Ellen White continued to write and publish, after writing the Baker letter, until the year 1915. The eighteen years from 1897 until the time of her death, (July 16, 1915), are the subject of our research in this chapter. We are holding in view, as we proceed, the following questions:
If in her letter to W. L. H. Baker in the year 1895 Ellen White had taken the position that Christ had come to the earth in the human nature of the unfallen Adam, why did she continue to express the opposite view, without qualification, in more than seventy-five separate letters, manuscripts, books and magazine articles published during the years 1897-1915? (See following pages.) The statements themselves number ninety.
Why did she raise no voice of protest against the frequently expressed opinions of other church leaders that Christ had come to the earth in the human nature of fallen man that were published during those same years, often in articles close to hers on the pages of the church's journals?
Why did she not arrange for the publication of the Baker letter, so that the corrective counsel that she had allegedly given to Baker might have been of benefit to other church leaders?
Why did no interpreters come to her rescue during those years, to help her by explaining to the world what she really meant, but could not find the words to express correctly?
The evidence in the following pages would seem to indicate that the belief that Christ had come to the earth in the human nature of fallen man was growing stronger in the church during those years, not weaker. We find no suggestion that this was a matter of concern to her.
1897
... Because Divinity alone could be efficacious in the restoration of man from the poisonous bruise of the serpent, God Himself in His only begotten son, assumed human nature and in the weakness of human nature sustained the character of God, vindicated His holy law in every particular.[1]
And as Jesus was in human flesh, so God means His followers to be.[2]
He was subject to the frailties of humanity.[3]
He knew that the enemy would come to every human being, to take advantage of hereditary weakness. ... And by passing over the ground which man must travel ... Christ prepared the way for us to gain the victory.[4]
As the Prince of Life in human flesh, He met the prince of darkness. ... Every temptation that could be brought against fallen humanity, He met and overcame. Had He not been fully human, Christ could not have been our substitute. ... Christ did nothing that human nature may not do if it partakes of the divine nature.[5]
He would clothe Himself in the garb of humanity, and live the life of man from the very beginning. ... Christ assumed humanity, with all its humiliation and service.[6]
In the gift of His son as a substitute and surety for fallen man, is an everlasting testimony to the world, to the heavenly universe, and to worlds unfallen. The wisdom of the divine purpose has shrouded in mystery the history of the earthly period of the life of Christ. Words can't express the greatness of the love of God for man, but Christ has revealed it in His life in humanity. Only by Himself assuming human nature and reaching down to the very depths of human misery, could He lift the race from its darkness and despair.[7]
He knows by experience what are the weaknesses of humanity.[8]
In order that the human family might have no excuse because of temptation, Christ became one with them.[9]
His humility did not consist in a low estimate of His own character and qualifications, but in humbling Himself to fallen humanity, in order to raise them with Him to a higher life.[10]
The human nature of Christ was like unto ours.[11]
The human nature of Christ was like unto ours.[12]
Christ stoops to take man's nature that He might reveal God's sentiments toward the fallen race. Divinity and humanity combined were brought within the reach of all, that fallen man might reveal the image of God. Christ assumed our nature to counterwork Satan's false principles.[13]
By overcoming in man's behalf, He was placing fallen man on vantage ground with God. In His human nature Jesus gave evidence that in every temptation wherewith Satan shall assail fallen man, there is help for him in God. ... Jesus stood forth in human nature as a conqueror in behalf of the fallen race.[14]
As the world's Redeemer, He understands all the experiences that humanity must pass through.[15]
(Christ) knows by experience what are the weaknesses of humanity, what are their wants, and where lies the strengths of their temptations; for He was tempted in all points like as we are, "yet without sin."[16]
Christ ... took our nature in its deteriorated condition.[17]
By taking upon Himself man's nature in its fallen condition. ... He was subject to the infirmities and weaknesses of the flesh with which humanity is encompassed.[18]
There should not be the faintest misgivings in regard to the perfect freedom from sinfulness in the human nature of Christ.[19]
Infinitely superior in every respect to Boaz, yet He stooped to marry the lost race.[20]
He took our sinful natures, and our sinful flesh.[21]
Christ descended even to the lowest depths of human weakness.[22]
The word was made perfect flesh in Adam, but in Christ was the word made fallen flesh. Christ goes down to the bottom, and there is the Word flesh, sinful flesh.[23]
... if we shall confess with our mouth the Lord Jesus, that He is come in our flesh ... we shall be saved.[24]
God took upon Himself sinful flesh ... (Christ) came in fallen humanity.[25]
We begin with the ninth verse: "We see Jesus."
Where are we looking?
(Voice) "To man in his fallen state."
Yes, our gaze is directed to man's first dominion; as we look, we see him fail, and, still looking, we see Jesus taking man's fallen condition.[26]
Christ has taken all our weakness upon Himself.[27]
In the likeness of sinful flesh, He reached down to the very depths of man's fallen condition, and became obedient unto death, even the ignominious death of the cross.[28]
He came in the likeness of sinful flesh to demonstrate before all parties in the controversy that it was possible for men in the flesh to keep the law. He demonstrated this by keeping it Himself. On our plane of existence, and in our nature, He rendered such obedience to every principle and precept, that the eye of Omniscience itself could detect no flaw therein. His whole life was but a transcript of that law, in its spiritual nature, and in its holy, just and good demands. He thus condemned sin in the flesh, by living Himself in the flesh and doing no sin, showing that it was possible for man thus to live.[29]
That the Son of God should lay aside all His glory and take upon Him the form of sinful man ... is a subject worthy of highest study.[30]
1898
By taking our nature, He bound Himself to us through the eternal ages.[31]
He assumed human nature, that He might elevate the human family. ... His every action had been in behalf of the fallen world.[32]
The Lord of glory clothed His divinity with humanity, and came to our world to endure self-denial and self-sacrifice, in order that the moral image of God might be restored in man.[33]
In taking upon Himself man's nature in its fallen condition, Christ did not in the least participate in its sin.[34]
It was compassion that led Him to clothe His divinity with humanity, that He might touch humanity. This led Him to manifest unparalleled tenderness and sympathy for man in his fallen condition.[35]
Jesus became ... bone of our bone and flesh of our flesh. ... He was a man among men.[36]
He left the royal courts of heaven, and clothed His divinity with humanity, that humanity might touch humanity, and that divinity might lay hold of the power of God in behalf of the fallen race.[37]
He (God) gave Him (Christ) to the fallen race.[38]
It would have been an almost infinite humiliation for the Son of God to take man's nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.[39]
Notwithstanding that the sins of a guilty world were laid upon Christ, notwithstanding the humiliation of taking upon Himself our fallen nature, the voice from heaven declared Him to be the Son of the Eternal.[40]
Satan had pointed to Adam's sin as proof that God's law was unjust and could not be obeyed. In our humanity, Christ was to redeem Adam's failure. But when Adam was assailed by the tempter, none of the effects of sin were upon him. He stood in the strength of perfect manhood, possessing the full vigor of mind and body. He was surrounded with the glories of Eden and was in daily communion with heavenly beings. It was not thus with Jesus when He entered the wilderness to cope with Satan. For four thousand years the race had been decreasing in physical strength, in mental power, and in moral worth; and Christ took upon Him the infirmities of degenerate humanity. Only thus could He rescue man from the lowest depths of his degradation.
