Cristo resucitó de entre los muertos como primicia de aquellos que dormían.
"Porque así como en Adam todos mueren, así también en Cristo todos
serán vivificados.Mas cada uno en su orden: Cristo las primicias; luego
los que son de Cristo, en su venida" (1 Cor. 15:22-23)
Estaba representado por la gavilla agitada. Durante más de mil años, se
había celebrado esa ceremonia simbólica. Se juntaban las primeras espigas
de grano maduro de los campos de la mies, y cuando la gente subía
a Jerusalén para la Pascua, se agitaba la gavilla de primicias como ofrenda
de agradecimiento delante de Jehová. No podia ponerse la hoz para
juntarla en gavillas antes que esa ofrenda fuese presentada. La gavilla
dedicada a Dios representaba la mies. Así también  Cristo, las primicias,
representaba la gran mies espiritual que ha de ser juntada para el reino de
Dios. Su resurreción es símbolo y GARANTIA de la resurrección de todos
los justos muertos" DTG pg. 729-730.

 Enoc fue llevado al cielo al igual que Elías sin ver la muerte. Fueron
llevados al cielo siglos antes de que Cristo naciera y muriera en la cruz
del calvario. Si estos vivieron y fueron llevados al cielo sin ver la muerte
mediante la garantía de los símbolos, ¿cómo no hemos nosotros los que vivimos
en la última generación vivir y ser llevados al cielo 
mediante la GARANTIA de las realidades que han sido hechas por Cristo?  
Si Moisés murió y fue resucitado cuando Cristo vino a buscar su cuerpo como dice 
la Escritura en Judas, ¿cómo no vamos a vivir nosotros entonces con la 
seguridad de la GARANTIA de que los justos que murieron y los ahora 
mueran, serán resucitados,no ya por la garantiá de los símbolos, sino por 
la GARANTIA de la realidades?
Si Cristo se resucitó y se llevó al cielo una multitud de personas que habían
muerto, ¿cómo no hemos nosotros los que vivimos bajo las realidades de la
resurreción Ya el cordero Pascual no es un símbolo, es una GARANTIA. Ya la
gavilla agitada, símbolo de la resurreción de Cristo,no es un símbolo, sino una
realidad y por lo tanto una GARANTIA de la resurreción de los justos. Sino
fuera así entonces vana sería nuestra fe: "Y si Cristo no resucitó, vana es entonces
nuestra predicación, vana es también vuestra fe" I Corinthians 15:14.

Pero esta Garantia no termina aquí. Si el símbolo fue garantia de la resurreción de
Cristo, también ahora, la realidad fue garantía de su victoria. Y si la garantia de la
victoria de Cristo,llevó consigo la garantia de la resurrección de los justos,
entonces también la garantía de las realidad de Cristo, llevará a los justos a la
garantia de la salvación eterna. Pero tampoco esto termina aquí. La Palabra
dice: "Porque lo que era imposible á la ley, por cuanto era débil por la carne,
Dios enviando á su Hijo en semejanza de carne de pecado, y á causa del
pecado, condenó al pecado en la carne.." Rom. 8:3. Cristo fue tentado
en todo según nuestra semejanza, pero sin pecado dice la Escritura:  "Porque no
tenemos un Pontífice que no se pueda compadecer de nuestras flaquezas; mas
tentado en todo según nuestra semejanza, pero sin pecado". Heb. 4:15.

"Al que no conoció pecado, hizo pecado por nosotros, para que nosotros
fuésemos hechos justicia de Dios en él" 2 Cor. 5:21. Cristo vistió su naturaleza
divina con naturaleza humana caída, símbolo del pecado, para
vencer el pecado en la misma naturaleza en la cual el pecado se manifestó, para
que obteniendo la victoria en carne de pecado, pudiéramos nosotros obtener la
victoria en nuestra naturaleza caída, parcipantando de la naturaleza divina.
"Por las cuales nos son dadas preciosas y grandísimas promesas,
para que por ellas fueseis hechos participantes de la naturaleza divina, habiendo
huído de la corrupción que está en el mundo por concupiscencia" 2 Pedro 1:4:

Entonces, preguntamos ¿cual fue la naturaleza humana que ascendió al cielo y se
sentó a la diestra de Dios Padre? Fue naturaleza humana caída, pero glorificada.
"Al que venciere, yo le daré que se siente conmigo en mi trono; así como
yo he vencido, y me he sentado con mi Padre en su trono" Apoc. 3:21
Así que cuando Cristo venga así los que estén vivos habrán vencido en carne
humana de pecado, pero habiendo participado de la naturaleza divina y tendrán
participación junto en el trono con Dios.

