PLAN OF REDEMPTION: CROSS OF GLORY!

“Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” (Hebrews 12:2, KJV)

ABSTRACT

This report provides an exhaustive theological and practical examination of five central questions pertaining to the life, ministry, and Passion of Jesus Christ. Christ’s authority undergirds every appeal He extends to us. The objective is to move beyond a mere recitation of biblical events to a nuanced understanding of their doctrinal significance and personal application. “All authority is given unto me in heaven and in earth” (Matthew 28:18, KJV). By synthesizing scriptural accounts, theological analysis, and devotional reflection, this document aims to equip us with a deeper appreciation for Christ’s work and a clearer vision for personal discipleship.Sr. White describes this authority vividly: “The Son of God, the Prince of heaven, condescended to become a man, to take upon Himself the nature of man, that He might redeem the fallen race from the power of Satan. He clothed His divinity with humanity, that He might reach fallen man, and through His human nature might destroy the power of Satan, and make it possible for man to become a partaker of the divine nature, and thus escape the corruption that is in the world through lust” (The Signs of the Times, March 14, 1883). The analysis will proceed methodically, addressing each question in its own dedicated section to build a cumulative case for a more profound and transformative faith. Further, Sr. White affirms, “In Christ the family was linked with the heavenly world. Through Him the human family had its origin, its existence, and its hope. The world was made by Him, ‘and without Him was not anything made that was made.’ John 1:3. The divine Son of God was the only one who could mediate between God and man” (The Adventist Home, p. 25, 1952). How does this authority shape the multifaceted invitation Christ offers us today?

THE ENDURING APPEAL OF CHRIST’S CALL: THE FOUNDATION: CHRIST’S UNPARALLELED AUTHORITY

The bedrock of every appeal and command Jesus makes is His declaration, “All authority in heaven and on earth has been given to me” (Matthew 28:18). Christ declares His authority flows directly from the Father. This is not a self-proclaimed status but an authority given to Him by the Father. “For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it” (Matthew 8:9, KJV). This authority is comprehensive and absolute, extending over all of creation as its very agent (“All things were made through him”), actively sustaining the universe by His power (“in him all things hold together”), governing the natural world (“he commands even winds and water, and they obey him”), and holding complete sovereignty over all spiritual powers, including Satan and his demons (“He commands even the unclean spirits, and they obey Him”). Sr. White illuminates this scope: “By Christ the light of the gospel, shining out through generations of darkness and superstition, was again kindled in the benighted land of the Chaldeans. The Saviour Himself had given a token of His resurrection in the slaying of the Assyrian hosts. As the word of Christ foretold, exactly three days after the destruction of Sennacherib’s army, the stone was rolled away from the sepulcher of Hezekiah, and he arose from his sickness” (Prophets and Kings, p. 364, 1917). “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist” (Colossians 1:16-17, KJV). Sr. White adds, “The Redeemer of the world was the same as the Redeemer of Israel. The One who gave His life for the life of the world, who died to make an atonement for sin, was the same Redeemer who had wrought so many miracles for Israel in the past” (The Signs of the Times, August 16, 1905). This supreme authority is the foundation upon which the Great Commission is built. The courage for us to “go and make disciples of all nations” is derived directly from the reality of His universal rule. His authority is what empowers us to act on His behalf, baptizing and teaching in His name. A superficial reading might interpret this claim to “all authority” as the basis for a coercive, demanding obedience. However, a deeper theological examination reveals a different purpose. When this foundational claim of absolute power is juxtaposed with His primary appeals—such as, “Come to me, all you who are weary and burdened, and I will give you rest” and “Take my yoke upon you and learn from me, for I am gentle and humble in heart”—a profound theme emerges. Christ’s authority is not wielded to dominate but to create a secure space for grace. It is the absolute power that underwrites His ability to forgive sin, give true rest, offer eternal life, and guarantee His promises. The gentleness of a powerless individual might be mistaken for weakness; the gentleness of the One who holds all authority is a deliberate, costly, and powerful act of love. Therefore, the appeal of Christ’s authority for us today is not submission to a tyrant, but the security found under a benevolent, omnipotent King. It provides the assurance that His promises of rest, forgiveness, and life are guaranteed by the very One who sustains the cosmos. What personal and relational invitations does Christ extend to draw us closer?

