every name” (Philippians 2:9). The path to glory is downward. By veiling His own divine majesty in the humble garb of humanity, He allowed the glory of the Father’s character—His infinite, self-sacrificing love—to shine through with unparalleled clarity. John captured this perfectly when he wrote, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14). The glory they saw was not the glory of raw power, but the glory of perfect love and perfect humility, a reflection of the Father. To affirm this, “The glory of the Lord shall be revealed, and all flesh shall see it together” (Isaiah 40:5), pointing to divine revelation. Also, “We all, with open face beholding as in a glass the glory of the Lord” (2 Corinthians 3:18), showing transformation through His glory. As it is written, “Christ’s humility was the secret of His exaltation” (The Desire of Ages, page 88, 1898). Further, “The glory of God is revealed in the self-sacrificing love of His Son” (The Great Controversy, page 671, 1888). For us, this elevates our teaching. When we call people to glorify God, we are not merely asking them to perform a religious duty; we are inviting them to align themselves with the fundamental operating principle of all reality, the only path that leads to genuine life, joy, and eternal security.

MY FATHER IS GREATER THAN I!

We now arrive at the capstone of our study, a statement from Jesus that has been a point of confusion for many but which, when understood correctly, brings all the previous principles into perfect focus. In comforting His disciples, Jesus said, “If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I” (John 14:28). How can the Son, who is equal with God, say that the Father is greater? The answer lies not in a difference of nature, but in a distinction of role and relationship, a truth made beautifully clear by the theological framework of our pioneers. When they spoke of the Father as the “first” or the great “Source contemplations of all,” and of the Son as eternally “begotten,” they were describing a relationship that inherently includes a loving, functional order. The Father is “greater” in His role as the unoriginated Source, the Lawgiver, the one from whom the Son proceeds and from whom He has “received all things.” This does not imply that the Son is a lesser being, but that His identity and authority are eternally derived from His Father in a bond of infinite love. To support this, “I and my Father are one” (John 10:30), affirming their unity. Also, “The Father himself loveth you, because ye have loved me” (John 16:27), showing their relational bond. As it is written, “The Scriptures clearly indicate the relation between God and Christ, and they bring to view as clearly the personality and individuality of each. God is the Father of Christ; Christ is the Son of God. To Christ has been given an exalted position. He has been made equal with the Father” (Testimonies for the Church, Vol. 8, page 268, 1904). Further, “I have often seen the lovely Jesus, that He is a person. I asked Him if His Father was a person and had a form like Himself. Said Jesus, ‘I am in the express image of My Father’s person’” (Early Writings, page 77, 1882). The Father-Son relationship is the heart of divine deference.

This understanding preserves the distinct personality of both the Father and the Son, a vital tenet of our faith. They are not two interchangeable masks for a single being, nor are they a committee of three co-equal, un-originated deities. They are a Father and a Son in a real, eternal, and loving relationship. Their oneness, which Jesus spoke of when He said, “I and my Father are one” (John 10:30), is a unity of purpose, mind, character, and nature—not a blending of their individual persons. This precious truth, held by our pioneers and confirmed by the Spirit of Prophecy, provides a powerful bulwark against two opposing theological errors. On one side is the creedal Trinitarianism that can obscure the beautiful, personal relationship between the Father and Son, making their deference seem like a mere role-play. On the other side is the Unitarianism that, in its effort to uphold God’s oneness, denies the full divinity of Christ. Our historical faith charts a clear, biblical path between these two extremes. It affirms that Christ is fully divine, “a Son begotten in the express image of the Father’s person, and in all the brightness of his majesty and glory, one equal with the Father,” while simultaneously honoring the Father’s role as the great Source of all life and authority (The Signs of the Times, May 30, 1895). To affirm this, “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18), showing Christ’s role. Also, “For the Father himself loveth you, because ye have loved me” (John 16:27), emphasizing their love. As it is written, “Christ is the express image of His Father’s person, equal in power and glory” (The Great Controversy, page 493, 1888). Further, “The relation between the Father and the Son is a mystery of love and unity” (The Desire of Ages, page 19, 1898). The doctrine of deference, therefore, is not a theological problem to be solved, but a glorious testimony to be proclaimed—a window into the loving, orderly, and unified heart of the Godhead.

BEHOLD, WHAT MANNER OF LOVE!

Having explored the depths of Christ’s deference, we must now ask the most important questions of all: What does this mean for us? How does this divine pattern translate into our own experience? First, how do these concepts reflect God’s love? Christ’s constant, willing deference to the Father is the most eloquent language of love the universe has ever known. It is a love that does not grasp or cling to power but gives freely of itself. This is the very essence of grace, as Paul wrote: “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich” (2 Corinthians 8:9). His poverty was not merely material; it was a poverty of status, a willing submission to the Father’s will for our sakes. This self-emptying is the practical demonstration of God’s character. This love is not a mere sentiment; it is the foundational law of the universe, the very power that holds all things together. It is written, “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” (The Desire of Ages, pages 20-21, 1898). To support this, “Herein is love, not that we loved God, but that he loved us” (1 John 4:10), showing divine initiative. Also, “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8), emphasizing sacrificial love. As it is written, “The love of Christ is the constraining power in the plan of redemption” (Steps to Christ, page 27, 1892). Further, “Christ’s self-sacrificing love is the foundation of our salvation” (The Great Controversy, page 652, 1888). This love is the heartbeat of God’s character.

