Read for This Week’s Study: Ezek. 16:8; Deut. 28:1, 15; Jer. 11:8; Gen. 6:5; John 10:27, 28; Gal. 3:26–29; Rom. 4:16, 17.
Memory Text: “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light” (1 Peter 2:9).
In a small town, the clock in the jeweler’s window stopped one day at a quarter to nine. Many of the citizens had been depending on this clock to know the time. On this particular morning, business men and women glanced in the window and noticed it was only fifteen minutes to nine; children on their way to school were surprised to find they still had plenty of time to loiter. Many persons were late that morning because one small clock in the jeweler’s window had stopped.”—C. L. Paddock, God’s Minutes (Nashville, TN: Southern Publishing Association, 1965), p. 244, adapted.
How accurate a representation of ancient Israel’s failure! The Lord placed Israel “in the midst of the nations” (Ezek. 5:5)—in the strategic bridge-land between three continents (Africa, Europe, and Asia). They were to be the spiritual “clock” of the world.
Israel, however, stopped in a sense like the clock in the jeweler’s window. Yet, it was not a total failure; for then, as today, God has His faithful remnant. Our study this week focuses on the identity and role of God’s true Israel in every age, including our own.
The Week at a Glance: What covenant promises did the Lord make to Israel? What conditions came with them? How well did the nation abide by those promises? What happened when they disobeyed?
* Study this week’s lesson to prepare for Sabbath, May 8.
Sunday May 2
“Above All People . . .”
“For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth” (Deut. 7:6).
There is no question about it: the Lord specifically had chosen the Hebrew people to be His special representatives upon the earth. The word translated as “special” in the above verse, segullah, can mean “valued property” or “peculiar treasure.” The crucial point to remember, too, is that this choice was totally the act of God, an expression of His grace. There was nothing found in the people themselves that made them deserve this grace. There couldn’t be, because grace is something that comes undeserved.
Read Ezekiel 16:8. How does it help explain the Lord’s choosing of Israel?
“Why was Israel chosen by Yahweh? That was inscrutable. She was a small group of people without great culture or prestige. She possessed no special personal qualities which would warrant such a choice. The election was the act of God alone. . . . The ultimate cause for that choice lay in the mystery of divine love. Yet the fact is that God did love Israel and did choose her, thereby honouring His promise to the fathers. . . . She had been chosen in virtue of Yahweh’s love for her. She had been liberated from slavery in Egypt by a display of Yahweh’s power. Let her once grasp these great facts and she would realize that she was indeed a holy and a specially treasured people. Any tendency on her part, therefore, to surrender such a noble status was reprehensible in the extreme.”—J. A. Thompson, Deuteronomy (London: Inter-Varsity Press, 1974), pp. 130, 131.
According to the divine plan, the Israelites were to be both a royal and a priestly race. In an evil world they were to be kings, moral and spiritual, in that they were to prevail over the realm of sin. As priests, they were to draw near to the Lord in prayer, in praise, and in sacrifice. As intermediaries between God and the heathen, they were to serve as instructors, preachers, and prophets and were to be examples of holy living—Heaven’s exponents of true religion.
Look at the phrase in the verse for today in which the Lord says that they were to be “above all people . . . of the earth.” Considering all that the Word has taught about the virtue of humility and the danger of pride, what do you think that verse means? In what ways were they to be “above” all the people? Should we apply that idea to ourselves, as a church, as well? If so, how?
Monday May 3
Land Deal (Gen. 35:12)
The promise that a land would be given to God’s people, Israel, was first given to Abraham and then repeated to Isaac and Jacob. Joseph’s deathbed words repeated this promise (Gen. 50:24). God informed Abraham, however, that “four hundred years” would pass before the seed of Abraham would take possession of the land (Gen. 15:13, 16). Fulfillment of the promise began in the days of Moses and Joshua. Moses repeated the promise in the divine command: “ ‘ “Behold, I have set the land before you; go in and take possession of the land” ’ ” (Deut. 1:8, RSV).
Read Deuteronomy 28:1, 15. What is implied in these words? In short, the land would be given to Israel as part of the covenant. A covenant implies obligations. What obligations did Israel have?
The first part of Deuteronomy 28 outlines the blessings Israel would receive if they followed God’s will. The other section of the chapter deals with the curses that would befall them if they did not. These curses were “largely, though not wholly, brought about by simply giving sin scope to work out its own evil results. . . . ‘He that soweth to [his] flesh shall of the flesh reap corruption’ (Gal. [6]:8). Like water, which, left to itself, will not cease running till it has found its level; like a clock, which, left to itself, will not cease going till it has run itself completely down; like a tree, which, left to grow, cannot but bring forth its appropriate fruit—so sin has a level to seek, a course to run, a fruit to mature, and ‘the end of those things is death’ (Rom. [6:]21).”—The Pulpit Commentary: Deuteronomy, ed., H. D. M. Spence and Joseph S. Exell, (Peabody, MA: Hendrickson Publishers, 1985), vol. 3, p. 439.
Despite all the promises of land, those promises were not unconditional. They came as part of a covenant. Israel had to fulfill her end of the bargain; if not, the promises could be nullified. The Lord made it very clear, more than once, that if they disobeyed, the land would be taken from them. Read Leviticus 26:27–33. It’s hard to imagine how the Lord could have been more explicit with His words.
As Christians, we look forward to receiving and keeping the Promised Lands of heaven and the earth made new. They have been promised to us, just as the earthly Promised Land was to the Hebrews. The difference, however, is that once we get there, there is no chance of our ever losing it (Dan. 7:18). At the same time, there are conditions for getting there. How do you understand what these conditions are, especially in the context of salvation by faith alone?
Tuesday May 4
Israel and the Covenant
“Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do: but they did them not” (Jer. 11:8).
Look at the above text. The Lord says that He will bring upon them “all the words of this covenant.” Yet, He is talking about something bad! Though we tend to think of the covenant as offering us only something good, there’s the flip side. This principle was seen with Noah. God offered Noah something wonderful—preservation from destruction— but Noah had to obey in order to receive the blessings of God’s grace. If he did not, the other side of the covenant would follow.
Compare the above text with Genesis 6:5 regarding the pre-Flood world. What’s the parallel? What do these verses say about how important it is for us to control our thoughts?
Unfortunately, for the most part, the history of national Israel was a repeated pattern of apostasy followed by divine judgments, repentance, and a period of obedience. Only briefly, under David and Solomon, did Israel control the full extent of the promised territory.
Look at these texts from Jeremiah regarding Israel’s apostasy. “They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. . . . Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the Lord” (Jer. 3:1, 20).
This brings up something touched upon earlier: The covenant God wants with us is not merely some cold legal agreement made between businesspeople looking to cut the best deal for themselves. The covenant relationship is a commitment, one as serious and sacred as marriage, which is why the Lord uses the imagery that He does.
The point is that Israel’s apostasy did not have its root in disobedience but in a broken personal relationship with the Lord, a break that resulted in disobedience that finally brought punishment upon them.
Why is the personal, relational aspect so crucial in the Christian life? Why, if our relationship with God isn’t right, are we so prone to fall into sin and disobedience? Also, what would you say to someone who asked this question: “How can I develop a deep, loving relationship with God?”
Wednesday May 5
The Remnant
Despite Israel’s repeated cycle of apostasy, divine judgments, and repentance, what hope is found in these texts?
Isa. 4:3
Mic. 4:6, 7
Zeph. 3:12, 13
Although God’s plan for ancient Israel was spoiled by disobedience, it was never completely frustrated. Among the weeds, a few flowers still grew. Many of the Old Testament prophets speak of this faithful remnant, whom God would gather unto Himself as a lovely bouquet.
The purpose of God in creating and preserving a faithful remnant was the same as it had been for all of Israel—to use them as His divinely appointed instruments for declaring “ ‘my glory among the nations’ ” (Isa. 66:19, RSV). By this means, others would join the faithful to “worship the King, the Lord of hosts” (Zech. 14:16, RSV).
Thus, no matter how bad the situation became, God always had some faithful people who, despite apostasy within the ranks of God’s chosen people, kept their own calling and election sure (2 Pet. 1:10). In short, whatever the failings of the nation as a whole, there were still those who tried to keep, as best they could, their end of the covenant (see, for instance, 1 Kings 19:14–18). And though, perhaps, they suffered with their nation as a whole (such as when exiled from the land), the final and ultimate covenant promise will be theirs—that of eternal life.
Read John 10:27, 28. What is Jesus saying there? Apply His words, and the promises in them, to the situation regarding apostasy in ancient Israel. How do these words help explain the existence of a faithful remnant?
A few years ago, a young woman gave up her Christian faith entirely, mostly because she was discouraged by the sin, apostasy, and hypocrisy she saw in her local church. “Those people weren’t really Christians,” she said, using that as an excuse to give up everything. Why is her excuse not valid? Base your answer on the principles of today’s study.
Thursday May 6
Spiritual Israel
Whatever the mistakes and failings of ancient Israel, the Lord was not finished with the plan of creating a faithful people to serve Him. In fact, the Old Testament looked forward to a time when the Lord would create a spiritual Israel, a faithful body of believers, Jews and Gentiles, who would carry on the work of preaching the gospel to the world. Welcome to the early church!
Read Galatians 3:26–29.
1. What promise is Paul talking about in Gal. 3:29?
2. What is the key element that makes a person an heir to these promises? (See Gal. 3:26.)
3. Why is Paul breaking down distinctions of gender, nationality, and social status?
4. What does it mean to be “one in Christ”?
5. Read Romans 4:16, 17. How do these verses help us understand what Paul is saying in Galatians 3:26–29?
As a son of Abraham, Christ became, in a special sense, heir to the covenant promises. By baptism we acquire kinship to Christ and through Him acquire the right to participate in the promises made to Abraham. Thus, all that God promised Abraham is found in Christ, and the promises become ours, not because of nationality, race, or gender, but through grace, which God bestows upon us through faith.
“The gift to Abraham and his seed included not merely the land of Canaan, but the whole earth. So says the apostle, ‘The promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.’ Romans 4:13. And the Bible plainly teaches that the promises made to Abraham are to be fulfilled through Christ. . . . [Believers become] heirs to ‘an inheritance incorruptible, and undefiled, and that fadeth not away’ [1 Peter 1:4]—the earth freed from the curse of sin.”—Ellen G. White, Patriarchs and Prophets, p. 170. This promise will be fulfilled literally when the saints live on the new earth forever and ever with Christ (Dan. 7:27).