¿Y cuál fue la naturaleza humana que tenía Elias y Enoc, cuando fueron trasladados
al cielo sin ver la muerte? Naturaleza humana caída, pero glorificada. ¿Y en que carne
venció Elias y Enoc antes que fueron trasladados? En naturaleza humana caída, pero
participando de la naturaleza divina por fe en el simbolismo de la muerte y resurrección
de Cristo. ¿Y ahora como podemos vencer nosotros? Pues de la misma manera, pero
con una diferencia: En naturaleza humana después de la caída de Adán, pero no ya
por fe en el simbolismo de la muerte y resurrción de Cristo, sino por fe en la realidad
de la victoria en la muerte y resurrección de Cristo.  Gloria a Dios. Por lo tanto, no
fe no es vana, es más, es poderosa en Cristo Jesús, por eso la Escritura dice:" Para que
vuestra fe no esté fundada en sabiduría de hombres, mas en poder de Dios"
I Corinthians 2:5. Esto hermanos si que es una verdadera GARANTIA. Un verdadero
Seguro de Vida Eterna. Alabemos y glorifiquemos el Nombre del Señor, porque
verdaderamente en Su Nombre hay poder.

Pero esto no termina aquí, pues el Padre no estaba actuando en Cristo en su naturaleza
divina sino en la humana, para que Cristo pudiera decir: "Respondió entonces Jesús,
y díjoles: De cierto, de cierto os digo: No puede el Hijo hacer nada de sí mismo,
sino lo que viere hacer al Padre: porque todo lo que él hace, esto también hace el
Hijo juntamente" Juan 5:19. "No puedo yo de mi mismo  hacer nada..." Juan 5:30.

¿Porqué Cristo no podía hacer nada de sí mismo? ¿Acaso no era Dios y
por lo tanto divino? Claro que sí. Pero Cristo se anonadó de tal manera en
semejanza de carne de pecado,(Rom. 8:3) para vencer el pecado en la carne,
pero no usando el poder divino que él tenía sino dependiendo de su Padre para vivir
en una naturaleza humana de pecado, sin pecado. Gloria a Dios.

No es maravilla entonces cuando la Palabra de Dios dice: "De cierto , de cierto
os digo: El que en mi cree, las obras que yo hago también él las hará; y mayores
que éstas hará; porque yo voy al Padre." Juan 14:12.

Por eso Cristo dijo que tenía que ser levantado como la serpiente en el desierto:
Juan 3: 14 (Núm. 21:7-9). Tenían fastidio del "pan liviano" Num. 21: 5. "Yo soy el
pan de vida" Juan 6:48.

DTG pg. 147: "El pueblo sabía muy bien que en sí misma la serpiente no tenía
poder de ayudarle. Era un símbolo de Cristo. Así como la imagen de la serpiente
destructora fue alzada para sanar al pueblo, un ser "en semejanza de carne
de pecado" iba a ser el Redentor de la humanidad.

Citas en Inglés para mas estudio:

S.D.A. Bible Commentary Vol. 5, page 1124, 
paragraph 2

Chapter Title: Luke

Christ's life represents a perfect manhood. Just that which you may be, He was 
in human nature. He took our infirmities. He was not only made flesh, but He 
was made in the likeness of sinful flesh. His divine attributes were withheld 
from relieving His soul anguish or His bodily pains (Letter 106, 1896).

Manuscript Releases Volume Seventeen, 
page 28, paragraph 2

Chapter Title: Comments on the Incarnation of Christ

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.--Ms 125, 1901, p. 14.

Messages to Young People, page 58, paragraph 1

Chapter Title: Satan's Special Effort

Satan came to Christ in the wilderness in the form of a beautiful young man,--
more like a monarch than a fallen angel. He came with Scripture in his mouth.
 Said he, "It is written, etc." Our suffering Saviour meets him with Scripture, saying, 
"It is written." Satan takes the advantage of the weak, suffering condition of 
Christ. He took upon Him our human nature. . . .

Selected Messages Book 1, page 250, paragraph 3

Chapter Title: The Word Made Flesh

By His obedience to all the commandments of God, Christ wrought out a 
redemption for men. This was not done by going out of Himself to another, 
but by taking humanity into Himself. Thus Christ gave to humanity an existence 
out of Himself. To bring humanity into Christ, to bring the fallen race into 
oneness with divinity, is the work of redemption. Christ took human nature 
that men might be one with Him as He is one with the Father, that God may 
love man as He loves His only-begotten Son, that men may be partakers of 
the divine nature, and be complete in Him.