Many claim that it was impossible for Christ to be overcome by temptation. Then He could not have been placed in Adam's position; He could not have gained the victory that Adam failed to gain. If we have in any sense a more trying conflict than had Christ, then He would not be able to succor us. But our Saviour took humanity, with all its liabilities. He took the nature of man, with the possibility of yielding to temptation. We have nothing to bear which He has not endured.[41]
As the image made in the likeness of the destroying serpents was lifted up for their healing, so One made "in the likeness of sinful flesh" was to be their Redeemer. (Romans 8:3)[42]
Jesus was in all things made like unto His brethren. He became flesh, even as we are. He was hungry and thirsty and weary. He was sustained by food and refreshed by sleep. He shared the lot of man; yet He was the blameless Son of God. He was God in the flesh. His character is to be ours. The Lord says of those who believe in Him, "I will dwell in them, and walk in them; and I will be their God, and they shall be My people." (2 Corinthians 6:16)
Christ is the ladder that Jacob saw, the base resting on the earth, and the topmost round reaching to the gate of heaven, to the very threshold of glory. If that ladder had failed by a single step of reaching the earth, we should have been lost. But Christ reaches us where we are. He took our nature and overcame, that we through taking His nature might overcome. Made "in the likeness of sinful flesh " (Romans 8:3), He lived a sinless life. Now by His divinity He lays hold upon the throne of heaven, while by His humanity He reaches us. He bids us by faith in Him attain to the glory of the character of God. Therefore are we to be perfect, even as our "Father which is in heaven is perfect."[43]
In itself the act of consenting to be a man would be no act of humiliation were it not for the fact of Christ's exalted pre-existence, and the fallen condition of man ... (He) clothed His divinity with humanity that He might meet man where he was.[44]
The Lord Jesus Christ took upon Him the form of sinful man, clothing His divinity with humanity.[45]
To save fallen humanity, the Son of God took humanity upon Him. ... He consented to an actual union with man. ... Christ did in reality unite the offending nature of man with His own sinless nature, because by this act of condescension, He would be enabled to pour out His blood in behalf of the fallen race.[46]
The Lord Jesus Christ left His riches and His splendor in the heavenly courts and took humanity upon Himself that He might cooperate with humanity in the work of uplifting them.[47]
Christ clothed His divinity with humanity that He might associate with the fallen race. ... God has chosen that His only begotten Son shall come in the form of humanity to stand at the head of the fallen race.[48]
1899
He took our nature, and in it lived a life of perfect obedience.[49]
He pitied poor sinners so much that He left the courts of heaven and laid aside His robes of royalty, humiliating Himself to humanity, that He might become acquainted with the needs of men, and help them to rise above the degradation of the fall.[50]
He put off His crown, and divested Himself of His royal robe, to take upon Him human nature, that humanity might touch humanity. As the world's Redeemer, He passed through all the experiences through which we must pass. He found Himself in fashion as a man.[51]
Christ took upon Him the form of sinful man, clothing His divinity with humanity. But He was holy, even as God is holy. He was the sin bearer needing no atonement. Had He not been without spot or stain, He could not have been the Saviour of mankind. One with God in purity and holiness, He was able to make a propitiation for the sins of the world.[52]
The Son of God clothed His divinity with humanity, that humanity might touch humanity, and divinity lay hold of the throne of the Infinite.[53]
The commander of all heaven, He humbled Himself to stand at the head of fallen humanity.[54]
His only begotten Son, one equal with Himself, should stoop to human nature and reach man where He was.[55]
Christ declared ... no single principle of human nature will I violate.[56]
He who was sinless, the perfection of heaven, came to our world in human likeness to reach humanity. When He came He ranked Himself among the poor and suffering ones, that He might become acquainted with fallen humanity.[57]
He, the Majesty of heaven, disrobed Himself of His glory, and clothed His divinity with humanity, that He might pass through what humanity must pass through.[58]
Christ's identity with man will ever be the power of His influence. He became bone of our bone and flesh of our flesh. ... He might have cut Himself loose from fallen beings. He might have treated them as sinners deserve to be treated. But instead, He came still nearer to them.[59]
He endured every test that man will ever be called upon to endure. He met all the temptations which man will meet in his life experience.[60]
1900
He did not even take the form of an angel. "Verily," the apostle says, "He took not on him the nature of angels, but he took on him the seed of Abraham."