Friday May 7
Further Thought: Read Ellen G. White, “The Vineyard of the Lord,” pp. 15–22; “Hope for the Heathen,” pp. 367–378; and “The House of Israel,” pp. 703–721, in Prophets and Kings.
“No distinction on account of nationality, race, or caste, is recognized by God. He is the Maker of all mankind. All men are of one family by creation, and all are one through redemption. Christ came to demolish every wall of partition, to throw open every compartment of the temple courts, that every soul may have free access to God. His love is so broad, so deep, so full, that it penetrates everywhere. It lifts out of Satan’s influence those who have been deluded by his deceptions, and places them within reach of the throne of God, the throne encircled by the rainbow of promise. In Christ there is neither Jew nor Greek, bond nor free.”—Ellen G. White, Prophets and Kings, pp. 369, 370.
Read 1 Peter 2:9, 10 to discover the four titles Peter applies to the church. Most of these titles are reflected in the following Old Testament texts that refer to Israel: Exodus 19:6 and Isaiah 43:20. What does each of these titles emphasize about the church’s relationship to God? (For example, the title “chosen nation” emphasizes the fact that God chose the church and has a specific destiny for it.)
Discussion Questions:
In ancient Israel, the priests made animal sacrifices that pointed to the Messiah. As members of a royal priesthood, what types of “sacrifices” are church members to make? (See 1 Pet. 2:5.)
God separated Israel from the world so it could be a holy nation. It also was to share salvation truths with the world. The same is true for the church today. How is it possible to be separate from the world while at the same time to be in a position to share the gospel with the world? How do Israel’s experience and Jesus’ example help us to answer this question?
God always maintained a remnant within ancient Israel. Consider Elijah and the remnant that existed during his time (1 Kings 19; note especially verse 18). Why is it often easier to be true to God in the midst of worldly people than in the midst of backsliding members of one’s own church family?
Summary: God’s true Israel (whether before or after the Cross) is the Israel of faith, persons who live in a spiritual, covenant relationship with Him. Such people function as His representatives, holding out to the world the gospel of His saving grace.
Story inside
Every Step of the Way
By Andrew McChesney, Adventist Mission
Dr. Hernando Díaz was desperate. He hadn’t worked as a physician for two years because of his two-year-old son’s illness. He needed a house and a job.
Hernando moved his family from their hometown in northern Colombia to Medellin, the country’s second-largest city, in hopes of finding a hospital to treat Samuel’s kidney problems. But after living in the hospital for a year, he needed a house for Samuel; his wife, Erica; and their 11-year-old son, Immer. Nothing seemed affordable near the hospital. He prayed and found a house whose owner rented rooms to students. He asked for a room.
“I only have one empty room, and a student has paid for it,” the owner said. “Look,” Hernando said. “God brought me here because I need that room.” The owner gave him the room rent-free for six months.
With that kind gesture, Hernando was certain that God was leading him. Immer had lived with relatives in another city for a year, and Hernando wanted to enroll him in a Christian school near the hospital. A hospital receptionist heard about his quest. “I know a good Christian school nearby,” she said. “My niece studied there. It’s Seventh-day Adventist.”
Hernando wasn’t familiar with the Adventist Church. But a visit to the school impressed him, and Immer started classes. Shortly into the school year, Immer informed the teacher that his father was a physician. “Tell him to give me his résumé so I can submit it to the Adventist clinic,” the teacher said. She knew that the Adventist Medical Center on the campus of Colombia Adventist University was struggling to find a physician.
Immer told his father, and Hernando gave his résumé to the teacher. “I want to work, but I can’t because I need to be with my baby,” he said. “Don’t worry,” the teacher said. “Just show up for the interview.”
When the clinic called him for an interview, Hernando explained his need for a flexible schedule. He was hired on the spot. “We’ll work with your schedule,” the director said, adding that he could help with Samuel’s paperwork. A grateful Hernando joined the clinic’s team. He became acquainted with the Adventist faith and accepted an invitation to attend church. His understanding of God’s love grew. “The Adventists were hospitable, humble, and sincerely interested in helping me,” he said. “I brought my family to church.”
Hernando and his family were baptized into the Adventist Church. Today, Samuel is a healthy eight-yearold boy, and Hernando works full-time at the Adventist Medical Center, where he has led more than 100 patients and others to Christ through his personal testimony.
Hernando believes that God led him every step of the way. “Other hospitals wouldn’t work with me,” he said. “It was a miracle that the Adventist clinic hired me.”
teachers comments
Study Focus: 1 Peter 2:9
Part I: Overview
Even though Israel was God’s chosen nation and had inherited the covenant of its forefathers, it did not exhibit the same strength of conviction as its predecessors often did. Consequently, many in Israel made the same mistakes as their forefathers, dismissing the importance of God’s covenant in their own lives. God was faced again with sifting out the remnant from His sinful children.
Part II: Commentary
Above All People
In Deuteronomy 28, as well as in the books of Isaiah, Jeremiah, Zephaniah, and several minor prophets, covenantal promises were made to Israel on the basis of its loyalty to Yahweh.
However, the death of Jesus, the Messiah Prince, foretold in Daniel 9:25–27, led to the spreading, eventually, of the new covenant to both Jews and Gentiles alike. Anyone, now, by faith in Jesus, could claim the covenant promises as their own. Though many in Israel were unfaithful to God, God remained faithful to His people.
Land Deal
“The Old Testament describes the land promised to the patriarchs and Israel consistently in theological terms: as God’s gracious gift or blessing to His covenant people (Genesis 12:1, 7; 13:14–17; 15:18–21; Deuteronomy 1:5–8; Psalm 44:1–3). . . . Consequently, ‘Israel cannot claim an immediate relation to its land, cannot have it at its disposal in an autonomous way, cannot idolize the land into an absolute possession.’ Israel does not own the land. . . .
“Although the land was the gift of grace to Israel, the covenant people could only abide or stay within the land of God if they would obey the Lord (see Deuteronomy 4:40, Isaiah 1:19). The gift cannot be received without its Giver.”—Hans K. LaRondelle, The Israel of God in Prophecy: Principles of Prophetic Interpretation (Berrien Springs, MI: Andrews University Press, 1983), p. 136.
Israel and the Covenant
A salient spiritual undertone of the covenant of grace was obey and live; disobey and die. For ancient Israel, this thematic motif had been woven through the tapestry of the Old Testament, and later it also would appear in the New Testament. From the Adamic covenant to the new covenant, the divine functionality of Yahweh’s ordained and decreed will had been linked to each divine promise.
Israel’s national greatness and land-extension promises rested on conditional aspects of the covenant. To be sure, those national promises that applied to Israel’s future and its international prominence had been linked to its obedience. On one hand, regardless of human choice, God’s decreed will hinges on the unshakable fulfillment of a divine promise (see Gen. 3:15). On the other hand, God does seem to allow for human choices to disrupt the intent of a divine promise, thus releasing a chain of bitter consequences (see Gen. 2:16, 17).
The Remnant
“Whenever the Old Testament prophets portray the eschatological remnant of Israel, it is always characterized as a faithful, religious community which worships God with a new heart on the basis of the ‘new covenant’ (Joel 2:32; Zephaniah 3:12, 13; Jeremiah 31:31–34; Ezekiel 11:16– 21).”—Hans K. LaRondelle, The Israel of God in Prophecy: Principles of Prophetic Interpretation, p. 90.
Covenant Israel
“This faithful remnant of the end-time will become God’s witness among all the nations and includes also non-Israelites, regardless of their ethnic origin (Zechariah 9:7; 14:16; Isaiah 66:19; Daniel 7:27; 12:1–3).
“The total picture of the Old Testament eschatological remnant reveals that Israel’s covenant blessings as a whole will be fulfilled, not in unbelieving national Israel, but only in that Israel which is faithful to Yahweh and trusts in His Messiah. This remnant of Israel will incorporate the faithful remnants of all [G]entile nations and thus fulfill the divine purpose of Israel’s election.”—Hans K. LaRondelle, The Israel of God in Prophecy: Principles of Prophetic Interpretation, pp. 90, 91.
The crucial point is that God has not rejected, en masse, anyone. All, Jew or Gentile (though to the Jew first), can find salvation in Jesus. The idea that God has rejected all individual Jews because they are Jews is totally antithetical to Scripture. As Paul wrote: “What advantage then has the Jew, or what is the profit of circumcision? Much in every way! Chiefly because to them were committed the oracles of God. For what if some did not believe? Will their unbelief make the faithfulness of God without effect?” (Rom. 3:1–3, NKJV).
Notice, only some didn’t believe, but many did. And these people, these believing Jews, along with the Gentiles, formed the early church. In fact, the church was at first pretty much only believing Jews!
God has rejected no one en masse, as a group, because salvation never comes en masse. Jew, Gentile, people are lost or saved only as individuals and based on their own choices.
Part III: Life Application
For Reflection: Society always has been conscious of pedigree. An impressive pedigree gains favor, influence, and connection. Even in Bible times, people were often identified by their pedigree. To be one of Abraham’s “seed” was a matter of great pride and prestige for the Jews.
1. What role did the covenant play in establishing relationships between God and humanity during a time when pedigree was an important issue? What does our connection with God have to do with our connection with other people? What lessons can we learn from Israel’s covenant relationship with Jehovah that can strengthen our relationship with Him?
2. To defuse common prejudices of His time, Jesus pointed to some obvious truths, such as the sun shining on both the evil and the good (see Matt. 5:45). The fact that He had to remind God’s chosen people of the obvious tells us how self-centered they were. What are the dangers of our church becoming self-centered?
3. Part of Israel’s pedigree was the “shekinah,” the visible, divine, and splendorous glory of God (Exod. 40:34–38). What tangible evidence do you have of God? Do we really need a visible reminder of Him? Explain. What can be even more powerful? What other elements of your life tell of God’s abiding presence?
4. Review 2 Corinthians 11:16–33. Paul’s opponents in Corinth were Christian Jews who had joined the church and were seeking leadership positions. They believed that because they were Abraham’s seed, they were superior to Gentile Christians. Paul, however, recognized no such distinction between Jew and Gentile concerning their salvation and standing before the Lord. How might we feel superior to others who have just as much right to a covenant relationship with God as we have? How can the “external” expectations we have of others hinder the church’s ultimate mission?
5. Both the Old and New Testaments often refer to God’s people as His bride (see Isa. 62:5; all of Hosea). Breaking the marriage vows, then, symbolizes disobeying God. When the marriage vows are broken, hearts are broken too. Applying this imagery to your life, how do you see yourself strengthening the bond between the church and Christ? Does the bride, being the church, relieve the individual church member of responsibility? Explain.