THE INVITATION: A CALL TO PERSONAL RELATIONSHIP

Jesus’ appeals are consistently and intensely personal and relational. Christ invites us into intimate communion with Him. Three core invitations encapsulate this relational call: “Come to me…” (Matthew 11:28-30): This is a direct appeal to those who are tired, anxious, and burdened. It is an invitation to us weighed down by the guilt of sin or the oppressive weight of religious legalism, such as that imposed by the Pharisees. The promise is one of spiritual rest and peace, offering a “yoke” that is easy and a “burden” that is light because it is shared with Him. “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6, KJV). Sr. White explains this draw: “In the heart of Christ, where His only begotten Son presides, there is a refuge for the troubled and the oppressed. He invites all who are weary and heavy-laden to come to Him, and He will give them rest. ‘Take My yoke upon you,’ He says, ‘and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.’” (The Ministry of Healing, p. 248, 1905). “Follow me…” (Matthew 4:19): This is a direct command to embrace a life of discipleship, which requires prioritizing a relationship with Him above all other duties and earthly attachments. This call transcends adherence to a new belief system; it is fundamentally “a call to be with Jesus, to hang out with him, to learn from him, to share life with him”. This life of following is lived out through the spiritual disciplines of prayer, Scripture reading, worship, service to others, and intimate fellowship with the community, who are His tangible presence in the world. “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3, KJV). Sr. White elaborates, “To follow Jesus means to take up the cross, to bear reproaches and afflictions for His sake; it means to deny self, to be meek and lowly in heart, to hide self in Jesus. It means to endure the cross, despising the shame, for the joy that is set before us” (The Youth’s Instructor, April 21, 1898). “Abide in me…” (John 15:4–5): This appeal moves to a deeper level of intimacy, emphasizing a continuous, life-giving connection to Christ as the singular source of all spiritual fruitfulness. It underscores our complete dependence on Him, articulated in His stark statement, “for without me ye can do nothing”. These three primary invitations are not merely interchangeable; they can be understood as representing a progression in the spiritual life. “Come” is the initial call to find salvation and rest, an invitation out of a life of wearying burden. “Follow” is the subsequent call to active discipleship and mission, a process of learning to walk in His ways and participate in His work. “Abide” is the call to mature intimacy and sustained fruitfulness, a state of constant communion and moment-by-moment dependence. This framework reveals a developmental path for us. We first come to Christ for rest, then learn to follow Him in obedience, and ultimately find the deepest purpose and effectiveness in abiding in Him. This progression can serve as a diagnostic tool for spiritual self-assessment, allowing an individual to discern their current spiritual state and needs. How do Christ’s commands transform our daily living?

THE COMMANDS: AN APPEAL TO A TRANSFORMED LIFE

Christ’s commands are not arbitrary rules but are the very expression of the character of the Kingdom of God. Obedience flows naturally from love for Christ. They function as an “invitation to a relationship with God Himself”, where obedience is the natural and expected outcome of genuine love for Christ (John 14:15). Several key commands function as profound appeals to a transformed way of living: “Love one another” (John 13:34-35): Jesus calls this a “new commandment” and establishes it as the definitive mark of a true disciple. The standard for this love is Christ’s own sacrificial love (“just as I have loved you”), which implies a love that is costly and active, not merely sentimental. This command to love is so foundational that it summarizes the entirety of God’s law concerning human relationships. “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another” (John 13:34, KJV). Sr. White underscores this: “The children of God are to manifest His love in all their relations to one another. They are to love one another as Christ has loved them. This is the commandment of the new covenant, and it is to be the test of discipleship” (The Review and Herald, May 14, 1908). “Repent” (Matthew 4:17): This is an urgent appeal to turn away from sin and reorient one’s life toward God, motivated by the imminent reality of His Kingdom. “Seek ye first the kingdom of God” (Matthew 6:33): This is an appeal to fundamentally reorder one’s life priorities, placing God’s reign and His righteousness above all worldly concerns for security and provision. “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:33, KJV). Sr. White reflects, “The first and great commandment is, 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 the second is like unto it, Thou shalt love thy neighbor as thyself. These two commandments include all the rest” (Counsels on Health, p. 395, 1923). “Deny yourself, and take up your cross daily” (Luke 9:23): This is an appeal to a life of radical self-sacrifice. It posits that true life is paradoxically found not in self-preservation or self-fulfillment, but in losing one’s life for His sake and His mission. The following table synthesizes these and other key appeals, connecting the command with its theological meaning and practical implication for us.

Command/Appeal	Scripture Reference	Theological Meaning	Practical Implication for Me
Come to Me	Matt. 11:28-30	An invitation to find spiritual rest from the burdens of sin and legalism in Christ alone.	Surrendering anxieties and striving; trusting in His finished work for peace.
Follow Me	Matt. 4:19	A call to active discipleship, learning from and sharing life with Jesus.	Prioritizing time in Scripture, prayer, and fellowship to know and imitate Christ.
Abide in Me	John 15:4-5	A call to intimate, moment-by-moment dependence on Christ as the source of life and fruitfulness.	Cultivating a constant awareness of His presence and relying on His strength, not my own.
Love One Another	John 13:34-35	The defining characteristic of a disciple, reflecting Christ’s sacrificial love to the world.	Actively serving, forgiving, and bearing with others in my community, even when it is costly.
Seek First the Kingdom	Matt. 6:33	A reorientation of life’s priorities around God’s will, reign, and righteousness.	Making decisions (career, finance, time) based on eternal values rather than earthly security.
Deny Yourself	Luke 9:23	A call to radical self-sacrifice, finding true life by surrendering personal ambition for Christ’s mission.	Daily choosing to serve others’ needs above my own comforts and desires.