Divinity took humanity, that humanity might touch humanity. He showed that humanity can keep the law.[61]
In behalf of the beings He had created, who had through sin become a fallen race, He stepped from the throne which He occupied as Prince of heaven, and clothed Himself with the garments of humanity.[62]
He bore the weakness of humanity.[63]
Christ stooped to take man's nature, that He might reveal the sentiments of God toward the fallen race. Divine power was brought within the reach of all, that sinful human beings might reveal the image of God.[64]
Christ, who connects earth with heaven, is (Peter's) ladder. The base is planted firmly on the earth in His humanity; the topmost round reaches the throne of God in His divinity. The humanity of Christ embraces fallen humanity.[65]
The Lord of life and glory humbled Himself to partake of human nature, that in and through Him the fallen sons and daughters of Adam may become united with God.[66]
... clothing His divinity with humanity ... He came to live among fallen humanity.[67]
He clothed His divinity with humanity, that He might bear all the infirmities and endure all the temptations of humanity.[68]
Jesus came to the world as a human being that He might become acquainted with human beings. ... Adam was tempted by the enemy, and he fell. It was not indwelling sin that caused him to yield; for God made him pure and upright, in His own image. He was as faultless as the angels before the throne. There were in him no corrupt principles, no tendencies to evil. But when Christ came to meet the temptations of Satan, He bore the "likeness of sinful flesh." (The student would do well to read this passage several times, slowly and thoughtfully, giving close attention to the contrast intended by the use of the word "but.")[69]
Christ did in reality unite the offending nature of man with His own sinless nature.[70]
He took upon Himself fallen, suffering human nature, degraded and defiled by sin.[71]
He (God) gave His Son to become bone of our bone and flesh of our flesh.[72]
In all the afflictions of humanity He (Jesus) was afflicted.[73]
Christ became one with the human family. ... Thus He assured them of His complete identification with humanity.[74]
The fallen nature of man is like the vine's tendrils grasping the stubble and rubbish. But Christ is represented as coming down from heaven and taking the nature of man, thus making it possible for the human arm of Christ to encircle fallen man.[75]
All the human family of God which Christ has taken into close relationship with His own humanity.[76]
When Adam's sin plunged the race into hopeless misery, God might have cut Himself loose from fallen beings. ... But He did not do this. Instead of banishing them from His presence, He came still nearer to the fallen race. He gave His Son to become bone of our bone and flesh of our flesh. ... In all the afflictions of humanity He was afflicted.[77]
That body was His body of sinful flesh, taken in the womb of His virgin mother, and having within itself all the propensities to sin that the flesh of all the sons of Adam have. He was not only made "in the likeness of sinful flesh," (Rom. 8:3), but He bore the sinful flesh. The likeness was not merely outward. His flesh was the same as that of all humanity; for He "was made of the seed of David according to the flesh." Every crime in the catalog was manifest among those through whom Jesus received His heritage of the flesh. God prepared that body in which He would "in all things" be "like unto His brethren," of "the seed of Abraham," partaker "of flesh and blood." (Heb. 2:14-17) Have others inherited corrupt tendencies in the flesh?--So did He. Were the ancestors of others coveting, grasping, adulterous, given to pleasure?--So were His. He was made like us, that He might make us like Himself.
But, tho (sic) having the flesh, with all its sinful tendencies, He did not sin. Living faith made dominant the Spirit of God over all fleshly tendencies.[78]
He brought divinity from the courts of glory into fallen humanity.[79]
By His new birth He stepped down to the "likeness of sinful flesh." (Romans 8:3)
He was "made of the seed of David according to the flesh." (Romans 1:3) Everybody knows what sins David, His ancestry, and His posterity were guilty of. Jesus took their flesh with all its heritage.[80]
When we stated that we believed that Christ was born in fallen humanity, they would represent us as believing that Christ sinned, notwithstanding the fact that we would state our position so clearly that it would seem as though no one could misunderstand us.
Their point of theology in this particular respect seems to be this: They believe that Christ took Adam's nature before he fell; so He took humanity as it was in the garden of Eden, and this humanity was holy, and this was the humanity which Christ had; and now, they say, the particular time has come for us to become holy in that sense, and then we will have "translation faith," and never die.
A concise description of the Holy Flesh Movement as found in 2SM 31:
[A fanatical teaching termed by its advocates "The Doctrine of Holy Flesh" was started in 1900 in Indiana, carrying away the conference president and various workers. Claiming that when Christ passed through the agony of Gethsemane He obtained holy flesh such as Adam possessed before his fall, this theory alleged that those who follow the Saviour must also acquire the same state of physical sinlessness as an essential preparation for translation. Eyewitness accounts report that in their services the fanatics worked up a high pitch of excitement by use of musical instruments such as organs, flutes, fiddles, tambourines, horns, and even a big bass drum. They sought a physical demonstration and shouted and prayed and sang until someone in the congregation would fall, prostrate and unconscious, from his seat. One or two men, walking up and down the aisle for the purpose, would drag the fallen person up on the rostrum. Then about a dozen individuals would gather around the prostrate body, some singing, some shouting, and some praying, all at the same time. When the subject revived, he was counted among those who had passed through the Gethsemane experience, had obtained holy flesh, and had translation faith. Thereafter, it was asserted, he could not sin and would never die. ...][81]
1901
God created Adam pure and noble, but through the indulgence of appetite He fell. Yet notwithstanding the great gulf thus opened between God and man, Christ loved the hopeless sinner. He left His royal throne, clothed His divinity with humanity, and came to our world to bridge the gulf which sin had made, and to unite divine power with human weakness.[82]
He was to take His position at the head of humanity by taking the nature but not the sinfulness of man.[83] (Note that Ellen White does not equates inful nature with sinfulness.)