6. How does the new covenant help us to be a “better” bride than Israel was? Does our lack of pedigree help or hinder our spiritual growth as Christ’s bride? Explain.
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KAMNGAH: “Pasianin a hong teelkhiat minam, kumpi siampipawl, a siangtho minam, Pasian’ mite nahi uh a, khuamial sungpanin a lamdang mahmah ama’khuavak sungah a hong samkhiapa’ nasepna a lamdangte genkhia dingin, Pasian in a hongteel mite nahi uhhi.” (1 Peter 2:9).
Khuaneu khatah, suangmanpha zuakpa tawletpanin etciangin, anaipen 08:45 in khawl hi. Khuasung mitampi takte in huntheihna’ngin tuanai a enzel uh ahi hi. Tuani zingsangin nasem mi tampitak in, tua tawlet panin nai a etuh ciangin nai 9 satna’ng minute 15 bang samlai buang e ci uh a; sangnaupangte in zong asangpaina lampi vuah tuanai enuh a, minute 15 neilai hang e ciciat uhhi. Tuanai a khawlmanin, tuani zingsangin mitampi takmah ziakaikha uhhi.—C. L. Paddock, God’s Minutes (Nashville, TN: Southern Publishing Association, 1965), p. 244, adapted.
Israel mite ginatlohna tawh kituak tabuang ey mataw. Topa in Israel pen “leitung laizang ah” koih hi (Ezek. 5:5).Africa, Europe leh Asia gamte kikal leidinmun lianah omuh hi. Leitung khempeuh adingin khalam “nai” a hihding uh ahi hi.
Israel in, suangmanpha zuakpa tawlet a naikhawl mahtawh kibang hi. Sup siangna bel hi naikei sam e. Tuhun in Pasian in a beibaang mi citakneilai hi. Tukal i sinna in, akhang akhangin Israel mitaktak ahi eite mahmah zong hong hilhnuam ahihi.
Tukal Enpak: Topa in Israel tawh bang thuciamna kamciam bawl hiam? Amau dinmun e leh? Tua minam in tua kamciam tungah bangzah in kipding uhhiam? A thumanloh uh ciangin bang piang hiam?
SUNDAY May 2
“MIKHEMPEUH TUNGSIAH AH”
“Note pen Topa note Pasian tungah a siangthomi nahi uhhi: leitungmi khempeuh sungpanin ama’mi ahidingin Topa Pasianin hongteel nahi uhhi.” Thuhilhkikna 7:6.
Tuavai inbeldotna venglel hi: Topa in Hebrew mitepen leitungah atuamvilvel in Pasian aiawh dingin a teelngiat ahihi. “Atuamvilvel” cih kammalpen, segulahpan kiletkhia hi a, “neihsa vanmanpha,” leh “sehtuam” khawng a cihna ahi hi. A thupipenpen i theihdingin, hih teelkhiatna pen Pasian nasepna hi a, a hehpihna honglakna ahi hi. Mihingte lakah tua hehpihna tawh a kiphu khatbeek zong omzo hetlo hi. Omlo mah ding hi. Hehpihna in kiphu lopi in a kipiakhia hizaw hi.
Ezekiel 16:8 simin. Topa in Israel a teelna koibangin hong hilhcian hiam?
“Banghangin Yahweh in Israel teelse hiam? Tuabel thusimkhat ahi hi. Amahin micitawm ngeina lianlua neikhollo vang neikhollo lel hi.Tuabang teelna ngahtheihna’ng mimal siamna zong neituan khollo hi. Ateelding penbel Pasian bekmah ahihi. Ateeltheihna hangthu bel Pasian’itna hi lelbek hi. Ahangthu bulpipen bel, Pasian in Israel itin teel a, apupate hunpanin kamciam khinzo hi. Yahweh’itna leh dikna hangbekin kiteelkhia ahi hi. Yahwehvangliatna tawh Egypt salpanin kikhahkhia hi. Hihbang thuteng hangin amah pen asiangthotuam leh keptuam minam ahihlam kithei tahen. Tua ahih manin themcikkhat bek a sawiphial zongin a zumhuai mahmah mawhna hiding hi.”—J. A. Thompson, Deuteronomy (London: Inter-Varsity Press, 1974), pp. 130, 131.
Pasian’ geelnasa ombangin, Israel mite peuhmahpen kumpinam leh siampinam ahi uhhi. A gilo hih leitungah, amaute kumpite, lungsim leh khalamah mawhna a zogawp dingte ahi uhhi (Mang. 20:6). Siampite hi uh a, thungetna, phatna leh biakpiakna tawh Topa kiang naih dinguh hi. Leitungmite leh Pasian kikal ah palaite ahihmah bangun, siate thuhilhte leh kamsangte hi a, etteh takcing a siangthote, vantung biaknamaan a lakkhia mite hiding uhhi.
Tuni laisiangtho mun en lecin, “leitung mihing khempeuh sungpanin”cihi. Tua kammalte in kiniamkhiat theihna leh kiphatsak theihna kammalte hi uh a, bang a cihnopna hidingin nangaihsun hiam?Koibang danin “mikhempeuh tungsiahah” omthei dinguh hiam? Ei pawlpi in zong tua lungsim i puazo ding hiam? Koibang in maw?
MONDAY May 3
LEITANG PIAKNA Piancil 35:12.
Pasian’mi, Israelmite tungah leitang piading cih kamciam pen, Abrahamtungah kiciam masapen a, tuakhit Isaac leh Jacob tungah kisuutsuksuk hi. Joseph in a sihkuanin akam vaikhakna ah suutkik hi (Pian. 50:24). Pasianin Abraham kiangah, asuanhte in tuagam alakma in “kum zalii” paiphot ding hi cihi(Piancil 15:13, 16).Tua kamciam a tangtunhun pen Moses leh Joshua hunlai ahi hi. Moses in tuathu asuutna ah: “En-un, note maiah leitang kakoihzo hi: pai unla . . . luah-un”(Thuhilhkik 1:8).
Thuhilhkikna 28:1, 15 simin. Bangthu peuh kipulak hiam? Thuciamna picinna khat in leitang kipia hi. Thuciamna cihzong mawhpuak neilai hi. Israelte in bang mawhpuak nei uh hiam?
Thuhilhkikna 28 apatnalam tengah, Israel in Pasian’thu a manvua leh, a saandinguh thupha kigualsuk hi. Azomteng ah, azuihkei vualeh atungding samsiatna teng gualsuk leuleu hi. Hihbang samsiatna tepen avekpi ahikei zongin a tamzawpen amau mawhna hanguh hilel hi. “Leitung pumpi deihna khaici a vawhleh sihna ngahding” cihi (Gal. 6:8). Tuibangin, amahguak nusia leng, a maitang akikim masiah peuhmah luangsuksuk mai a: naibangin, khawllo in abei mateng paipailel: singkung bangin koihlelleng khangkhangin ama’gahding gahlel: tuabangin, mawhna inzong ama maitang kikimdong zong, aluanna’ng lampi zong, agahding mah gah in, “nakhempeuh a tawpna in sihna” hilelpeuh hi (Rom. 6:21).”–ThePulpit Commentary: Deuteronomy, H. D. M. Spence and Joseph S. Exell, eds. (Peabody, MA: Hendrickson Publishers, 1890), vol. 3, p. 439.
Kamciam leitang tawh kisai in, tua kamciamna in kimawkciam hetlo hi. Thuciamna’ phel khatmah hiveve hi. Israel inzong ama’mawhpuak tengmah aguicinsak keileh, tua kamciamte a mawkna suak ding hi. Topa’n kiciantakin agenna ah, thumang kei uhleh, tualeitang amau khutsung pan kilakik ding hi. Siampi laibu 26:27-33 simin.
Christiante in, vanthak leh leitungthak khapsa gamte i lam-en hi. Hebrew mite ading gam akhap mahbangin eite zong vanthak leithak hong khapsa ahi hi. A kibanlohna ah, tua mun i tunkhit nakleh taanngei nawnlo in neisuak ding hihang (Daniel 7:18). Tualai tuntheih nading dinmun pawlkhatbel omlai hi. Tua dinmunte bangtengpeuh hiding hiam? A diakin upna bektawh hotkhiatna ah bangteng tawh kizom ding hiam?
TUESDAY May 4
ISRAEL LEH THUCIAMNA
“Ahihhangin amaute in kathu hongmanglo in abiluh hongngatlo uh a, agitlohna lungsimuh azuitentan uhhi. Hih thuciamna a zuihdinguh thukapiak hangin, hong nialveveuh ahih manun, tuasunga thute avekpi in katungsak ding hi.” Jeremiah 11:8.
I laisiangthomun enin. Topa in “hih thuciamna sunga omthu khempeuh” tungsak ding cihi.Asia mahmah thukhat a gen higige hi!Tua thuciamna in thupha vive hinapi, laimai langkhat neilai hi. Noah tangthu sungah kimuthei pah hi. Pasian in thupha lamdang mahmah Noah kiangah kamciam a- kisiatna pan suahtakna hi a, Noah in tua thuphate a ngahtheihna dingin a thumanna kisam hi. Thu mangkei lehlah thuciamna laimai langkhat a omteng ama tungah tungpah ding hi.
Atunga laisiangtho munpen Piancil 6:5 tuiciin masang leitung omzia tawh enkak in. Aki zawitawn hiam? I lungsimte kepciat ding a thupitna bangteng hong gen hiam?
Israel mite’ khangtangthu penbel lampialna vive kisuutsuksuk mai a, thukhenna thuak zel, kisikkikzel, thumanhun neizel uhhi.Kumpi David leh Solomon hunsung bekmah khapsa gampen hoihtakin kemzo uhhi.
Israel mite lampialna Jeremiah ciaptehna bang endih in. “Mikhatin a zi ma henla, tuanu in zong amah nusia in, midangkhat’ zi vasuakleh, a pasalmasa in tuanu lakikthei ding ahi hiam?Tua gamteng a ninsakkhin suak ding hi lo ahi hiam? Nangpen numei paktat suak in mitampi tawh naki ngaikhinzo napi in, tu in keikiang hong zuankik nahi hiam? Thumaanlo zi in a pasal a nutsiat bang in, Israel mite aw, no zong keitungah nong thumaan kei uh hi” (Jer. 3:1, 20).
Hihthu in tangthu pawlkhat hongphawkkiksak a: Pasian tawh thuciamna pen, sumbawlte bangin atam zuakzo penpen khawngin thupha sangding cihbang hi hetlo hi. Thuciamna sungah kipiakkhiatna zong kihelngiat a, siangtho kiteenna thuciamna mahbang hi a, Topa in zong tuamah deihngiat hi.