What resonant appeal meets our deepest needs right now?

PERSONAL APPLICATION: IDENTIFYING MY RESONANT APPEAL

The appeal of Christ is not uniform; it is tailored to meet the specific needs of the individual. Christ’s call resonates uniquely with our burdens and longings. For the person burdened by anxiety, failure, and weariness, the most pressing appeal is His offer of rest. For the one seeking purpose and meaning, the appeal is to “Follow me” and be given a transformative mission as a “fisher of men”. For the one feeling spiritually barren and ineffective, the appeal is to “Abide in me” and receive the life needed to bear fruit. For the one desiring to make a tangible and credible impact on the world, the appeal is to “Love one another” as the ultimate testimony. “Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began” (2 Timothy 1:9, KJV). Sr. White encourages this discernment: “The call to follow Christ is a call to sacrifice. The Christian is to count all things but loss for the excellency of the knowledge of Christ Jesus his Lord” (The Signs of the Times, February 17, 1909). The appeal that is especially valid for us today can be identified through honest reflection on one’s deepest needs and longings. The primary burdens of life point to the appeal of His rest. The deepest longings for purpose point to the appeal of His mission. The greatest obstacles to spiritual vitality point to the appeal of abiding. The desire for a life of credible witness points to the appeal of His love. How does the Lord’s agony in Gethsemane guide us through our trials?

THE TRANSFORMATIVE POWER OF GETHSEMANE

THE NARRATIVE OF AGONY: A SCRIPTURAL ACCOUNT

Immediately following the Last Supper, Jesus led His disciples to a place called Gethsemane on the Mount of Olives. Christ withdraws in deep distress to pray. Taking his inner circle—Peter, James, and John—further into the garden, He became deeply distressed and confided in them, “My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch with me”. He then withdrew a short distance, fell with His face to the ground, and prayed three separate times. His prayer was a raw plea coupled with perfect submission: “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will”. After each prayer, He returned to His closest companions only to find them asleep, prompting His poignant observation, “The spirit is willing, but the flesh is weak”. The intensity of His anguish was so great that, according to Luke’s account, an angel appeared from heaven to strengthen Him, and His sweat became “like drops of blood falling to the ground”. “And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground” (Luke 22:44, KJV). Sr. White captures the scene: “The Man of Sorrows was now in the garden of Gethsemane, where the fate of the world was to be decided. Here the Redeemer of the world was to choose the part He was to act in the plan of redemption. The fate of a lost world trembled in the balance. Christ was to decide whether He would save the world or let it go. In that hour of anguish, the fate of the world hung in the balance” (The Desire of Ages, p. 690, 1898). “Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder” (Matthew 26:36, KJV). Sr. White continues, “As Christ felt the agony of His soul in Gethsemane, He prayed, ‘O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.’ The cup of suffering was there before Him, but He was not to drink it now. The hour for that had not yet come” (The Spirit of Prophecy, vol. 3, p. 96, 1878). What deeper spiritual reality does Gethsemane reveal about obedience?

THEOLOGICAL SIGNIFICANCE: THE OIL PRESS OF THE SOUL

The name “Gethsemane” literally means “oil press,” a place where olives were crushed under immense weight to extract their valuable oil. Pressure crushes olives to yield pure oil of obedience. This serves as a powerful metaphor for the spiritual reality of that night: Jesus, placed under the unbearable pressure of the impending wrath of God, was being crushed, and what emerged was the pure oil of perfect obedience. This event uniquely reveals the two natures of Christ in profound tension. His prayer, “let this cup pass,” is an authentically human plea, demonstrating that He possessed a healthy human will that naturally recoiled from suffering and had no masochistic desire for pain. Simultaneously, His ultimate submission, “may your will be done,” is the expression of His perfect divine-human obedience, aligning His human will with the Father’s eternal plan. The book of Hebrews states that Jesus, “Son though he was, learned obedience from what he suffered” (Hebrews 5:8). Gethsemane is the crucible where this learning was brought to its apex. He did not need to learn how to obey, as He was always without sin. Rather, He experientially learned the full human cost of obedience in the face of unimaginable suffering. This experience “perfected” or “completed” Him in His role as our merciful and faithful High Priest, one who can fully sympathize with our weaknesses and struggles. “Though he were a Son, yet learned he obedience by the things which he suffered” (Hebrews 5:8, KJV). Sr. White describes the tension: “The awful moment had come—that moment which was to decide the destiny of the world. The fate of humanity trembled in the balance. Christ might even now refuse to drink the cup apportioned to guilty man. It was not yet too late. He might wipe the sweat from His brow, and leave man to perish in his iniquity. He might say, Let the transgressor receive the penalty of his sin, and I will go back to My Father. Will the Son of God drink the bitter cup of humiliation and agony? Will the innocent suffer the consequences of the curse of His father, to save the guilty?” (The Desire of Ages, p. 693, 1898). The agony in the garden was not merely a moment of weakness before the strength of the cross; it was a necessary spiritual transaction that made the cross possible. In Gethsemane, God gave Jesus an “extraordinary view” of the cup of wrath, allowing Him to see and feel its full horror beforehand. This was essential so that His subsequent choice to drink it would be fully informed, voluntary, and therefore a perfect act of love and obedience. Without Gethsemane, Christ would have approached the cross “blindfold”. The garden is where He spiritually engaged the horror of forsakenness before He endured it physically. The spiritual battle for the cross was fought and won in the agonizing prayer of Gethsemane. This should deeply affect us by demonstrating that our most significant spiritual victories are often won in private, in our own “gardens” of agonizing prayer and submission, long before any public test arrives. The private decision to obey must precede the public act of obedience. “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18, KJV). Sr. White affirms, “It was not the physical pain that Christ dreaded most, but the sense of His Father’s displeasure, the withdrawal of the light of His countenance. The cup of His agony was the cup of separation from God” (The Sufferings of Christ, p. 5, 1886). How can we apply this model to our own struggles?