He laid aside His kingly crown and royal robe, and stepped from His high command to take His place at the head of a fallen race. Clothing His divinity with humanity, He came to a world all seared and marred with the curse, to become one with humanity.[84]
We are compassed with the infirmities of humanity. So also was Christ. That He might by His own example condemn sin in the flesh, He took upon Himself the likeness of sinful flesh.[85]
As a representative of the fallen race, Christ passed over the ground on which Adam stumbled and fell.[86]
He (Christ) assumed human nature, and its infirmities, its liabilities, its temptations.[87]
"He was made in the likeness of men;" "found in fashion as a man." He (Christ) was in all things like unto us.[88]
The nature of God, whose law had been transgressed, and the nature of Adam, the transgressor, meet in Jesus, the Son of God, and the Son of man.[89]
To keep His glory veiled as the child of a fallen race, this was the most severe discipline, to which the prince of life could subject Himself.[90]
Laying aside His royal crown, He condescended to step down, step by step, to the level of fallen humanity.[91]
One of the most potent factors through which humanity is overcome by sin, is the fact of dwelling in sinful flesh, obtained from many generations of sinning ancestry. But he who yields to sin now is without excuse; for Christ tabernacled in the flesh that had become weakened by four thousand years of degeneracy ... thus having been sent "in the likeness of sinful flesh."[92]
Christ has come in the flesh, my flesh. Why? Is it because I am so good? Oh no, for there is no good flesh for Christ to come into.[93]
With whom dost thou delight to dwell?--Sinners, taking on Himself sinful flesh, coming into your flesh and mine.[94]
(The Lord) sends Christ in the likeness of sinful flesh. ... He has condemned sin in the flesh, showing that even in sinful flesh He can live a sinless life.[95]
Is there anyone who doubts the reality of Christ's coming to live in sinful flesh, and showing Himself master? We all believe that ... Christ has power over all flesh, and He demonstrated this when He came in the likeness of sinful flesh, and condemned sin in the flesh.[96]
(In this evening sermon of April 16, 1901, at the General Conference Session in Battle Creek, Waggoner was asked to deal with the question:
Was that Holy Thing born of the Virgin Mary born in sinful flesh, and did that flesh have the same evil tendencies to contend with that ours does?
Waggoner spent the entire evening in firmly rejecting the idea that Christ had not come in sinful flesh as a false Catholic doctrine of immaculate conception, and in affirming repeatedly that Christ did come to earth in sinful flesh. The entire sermon may be seen in the General Conference Bulletin for 1901, pages 403-408. To quote the entire sermon here would be impractical, but the following lines are excerpted from it.)
After speaking the last time that I was here, there were two questions handed me, and I might read them now. One of them is this: "Was that holy thing which was born of the virgin Mary born in sinful flesh, and did that flesh have the same evil tendencies to contend with that ours does?" ...
Before we go on with this text, let me show you what there is in the idea that is in this question. You have it in mind. Was Christ, that holy thing which was born of the virgin Mary, born in sinful flesh? Did you ever hear of the Roman Catholic doctrine of the immaculate conception? And do you know what it is? Some of you possibly have supposed in hearing of it, that it meant that Jesus Christ was born sinless. That is not the Catholic dogma at all. The doctrine of the immaculate conception is that Mary, the mother of Jesus, was born sinless. Why?--Ostensibly to magnify Jesus; really the work of the devil to put a wide gulf between Jesus the Saviour of men, and the men whom He came to save, so that one could not pass over to the other. That is all.
We need to settle, every one of us, whether we are out of the church of Rome or not. There are a great many that have got the marks yet, but I am persuaded of this, that every soul who is here tonight desires to know the way of truth and righteousness. ... and that there is no one here who is unconsciously clinging to the dogmas of the papacy, who does not desire to be freed from them.
Do you not see that the idea that the flesh of Jesus was not like ours (because we know ours is sinful) necessarily involves the idea of the immaculate conception of the virgin Mary? Mind you, in Him was no sin, but the mystery of God manifest in the flesh, the marvel of the ages, the wonder of the angels, that thing which even now they desire to understand, and which they can form no just idea of, only as they are taught it by the church, is the perfect manifestation of the life of God in its spotless purity in the midst of sinful flesh. O, that is a marvel, is it not?
Suppose we start with the idea for a moment that Jesus was so separate from us, that is, so different from us that He did not have in His flesh anything to contend with. It was sinless flesh. Then, of course, you see how the Roman Catholic dogma of the immaculate conception necessarily follows. ...
He established the will of God in the flesh, and established the fact that God's will may be done in any human, sinful flesh. ...
Then we shall no longer have to fight against the flesh, but that sinless life which we laid hold of by faith and which was manifest in our sinful bodies, will then by simple faith be continued throughout all eternity in the sinless body. That is to say, when God has given this witness to the world of His power to save to the uttermost, to save sinful beings, and to live a perfect life in sinful flesh, then He will remove the disabilities and give us better circumstances in which to live. But first of all this wonder must be worked out in sinful man, not simply in the person of Jesus Christ, but in Jesus Christ reproduced and multiplied in the thousands of His followers. ...
Jesus gives us the experience of the power of Christ in sinful flesh--to put under foot, and make subservient to His will, this sinful flesh. ...
The Lord has shown us this in that He did not conceal His own ancestry from us. We may have mourned over our inheritance; we have mourned the fact that we inherited evil tendencies, sinful natures, we have almost despaired, because we could not break with these inherited evils, nor resist these tendencies to sin; we could not do it ourselves, and often we have been ashamed of them, and of course, we may be ashamed of sin. Men like to conceal the fault of their ancestors, and if there be a blot anywhere in the family, that does not appear when the family record is written. Jesus Christ was "born of the seed of David, according to the flesh," and in the seed of David was Manasseh, who filled Jerusalem with innocent blood from one end to the other. In that line was Judah the adulterer, and the child born of incest, and likewise the harlot Rahab. All of that class who were set forth as the ancestors of Christ, show that Jesus was not ashamed to call sinful men His brethren; but He said to the Father, "I will declare thy name to my brethren, in the midst of the congregation; I will sing praise to thee."