Israel’ lampialna bulpi in thumanlohna hipaklo a, Topa tawh mimal kizopna palsatuh ahih manun, thumanlohna tungsuak in, thukhenna dong thuaksuakkha uhhi.
Christiante a dingin mimal kizopna in banghangin phamawh hiam? Pasian tawh i kizopna dikkeileh, mawhna sung hong tungsak in thumanlohna koibangin suakthei hiam? Pasian tawh kizopna hoih leh thuk neinuam ing aci khat koibangin nahanthawn thei ding hiam?
WEDNESDAY May 5
A BEIBAANG
Israel’ lampialna, Pasian’thukhenna, a kisikkikna cihte theihmawh bawl inla, anuai a muntengin bang lametna neisakzaw hiam?
Isaiah 4:3
Micah 4:6, 7
Zephaniah 3:12, 13
Israel adingin Pasian’geelsa khempeuh thumanlohna in susia mah taleh, beisiang sitset lo sam hi. Kiakte lakah, pak hong momlai sam hi. Laisiangtholui kamsang tampitak mahin, a thumaan abeibaang tethu, Pasian in paklom khopbangin Ama’kiangah khawm ding hi. Pasian in acitak a beibaang cih a omsak sese mahbangin Israel mite zong tuamah bangin omsak hi. Tuate pen “Ka minthanna a genthang ding”(Isa. 66:19) a cihte ahi uhhi.Amau hangun a citak midangte in zong “Topa Kumpipa abiading” (Zech. 14:16) in hong kikhawm ding uhhi. A dinmunuh bangzah in kisia mahleh, Pasian in a lampialte kawmkal ah a citakmi, “Pasian’sapna ah acitakmi” neilai veve hi (2 Pet. 1:10).
A minambup etciangin pukkhin himahtaleh, amau hihtheihzah in thuciamna ah kipkho in a dingtentan pawlkhat omveve hi (1Kumpi 19:14–18). A minampihte tawh gamsungpan hawlkhiat ciangdong thuakkhawm veve lel uh a, ahih hang thuciamna kamciamte a mau a’ hiding a, tawntung nuntakna ahi hi.
John 10:27, 28 simin. Zeisu in bangci hiam? Ama’kampaute lakah kamciamte leh tanglai Israelte’ lampialna enkak dihin. A beibaang omtaktak ahihna namukha hiam?
Kum tawmnokhat lai in, numeikhat in Christian upna nusia a, adiakdiak in ama’mawhna leh lampialna, pawlpi makaite’ kineihkhemna cihte amuhhang ahihi. “Hihte bel Christian taktak hipeuhmah kei e” ci in ama’upna anutsiat theihna ding paulam in zang hi. Tuni sinna nasiksan manin tuanu paulamna in bulneilo hi koibangin cithei ding nahiam?
THURSDAY May 6
KHALAM ISRAEL
Tanglai Israel in bangzahta in khialmah taleh, Topa in Ama’tungah acitak nasemmi nanei veve lai hi. Topa in khalam Israel abawl dingthu laisiangtholui in lam-en mahmah hi. Tuate pen Jew leh Gentile thu-ummite, leitungbup ah lungdamthu atangko ding mite ahi uhhi. Welcome maw Pawlpi masate aw.
Galati 3:26–29 simin.
1. Aneu 29 ah Paul in bang kamciamna gengen hiam?
2. Mikhat kamciam gamluah ahihtheihna bulpi in bang hiam?(Gal. 3:26).
3. Banghangin Paul in numei pasal, minam leh mimal kideidanna susia hiam?
4. “Khazih sungah Pumkhat” cihin bang khiatna nei hiam?
5. Rom. 4:16, 17 simin. Galati 3:26–29 sunga Paul kammalte koibangin hong telsak zawdeuh thei hiam?
Khazih mahmah in Abraham’tapa hongsuakna hangin, thuciam bangin gamluahpa ahi hi. Kituiphumna tawh Khazih sanggam unau i suak a, Amah hangmahin, Abraham tungah kamciam tezong i tangthei hi. Pasian in Abraham tungah a kamciam khempeuh Khazih hangin eite’n i tang theikha a, eima minam, numei pasal hang hihetlo Pasian hong hehpihna leh upna hang bekmah in hongpiakkhiat ahi hi.
“Abraham leh a suanhte tungah gamhpiakpen Canaan gambek hi lo a, leitungbup hizawsop hi. Tua ahihmanin sawltakpa in ‘Abraham leh a suante in leitung luah ding hi acihpen, Pasian’ thukham azuihmanuh hi lo in, upna hangin Pasianin mihoihin a saanhang ahi hi’ (Rom. 4:13). Tua pen laisiangtho in zong Abraham tungah kamciamteng pen Khazih hangin picing cihi. Thu-um mi in ‘a siangeilo, a ninngeilo, a mualngeilo tawntungna’ a cihte gamhluah hi uh a(1Peter 1:4), tua insamsiatna tawh akipelh leitungthak ahi hi.”—Ellen G. White, Patriarchs and Prophets, p. 170.Hih kamciamte pen Khazih leh misiangthote leitungthakah a tenkhopuh ciangin tangtung ding hi.(Daniel 7:27).
FRIDAY May 7
NGAIHSUTBEH DING: EGWhite,Prophets and Kings pan “The Vineyard of the Lord,” pp. 15–22; “Hope for the Heathen,” pp. 367–378; leh “The House of Israel,” pp. 703–721, simin.
“Pasian in minam, beh, nampi namneu cihte bangmah khenlo hi. Minamkimte Ama piansak hizaw hi. Piansakna leh hotkhiatna sungah innkuankhat i hilel uhhi. Khazih in kideidanna khem peuh susia dingin hongpai hi a, biakinn sung mundeina teng liipkhia in, kha khempeuh in Pasian’ mai ah luttheih na’ngthu hongpia hi.Hong itna in zai, thuk leh kicing in munkhempeuh apha hi. Satan’khemna sungah lamkhialte tua itna in domto a, sakhituihup kamciamin a tuamcip, Pasian tokhompan batphakna mun tun hi. Khazih sungah Jew, Greek, sal, misuakta cihbang omtuanlo hi.”—Ellen G. White, Prophets and Kings, pp. 369, 370.
1Peter 2:9, 10 siminla,Peter in pawlpi ading dinmun 4 agenteng zongin. A tamzawpen laisiangtholui sung Israelte dinmun vive hi a: Paikhiatna 19:6 leh Isaiah 43:20. Hih dinmun tengin Pasiantawh kizopna koibangin pulak naci hiam? Gentehna in “teeltuam minam” cihpen, Pasianin tuhun tulai in pawlpi hong teeltual hi.
KIKUPDING DOTNATE:
1. Tanglai Israel siampite sagawh biakpiakna in Messiah kawk hi. Tulai kumpi nam leh siampinam ahi pawlpi in bang “biakpiakna” neih kul hiam?1 Peter 2:5.
CHÂNGVAWN: “Nimahsela, thim ata chhuaka, a êng mak taka lût tûra kotu che u thatna chu in entîr theih nân nang zawng chi thlan, lal puithiamho, hnam thianghlim, Pathian mite ngei in ni si a” (1 Petera 2:9).
Khaw lian vak lo pakhatah hian tlereuh zuar pakhat hi a awm a. Chu tlereuh zuartupa chênna in banga sana târ chu minute sâwm leh pangâa dâr kua a la ri lo tih hian a tâwp ta tlat mai. He sana hi mi tam takin dâr zât hriatna atân an lo rin ber a ni si a. Chutia an sana rin ber a tâwp tâk thutah chuan sumdâwngte chu lo kalin a tukverhah chuan an rawn dâk a, dâr riat leh minute sawm li leh panga chauh a la ni tih an rawn hmu a; school lam pana kal mêk naupangte lah chuan tâwi khawmuanna hun an la nei emaw an tih phah bawk. Hemi tûk hian mi tam tak chuan tlereuh zuartupa sana hi a dik emaw an tih avângin an thlenna tûr hmun an thlen tlâi phah ta hlawm a ni âwm e.”—C. L. Paddock, God’s Minutes (Nashville, TN: Southern Publishing Association, 1965), p. 244.
He thawnthu hian hmâsâng Israel-te hlawhchham dân kha a entîr chiang khawp mai. LALPA chuan “hnamte zîngah a dahin” (Ezek. 5:5) hmun khân pawimawh tak, khawmualpui pathum (Africa, Europe leh Asia) intawh khawmna lâi takah a awmtîr a. Khawvêl mite tâna thlarau lam “sana” ni tûra beisei an ni.
Amaherawhchu, Israel mite hi tlereuh zuartupa inasana ang deuh khân an vir tâwp tlat mai a. Mahse, thil eng kim a hlawhchhawm ta vek tihna chu a ni chuang lo; tûnah hian Pathian chuan a laka mi rinawm la bângte a nei a ni. Tûn kâra kan zir tûr hian chhuan tina Pathian Israel dik takte nihna leh an hnathawh chanchin min thlîrpui dâwn a, chûng a mi la bâng, a thupêk zâwmtu a tihte zîngah chuan keini pawh hi kan tel ve a ni.
ZIRLÂI THLÎR LÂWKNA: LALPAN Israel mite hnêna thuthlung thutiam a pêkte kha eng nge ni? Chûng thutiamte chu a taka an chan theih nân eng thil nge an tih ve ngâi awm? Hêng thutiamte hi eng tianga thain nge an nunpui? Pathian thu an âwih loh châng khân eng thil nge lo thleng thîn?
SUNDAY May 2
“HNAM ZAWNG ZAWNG CHUNGAH . . . .”
“LALPA in Pathian tân hnam thianghlim in ni si a: LALPA in Pathian chuan ama tâna mi bîk ni tûrin, leia hnam zawng zawng chungah hian a thlang che u a ni” (Deut. 7:6, KJV).
Thil chiang tak chu Hebrai mite kha LALPAN leia ama âiawh bîk ni tûrin a thlang tih hi a ni. “Bîk” tia lehlin Hebrai thumal, segulah hi “thil neih ngaihhlut tak” ti te, “rothil danglam bîk” ti te pawha lehlin theih a ni a. Thil pawimawh kan hriat reng tûr chu, hetianga thlan an nih chhan hi Pathianin a khawngaihna an chunga a lantîr vâng niin, Pathian thiltih liau liau a ni. Anmahni Israel mite-ah khân he khawngaihna lo dawng tlâk nihna eng thil mah a awm hran lo va. Awm thei pawh a ni bawk hek lo, a chhan pawh khawngaihna chu a phû lote chunga lo thleng thîn a ni si a.