PERSONAL APPLICATION: A DIVINE MODEL FOR HUMAN TRIALS

Jesus’ experience in Gethsemane provides a divine roadmap for how we can and should face our own trials, temptations, and difficult decisions. Christ models vulnerability in prayer during crisis. Embrace Honesty and Vulnerability: Jesus was brutally honest with His Father about His desire for the suffering to be averted (“let this cup pass”) and was deeply vulnerable with His friends about His emotional state (“my soul is overwhelmed with sorrow”). This provides a powerful model for prayer, giving us permission to be fully transparent with God, not masking our true fears, desires, or weaknesses. Prioritize Prayer in Crisis: In the darkest hour of His life, Jesus’ immediate and sustained response was to pray. He demonstrates that prayer is the primary arena for wrestling with God’s will, finding strength, and aligning our hearts with His purpose. Submit Desires to God’s Will: The climax and resolution of Jesus’ struggle is the surrender of His human will to the Father’s divine will. This is the essence of self-denial. It teaches that true spiritual power is found not in achieving our own will, but in letting go of our agendas and embracing God’s purpose, trusting that His grace is sufficient for us in our weakness. “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him” (James 1:12, KJV). Sr. White urges, “In seasons of trial, when the enemy comes in like a flood, we are to turn to the Saviour in prayer, telling Him the very secrets of the soul. Only the eye of God can penetrate these hidden mysteries” (The Ministry of Healing, p. 229, 1905). View Trials as Opportunities for Growth: Gethsemane reframes the purpose of pressure. Trials are not merely obstacles to be avoided but are opportunities for spiritual maturity. Just as olives must be pressed to produce valuable oil, the testing of our faith can produce steadfastness, character, and a deeper reliance on God. “My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience” (James 1:2-3, KJV). Sr. White adds, “The trials of life are God’s workmen, to remove the impurities and roughness from our character. Their hewing, squaring, and chiseling, their burning, and melting away of base metal, give us sharpness and firmness of character, and bring out the true gold of the Christian life” (Our High Calling, p. 118, 1961). What lessons from Peter’s failures help us stand firm?

OVERCOMING HUMAN FRAILTY: THE LESSONS FROM PETER

A PORTRAIT OF IMPULSIVE, FEAR-BASED FAILURE

Peter’s actions surrounding the Passion reveal a consistent pattern of reacting from human instinct, worldly logic, and fear, rather than from divine trust and a spiritual mindset. Peter rebukes Christ out of human fear. Preemptive Rejection of Suffering: Long before the arrest, when Jesus first predicted His coming suffering and death, Peter took Him aside and rebuked Him, declaring, “Far be it from You, Lord! This shall never happen to You!” (Matthew 16:22). Jesus’ sharp and stunning reply—”Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s” (Matthew 16:23)—identifies the fundamental root of Peter’s error: a human-centric worldview that could not comprehend God’s redemptive plan through suffering. Violent Defense in the Garden: At the moment of Jesus’ arrest, Peter impulsively drew a sword and attacked the high priest’s servant, Malchus, cutting off his right ear (John 18:10). This was a carnal attempt to defend his Master through the world’s means of power and violence, a reaction completely at odds with the nature of Jesus’ kingdom. Fearful Denial in the Courtyard: Shortly after this misplaced bravado, Peter’s courage completely evaporated. In the courtyard of the high priest, his fear of being associated with the condemned Jesus overwhelmed his previous vow of unwavering loyalty, leading him to deny even knowing his Lord three times (Matthew 26:73-75). His fear of what men could do to him proved greater than his faith in Christ. “Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. But he denied before them all, saying, I know not what thou sayest” (Matthew 26:69-70, KJV). Sr. White analyzes this: “Peter had just declared that he would go to prison and to death for Christ. But he now denied his Lord with cursing and swearing. Bitterly he wept, and his tears fell upon the very spot where he had pronounced his pledge of loyalty” (The Desire of Ages, p. 713, 1898). “And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out, and wept bitterly” (Luke 22:61-62, KJV). Sr. White notes, “The look of Christ broke Peter’s heart. The glance of Jesus told him that he was forgiven, and it was this that broke his heart” (The Youth’s Instructor, April 21, 1898). What underlies such fear-driven actions?