Thus we see that no matter what our inheritance may have been by nature, the Spirit of God has such power over the flesh that it can utterly reverse all this, and make us partakers of the divine nature, giving us freedom from the corruption that is in the world through lust; and so God manifests His power through us.[97]
In taking flesh He united divinity with humanity;--He united eternal life with our poor flesh.[98]
Jesus Christ came to this world and lived in human flesh nineteen hundred years ago that He might live in the flesh of every believer until the end of time. ... He sups with us, takes our human nature, is touched with the feeling of our infirmities.[99]
1902
He lived in the world the life that (men) must live.[100]
He knows by experience what are the weaknesses of humanity.[101]
He is a brother in our infirmities.[102]
Clad in the vestments of humanity, the Son of God came down to the level of those He wished to save. In Him was no guile or sinfulness, He was ever pure and undefiled, yet He took upon Him our sinful nature. Clothing His divinity with humanity, that He might associate with fallen humanity, He sought to regain for man that which by disobedience Adam had lost.[103] (Notice Ellen White's distinction between sinfulness and sinful nature.)
That He might by His own example condemn sin in the flesh, He took upon Himself the likeness of sinful flesh.[104]
That He might accomplish His purpose of love for the fallen race, He became bone of our bone and flesh of our flesh. ... Christ might, because of our guilt, have moved far away from us. But instead of moving farther away, He came and dwelt among us, filled with all the fullness of the Godhead, to be one with us, that through His grace we might attain unto perfection. ... He revealed to the world the amazing spectacle of God living in human flesh.[105]
Christ came to this world as a man. ... Our Saviour took the nature of man with all its possibilities. ... In the wilderness Christ and Satan met in combat, Christ in the weakness of humanity. ... Christ took upon Him the infirmities of degenerate humanity. Only thus could He rescue man from the lowest depths of degradation.[106]
He took upon His sinless nature our sinful nature.[107]
The Son of God took human nature upon Him, and came to this earth to stand at the head of the fallen race. He dwelt on this earth a man among men.[108]
Satan claimed that it was impossible for human beings to keep God's law. In order to prove the falsity of this claim, Christ left His high command, took upon Himself the nature of man, and came to this earth to stand at the head of the fallen race, in order to show that humanity could withstand the temptations of Satan.[109]
He (Christ) took the nature of man, with all its possibilities. We have nothing to endure that He has not endured.[110]
Adam had the advantage of Christ, in that when he was assailed by the tempter, none of the effects of sin were upon him. He stood in the strength of perfect manhood, possessing the full vigor of mind and body. He was surrounded with the glories of Eden, and was in daily communion with heavenly beings. It was not thus with Jesus when He entered the wilderness to cope with Satan. For four thousand years the race had been decreasing in physical strength, in mental power, in moral worth, and Christ took upon Him the infirmities of degenerate humanity. Only thus could He rescue man from the lowest depths of degradation.[111]
(He) clothed His divinity with humanity, that He might stand among the human family as one of them.[112]
With His long human arm Christ encircles the fallen race, while with His divine arm He grasps the throne of the Infinite.[113]
Christ is acquainted with our necessities and weaknesses.[114]
Jesus Christ came to this world and lived and overcame in human flesh nineteen hundred years ago. ... (Romans 8:3, 4 and Hebrews 2:16-18 quoted.) Because of the weaknesses of the flesh in which He overcame, He condemned sin in the flesh by demonstrating that it can be overcome, and is therefore without excuse. ...
Jesus Christ was made "in the likeness of sinful flesh," that He might overcome sin in its own stronghold.[115]
The Saviour sups with us by partaking of our poor human nature; He is touched with the feeling of our infirmities.[116]
He was to demonstrate ... that it is possible for man in sinful flesh to live without sinning, by the power of God.[117]
1903
It was necessary for Christ to clothe His divinity with humanity. Only thus could He become the Redeemer of the fallen race.[118]
He clothed His divinity with humanity that He might stand among men as one of them. ... He came to bear the trials that we must bear.[119]
He ... came to our world to stand by the side of fallen beings.[120]
He placed Himself on a level with human beings.[121]
The Son of God took human nature upon Him, and came to this earth to stand at the head of the fallen race. He lived here as a man among men.[122]
The Saviour came to the world in lowliness, and lived as a man among men. On all points except sin. Divinity was to touch humanity.[123]
The Saviour took upon Himself the infirmities of humanity, and on this earth lived a sinless life that men should have no fear that because of the weakness of human nature they would not be able to overcome.[124]
Christ assumed our fallen nature, and was subject to every temptation to which man is subject.[125]
Christ, the second Adam, came in the likeness of sinful flesh.[126]
Christ became one with the human family - bone of our bone, and flesh of our flesh. ... He pledged Himself to endure all the temptations that man must endure that He might know how to succor those who are tempted.[127]
(He) clothed His divinity with humanity, that He might take on Himself the weakness of human nature. ... He was to suffer being tempted in all points upon which fallen men are tempted.[128]
Taking humanity upon Him, Christ came to be one with humanity. ... He was in all things made like unto His brethren. He became flesh, even as we are. ... In His strength men and women can live the life of purity and nobility that He lived.[129]
His divinity was veiled with humanity. ... So Christ was to come in "the body of our humiliation," "in the likeness of men."[130]
It would have been an almost infinite humiliation for the Son of God to take man's nature, even as it was when Adam stood in his innocence in Eden. But Jesus accepted humanity as weakened and defiled by four thousand years of sin. Like every child of Adam, He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life. ...