Ezekiela 16:8 chhiar la. He thu hian LALPAN Israel hnam a thlan chhan eng tin nge a sawi fiah? “Eng vângin nge Israel mite kha Yahweh-an a thlan? A thlan chhan ni âwm hi hriat a harsa khawp mai. Hnam te tak tê an ni a, a pi leh pute atang rêng pawhin hnam ropui leh thiltitithei an ni ngâi lo. Anmahniah hian han thlan chhan tûr thil tha eng mah a awm hran lo va. Pathianin ama duhthu liau liauin a thlang tawp mai niin a lang. . . . A thlan chhan ber pawh anmahni a hmangaih avâng a ni a. Israel mite kha a hmangaih a, chuvâng chuan a thlang ta a, an thlahtute hnêna a lo tiam tawh kha a rawn hlen ta ngei a ni. . . . Yahweh chuan a thiltihtheihzia lantîrin Aigupta bâwih an nihna ata a chhanchhuak a. Hêng thu ropui tak takte hi hre thiam ni se hnam thianghlim leh vohbîk an nihzia an inhre chhuak ngei ang. Chuvângin, he an dinhmun zahawm tak tlâwmsan zâwnga an che leh thîn hi chu an demawm ngawt rêng a ni.”—J. A. Thompson, Deuteronomy (London: Inter-Varsity Press, 1974), pp. 130, 131.
Pathian ruahman dân chuan, Israel mite kha lal chî leh puithiam chî nih fâwmkêm tûr an ni a. He khawvêl sual kârah hian thatna lamah leh thlarau thilah lalber niin, sual thiltihtheihna lakah hian hnehna an chang dâwn a ni (Thup. 20:6). Tin, puithiam an nih angin tawngtâia LALPA hnaih reng tûr an ni a, amah chu fakin a hnênah inthâwina an hlân thîn bawk ang. Pathian leh Pathian hre lote inkâra palâi an nih angin mi dangte zirtîrtu, thuhriltu leh zâwlnei an nih a ngâi a, thianghlim taka nung tûra mi dangte tihhmuhtu—sakhaw dik tak târlangtu an ni tûr a ni.
Tûn kâr zirlâi innghahna Bible chângin tawngkam a hman, “hnam zawng zawng chungah” tih thu LALPAN a sawi hi ngaihtuah la. Pathian Thu-in inngaihtlâwm a pawimawhzia leh chapo a hlauhawmzia min hrilh hi hre reng chungin he lâi chângin a sawi tum nia i hriat chu han sawi teh. Eng tiang kawngtein nge hnam zawng zawng chunga awm tûr an nih le? Chutiang chu koihhran kan nihna ang hian kan ni ve tûr a ni em? A nih chuan, eng tiangin nge kan nih ang?
THAWH|ANNI May 3
RAM P>K AN NI (Gen. 35:12)
Pathian mi Israel-te hnêna ram pêk a nih tûr thu hi Abrahama hnênah khân hrilh a lo ni daih tawh a, Isaaka leh Jakoba te hnênah pawh khân sawi nawn ve leh a ni bawk. Josepha pawhin a thih dâwn hnaihah khân he thutiam bawk hi a rawn chham chhuak ve leh a ni (Gen. 50:24). Amaherawhchu, Abrahama hnênah khân a thlahten ramtiam an luah hmâin “kum zali” a tlâk phawt tûr thu Pathianin a sawi a (Gen. 15:13, 16). He thutiam thlen famkimna hi Mosia leh Josua hun lâi khân a intan. Heti hian Mosian Pathian thupêk chu a rawn sawi nawn ve leh a: “Ngâi teh u, ram chu ka pe tawh diam a che u: in pu Abrahama te, Isaaka te, Jakoba te leh an hnû-a an thlah leh zêlte hnêna chhechhama LALPAN a pêk ram chu va luah rawh u” tiin (Deut. 1:8).
Deuteronomi 28:1, 15 chhiar la. Hêng thuten an sawi tum nia lang chu eng nge ni? A tâwi zâwngin sawi ila, ram hi thuthlung an lo siam tawh angin an hnênah pêk a ni dâwn tihna a ni. Thuthlungah chuan a khawi lam ve ve pawhin tih tûr an nei thîn a. Chuti a nih chuan, Israel-ten tih tûr an neih ve chu eng nge ni?
Deuteronomi 28 tîr lam hian Israel miten Pathian duh dân an zawma malsâwmna an dawn tûrte chu a sawi a. Bung tâwp lam hian Pathian thu an zawm loha an chunga ânchhe lo thleng tûrte a sawi ve thung. Hêng ânchhiate hi, a vâi chuan ni lo mah se, a tam zâwk hi chu rah tha loh a chhuah thlenga sual khâwi ngam a nih avânga lo thleng a ni a . . . . “Mahni tisa lama thehtu chuan tisaa mi chhiatna a seng ang” tih ang khân (Gal. 6:8). Tui hi ama awm awma awm tûra ka dah chuan hmun hniam zâwk lam panin a luang char char mai dâwn a, chutiang deuh chuan sual pawh hi ama awm awma kan thlah zal mai chuan thil tha lo atangin tha lo leh zual zâwk a thlen ang; sana ang deuh hian, ama kal kala kan kaltîr mai chuan a thih rak thlengin a kal zêl mai dâwn a; thingkung ang deuh hi a ni bawk a, ama than thana kan thantîr chuan a rah tûr âwm ang tak kha a rawn rah mai dâwn a ni; chutiang chuan sual hian a zâwlpui, a thurualpui theih tûr a zawng reng a, a kawng a zawh mawp mawp mai a, a rah hmin hun a hnaih zêl bawk; mahse, ‘hêng thil zawng zawngte tâwpna chu tihna a ni si’ (Rome [6:]21).”—ThePulpit Commentary: Deuteronomy, H. D. M. Spence and Joseph S. Exell, eds. (Peabody, MA: Hendrickson Publishers, 1890), vol. 3, p. 439.
Hetiang hian ram a pêk tûr thu sawina tam tak awm mah se, hêng thutiamte hi thudelhkilh awma pêk a ni hlawm thung a. Thuthlunga tel ve rêng an ni. Israel hian tih ve tûr a neihte hi a hlen chhuah ngei a tûl a; a hlen chhuak lo a nih chuan, Pathian thutiamte ngei pawh hi eng mah lova chang mai thei a ni lawm. LALPA chuan a thu an zâwm lo a nih chuan ram a pêk tawh sa pawh chhuhsak leh an nih tûr thu chiang takin vawi duai lo a sawi a. Leviticus 26:27–33 hi chhiar mah teh. LALPA tân pawh hetiang âia chiang zâwka sawi leh dân hi chu a vâng tawh ngawt ang.
Kristian kan nih ang ngeiin Isuan min tiam vânram leh lei thar chu nghâkhlel takin kan thlîr a. Hêngte hi Hebrai mite hnêna ramtiam lei Kanaan pêk tiam a ni ang khân kan hnenah tiam a ni. A danglamna erawh chu, chumi hmun kan thlen hunah chuan, kan tân chân leh hnuhnawh theih ni tawh dâwn lo hi a ni a (Dan. 7:18). Chutih rual chuan, a luah tûr hian tih ngâi eng eng emaw kan nei thung. Eng tin nge hêng kan thil tih ve ngâihote hi rinna avâng chauha chhandam kan nih bawk si lâi kârah hian kan sawi fiah ang?
THAWHLEHNI May 4
ISRAEL HNAM LEH THUTHLUNG
“Mahse an âwih lo va, beng an dawh hek lo, mi tin, mahni thinlung sual ang zêlin an awm ta zâwk a. Chuvângin, hêng thuthlung thu, ti tûra thu ka pêk, an tih loh zâwng hi an chungah ka rawn thlen ta a ni”(Jer. 11:8).
A chûnga Bible châng kan târ lan hi chhiar la. LALPA chuan “hêng thuthlung thu zawng zawngte” hi an chungah a rawn thlen dâwn a. Mahse, an chunga a rawn thlen tûr a sawi hi thiltha lo a ni tlat mai! Thuthlung han tih hian kan rilru-ah thil tha min rawn thlensaktu a nihna lam hi a lang lian thîn a; mahse, thil tha min thlentu a nih theih rualin, thil tha lo min thlentu pawh a nih theihna lâi a awm ve tho bawk. Hetiang hi a nih dân a ni tih Nova chanchinah pawh khân kan hmu a. Pathian chuan Nova hnênah khân thil ropui tak a tihsak tûr thu a hrilh a— chhiatna lak ata a humhim dâwn a ni. Mahse, Nova hian Pathian khawngaih malsâwmnate chu a lo chan theih nân Pathian thu a zawm a tûl ve tho a. Zâwm lo ta se thuthlunga a tha lo lam khân a rawn ûm zui ve thung dâwn a ni.
A chunga Bible châng târ lan khi tui lêt hmâa mihirngte awm dâwn sawina Genesis 6:6 nên hian khâikhin ang che. Eng nge a innan lâi awm? Hêng châng pahnihte hian kan ngaihtuahna kan thunun a tûlzia eng tin nge an sawi le?
Israel hnam chanchin kal tawh kha han thlîr ila, vânduaithlâk takin, vawi eng emaw zât Pathian an uirêsan a, chumi avâng chuan Pathianin an chungah ro a rêl a, chumi hnu chuan an sual an sim a, thuâwih takin rei vak lo chhûng an awm ve leh a. Mahse, a hnu lawkah an thil tih sual ngâi bawk kha an ti leh mai thîn. Davida leh Solomona te hnuaiah khân rei vak lo chhûng chu Pathianin a lo pêk tawh ram hi a zavâiin an luah ve hman tih chauh a ni.
Heti hian Jeremia chuan Israel hnam la kal sual tûr thu hi a lo puang a: “‘Miin nupui ma sela, amah kalsanin pasal dang pawm se, ani chuan a lo pawm leh ang êm?A ram chuan a bawlhhlawh phah hial dâwn lâwm ni?’ tih a awm a.Nang erawh chu tlangvâl tam tak hnênah i hur bo va, chuti chung chuan ka hnênah i lo kîr leh ang maw? tih i LALPA thu chhuak a ni. . . . Nupui bum hmangin a pasal a uirê-san angin,Aw Israel chhûngte u, mi bum ta a nih hi tih hi LALPA thuchhuak a ni” (Jer. 3:1, 20).