THE ROOT OF THE REACTION: THE CONFLICT OF FEAR AND FAITH

Peter’s actions provide a clear case study in the biblical principle that faith and fear are mutually exclusive forces; they cannot coexist in the same moment. Fear supplants faith in Peter’s heart. Fear is fundamentally unbelief, or at least a weak and faltering belief. As unbelief gains ascendancy in one’s thoughts, fear takes control of one’s emotions and actions. Peter’s fear was rooted in a profound misunderstanding of Jesus’ mission and kingdom. He, like many others, expected a political Messiah who would violently overthrow Roman oppression, not a suffering servant who would willingly submit to an unjust arrest. His actions were a desperate attempt to force Jesus’ mission to conform to his own worldly, political paradigm. The origin of this failure can be traced back to the moments just before the arrest. Jesus gave Peter the precise antidote to his impending temptation: “Watch and pray so that you will not fall into temptation. The spirit is willing, but the flesh is weak” (Matthew 26:41). Peter failed to heed this command; he and the other disciples fell asleep. His subsequent failures—drawing the sword in rash violence and denying Christ in cowardly fear—are the direct and predictable outcomes of this spiritual negligence. His “weak flesh,” encompassing his fear, impulsiveness, and instinct for self-preservation, was not fortified by the spiritual disciplines of watchfulness and prayer. Therefore, his reaction at the arrest was not an isolated incident but the tragic culmination of his failure in the garden. This demonstrates that avoiding Peter’s reaction is not simply a matter of mustering willpower in a moment of crisis. It is the result of prior and consistent spiritual preparation. The battle against fear-based, fleshly reactions is won or lost in the daily, quiet discipline of “watching and praying”. “There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love” (1 John 4:18, KJV). Sr. White warns, “Fear is the birthmark of the faithless. Faith is the life-mark of the children of God. Fear brings bondage, while faith brings liberty” (The Signs of the Times, June 9, 1890). “The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid?” (Psalm 27:1, KJV). Sr. White encourages, “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history” (Life Sketches, p. 196, 1915). How does Christ correct such failures with grace?

CHRIST’S CORRECTIVE RESPONSE: A MODEL OF NON-VIOLENCE AND GRACE

Jesus’ response to Peter’s violent outburst was immediate, decisive, and instructive. Christ halts violence and heals the wounded. He commanded an end to the violence: “No more of this!” and “Put your sword back in its place” (Luke 22:51; Matthew 26:52). He articulated a universal principle of consequence: “for all who draw the sword will die by the sword” (Matthew 26:52), a clear rejection of violence as the means for advancing His kingdom. He modeled restorative justice by miraculously healing the servant’s ear (Luke 22:51), demonstrating love for one’s enemy in the very moment of being betrayed. He reframed the entire event in terms of divine sovereignty and scriptural fulfillment, asking, “Shall I not drink the cup the Father has given me?” (John 18:11) and explaining that these events must happen to fulfill the Scriptures. He made it clear that His kingdom is not of this world; if it were, His servants would fight (John 18:36). “Put up again thy sword into his place: for all they that take the sword shall perish with the sword” (Matthew 26:52, KJV). Sr. White highlights this: “Christ’s example teaches us that in the hour of greatest need, we are to seek help from God, and not from the arm of flesh. The disciples had trusted in their own strength, and they had failed” (The Desire of Ages, p. 697, 1898). “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matthew 5:44, KJV). Sr. White states, “The spirit of retaliation is no more to be indulged in by the followers of Christ than is the spirit of revenge. We are not to engage in contention with those who revile us, but to leave the matter in the hands of God” (The Signs of the Times, June 23, 1890). How can we cultivate such responses in crisis?

