14, 15 (Luke 19:12, 13; see EGW comment on John 17:20, 21). Talents Not Restricted to a Few—To every man is committed individual gifts, termed talents. Some regard these talents as being limited to certain men who possess superior mental endowments and genius. But God has not restricted the bestowal of His talents to a favored few. To every one is committed some special endowment, for which he will be held responsible by the Lord. Time, reason, means, strength, mental powers, tenderness of heart—all are gifts from God, entrusted to be used in the great work of blessing humanity.
(5BC 1100.1)
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Some apparently have but few talents, but by diligent trading on their Lord′s goods their endowments will be greatly increased....
(5BC 1100.2)
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The Lord is watching every one to see whether he will use his talents wisely and unselfishly, or whether he will seek his own advancement. The talents are distributed to every man according to his several ability, that he may add to them by wise investment. Each one must give an account to the Master for his own actions.
(5BC 1100.3)
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The Lord will not require from those who are poor that which they have not to give; He will not require from the sick the active energies which bodily weakness forbids. No one need mourn because he cannot glorify God with talents that were never entrusted to Him. But if you have only one talent, use it well, and it will accumulate. If the talents are not buried, they will gain yet other talents.
(5BC 1100.4)
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The goods we receive are not “our own”. The entrusted capital is to be used, and when the returns are made, they are still the Lord′s property. We have no right to hoard these talents; when the Lord Jesus returns He expects to receive His own with usury (Letter 180, 1907).
(5BC 1100.5)
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2 (Mark 14:1; Luke 22:1, 2). Attention Called to Sacrifice—Christ was crowned with thorns. His hands and feet were pierced by nails. Every step onward in the shameful scene was one of intense suffering. But it was God′s purpose that publicity should be given to the whole transaction, point after point, scene after scene, one phase of humiliation reaching into another. It was appointed that these events should take place on the occasion of the Passover (Manuscript 111, 1897).
(5BC 1100.7)
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3 (Mark 14:53; Luke 22:54; John 18:13). A Corrupted Priesthood—The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed the office of high priest prior to, and at, the time of Christ′s first advent, were not men divinely appointed to the sacred work. They had eagerly aspired to the office through love of power and show. They desired a position where they could have authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting anyone to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light flashing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with admiration, reverence, and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec (The Review and Herald, December 17, 1872).
(5BC 1100.8)
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No High Priest—With Caiaphas the Jewish high priesthood ended. The service had become base and corrupt. It had no longer any connection with God. Truth and righteousness were hateful in the eyes of the priests. They were tyrannical and deceptive, full of selfish, ambitious schemes. Such ministration could make nothing perfect; for it was itself utterly corrupt. The grace of God had naught to do with it.
(5BC 1100.9)
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