He thu hian a hmâ pawha kan lo sawi tawh kha a rawn sawi ve leh chiah mai: Pathianin min siampui a duh thuthlung hi chu sumdâwng miten anmahni chan thatna tûr thlîr rân ve ve chunga inremna fet tak an siam ang mai mai hi a ni ve lo. Thuthlunga inlaichînna hi chu thil ti ngei tûra intiamna niin, inneihna ang bawka thianghlim leh khûn a ni a; chuvângin Pathian chuan a entîrna atân pawh inneihna hi a hmang rêng a ni.
A sawi tum tak chu, Israel-teb kawng dik lo an zawh fo chhan kha chu an thuâwih loh hrim hrim vâng pawh ni lovin, LALPA nêna an inlaichînna keh chhiat tawh vâng zâwk a ni a. Chumi chuan thuâwih lohna rawn hring chhuakin, chutianga thu an âwih lohna avâng chuan an chungah hremna a lo tla ta nge nge thîn a ni.
Eng vângin nge Kristian nunah hian Pathian nên mi mal taka inlaichînna neih hi a pawimawh êm êm? Pathian nêna kan inlaichînna hi lo tha lo ta se, eng vângin nge kan tân suala tlûk mai leh Pathian thu âwih loh a awlsam bîk ang? Mi tu emawin, “Eng tin nge Pathian nêna inlaichînna duhawm tak leh thûk tak ka lo neih theih ang?” tiin zâwt ta che se la, eng tin nge i chhân ang?
NILÂINI May 5
A LA BÂNG
Israel mite khan Pathian an kal bosan a, chuvângin an chungah rorêlna chelek a ni a, chumi hnuah chuan an sualte an lo sim ta chauh thîn a. Hetiang hian kual kual tho mah se, hêng a hnuaia Bible châng târ lanahte hian eng ang beiseina nge awm le?
Isaia 4:3
Mika 4:6, 7
Zefania 3:12, 13
Hmân lâi Israel mite tâna Pathianin ruahmanna a siam kha thuâwih lohna avângin eng emaw chen chhe tawh tho mah se, hlawhchham lailat dêr erawh a ni lo thung. Hnim zîngah pawh pângpâr mâwi tak a lo to thei thîn ang hian Thuthlung Hlui zâwlneite zînga tam tak khân hêng Pathian mi rinawm la awm chhun, Pathianin pârthi mâwi tak atâna a lâk khâwm tûrte chanchin hi an lo sawi thîn a ni.
Pathianin mi rinawm la awm chhun ni tûrte a buatsaih a, chûng mite a vênhim chhan chu Israel hnam a din chhan nên khân thuhmun a ni a—”hnam tin zînga a ropuina” (Isa. 66:19) puangtu atân hman a tum a ni. Chutichuan, mi dangte pawhin hêng mi rinawmte hi rawn zawm ve-in “Lalber, Sipaihote LALPA” chuchibai an bûk tawh ang (Zak. 14:16). Eng anga dinhmun harsa leh khinkhân hnuaiah pawh, Pathian mi rinawm, a hnam thlan ngeite zînga a tam zâwk daihten amah chu kal bosan mah se, koh an nihna leh thlan a nihna nun chhuahpuitu tlêm azâwng an awm zêl thîn a (2 Pet. 1:10). A tâwi zâwnga sawi chuan, a hnan pum pui anga an hlawhchhamna chu eng pawh lo ni se, anmahni theih ang tâwka an tih tûr tih tum tâng tângtu mi thenkhat an la awm zêl tho thîn(entîr nân, 1 Lalte 19:14– 18 en la). Hêng mite hian an hnampuite tawrh ang chu tuar ve tho mah se (ram danga sal tânga an va awmna ang chi te kha), thuthlung thutiam chatuana nunna chu an tâ a la ni ngei dâwn a ni.
Johana 10:27, 28 chhiar la. Heta Isuan a sawi chu eng nge ni? A thusawite leh heta thutiam awmte hi hmânlâi Israelte zînga kalsualnaah khân hmehbel la. Eng tin nge hêng thute hian mi rinawm la bângte an awm ngei a ni tih a sawi?
Kum tam vak lo kal tâah khân nula pakhat chuan Kristian sakhua a rinna a bânsan tawp mai a, a chhan pawh a lâwina kohhrana sualna, kalsualna leh vertherna a hmuh thin chuan a tibeidâwng êm atin ni. “Hêng mite hi Kristian pawh a ni ve tak tak lo vang” ti hialin a sawi a, chu chu Kristian sakhua hnâwl phahna atân a hmang ta rêng bawk. Vawiin zirlâia kan hmuh tâk kha hre reng la, eng vângin nge a chhuanlam hi thu tling lo, khingbâi tak a nih le?
NINGANI May 6
THLARAU LAM ISRAEL
Hmân lâi Israel-te thil tihsual leh hlawhchhamna kha chu eng pawh lo ni se, LALPAchuan a rawngbâwltu tûr mi rinawmte siam a tumna hi a bânsan ngâi chuang hauh lo. Dik takin, Thuthlung Hlui lehkhabu ziaktute hian LALPAN thlarau lam Israel, Juda-te leh Jentail-te zînga ringtu rinawm intêl khâwm, khawvêl hnêna chanchin tha hril hna thawktu tûrte siam a nih hun tûr chu an lo sawi a. Hêng mite hi Thuthlung Thar lehkhabu-tea kan hmuh Kristian hmasate kha an ni.
Galatia 3:26–29 chhiar la.
1. Châng 29-a Paulan a sawi hi eng chungchânga thutiam nge ni?
2. Hêng thutiamte hi a taka chang thei tûra kan tih ngâi awm chu eng nge ni?(Gal. 3:26).
3. Eng vângin nge Paula hian hmeichhia leh mipa, chî leh chî bâkah, bâwih leh bâwih lo inkâra indâidanna bang awm thîn hi a rawn thiah tâk vek mai le?
4. “Kristaa pumkhat” tih tawngkam hi eng nge ni a awmzia?
5. Rome 4:16, 17 chhiar la. Eng tin nge hêng chângte hian Galatia 3:26–29-a Paula thil sawi awmzia hi hre thiam tûrin min puih le?
Abrahama thlah a nih ang ngeiin Krista kha thuthlung thutiamte rochuntu a lo ni a. Baptisma kan chan hian Krista chhûng leh khatte lo niin, ama zârah Abrahama hnêna pêk thutiamte kha kan lo chang ve thei ta bawk a ni. Chutichuan, Pathianin Abrahama hnêna thu a lo tiam tawh zawng zawng kha Kristaah hian lo langin, chûngte chu kan tâ a lo ni ta bawk. Kan tâ a nih theih chhan erawh hnam leh chî lam thil ni lovin, mipa emaw, hmeichhia emaw kan nih vâng pawh ni hek lovin, khawngaihna vâng liau liau a ni a, rinna avângin kan hnênah Pathianin a rawn hlân tawp mai a ni.
“Abrahama leh a thlahte hnêna tiam thilthlâwnpêk khân Kanaan ram chauh ni lovin, lei pum pui hi a huam a. Chuvângin, Tirhkoh Paula chuan, ‘Dân avângin Abrahama leh a thlahte hnênah chuan khawvêl roluahtu tûr a ni ang tih thu zawng tiam a ni si lo va, rinnaa felna avângin a ni zâwk e’ tiin a sawi. Rome 4:13. Tin, Bible chuan Abrahama hnêna thutiamte kha Krista zâra lo thleng famkim tûr a ni tih chiang takin a sawi a . . . . [Ringtute chu] ‘rochan chhe thei lo, bawlhhlawh kâi lo, chuai thei lo’[1 Petera 1:4]—sual ânchhe laka fihlîm tawh lei rochungtute an lo ni ta a ni.”— Ellen G. White-i, Zâwlneite leh Lalte, p. 170. He thutiam hi Krista hova mi thianghlimten kumkhua atân lei thar an luah hunah a takin a lo thleng famkim tawh ang (Dan. 7:27).
ZIRTÂWPNI May 7
ZIR BELHNA: Ellen G. White-i lehkhabu, Zâwlneite leh Lalte phêk ix–xviii, “Lalpa Grêp Huan” tih te; phêk 317–328, “Ring Lo Mite Tâna Beiseina” tih te leh; phêk 597–612, “Israel Chhûngkua” tih te chhiar ni se.
Pathian chuan a hnam ang zâwng leh a chî ang zâwngin eng mah mi thliar hranna a nei ve lo. Ani chu mihring zawng zawng siamtu a ni a. Mi zawng zawng hi ama siamte vek an nih avângin chhûngkhat an ni a, a tlanna azârah pumkhat an ni bawk. Krista chu dâidanna bang zawng zawng tichim vek tûrin a lo kal a, mi tinin zalên taka Pathian an biak theuh theih nân temple leh a tual vêla pindan zawng zawng chu a rawn hawng ta vek a ni. A hmangaihnain a huam chin chu a zau hle a, a thûkin a famkim hle bawk, hmun tinrêng hi a luah chhuak vek a ni. Setana hrênga tâng, a dâwt thu hrang hranga a lo bum thlûk tawhte chu khâi chhuakin, Pathian lal thutphah, thutiam tha tak taka chei chhimbâlin a hual vêl chu an hnaih theihna tûr hmunah a dah a. Kristaah chuan Juda a awm thei loh va, Grik mi a awm theih lo va, bâwih leh bâwih loh pawh a awm theih hek loh a ni.”—Ellen G. White, Zâwlneite leh Lalte, p. 319.
Peteran kohhran nihna chi hrang hrang pali a sawite awmna 1 Petera 2:9, 10 chhiar la. Hêng kohhran nihna hrang hrangte hi Israel sawina hêng Thuthlung Hlui thu-ahte hian a hmuh theih: Exodus 19:6 leh Isaia 43:20. Hêng kohhran nihna hrang hrangte hian Pathian leh kohhran inlaichîn tawn dân eng tin nge an sawi hlawm le? (Entîr nân, “hnam thlan” tih hian Pathianin kohhran hi a thlang a, a tân hnathawh tûr bîk a tuk bawk a ni tih a sawi).
SAWI HO TÛRTE:
1. Hmâsâng Israel hun lâi khân puithiamte chuan Messia entîrna atân ranin inthâwina an siam thîn a. Lal puithiamho kan nih ang ngeiin kohhdran member-te hian eng ang “inthâwina” nge kan hlan ang?(1 Pet. 2:5).