PERSONAL APPLICATION: CULTIVATING A CHRIST-LIKE RESPONSE TO CRISIS

To avoid Peter’s type of reaction, one must proactively cultivate a different set of spiritual reflexes grounded in the teachings and example of Christ. We embrace non-retaliation through daily discipline. Embrace Christ’s Ethic of Non-Retaliation: Jesus explicitly commands us to “Love your enemies and pray for those who persecute you” (Matthew 5:44) and to turn the other cheek rather than responding to evil with violence (Matthew 5:39). This requires a conscious, counter-intuitive decision to choose restorative justice over retributive justice, seeking to break the cycle of violence through acts of love and forgiveness. Develop a Robust Theology of God’s Sovereignty: Peter acted violently because he believed Jesus’ safety depended on his sword. This error is avoided by internalizing the truth that God is sovereign over all events, including moments of crisis. A firm trust in the reality that “If God is for us, who can be against us?” (Romans 8:31) displaces fear with faith. Practice the Discipline of “Watching and Praying”: As established, this is the preventative medicine for fear-driven failure. It involves cultivating a state of spiritual alertness and maintaining constant communion with God, which strengthens the “spirit” to overcome the inherent weakness of the “flesh” in moments of temptation and trial. “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Philippians 4:6, KJV). Sr. White advises, “Watch and pray, lest ye enter into temptation. The indulgence of spiritual sloth would bring you into temptation, and cause you to fall into the snares of the enemy” (Testimonies for the Church, vol. 5, p. 96, 1882). Reorient Fear: Jesus commanded a reorientation of fear: “And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell” (Matthew 10:28). A proper, reverential fear of God liberates one from the debilitating fear of man. “For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end” (Jeremiah 29:11, KJV). Sr. White reinforces, “The fear of the Lord is the beginning of wisdom; and they that lack this are fools. The wise man will not trust in his own heart, but will seek counsel of God” (The Youth’s Instructor, March 1, 1854). What truly caused Christ’s deepest anguish?

THE EPICENTER OF ANGUISH: THE ATONEMENT

THE MULTIFACETED NATURE OF CHRIST’S SUFFERING

Christ’s suffering was total, encompassing every aspect of His being and constituting an agony beyond human comprehension. Physical torment ravages Christ’s body on the cross. Physical Torment: He was subjected to a brutal flogging, beaten by soldiers, crowned with thorns, and ultimately crucified. This physical abuse was so severe that the prophet Isaiah predicted His appearance would be “so disfigured beyond that of any man” (Isaiah 52:14). The process of crucifixion itself was designed to inflict maximum, prolonged, excruciating pain. Emotional Trauma: He was betrayed by one of His own disciples, Judas; deserted in His hour of need by all the others (Matthew 26:56); denied three times by His lead disciple, Peter; and publicly mocked, scorned, and rejected by His own people, their religious leaders, and the Roman government. Spiritual Agony: The climax of His suffering was a spiritual desolation, captured in His cry from the cross, “My God, my God, why have you forsaken me?” (Matthew 27:46). This question signaled a profound and horrifying spiritual abandonment. “Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted” (Isaiah 53:4, KJV). Sr. White depicts this totality: “The sins of the world were laid upon His spotless soul. In the agony of His humiliation He prayed, ‘If it be possible, let this cup pass from Me.’ But He prayed with strong crying and tears, and was heard in that He feared” (The Sufferings of Christ, p. 4, 1886). “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1 Peter 2:24, KJV). Sr. White elaborates, “Christ was now suffering the penalty for sin. The wrath of God against sin was poured out upon Him. The curse of the law rested upon Him. He was made a curse for us, that we might be made the righteousness of God in Him” (The Signs of the Times, December 30, 1886). What elevates the spiritual dimension above all else?

THE PRINCIPAL CAUSE: BEARING THE CUP OF DIVINE WRATH

While the physical and emotional torments were immense, the ultimate source of Christ’s anguish was not the nails or the thorns, but the spiritual reality they signified. Christ bears the full weight of divine wrath for sin. The “cup” He agonized over in Gethsemane was the “cup of God’s wrath”—a biblical metaphor for the full measure of God’s righteous judgment against sin (Isaiah 51:17). The theological explanation for this is found in the doctrine of penal substitutionary atonement. In His suffering and death, Christ acted as our substitute. As the Apostle Paul wrote, “God made him who had no sin to be sin for us” (2 Corinthians 5:21). He was “pierced for our transgressions, he was crushed for our iniquities” (Isaiah 53:5). This act of substitution is the very heart of the atonement, the means by which all its other benefits are accomplished. The cry of dereliction—”My God, why have you forsaken me?”—was the experiential climax of this spiritual suffering. In that moment, the eternal Son, acting in His mediatorial office as our representative, experienced the profound separation from God that sin causes (Isaiah 59:2). Theologian John Calvin described this sense of being “estranged from him” as Christ’s “chief conflict, and harder than all the other tortures”. This was the very essence of damnation—separation from the presence of God—which Christ took upon Himself for the sake of sinners. “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21, KJV). Sr. White clarifies, “It was the sense of sin, the sense of the wrath of God, that pressed most heavily upon His soul. It was that which made His agony in the garden so intense” (The Sufferings of Christ, p. 6, 1886). A common misinterpretation of this doctrine portrays an angry Father punishing a reluctant Son, a view that verges on divine child abuse. However, a more biblically robust understanding sees the atonement as a unified, Trinitarian accomplishment. The Father, out of love for the world, gives the Son (John 3:16). The Son, out of love and obedience, willingly takes the cup the Father has given Him (John 18:11). The entire act is planned from eternity and empowered by the Holy Spirit. Furthermore, Jesus’ suffering is not merely about absorbing wrath; it is the “supreme manifestation of the greatness of the glory of the grace of God”. In this framework, suffering exists in the universe so that God’s grace could be displayed in its most glorious and costly form. This reframes the cross not as a conflict within the Trinity, but as the Trinity working in perfect unity to resolve the conflict between a holy God and sinful humanity. The anguish is so immense precisely because God’s hatred for sin is absolute and His love for sinners is infinite. “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness” (Romans 1:18, KJV). Sr. White affirms, “The wrath of God is to be revealed against all unrighteousness. But Christ has borne this wrath, that it might not fall upon us” (The Present Truth, vol. 7, p. 89, 1891). What victories does this anguish secure for us?