Selected Messages Book 1, page 256, paragraph 1

Chapter Title: Tempted in All Points Like as We Are

Sinlessness of Christ's Human Nature

In taking upon Himself man's nature in its fallen condition, Christ did not in 
the least participate in its sin. He was subject to the infirmities and weaknesses 
by which man is encompassed, "that it might be fulfilled which was spoken by Isaiah 
the prophet, saying, Himself took our infirmities, and bare our sicknesses" (Matt. 8:17). 
He was touched with the feeling of our infirmities, and was in all points tempted like as 
we are. And yet He knew no sin. He was the Lamb "without blemish and without 
spot" (1 Peter 1:19). Could Satan in the least particular have tempted Christ to sin, 
he would have bruised the Saviour's head. As it was, he could only touch His heel. 
Had the head of Christ been touched, the hope of the human race would have perished. 
Divine wrath would have come upon Christ as it came upon Adam. Christ and the 
church would have been without hope.

Selected Messages Book 1, page 268, paragraph 2

Chapter Title: The Temptation of Christ

Christ as the Second Adam

In what contrast is the second Adam as He entered the gloomy wilderness to 
cope with Satan singlehanded! Since the Fall the race had been decreasing in 
size and physical strength, and sinking lower in the scale of moral worth, up to the 
period of Christ's advent to the earth. And in order to elevate fallen man, Christ 
must reach him where he was. He took human nature, and bore the infirmities 
and degeneracy of the race. He, who knew no sin, became sin for us. He humiliated 
Himself to the lowest depths of human woe, that He might be qualified to reach man, 
and bring him up from the degradation in which sin had plunged him.

S.D.A. Bible Commentary Vol. 4, page 1147, paragraph 4

Chapter Title: Isaiah

Think of Christ's humiliation. He took upon Himself fallen, suffering human nature, 
degraded and defiled by sin. He took our sorrows, bearing our grief and shame. 
He endured all the temptations wherewith man is beset. He united humanity with 
divinity: a divine spirit dwelt in a temple of flesh. He united Himself with the temple. 
"The Word was made flesh, and dwelt among us," because by so doing He could 
associate with the sinful, sorrowing sons and daughters of Adam (YI Dec. 20, 1900).

S.D.A. Bible Commentary Vol. 7, page 927, paragraph 3

Chapter Title: Hebrews

17 (Phil. 2:7, 8; Col. 2:10; 2 Peter 1:4; see EGW on Heb. 4:14-16). Christ Took 
Humanity Into Himself.--By His obedience to all the commandments of God, 
Christ wrought out a redemption for man. This was not done by going out of Himself to 
another, but by taking humanity into Himself. Thus Christ gave to humanity an existence 
out of Himself. To bring humanity into Christ, to bring the fallen race into oneness 
with divinity, is the work of redemption. Christ took human nature that men might be 
one with Him as He is one with the Father, that God may love man as He loves His 
only-begotten Son, that men may be partakers of the divine nature, and be complete 
in Him (RH April 5, 1906).

S.D.A. Bible Commentary Vol. 7A, page 447, paragraph 3

Chapter Title: Christ's Nature During the Incarnation

In taking upon Himself man's nature in its fallen condition, Christ did not in the least 
participate in its sin. He was subject to the infirmities and weaknesses by which man is 
encompassed, "that it might be fulfilled which was spoken by Isaiah the prophet, saying, 
Himself took our infirmities, and bare our sicknesses." He was touched with the feeling 
of our infirmities, and was in all points tempted like as we are. And yet He "knew no sin.
" He was the Lamb "without blemish and without spot." Could Satan in the least particular 
have tempted Christ to sin, he would have bruised the Saviour's head. As it was, he 
could only touch His heel. Had the head of Christ been touched, the hope of the human 
race would have perished. Divine wrath would have come upon Christ as it came upon 
Adam. . . . We should have no misgivings in regard to the perfect sinlessness of the 
human nature of Christ.-- The SDA Bible Commentary, vol. 5, p. 1131.

S.D.A. Bible Commentary Vol. 7A, page 447, paragraph 4

Chapter Title: Christ's Nature During the Incarnation

Be careful, exceedingly careful as to how you dwell upon the human nature of Christ. 
Do not set Him before the people as a man with the propensities of sin . He is the 
second Adam. The first Adam was created a pure, sinless being, without a taint of sin 
upon him; he was in the image of God. He could fall, and he did fall through transgressing. 
Because of sin his posterity was born with inherent propensities of disobedience. But 
Jesus Christ was the only begotten Son of God. He took upon Himself human nature, 
and was tempted in all points as human nature is tempted. He could have sinned; 
He could have fallen, but not for one moment was there in Him an evil propensity.
 He was assailed with temptations in the wilderness, as Adam was assailed with 
temptations in Eden.--Ibid., p. 1128.