2. Pathian chuan Israel mite kha hnam thianghlim an lo nih theih nân khawvêl ata a tihrang a. Khawvêl hnêna chhandamna thutak hrilh chhâwngtu atân hman a duh bawk. Chutiang chiah chuan tûn lâi huna kohhran pawh hi min hman a duh a ni. Eng tin nge khawvêl ata hrang ni chung si hian khawvêl hnênah chanchin tha hril hna kan thawh theih ang? Eng tin nge he zawhna chhâng tûr hian Israel mite thil lo tawn tawhte leh Isua tih dân khân min tanpui le?
3. Pathian chuan Israel mite zîngah khân ama laka mi rinawm la bâng tlêm azâwng a nei thîn a. Elija leh a hun lâia Pathian mi rinawm awm chhunte kha ngaihtuah ang che (1 Lalte 19, a bîkin châng 18). Eng vângin nge keimahni kohhran chhûngkua ngeia member hnawngtawlh chîngte zîngah âi chuan khawvêl mite zîngah hian Pathian lakah mi dik nih a awl zâwk teh tlat le?
ZIRLÂI KHÂIKHÂWMNA: Pathian Israel dik tak chu (Kraws hma lam a ni emaw, hnu lam a ni emaw) rinnnaa Israel, amah nêna thlarau lam leh thuthlunga inlaichînna neite an ni a. Chutiang mite chu ama âiawhtu, khawvêl hnêna a khawngaih chhandamna chanchin tha hrilhtute an ni.
“Maar julle is ‘n uitverkore geslag, ‘n koninklike priesterdom, ‘n heilige volk, ‘n volk as eiendom verkry, om te verkondig die deugde van Hom wat julle uit die duisternis geroep het tot sy wonderbare lig” (I Petrus 2:9).
I n ‘n klein dorpie het die horlosie in die juwelier se winkelvenster eendag op kwart voor nege gaan staan. Baie van die inwoners was van hierdie horlosie afhanklik om te weet hoe laat dit is. Op hierdie spesifieke oggend het die sakemanne en –vroue na die venster gekyk en opgelet dat dit nog vyftien minute voor nege was; die kinders op pad skool toe was verras om te sien dat hulle nog baie tyd gehad het om te drentel. Baie persone het daardie oggend laatgekom omdat een klein horlosie in die juwelier se winkelvenster gaan staan het.” — C. L. Paddock, God’s Minutes (Nashville, TN: Southern Publishing Association, 1965), bl. 244, aangepas, (vry vertaal). Hierdie is ‘n akkurate voorstelling van antieke Israel se mislukking. Die Here het Israel “onder die nasies gestel, en lande is daar rondomheen” (Eségiël 5:5), strategies in die middel van drie kontinente (Afrika, Europa, en Asië). Hulle was bedoel om die geestelike “horlosie” van die wêreld te wees. Israel het egter in ‘n sekere sin, net soos die horlosie in die juwelier se winkelvenster, tot stilstand gekom. Maar, dit het nie op ‘n volkome mislukking uitgeloop nie; want net soos toe, het God vandag sy getroue oorblyfsel. Ons studie hierdie week fokus op die identiteit en rol van God se ware Israel in elke eeu, en ook in ons s’n.
Hierdie week met een oogopslag: Watter verbondsbeloftes het die Here aan Israel gemaak? Watter voorwaardes was ingesluit? Hoe goed het die nasie met daardie beloftes gevaar? Wat het gebeur toe hulle ongehoorsaam was?
*Bestudeer hierdie week se les as voorbereiding vir Sabbat, 8 Mei
Sondag 2 Mei
“. . . uit al die volke . . . .”
“Want jy is ‘n volk heilig aan die HERE jou God; jou het die HERE jou God uitverkies om uit al die volke wat op die aarde is, sy eiendomsvolk te wees” (Deuteronómium 7:6).
Daar is geen twyfel nie: Die Here het die Hebreeuse volk spesifiek gestuur om sy spesiale verteenwoordigers op die aarde te wees. Die woord wat as “uitverkies” in die vers hierbo vertaal is, is “segulah”, en beteken “eiendomsvolk” of “sy spesiale eiendom”. Die belangrikste punt om te onthou is dat hierdie keuse alleenlik God se handeling was, ‘n uitdrukking van Sy genade. Die volk self het niks gedoen om hierdie genade te verdien nie. Daar kon niks gewees het nie, want genade is iets wat nie verdien kan word nie.
Lees Esegiël 16:8. Hoe verduidelik dit hoe die Here Israel gekies het?
“Hoekom het Yahweh vir Israel gekies? Dit was onbegryplik. Hulle was ‘n klein groepie mense sonder ‘n noemenswaardige kultuur en sonder aansien. Hulle het geen spesiale hoedanighede gehad wat so ‘n keuse sou kon regverdig nie. Die keuse was die handeling van God self. . . . Die uitsluitlike oorsprong van daardie keuse was in die verborgenheid van Goddelike liefde te vinde. Dit is ‘n feit dat God Israel liefgehad het en haar gekies het, en sodoende sy belofte aan die voorvaders nagekom het. . . . Sy was gekies kragtens Yahweh se liefde vir haar. Sy was uit slawerny in Egipte bevry deur ‘n openbaring van Yahweh se mag. As sy maar net hierdie feite kon begryp, dan sou sy besef het dat sy inderdaad ‘n heilige en kosbare volk was. Enige neiging aan haar kant om so ‘n edele status af te staan, was laakbaarheid op sy beste.” — J. A. Thompson, Deuteronomy (London: Inter-Varsity Press, 1974), bl. 130, 131, (vry vertaal). Volgens die goddelike plan moes die Israeliete beide ‘n koninklike en ‘n priesterlike ras gewees het. In ‘n bose wêreld moes hulle as konings op morele en geestelike gebied leiding geneem het deurdat hulle oor die sonde sou geseëvier het (Openbaring 20:6). As priesters moes hulle die Here in gebed, in lofprysinge en in offerandes aanbid. As bemiddelaars tussen God en die heidene moes hulle as leermeesters, predikers en profete optree, en die voorbeeld stel hoe om heilig te lewe — die Hemel se vertolkers van ware aanbidding.
Kyk na die frase in vandag se vers waar die Here sê dat hulle “. . . uit al die volke . . . op die aarde” in woord en daad sy eiendomsvolk moes wees. Met inagneming van alles wat die Woord oor die deug van nederigheid en die gevaar van hooghartigheid leer, wat dink jy beteken hierdie vers? Op watter maniere moes hulle “bo” alle mense uitgestyg het? Behoort ons hierdie gedagte ook op ons as ‘n kerk toe te pas? Indien ons moet, hoe moet ons dit doen?
Maandag 3 Mei
‘n Landaanbod (Gen. 35:12)
Die belofte dat ‘n land aan God se volk, Israel, gegee sou word, was eerste aan Abraham gemaak, en toe aan Isak en Jakob herhaal. Josef se sterwenswoorde het hierdie belofte herhaal (Génesis 50:24). God het egter aan Abraham gesê dat “vierhonderd jaar” verby sou gaan voordat die nageslag van Abraham die land in besit sou neem (Génesis 15:13, 16). Die vervulling van die belofte het in die dae van Moses en Josua begin. Moses het die goddelike bevel herhaal: “ ‘ Kyk, Ek gee die land aan julle oor; gaan in en neem die land in besit ...’” (Deuteronómium 1:8).
Lees Deuteronómium 28:1, 15. Wat word deur hierdie woorde geïmpliseer? Kortom, die land sou aan hulle gegee word as deel van die verbond wat hulle gesluit het. ‘n Verbond impliseer verpligtinge. Watter verpligtinge moes Israel nakom?
Die eerste deel van Deuteronómium 28 noem die seëninge wat Israel sou ontvang as hulle God se wil sou volg. Die tweede deel van die hoofstuk noem die vloeke wat oor hulle sou kom. Hierdie vloeke het “grootliks, maar nie heeltemal nie, oor hulle gekom deurdat hulle doodeenvoudig die sonde kans gegee het om bose resultate te lewer. . . . ‘Hy wat in sy vlees saai, sal uit die vlees verderf maai . . .’ (Galásiërs 6:8). Dis net soos water wat vanself sal aanhou loop totdat die hoogte oral dieselfde is; soos ‘n horlosie wat vanself nie sal ophou loop totdat dit afgewen is nie; soos ‘n boom wat van nature sal aanhou groei en vrugte dra wat daarby hoort; – so het sonde ‘n toppunt om te bereik, ‘n pad om te loop, ‘n vrug om te dra, en ‘die uiteinde daarvan is die dood’ (Rom. [6:21]).” – The Pulpit Commentary: Deuteronomy, H. D. M. Spence and Joseph S. Exell, eds. (Peabody, MA: Hendrickson Publishers, 1890), vol. 3, bl. 439, (vry vertaal). Ten spyte van al die beloftes om ‘n land te ontvang, was daardie beloftes nie onvoorwaardelik nie. Hulle was deel van ‘n verbond. Israel moes hulle deel van die ooreenkoms nakom; as hulle dit nie sou doen nie, sou die beloftes tot niet gaan. Die HERE het dit meer as een keer baie duidelik gemaak dat as hulle ongehoorsaam sou wees, die land van hulle weggeneem sou word. Lees Levítikus 26:27– 33. Dis moeilik om te verstaan hoe die Here nog meer uitdruklik met sy woorde kon wees.
As Christene sien ons daarna uit om die beloofde lande van die hemel en die nuwe aarde te ontvang en te behou. Dit was aan ons belowe, net soos die aardse Beloofde Land aan die Hebreërs belowe was. Die verskil is egter dat wanneer ons eers daar is, daar geen moontlikheid is dat ons dit ooit weer sal verloor nie (Daniël 7:18). Terselfdertyd is daar voorwaardes wat ons moet nakom om daar te kom. Hoe verstaan jy wat hierdie voorwaardes is, veral in die konteks van verlossing deur geloof alleenlik?
Dinsdag 4 Mei
Israel en die verbond
“Nogtans het hulle nie geluister en geen gehoor gegee nie, maar hulle het gewandel elkeen in die verharding van sy bose hart. Daarom het Ek oor hulle gebring al die woorde van hierdie verbond wat Ek beveel het om te doen, maar wat hulle nie gedoen het nie.” (Jeremia 11:8). Let op na die teksvers hierbo. Die Here sê dat Hy “al die woorde van hierdie verbond” oor hulle sal bring. Hy is egter besig om oor iets ongunstigs te praat! Hoewel ons geneig is om aan die verbond te dink as iets wat net goed vir ons is, is daar ook die ander kant daarvan. Noag het hierdie beginsel raakgesien. God het hom ‘n wonderlike opsie aangebied — om hom van uitwissing te red, maar Noag moes gehoorsaam wees om die seëninge van God se genade te ondervind. Indien hy dit nie sou doen nie, sou die ander kant van die verbond in werking tree.