THE PURPOSE OF THE ANGUISH: THE ACCOMPLISHMENTS OF THE CROSS

Christ’s anguish was not purposeless suffering. The cross achieves redemption through substitution. His substitutionary death accomplished the multidimensional work of atonement. Through this suffering, He: Absorbed God’s wrath, becoming a curse for us to redeem us from the curse of the law (Galatians 3:13). Bore our sins in His own body and purchased our complete forgiveness (1 Peter 2:24). Provided a perfect righteousness for us through His perfect obedience unto death (Philippians 2:8). Defeated death and disarmed Satan, breaking his power over humanity (Hebrews 2:14-15; Colossians 2:14-15). Purchased our ultimate healing and reconciled us to God, bringing us into His presence (Isaiah 53:5; 1 Peter 3:18). “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (Galatians 3:13, KJV). Sr. White celebrates, “The cross of Calvary is the pledge of our salvation. It is the evidence of God’s love to sinners. It is the only means by which we can be saved” (The Signs of the Times, December 30, 1886). “In whom we have redemption through his blood, even the forgiveness of sins” (Colossians 1:14, KJV). Sr. White declares, “By His precious blood, shed upon the cross, Christ has made atonement for sin, and has brought immortality to light” (The Great Controversy, p. 503, 1911). How does grasping this truth transform our hearts?

PERSONAL APPLICATION: THE WEIGHT AND WONDER OF THE CROSS

A correct understanding of the principal cause of Christ’s anguish should evoke a profound dual response in us. Sobriety about sin awakens gratitude for grace. First, it should produce a deep sobriety about the nature of sin. If the spiritual separation from God was Christ’s greatest agony, it reveals the true horror of sin. Sin is not merely the breaking of arbitrary rules; it is a cosmic treason that severs the relationship with the source of all life, joy, and goodness. Second, it should inspire overwhelming gratitude for the love of God. That Christ would willingly endure such spiritual torment—the very essence of hell—in our place is the ultimate measure of His love. This understanding moves our response beyond simple appreciation for a historical sacrifice to a place of deep, personal worship of a Savior who drank the cup of wrath that was justly meant for us. “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God” (1 Corinthians 1:18, KJV). Sr. White inspires worship: “The cross speaks to the heart of every sinner, saying, ‘Behold the Lamb of God, which taketh away the sin of the world.’ It calls upon us to behold the amazing love of God in giving His only-begotten Son to die for us” (The Review and Herald, April 5, 1898). “And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha” (John 19:17, KJV). Sr. White concludes, “We should ever remember that the cross of Calvary is the great central truth of the gospel. It is the foundation of our faith” (The Youth’s Instructor, May 2, 1895). What reaction does divine glory demand from us?

THE REVELATION OF GLORY: RESPONDING TO THE DIVINE

THE ANGELIC PROCLAMATION AT THE TOMB: A CONSOLIDATED NARRATIVE

On the morning of the resurrection, the tomb of Jesus became the site of a stunning divine revelation. Angels announce Christ’s victory over death. While the gospels provide slightly different details, they paint a consistent picture of a supernatural event. Matthew’s account is the most dramatic, describing a “great earthquake” as an angel with an appearance “like lightning” and clothing “white as snow” descends from heaven, rolls back the massive stone, and sits upon it (Matthew 28:2-3). Mark describes a “young man dressed in a white robe” sitting inside the tomb. Luke reports “two men in radiant apparel” who suddenly appeared beside the women, while John describes “two angels in white” sitting where Jesus’ body had been. Despite the variations in number and description, the core function of these divine beings was identical: to authoritatively and miraculously announce the resurrection of Jesus Christ. Their message was clear and direct: “He is not here; He has risen, just as He said!” (Matthew 28:6). “And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified” (Matthew 28:5, KJV). Sr. White vividly recounts, “The face of the angel was like the lightning, and his garments white as snow. The guards were filled with terror and fell as dead men to the ground. The angel rolled back the stone from the door of the sepulcher and sat upon it” (Early Writings, p. 219, 1882). “He is not here: for he is risen, as he said. Come, see the place where the Lord lay” (Matthew 28:6, KJV). Sr. White adds, “The resurrection of Christ is the great fact upon which our faith rests. It is the crowning evidence of the truth of His divinity” (The Signs of the Times, May 22, 1893). How do we respond to such glory?