Testimonies for the Church Volume One, page 293, 
paragraph 1

Chapter Title: Philosophy and Vain Deceit

As we near the close of time, the human mind is more readily affected by Satan's 
devices. He leads deceived mortals to account for the works and miracles of Christ 
upon general principles. Satan has ever been ambitious to counterfeit the work of 
Christ and establish his own power and claims. He does not generally do this openly 
and boldly. He is artful and knows that the most effectual way for him to accomplish 
his work is to come to poor, fallen man in the form of an angel of light. Satan came 
to Christ in the wilderness in the form of a beautiful young man--more like a 
monarch than a fallen angel--with scripture in his mouth. Said he: "It is written."
 Our suffering Saviour met him with scripture, saying: "It is written." Satan took 
advantage of the weak, suffering condition of Christ, who had taken upon Him 
our human nature.

General Conference Daily Bulletin, February 5, 1893, 
paragraph 1

Article Title: Extract From "Temptations of Christ"

"Many hold that from the nature of Christ it was impossible for Satan's 
temptations to weaken or overthrow him; then Christ could not have been 
placed in Adam's position to go over the ground where Adam stumbled and 
fell; he could not have gained the victory that Adam failed to gain. If man 
has in any sense a more trying conflict to endure than had Christ, then 
Christ is not able to succor him when tempted. Christ took humanity with 
all its liabilities. He took the nature of man capable of yielding to temptation 
and with the same aid that men may obtain, he withstood the temptations of 
Satan and conquered the same as we may conquer. . . . For four thousand 
years the race had been decreasing in size and physical strength and deteriorating
in moral worth, and in order to elevate fallen man Christ must reach him where he 
stood. He assumed human nature, bearing the infirmities and degeneracy 
of the race. He humiliated himself to the lowest depths of human woe, that he 
might sympathize with man and rescue him from the degradation into which sin 
had plunged him. It is not true that humanity has trials to bear which the Son of 
God has not experienced. Christ's victory may be ours, by faith we conquer 
in him." PG- 162

Second Advent Review and Sabbath Herald, 
July 28, 1874, paragraph 5

Article Title: The Temptation of Christ

In what contrast is the second Adam as he entered the gloomy wilderness to cope 
with Satan single-handed. Since the fall the race had been decreasing in size 
and physical strength, and sinking lower in the scale of moral worth, up to the 
period of Christ's advent to the earth. And in order to elevate fallen man, 
Christ must reach him where he was. He took human nature, and bore the 
infirmities and degeneracy of the race. He, who knew no sin, became sin for us. 
He humiliated himself to the lowest depths of human woe, that he might be qualified 
to reach man, and bring him up from the degradation in which sin had plunged him.

The Youth's Instructor, December 20, 1900, 
paragraph 7

Article Title: Christ's Humiliation

Think of Christ's humiliation. He took upon himself fallen, suffering human nature, 
degraded and defiled by sin. He took our sorrows, bearing our grief and shame. 
He endured all the temptations wherewith man is beset. He united humanity with 
divinity: a divine spirit dwelt in a temple of flesh. He united himself with the temple. 
"The Word was made flesh, and dwelt among us," because by so doing he 
could associate with the sinful, sorrowing sons and daughters of Adam.

Manuscript Releases Volume Sixteen, page 182, 
paragraph 3

Chapter Title: Christ's Humiliation

The divine nature, combined with the human, made Him capable of 
yielding to Satan's temptations. Here the test to Christ was far greater 
than that of Adam and Eve, for Christ took our nature, fallen but not 
corrupted, and would not be corrupted unless He received the words 
of Satan in the place of the words of God. To suppose He was not capable 
of yielding to temptation places Him where He cannot be perfect example 
for man, and the force and the power of this part of Christ's humiliation, which 
is the most eventful, is no instruction or help to human beings.

The Early Elmshaven Years 
Volume 5 1900-1905, page 104, paragraph 6

Chapter Title: The Last Ten Days

The teaching given in regard to what is termed "holy flesh" is

an error. All may now obtain holy hearts, but it is not correct to

claim in this life to have holy flesh. The apostle Paul declares, "I

know that in me (that is, in my flesh,) dwelleth no good thing"

(Rom. 7:18). To those who have tried so hard to obtain by faith 105

so-called holy flesh, I would say, You cannot obtain it. Not a soul

of you has holy flesh now. No human being on the earth has holy

flesh. It is an impossibility. If those who speak so freely of

perfection in the flesh could see things in the true light, they

would recoil with horror from their presumptuous ideas. . . .

Let this phase of doctrine be carried a little further, and it will

lead to the claim that its advocates cannot sin, that since they

have holy flesh, their actions are all holy. What a door of

temptation would thus be opened! . . .

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