There is tension throughout the entire story of salvation. God wishes to restore the communion that we once enjoyed with Him and longs to draw close to us. But bringing sinners into His presence would destroy them. “For You are not a God who takes pleasure in wickedness,” David writes, “nor shall evil dwell with You” (Ps. 5:4, NKJV). At the same time, David also writes, “But as for me, I will come into Your house in the multitude of Your mercy; in fear of You I will worship toward Your holy temple” (Ps. 5:7, NKJV).
Read Haggai 2:7–9. As the second temple was being constructed, the prophet Haggai made an astonishing promise: the new temple would be more glorious than the previous one. What was meant by that prophecy?
When the first temple was dedicated by Solomon, the Shekinah glory—the presence of God that had accompanied the children of Israel en route to Canaan—filled the temple, and so the priests could not remain to complete their work of ministry (1 Kings 8:10, 11). When the second temple was dedicated, the ark of the covenant, representing God’s throne, was missing because some faithful men, upset at the nation's sins, had hidden it. The literal presence of God did not fill the temple this time. It was heartbreaking. How could Haggai’s promise possibly come true?
It was in the second temple that Jesus, the incarnation of God, appeared in Person, in flesh and blood. God Himself had stepped out from behind the veil to become one of us and to join us in this broken world. Because the Son of God was now the Son of man, we could see His face, hear His voice, and witness, for example, when He touched an unclean leper and made him whole (Matt. 8:3). Instead of bringing us closer in His direction, God brought us closer to Him by moving in our direction. He came down, personally, to us. No wonder the Bible said about Jesus: “ ‘Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,’ which is translated, ‘God with us’ ” (Matt. 1:23, NKJV). Think about what this means: the Creator of the cosmos condescended not only to live among us but to die for us.
The Cross is by far the greatest manifestation of God’s love. What are other ways we can see and experience the reality of God’s love?
Supplemental EGW Notes
“His name shall be called Immanuel, . . . God with us.” “The light of the knowledge of the glory of God” is seen “in the face of Jesus Christ.” From the days of eternity the Lord Jesus Christ was one with the Father; He was “the image of God,” the image of His greatness and majesty, “the outshining of His glory.” It was to manifest this glory that He came to our world. To this sin-darkened earth He came to reveal the light of God’s love,—to be “God with us.” Therefore it was prophesied of Him, “His name shall be called Immanuel.”
By coming to dwell with us, Jesus was to reveal God both to men and to angels. He was the Word of God,—God’s thought made audible. In His prayer for His disciples He says, “I have declared unto them Thy name,”—“merciful and gracious, long-suffering, and abundant in goodness and truth,”—“that the love wherewith Thou hast loved Me may be in them, and I in them.” But not alone for His earthborn children was this revelation given. Our little world is the lesson book of the universe. God’s wonderful purpose of grace, the mystery of redeeming love, is the theme into which “angels desire to look,” and it will be their study throughout endless ages. Both the redeemed and the unfallen beings will find in the cross of Christ their science and their song. It will be seen that the glory shining in the face of Jesus is the glory of self-sacrificing love. In the light from Calvary it will be seen that the law of self-renouncing love is the law of life for earth and heaven; that the love which “seeketh not her own” has its source in the heart of God; and that in the meek and lowly One is manifested the character of Him who dwelleth in the light which no man can approach unto.—The Desire of Ages, p. 19.
God commanded Moses for Israel, “Let them make Me a sanctuary; that I may dwell among them” (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. “The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.” John 1:14, R. V., margin.
Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see “God with us.”—The Desire of Ages, pp. 23, 24.
The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.