HUMANITY BEFORE THE NUMINOUS: THE REACTION OF FEAR AND AWE

The question refers to a “multitude,” but the gospel accounts show that only small groups of people were present to witness this angelic glory. Fear and awe overwhelm witnesses to divine power. Their reactions, however, were stark, consistent, and deeply instructive. The Roman Guards: The trained, professional soldiers, symbols of worldly power and order, were completely undone by this display of divine power. Matthew reports that they “trembled in fear of him and became like dead men” (Matthew 28:4). They were rendered utterly powerless and inert before the unveiled glory of heaven. The Women Disciples: The faithful women who had come to the tomb to perform burial rites also reacted with profound fear. Mark states they “were alarmed” (Mark 16:5). Luke’s account is even stronger, noting that they were filled with “terror” and instinctively “bowed their faces to the ground” in a posture of submission and awe (Luke 24:5). The sequence of events at the tomb follows a classic biblical pattern seen in theophanies, or divine appearances. First, there is a manifestation of divine glory (the angel’s appearance). Second, there is an involuntary human reaction of overwhelming fear, awe, and a sense of creaturely smallness (the guards collapse, the women are terrified). Third, a divine word of reassurance is spoken into that fear (“Do not be afraid”) (Matthew 28:5). Fourth, this reassurance is followed by a divine commission or message (“Go quickly and tell His disciples”) (Matthew 28:7). This recurring pattern is not accidental. It teaches that fear in the presence of the holy is not a sign of weak faith or a spiritual defect; it is the correct and natural human response to the unveiled reality of God’s power, purity, and otherness. This reverential awe is the proper soil from which true worship and obedient service can grow. The modern tendency to approach God with an easy, casual familiarity risks robbing us of this essential experience of His majesty, which is the beginning of wisdom. “And the angel answered and said unto them, I know that ye seek Jesus, which was crucified. He is not here: for he is risen, as he said. Come, see the place where the Lord lay” (Mark 16:6, KJV). Sr. White observes, “The women who had come to the tomb to embalm the body of Christ, were the first to receive the glad tidings of His resurrection. As they entered the sepulcher, they saw the angel sitting on the right side of the tomb, clothed with a long white garment, exceeding white as snow” (The Spirit of Prophecy, vol. 3, p. 207, 1878). “Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him” (Psalm 33:8, KJV). Sr. White teaches, “The fear of the Lord is the beginning of wisdom. This fear does not mean a cringing, trembling dread, but a reverential awe and respect for God” (The Review and Herald, January 10, 1888). What does this awe cultivate in our worship?

PERSONAL APPLICATION: CULTIVATING AWE IN THE CHRISTIAN LIFE

The reaction of the guards and the women at the tomb serves as a powerful corrective to a faith that has become too commonplace, intellectual, or sentimental. Divine glory inspires reverence and humility in us. This account should affect us by: Inspiring Reverence in Worship: Recognizing that the God we worship is the same God whose glory makes trained soldiers faint should transform our approach to worship, prayer, and the reading of Scripture. These activities are not casual engagements but should be approached as acts of profound reverence before the King of heaven. Fostering Humility: The collapse of the guards is a vivid illustration of the futility of human power, pride, and self-reliance before God. A true vision of God’s glory humbles us, reminding us of our creaturely status and our complete and utter dependence on Him for our very next breath. Creating a Foundation for True Comfort: The angel’s words, “Do not be afraid,” are only deeply meaningful after the experience of fear. God’s comfort is not a denial of His awesome power but a gracious word spoken into the context of that power. Deep and lasting security is found in the truth that this infinitely powerful God is the one who, in Christ, speaks peace to His people. “The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever” (Psalm 111:10, KJV). Sr. White calls us to this: “We should cherish the spirit of reverence for God. The house of God should be a place of sacred silence and awe. The soul should be hushed in the presence of the Holy One” (Testimonies for the Church, vol. 5, p. 493, 1889). “Serve the Lord with fear, and rejoice with trembling” (Psalm 2:11, KJV). Sr. White reminds, “Reverence for God should be shown in every act of worship. The house of God is to be respected as the dwelling place of the Most High” (Pastoral Ministry, p. 229, 1995).

EPHESIANS 1:7 (KJV) “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.”

For more articles, please go to http://www.faithfundamentals.blog or our podcast at: https://rss.com/podcasts/the-lamb.

If you have a prayer request, please leave it in the comments below. Prayer meetings are held on Tuesday, Wednesday, Friday, and Saturday. To join, enter your email address in the comments section.

PEOPLE OF THE BOOK

PLAN OF REDEMPTION: CROSS OF GLORY!

Leave a comment Cancel reply