Vergelyk die bogenoemde teksvers met Génesis 6:5 wat betrekking het op die antediluviaanse wêreld. Wat is die ooreenkoms? Wat sê hierdie verse oor hoe belangrik dit vir ons is om ons gedagtes te beheer?
Ongelukkig toon die geskiedenis van die Israelitiese nasie grotendeels ‘n patroon van afvalligheid, gevolg deur God se oordele, daarna berou, en dan ‘n periode van gehoorsaamheid. Net vir ‘n baie kort tydjie, onder Dawid en Salomo se regerings, het hulle beheer oor die volle omvang van die beloofde grondgebied gehad. Lees hierdie verse uit Jeremia oor Israel se afvalligheid. “Hy sê: As ‘n man sy vrou verstoot, en sy gaan van hom af weg en word ‘n ander man s’n, kan hy dan nog na haar teruggaan? Sal daardie land nie skandelik ontheilig word nie? En jy het met baie minnaars gehoereer en wil na My terugkom, spreek die HERE . . . . Maar soos ‘ vrou troueloos skei van haar minnaar, so het julle troueloos teen My gehandel, o huis van Israel, spreek die HERE.” (Jeremia 3:1, 20).
Dit bring ons by iets wat vroeër ter sprake gekom het: die verbond wat God met ons wil sluit, is nie net een of ander formele wetlike besigheidsooreenkoms om die beste voordeel daaruit te kry nie. Die verbondsverhouding is ‘n toewydingsbelofte wat net so ernstig as ‘n huweliksbelofte is, en dit is hoekom die Here die beeldspraak gebruik het wat Hy gebruik het. Die kwessie is dat die oorsprong van Israel se afvalligheid nie op ongehoorsaamheid gegrond was nie, maar op ‘n gebroke persoonlike verhouding met die Here wat ongehoorsaamheid tot gevolg gehad het, en uiteindelik straf oor hulle gebring het.
Hoekom is die persoonlike verhoudingsbeginsel so uiters belangrik in die Christen se lewe? Hoekom, wanneer ons verhouding met God nie reg is nie, is ons so geneig om in sonde te verval en aan ongehoorsaamheid toe te gee? En, wat sal jy aan iemand sê wat die volgende vraag vra: “Hoe kan ek ‘n diep, liefdevolle verhouding met God aanknoop?”
Woensdag 5 Mei
Die oorblyfsel
Afgesien van Israel se herhaaldelike siklusse van afvalligheid en daarna goddelike oordele en berou, watter hoop word in die volgende verse gevind?
Jesaja 4:3
Miga 4:6, 7
Sefánja 3:12, 13
Alhoewel God se plan vir antieke Israel deur ongehoorsaamheid bevlek was, was sy plan nooit verydel nie. Daar het nog ‘n paar blomme tussen die dorings gegroei. Baie van die Ou Testamentiese profete praat van ‘n getroue oorblyfsel wat God vir Homself soos ‘n pragtige bos blomme bymekaar sou maak. Die doel van ‘n getroue oorblyfsel wat God sou skep en bewaar, was dieselfde as wat Hy vir die hele Israel in gedagte gehad het — om hulle as sy goddelik-bepaalde instrumente aan te stel om “‘my heerlikheid onder die nasies’ te verkondig” (Jesaja 66:19). Deur middel hiervan sou ander by die getroues aansluit om “die HERE van die leërskare” te aanbid (Sagaría 14:16). Daarom, maak nie saak hoe sleg die situasie geword het nie, God het altyd ‘n paar getroue mense gehad wat, afgesien van afvalligheid in die geledere van God se gekose volk, hulle eie roeping en verkiesing vasgemaak het (II Petrus 1:10). Kortom, wat die mislukkings van die nasie in sy geheel ook al was, was daar altyd nog diegene wat probeer het om hulle kant van die verbond na die beste van hulle vermoë na te kom (lees byvoorbeeld I Konings 19:14–18). En hoewel hulle dalk saam met hulle nasie swaargekry het (soos ballingskap in ‘n ander land), sou die finale en uiteindelike verbondsbelofte hulle s’n wees, nl. die ewige lewe.
Lees Johannes 10:27, 28. Wat sê Jesus hier? Pas Sy woorde en die beloftes daarin op die situasie van antieke Israel se afvalligheid toe. Hoe help hierdie woorde om die bestaan van ‘n getroue oorblyfsel te verduidelik?
‘n Paar jaar gelede het ‘n jong vrou haar Christelike geloof geheel en al opgegee, hoofsaaklik omdat sy deur die sonde, afvalligheid en skynheiligheid wat sy in haar plaaslike kerk waargeneem het, ontmoedig was. “Daardie mense was nie werklik Christene nie,” het sy gesê, en het dit as ‘n verskoning aangevoer om haar geloof te versaak. Deur jou antwoord op die beginsels van vandag se studie te baseer, hoekom is haar verskoning so flou?
Donderdag 6 Mei
Geestelike Israel
Wat die foute en mislukkings van antieke Israel ook al was, die Here was nie klaar met die plan om ‘n getroue volk wat Hom sou dien, te verwek nie. Dit is ‘n feit dat die Ou Testament na ‘n tyd vooruitgekyk het wanneer die Here ‘n geestelike Israel sou skep, ‘n getroue genootskap van gelowiges, Jode en heidene, wat die werk van die verkondiging van die evangelie aan die wêreld sou doen. Voel welkom by die vroeë kerk.
Lees Galásiërs 3:26–29.
1. Van watter belofte praat Paulus in vers 29?
2. Wat is die grondbeginsel wat ‘n persoon ‘n erfgenaam van hierdie beloftes maak? (Galásiërs 3:26).
3. Hoekom onderskei Paulus tussen geslag, nasionaliteit en sosiale status?
4. Wat beteken dit om “een in Christus” te wees?
5. Lees Romeine 4:16, 17. Hoe help hierdie verse ons om wat Paulus in Galásiërs 3:26–29 sê, te verstaan?
As ‘n seun van Abraham het Christus op ‘n spesiale wyse erfgenaam van die verbondsbeloftes geword. Deur die doop het ons ‘n bloedverwant van Christus geword en deur Hom die reg verkry om deel te hê in die beloftes wat aan Abraham gemaak was. Alles wat God aan Abraham belowe het, word dus in Christus gevind, en die beloftes word dan ons s’n, nie as gevolg van ons nasionaliteit, ras of geslag nie, maar deur die genade wat God aan ons gee omdat ons glo. “Die gif aan Abraham en sy saad is nie net tot Kanaän beperk nie, maar sluit die hele aarde in. Aldus sê die apostel: ‘Die belofte dat hy ‘n erfgenaam van die wêreld sou wees, het Abraham of sy nageslag nie deur die wet verkry nie, maar deur die geregtigheid van die geloof’ (Romeine 4:13). En die Bybel leer duidelik dat die beloftes wat aan Abraham gemaak is, deur Christus vervul sal word. . . . . -[Gelowiges word] erfgename van ‘n ‘onverganklike en onbesmette en onverwelklike erfenis’, — naamlik die aarde nadat dit van die vloek van die sonde bevry is (Gálasiërs 3:29; I Petrus 1:4).” — Ellen G. White, Patriarge en Profete, bl. 170. Hierdie belofte sal letterlik vervul word wanneer die heiliges op die nuwe aarde vir ewig en ewig saam met Christus sal lewe (Daniël 7:27).
Vrydag 7 Mei
Vir verdere studie:
Lees Ellen G. White, “The Vineyard of the Lord,” bl. 15–22; “Hope for the Heathen,” bl. 367–378; en “The House of Israel,” bl. 703–721, in Prophets and Kings. “God maak geen onderskeid met betrekking tot nasionaliteit, ras of stand nie. Hy is die Skepper van die hele mensdom. Alle mense is uit een voorvader geskep, en almal is een in verlossing. Christus het gekom om elke skeidsmuur af te breek, om elke afdeling van die tempel se howe oop te maak, sodat elke siel vrye toegang tot God kan hê. Sy liefde is so wyd, so diep, so vol, dat dit oral deurdring. Dit stel diegene vry wat deur Satan se invloed en sy misleidings bedrieg was, en bring hulle binne bereik van die troon van God, die troon wat deur die beloofde reënboog omring word. In Christus is daar nie Jood of Griek, slaaf of vryman nie.” — Ellen G. White, Prophets and Kings, bl. 369, 370, (vry vertaal). Lees I Petrus 2:9, 10 om die vier titels wat Petrus aan die kerk gee, te ontdek. Die meeste van hierdie titels word in die volgende Ou Testamentiese verse wat na Israel verwys, weerspieël: Exodus 19:6 en Jesaja 43:20. Hoe beklemtoon elkeen van hierdie titels die kerk se verhouding met God? (Byvoorbeeld, die titel “uitverkore geslag” beklemtoon die feit dat God die kerk gekies het en ‘n spesifieke doel daarmee het.)
Vrae vir bespreking:
1. Gedurende antieke Israel se tyd het die priesters diere-offerandes wat na die Messias vooruitgewys het, gebring. As lede van ‘n koninklike priesterdom, watter tipes “offerandes” moet kerklede bring? (I Petrus 2:5)
2. God het Israel van die wêreld afgesonder sodat hulle ‘n heilige volk kon wees. Hulle moes verlossingswaarhede aan die wêreld gebring het. Dieselfde is waar vir die kerk vandag. Hoe is dit moontlik om van die wêreld afgesonder te wees en terselfdertyd in so ‘n posisie te wees om die evangelie met die wêreld te deel? Hoe help Israel se ondervinding en Jesus se voorbeeld ons om hierdie vraag te beantwoord?
3. God het altyd ‘n oorblyfsel in antieke Israel instand gehou. Dink aan Elía en die oorblyfsel wat gedurende sy tyd bestaan het (I Konings 19; let veral op na vers 18). Hoekom is dit dikwels makliker om onder wêreldse mense getrou aan God te wees as in die geledere van afvallige lede van jou eie kerkfamilie? Opsomming: God se ware Israel (òf dit nou voor òf na die kruis is) is die Israel deur die geloof, persone wat in ‘n geestelike, verbondsverhouding met Hom leef. Sulke mense tree as Sy verteenwoordigers op wat die evangelie van Sy verlossende genade aan die wêreld voorhou.