... into the world where Satan claimed dominion God permitted His Son to come, a helpless babe, subject to the weakness of humanity.[131]
"In the likeness of sinful flesh" He dwelt among the human family. ... In this world of sin He was like us in humanity.[132]
1904
The Saviour came to the world in lowliness and lived as a man among men. On all points except sin, divinity was to touch humanity.[133]
He humbled Himself, taking the nature of the fallen race.[134]
In the person of His only begotten Son, the God of heaven has condescended to stoop to our human nature.[135]
Our Saviour identified Himself with our needs and weaknesses.[136]
In order to embrace every human being in the plan of salvation ... He (Christ) came in the likeness of mankind.[137]
Christ calls Himself the root and the offspring of David,--in His human nature the offspring, and in His divine nature the root. Thus by being connected with the Root, we become partakers of the divine nature.[138]
Christ clothed His divinity with sinful flesh in order that as our priest in the flesh.[139]
1905
He came to be acquainted with all the temptations wherewith man is beset.[140]
Equal with the Father, yet His divinity clothed with humanity, standing at the head of the fallen race.[141]
He knows the weaknesses and the infirmities of the flesh.[142]
He took His stand at the head of the fallen race.[143]
He came to stand at the head of the fallen race, to share in their experience from childhood to manhood.[144]
When this man came to Jesus, he was "full of leprosy." Its deadly poison permeated his whole body. The disciples sought to prevent their Master from touching him; for he who touched a leper became himself unclean. But in laying His hand upon the leper, Jesus received no defilement. The leprosy was cleansed. Thus it is with the leprosy of sin,--deep-rooted, deadly, impossible to be cleansed by human power. "The whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it: but wounds, and bruises, and putrefying sores." But Jesus, coming to dwell in humanity, receives no pollution.[145]
The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome.[146]
Taking humanity upon Him, Christ came to be one with humanity. ... He was in all things made like unto His brethren. He became flesh even as we are.[147]
(Exactly the same in 8T 286).
Christ brought to men and women power to overcome. He came to this world in human form, to live a man among men. He assumed the liabilities of human nature, to be proved and tried.[148]
A divine-human Saviour, He came to stand at the head of the fallen race.[149]
He took His stand at the head of the fallen race.[150]
He took our sinful nature, lived our life, died our death.[151]
Christ learned obedience as a Son of man ... being tempted as man in his sinful flesh is tempted.
The enemy had a wonderful advantage in that he sought through the weakness of our sinful flesh, to gain access to the Son of God.[152]
And it is further declared that the flesh which Jesus took and in which He was tempted was the same as the flesh of the other members of the family, sinful flesh ... having lived in our sinful flesh, without sin, the son of man, He has formed such a union between divinity and humanity that He is able to live the same life in us. ...
It was the experience of Jesus in being preserved from sin although dwelling in sinful flesh, by casting Himself upon His Father, that has made it possible for any member of the human family to have the same experience in the same way.[153]
A reader of the Review has written to the editor at some length concerning the statement made in a recent editorial to the effect that the flesh which Jesus took was sinful flesh. Many questions are asked, but the most of them will be answered by settling the main question at issue.
The paragraph to which objection is offered reads as follows:--
And it is further declared that the flesh which Jesus took, and in which He was tempted, was the same as the flesh of the other members of the family, sinful flesh. Here is the direct statement: "What the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh."
Referring to this paragraph, our correspondent says:--
I notice that this scripture does not say that God sent His own Son "in sinful flesh," but "in the likeness of sinful flesh. " To me this seems a very different statement. How could one in sinful flesh be perfect, be holy, be unblemished (free from stain)?
There are two ways in which we might deal with this inquiry. We might introduce positive proof in support of our view, or we might show that such consequences would follow from the position taken by our correspondent as would forbid us to accept it. To make assurance doubly sure, we shall do both of these things.
Let us, then, consider some of the positive statements of the Scriptures bearing directly upon this matter. "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same." The natural and legitimate conclusion from this declaration would be that the flesh and blood of Jesus were the same as the children had. This is further emphasized in the same connection: "For verily he taketh not hold of angels, but of the seed of Abraham he taketh hold (margin). Wherefore in all things it behooved him to be made like unto his brethren." The mission of Jesus was not to rescue fallen angels, but to save fallen man. He therefore identified Himself with man, and not with angels, and He became "in all things" like unto those whom He proposed to help. The flesh of man is sinful. In order to be "in all things" like unto man, it was necessary that Jesus should take sinful flesh.
Again we have the statement previously quoted: "What the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." The suggestion is made that the expression "in the likeness of sinful flesh" does not mean the same as "in sinful flesh." We might then properly ask, What does it mean? Does it mean "in sinless flesh"? If so, why did it not say so? Why are the words "flesh of sin," as it reads in the margin of the Revised Version, introduced, if it is not the intent to convey the meaning that the flesh of Jesus was the same sinful flesh which we have? It seems to require a forced interpretation in order to attach any other meaning to the statement.
But we may apprehend the meaning of this passage more clearly if we compare it with another statement in which a similar form of expression is used. Here is one: He "made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men." Do we not rightly conclude that Jesus was really a man when we read that He was made "in the likeness of men"? - Most certainly. The only way in which He could be "in the likeness of men" was to become a man. That He did really become a man, and that He still is a man, is shown by the assertion that there is "one mediator between God and men, the man Christ Jesus." Is it not equally clear that the only way in which God could send His Son "in the likeness of sinful flesh" would be for that Son to have sinful flesh? How would it be possible for Him to be "in the likeness of sinful flesh," and yet His flesh be sinless? Such an interpretation would involve a contradiction of terms.
It should, of course, be remembered that although Jesus was sent "in the likeness of sinful flesh," yet He did not commit sin. "Him who knew no sin he made to be sin on our behalf; that we might become the righteousness of God in him."
We now turn to consider some of the consequences which follow if Jesus did not take sinful flesh. We must remember that Jesus was God manifest in the flesh, being both Son of God and Son of man. This is the great central truth of Christianity, and from it come blessed results to believers. "The Saviour was deeply anxious for His disciples to understand for what purpose His divinity was united to humanity. He came to the world to display the glory of God, that man might be uplifted by its restoring power. God was manifested in Him that He might be manifested in them." In order that the character of God might be manifested in sinful men who should believe on Him, it was necessary that Jesus should unite divinity and humanity in Himself, and that the flesh which He bore should be the same as the other men in whom God was thus to be manifested. Another way of expressing it would be to say that the Son of God tabernacled in the flesh when He appeared in Judea, in order that the way might be prepared for Him to dwell in the flesh of all believers, and that it was therefore necessary that He should take the same kind of flesh as that in which He would afterward dwell when He should take up His abode in the members of His church.