Secondly, in light of this divine pattern, what are my responsibilities toward God? The answer is as simple as it is profound. If Christ, our divine Head and perfect Example, lived a life of complete submission to the Father’s will, then our first and highest responsibility is the joyful and total surrender of our own will to Him. This is not a call to passive inactivity, but to active, trusting alignment with His purposes. This is the heart of true worship and the absolute condition for receiving divine power. The apostle James gives the command directly: “Submit yourselves therefore to God. Resist the devil, and he will flee from you” (James 4:7). Our submission is our greatest weapon against the enemy, for it connects our weakness to God’s strength. We must never forget the high standard God has set, a standard made possible only through Christ. It is written, “We can not overestimate the value of simple faith and unquestioning obedience. It is by following the path of obedience in humble faith that the character attains perfection. Adam was required to render strict obedience to God’s commandments, and no lower standard is presented to those who desire salvation today” (Special Testimonies, Series A, No. 9, page 45, 1897). To affirm this, “If ye be willing and obedient, ye shall eat the good of the land” (Isaiah 1:19), linking obedience to blessing. Also, “To obey is better than sacrifice” (1 Samuel 15:22), prioritizing obedience. As it is written, “Obedience is the fruit of faith” (Steps to Christ, page 61, 1892). Further, “True obedience comes from the heart, prompted by love” (The Desire of Ages, page 668, 1898). My responsibility, and ours, is to echo the prayer of our Master in our daily Gethsemanes: “not my will, but thine, be done.”

Finally, what are my responsibilities toward my neighbor? The divine pattern of deference must revolutionize our human relationships. The humility and submission we see within the Godhead must become the blueprint for our interactions with each other. Our responsibility is to mirror Christ’s selfless spirit, choosing service over status, and esteeming others better than ourselves. Paul exhorts us, “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others” (Philippians 2:3-4). This is the only soil in which true Christian community can grow. It is the principle Christ demonstrated when He, the Lord of glory, knelt to wash the dusty feet of His disciples. This heavenly principle must begin in our homes, the most basic unit of society. It is written, “The best way to educate children to respect their father and mother is to give them the opportunity of seeing the father offering kindly attentions to the mother, and the mother rendering respect and reverence to the father. It is by beholding love in their parents that children are led to obey the fifth commandment” (The Adventist Home, page 320, 1952). To support this, “Be kindly affectioned one to another with brotherly love” (Romans 12:10), promoting mutual love. Also, “By love serve one another” (Galatians 5:13), emphasizing service. As it is written, “Love to man is the earthward manifestation of the love of God” (The Desire of Ages, page 641, 1898). Further, “The spirit of unselfish love for others gives to the character depth, stability, and Christlike loveliness” (Testimonies for the Church, Vol. 5, page 169, 1882). This mutual, loving deference is the glue that holds families, churches, and all of society together.

THE EVERLASTING PATTERN!

As we draw these threads together, a glorious tapestry emerges. We have seen that Christ’s deference is not a sign of weakness but a display of divine strength under perfect control. It is a brilliant legal strategy that upholds the justice of God’s government. It is the natural expression of His eternal identity as the beloved and begotten Son of the Father. It is the perfect pattern for our obedience, the open channel for divine power, the true model for spiritual authority, and the very definition of heavenly glory. The Majesty of Meekness is not a paradox; it is the everlasting pattern of the kingdom of God. To summarize this concept, “Let this mind be in you, which was also in Christ Jesus” (Philippians 2:5), calling us to emulate His humility.

My final charge to you is to take these truths from the page and weave them into the fabric of your lives. Let us not merely teach the doctrine of deference; let us live it. Let us embody this sacred humility in our ministries, our homes, and our hearts. Let us, like our Master, seek not our own glory, but the glory of Him who sent us. In a world torn apart by pride and self-interest, may we become living epistles of the character of God, demonstrating the power of a life surrendered. For in the end, the great controversy will be won, and the universe will be secured, not by the exercise of overwhelming force, but by the breathtaking beauty of the Son’s loving, voluntary submission to the Father. This is the truth that will disarm the accuser and win the hearts of a world starving for a love that gives all and asks for nothing in return. To support this, “He that humbleth himself shall be exalted” (Luke 14:11), affirming humility’s reward. Also, “God resisteth the proud, but giveth grace unto the humble” (James 4:6), contrasting divine responses. As it is written, “The life of Christ is to be the pattern for our lives” (The Desire of Ages, page 816, 1898). Further, “By living a life of humility, we reflect the character of Christ to the world” (Christ’s Object Lessons, page 159, 1900). Let us live this divine pattern, reflecting God’s love and humility in all we do.

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