This is not a mere matter of theory. It is intensely practical in its bearings. If the Son of God did not dwell in sinful flesh when He was born into the world, then the ladder has not been let down from heaven to earth, and the gulf between a holy God and fallen humanity has not been bridged. It would then be necessary that some further means should be provided in order to complete the connection between the Son of God and sinful flesh. And this is exactly what the Roman Catholic Church has done. The creed of that organization is in perfect harmony with the view taken by our correspondent. The formal expression of this doctrine is called the dogma of the immaculate conception of the virgin Mary, according to which the mother of Jesus was "by a special privilege preserved immaculate, that is, free from the stain of original sin, from the first moment of her conception. "As the mother was thus entirely different from other women, so the flesh which Jesus took from her would be different from the flesh of other men, and there would still be a separation between Jesus and men in sinful flesh. The Roman Catholic Church, having created this separation by its creed, has introduced a system of mediation between the Son of God and men in sinful flesh. First come the priests on earth, which are known to have sinful flesh; then come those who did dwell in sinful flesh, but are now canonized by the church as saints in heaven; next the angels; and lastly the mother of Jesus. Thus the door into heaven is not Jesus, but the church, and such a price is charged for opening the door as it is believed the sinner or his friends can pay. These are the consequences which naturally follow the doctrine that Jesus did not take sinful flesh, and we avoid these consequences by denying the doctrine and holding to the plain teaching of the Scriptures.
Furthermore, our correspondent asks, "How could one in sinful flesh be perfect, be holy?" This question touches the very heart of our Christianity. The teaching of Jesus is, "Be ye therefore perfect, even as your Father which is in heaven is perfect." And through the apostle Peter comes the instruction, "Be ye holy, for I am holy." No one will deny that we have sinful flesh, and we therefore ask how it will be possible to meet the requirements of the Scripture if it is not possible for one to be perfect or holy in sinful flesh. The very hope of our attaining perfection and holiness is based upon the wonderful truth that the perfection and holiness of divinity were revealed in sinful flesh in the person of Jesus. We are not able to explain how this could be, but our salvation is found in believing the fact. Then may be fulfilled the promise of Jesus: "If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." It is the crowning glory of our religion that even flesh of sin may become a temple for the indwelling of the Holy Spirit.
Much more could be said in reply to the question of our correspondent, but we hope that the principles involved and their relation to Christian experience have been made clear, and we trust that none of our readers will accept the doctrine of the papacy because they are unable to explain the mystery of godliness. It is safe to believe the plain teaching of the Scriptures.[154]
1906
He did in reality possess human nature. ... He was the Son of Mary, He was the seed of David, according to human descent. ... to bring the fallen race into oneness with divinity, is the work of redemption.[155]
Made "in the likeness of sinful flesh, "He lived a sinless life. (Emphasis hers.)[156]
He is our Elder Brother, compassed with human infirmities, and in all points tempted like as we are, yet without sin.[157]
Jesus laid down His life in glory, and took upon Himself the form of a servant, and in sinful flesh humbled Himself as a man.[158]
1907
He emptied Himself of His glory, and clothed His Divinity with humanity, that humanity might touch humanity, and reveal to fallen man the perfect love of God.[159]
Clad in the vestments of humanity, the Son of God came down to the level of those He wished to save. In Him was no guile nor sinfulness, He was ever pure and undefiled; yet He took upon Him our sinful nature. Clothing His divinity with humanity, that He might associate with fallen humanity, He sought to redeem for man that which by disobedience Adam had lost.[160]
He (Christ) took humanity upon Himself. ... He identified Himself with man's weakness.[161]
In order to save the fallen race, Christ, the Majesty of heaven, the King of Glory, laid aside His royal robe and kingly crown, clothed His divinity with humanity, and came to this earth as our Redeemer. Here He lived as a man among men, meeting the temptations that we must meet, and overcoming through strength from above. By His sinless life He demonstrated that through the power of God it is possible for man to withstand Satan's temptations.[162]
He humbled Himself, taking the nature of the fallen race. ... He knows by experience what are the weaknesses of humanity ... and where lies the strength of our temptations.[163]
He left Heaven, and took His place in the ranks of fallen beings.[164]
That He might accomplish His purpose of love, He became bone of our bone and flesh of our flesh. (Several verses from Hebrews 2 quoted.)[165]
Forasmuch as the fallen children of Adam were partakers of flesh and blood, "He also Himself likewise took part of the same," that He might be made a perfect Saviour for mankind. This is a truth the devil would most gladly cover up. His great effort is to separate humanity from Christ, to interpose something between them. In the Catholic system this is done by the doctrine of the Immaculate Conception, which declares that the Virgin Mary was without the taint of original sin, that Christ had no contact with sinful flesh.[166]
1908
He identified Himself with our weakness.[167]
He clothed His divinity with humanity. He designed that the fallen humanity might touch His humanity.[168]
Christ ... humbled Himself as a man. ... He passed over the ground that every man must tread who takes His name.[169]
He who was commander in the heavenly courts ... came as a little child to our world to experience all the ills that humanity is heir to.[170]
The Son of God laid off His Kingly crown and royal robe, and clothing His divinity with humanity, came to the earth to meet the Prince of evil, and to conquer him. In order to become the advocate of men before the Father, He would live His life on earth as every human being must. ... He would become one with the race. ... Christ in the weakness of humanity was to meet the temptations of (Satan).[171]
... that is, He took our nature. He laid hold upon our sinful flesh. ... Clothed with the weakness of "sinful flesh." ... In the weakness of your flesh He met every temptation and trial that you meet, and conquered.[172]
... that character ... which He has brought within the reach of sinful men by Himself being made in the likeness of sinful flesh.[173]
1909
Christ in the weakness of humanity was to meet the temptations of one possessing the powers of the higher nature that God had bestowed on the angelic family.[174]
He gave His only begotten Son to come to the earth as a little child and to live a life like that of every human being.[175]
He laid aside His royal crown, laid aside His royal robe, and came to this world, born of humble parentage. ... He united in Himself Divinity and Humanity, that He might be the connecting link between fallen man and the Father.[176]
The Son of God came in sinful flesh, lived a perfect life, and died as a ransom for lost man.[177]
He bore in His flesh ... all the weaknesses, all the infirmities, all the susceptibilities to all the temptations to which humanity is subject.[178]
Divinity tabernacled in the flesh of humanity. Not the flesh of sinless man, but such flesh as the children of earth possess. That was the glory of it. The divine Seed could manifest the glory of God in sinful flesh, even to absolute and perfect victory over any tendency of the flesh.
Jesus was God acting in sinful flesh on behalf of the sinner. He made Himself one with humanity. He took upon Himself the woes, the needs, and sins, of humanity, so that He felt the consciousness and keenness of it as no other soul ever felt it.[179]
Jesus took on the same flesh that you and I have. (Heb. 2:10-14 quoted.)[180]
1910
He knows by experience what are the weaknesses of humanity.[181]
He took on Him the nature of the seed of Abraham.[182]
Christ had to come as a man, take upon Himself the form of a servant in sinful flesh.[183]
It is a fundamental teaching of Roman Catholicism that Jesus Christ did not take the same flesh that we bear. (Prescott rejects this concept.)
... in Himself uniting divinity with humanity ... and that too in sinful flesh.[184]
Because we dwell in flesh that is mortal, corruptible, temptable, having in it the accumulated tendencies of centuries of sin, "He also Himself likewise took part of the same."[185]
He condescended ... to take upon Himself fallen human nature.[186]
1911
He came in human form that He might come close to the fallen race.[187]
In this step the eternal Logos "became flesh, "the same as we; for He was "born of a woman, born under the law," under its condemnation, as a human, having the flesh with all the human tendencies; a partaker of the "flesh and blood" of humanity; " in all things" "made like unto His brethren," "suffered being tempted." And He met all the temptations even as you and I must meet them, by faith in the will and Word of God. There is not a tendency in the flesh of humanity but what dwelt in His. And He overcame them all.[188]
He took our nature. ... He met, in the weakness and infirmity of the flesh, all the temptations to which man is subject, and overcame them all.[189]
Christ came lower and took the estate of man with all his degeneracy. (Quoting Ellen White) "The great work of redemption could be carried out only by the Redeemer taking the place of fallen man."[190]
He sent His own Son ... into this world in the likeness of sinful flesh.[191]
1912
He took on Him the nature of the seed of Abraham.[192]
It will be the wonder of the ages that the Word was made sinful flesh.[193]
1913
... it is time that all Christians should wear His yoke, and work in His line, identifying themselves with human sympathy in the way in which He identified Himself with the fallen race.[194]
... to meet the necessities of human nature He took humanity upon Himself. ... He ... mysteriously allied Himself with fallen human beings.[195]
In order to establish the relation between God and sinful flesh, it was necessary for the Son of God to take sinful flesh and thus was bridged the gulf which separated sinful man from God.[196]
He is also the Son of man ... the link between divinity and poor, weak, sinful humanity. ... He was very God and very man ... man in the incarnation of sinful flesh ... the Eternal Jehovah in the flesh of weak, sinful man.[197]
It was necessary for the Son of God to take sinful flesh.[198]
By assuming sinful flesh ... Jesus ... made it possible for Him to minister to sinful flesh.[199]
By the dogma of the immaculate conception of the virgin Mary, Rome teaches that the mother of Jesus was preserved from the stain of original sin, and that she had sinless flesh. Consequently she was separated from the rest of humanity. As a result of this separation of Jesus from sinful flesh, the Roman priesthood has been instituted in order that there may be someone to mediate between Christ and the sinner.[200]
Christ was, therefore, of the royal line through His mother. But He was more than this; He was the same flesh as the seed of David, in and through which for generations had flowed the blood of sinful humanity: Solomon, and Rehoboam, and Ahaz, and Manasseh, and Amon, and Jeconiah, and others. The Son of God took this same flesh in order that He might meet temptation for us, and overcome with divine power every trial we must meet. Christ is our Brother in the flesh, our Saviour from sin.[201]
He took our nature, and became like His brethren. ... The only thing that God could do to save the race was to let (Christ) ... come and live the holy life, amidst the fallen creatures, live in their flesh.[202]
When Adam and Eve yielded to that adversary in Eden, sin became incarnated--infleshed. ... The promise was that there should come into the flesh of an offspring of the woman a seed from above the human.[203]
1914
Through Mary, Jesus partook of our human nature.[204]
(The Australian Signs for the period 19 14-23 were not available to us.)
That Son took the flesh of sinful man.[205]
1915
He made Himself of no reputation, took upon Himself the form of a servant, and was made in the likeness of sinful flesh. ... Sinless and exalted by nature, the Son of God consented to take the habiliments of humanity, to become one with the fallen race. The eternal Word consented to be made flesh. God became man.[206]
(She died on July 16, 1915. Later quotations from her are reprints. The student should compare this last statement with her first in 1858.)
6. How fully did Christ share our common humanity? "Wherefore in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people." Verse 17.
Note.--In His humanity Christ partook of our sinful, fallen nature. If not, then He was not "made like unto His brethren," was not "in all points tempted like as we are," did not overcome as we have to overcome, and is not, therefore, the complete and perfect Saviour man needs and must have to be saved. The idea that Christ was born of an immaculate or sinless mother, inherited no tendencies to sin, and for this reason did not sin, removes Him from the realm of a fallen world, and from the very place where help is needed. On His human side, Christ inherited just what every child of Adam inherits,--a sinful nature. On the divine side, from His very conception He was begotten and born of the Spirit. And all this was done to place mankind on vantage-ground, and to demonstrate that in the same way everyone who is "born of the Spirit" may gain like victories over sin in his own sinful flesh. Thus each one is to overcome as Christ overcame. (Rev. 3:21) Without this birth there can be no victory over temptation, and no salvation from sin. (John 3:3-7) (Emphasis theirs.)[207]
The evil tendencies of the flesh were His, as they are ours. ... Our strongest temptations come from within. Then it must have been so with Him ... the veil of human weaknesses, of sinful tendencies of the flesh, was between Him and the Father, the same as it is between us and the Father.[208]
Notes: