Sabbath Afternoon
Read for This Week’s Study: Gen. 1:26, 27; 1 John 4:7, 8,16; Gen. 3:16–19; Gen. 11:1–9; Gal. 3:29; Deut. 7:6–11.
Memory Text: “Then [God] brought [Abraham] outside and said,‘Look now toward heaven, and count the stars if you are able tonumber them.’ And He said to him, ‘So shall your descendantsbe.’ And he believed in the Lord, and He accounted it to him forrighteousness” (Genesis 15:5, 6, NKJV).
The story of God’s people starts with the creation of humans andtheir tragic fall into sin. Any attempt at understanding the natureof unity in the church must begin with God’s original plan at theCreation and then the need for restoration after the Fall.
The first chapters of the Bible reveal that God intended for humanityto remain one family. Unfortunately, this unity was severed after thetragedy of sin. In sin alone the roots of disunity and division arose,more of disobedience’s foul consequences. We get a hint of this divisionin the immediate interaction between Adam and Eve when God firstapproached them after they ate of the forbidden tree (see Gen. 3:11).Hence, among all else that the plan of salvation will accomplish, therestoration of this original unity is one crucial goal, as well.
Abraham, the father of God’s people, became a key player in God’splan of salvation. Abraham is depicted in Scripture as the great exampleof “righteousness by faith” (see Rom. 4:1–5), the kind of faith thatunites God’s people with each other and with the Lord Himself. Godworks through people to restore unity and to make His will known tolost humankind.
* Study this week’s lesson to prepare for Sabbath, October 6.
A clear message flowing out of the Creation story in Genesis 1 and 2is the overall harmony that existed at the end of the week of Creation.God’s final words that all was “very good” (Gen. 1:31) refer not onlyto aesthetic beauty but also to the absence of any element of evil ordiscord when God finished making this world and the humans whowere to populate it. God’s original purpose in Creation included theharmonious coexistence and interdependent relationship of all lifeforms. It was a beautiful world created for the human family. All wasperfect and worthy of its Creator. God’s ideal and original purpose forthe world was one of harmony, unity, and love.
Read Genesis 1:26, 27. What do these verses teach about humanuniqueness in contrast to the rest of the earthly creation as depictedin Genesis 1 and 2?
Genesis says that God created humankind in His image, something notsaid about anything else in the Genesis Creation account. “Then God said,‘Let Us make man in Our image, according to Our likeness;’ . . . So Godcreated man in His own image; in the image of God He created him; maleand female He created them” (Gen. 1:26, 27, NKJV). Although theologianshave debated for centuries the exact nature of this image, and the natureof God Himself, many passages of Scripture present God’s nature as love.
Read 1 John 4:7, 8, 16. How can these verses help us to understandhow we were originally created and how this could have impactedthe original unity found at the Creation?
God is love, and because humans also can love (and in ways that therest of the earthly creation certainly can’t), to be created in His imagemust include the ability to love. Yet, love can exist only in relationshipwith others. Thus, whatever else being made in the image of Godentails, it must entail the capacity to love, and to love deeply.
The consequences of the Fall were enormous. The disobedienceof Adam and Eve started the rupture of a harmonious interdependencebetween all life forms. Even worse, it started the disunity,discord, and divisions among human beings that exist even today.The disharmony is seen immediately in how Adam and Eve soughtto put the blame for the Fall on others (Gen. 3:12, 13). Things havebecome only worse since.
Read Genesis 3:16–19 and Genesis 4:1–15. What in these verses revealthe results of sin and its impact on the harmonious world God hadcreated?
Adam’s disobedience became the source of many events and consequencesthat over time affected all of God’s creation. The naturalworld itself began to suffer from the consequences of sin. Humanrelationships also were affected. Cain and Abel, two brothers whoshould have loved and cared for each other, were estranged becauseone wished to follow his own selfish inclinations instead of followingGod’s prescribed mode of worship. This estrangement resultedin violence and death. Cain’s reaction, however, was more directedat God than at Abel. He felt angry toward God (Gen. 4:5), and thisanger led to resentment toward Abel. Disobedience further rupturedhuman relationships.
“Then the Lord saw that the wickedness of man was great in theearth, and that every intent of the thoughts of his heart was only evilcontinually” (Gen. 6:5, NKJV). This evil ultimately led to the Floodand to the incredible devastation of God’s original creation left in theFlood’s wake. But even then God did not give up on the human race,but left a remnant, Noah and his family, to start again.
After the Flood, God gave a promise to Noah and his family. Therainbow in the sky always would remind them of His care and promises,of His kindness and mercy (Gen. 9:12–17, Isa. 54:7–10). God instituteda covenant with Noah and reinstated His original plan to have aunited human family faithful to Him and His Word.
What are the ways that sin brings disharmony? What choices canyou make right now to help restore harmony among those whomyour choices can impact in a powerful way?
Read Genesis 11:1–9. What happened here that makes the problem ofseparation and disunity worse?
The next events chronicled by the Bible after the Flood are the constructionof the Tower of Babel, the confusion of languages, and thenthe dispersion of people, who so far had spoken one language. Perhapsattracted by the beauty of the land between the rivers Euphrates andTigris, and the fertility of the soil, some of the descendants of Noahdecided to build themselves a city and a high-towered structure in theland of Shinar, today’s southern Iraq (Gen. 11:2).
Archaeology has shown that Mesopotamia was a densely populatedregion from earliest historical times. Among these people were theSumerians, who are credited with inventing the art of writing on claytablets. They built well-constructed houses and were masters in theproduction of jewelry, tools, and household utensils. Excavations alsohave uncovered many tower-like temples dedicated to the worship ofvarious deities.
The descendants of Noah who settled in the land of Shinar soonforgot the God of Noah and the promises He had made to never againdestroy the world by a flood. Building the Tower of Babel was a monumentto their superior wisdom and skills. Their desire for renown andreputation, to “make a name for ourselves” (Gen. 11:4, NKJV), was onemotive for this building project. “According to the divine purpose, menwere to have preserved unity through the bond of true religion. Whenidolatry and polytheism broke this inner spiritual bond, they lost notonly unity of religion but also the spirit of brotherhood. A project suchas the tower, to preserve by outward means the inward unity which hadbeen lost, could never succeed.”—The SDA Bible Commentary, vol. 1,pp. 284, 285.
The fall of Adam and Eve shattered the unity of the human race andGod’s original plan. It resulted in confusion regarding worship; thewidespread dissemination of evil and immorality over the earth; andultimately the separation of humanity into many different cultures,languages, and races that often have been at odds with one anothersince.
What are practical steps we can take to help heal the divisionsof race, culture, and language that hurt us even in the church?
The three great monotheistic world religions, Judaism, Christianity,and Islam, look to Abraham as their father. For Christians, this associationis a spiritual relationship. When called to leave his countryin Mesopotamia, Abraham was told that in him “ ‘all the families ofthe earth shall be blessed’ ” (Gen. 12:3, NKJV; see also Gen. 18:18,22:18). The blessing came through Jesus.
Read Hebrews 11:8–19, Romans 4:1–3, and Galatians 3:29. What elementsof Abraham’s faith do these texts mention, and how do theyrelate to the idea of Christian unity? That is, what can be foundin these texts that can help us today to understand what a crucialcomponent of Christian unity should be?
As father of all believers, Abraham gives us some of the basic elementscentral to Christian unity. First, he practiced obedience. “Byfaith Abraham obeyed when he was called to go out to the placewhich he would receive as an inheritance. And he went out, not knowingwhere he was going” (Heb. 11:8, NKJV). Second, he had hopein the promises of God. “By faith he dwelt in the land of promiseas in a foreign country, dwelling in tents with Isaac and Jacob, theheirs with him of the same promise; for he waited for the city whichhas foundations, whose builder and maker is God” (Heb. 11:9, 10,NKJV). Third, he believed that God would give him a son and that oneday his descendants would be as numerous as the stars. On the basisof this response, God justified him by faith (Rom. 4:1–3). Fourth, hetrusted in God’s plan of salvation. The greatest test to Abraham’s faithcame when God asked him to sacrifice Isaac on Mount Moriah (Gen.22:1–19, Heb. 11:17–19).
The Old Testament describes Abraham as a friend of God (2 Chron.20:7, Isa. 41:8). His life of faith, his unwavering obedience, and hisconfidence in God’s promises make him an example of what ourChristian lives should be now.
Think about your actions and words over the next few days. Inwhat ways can you seek to make sure that whatever you say or doreflects the reality of your faith?
In calling Abraham to be His servant, God chose for Himself a peopleto represent Him to the world. This calling and election was an act ofGod’s love and grace. God’s call to Israel was central to His plan for therestoration of all humanity after the devastation and disunity caused bythe Fall. Sacred history is the study of God’s work toward this restoration,and a major component of that plan was the covenant nation of Israel.
According to Deuteronomy 7:6–11, why did God call Israel His people?Why did He choose the descendants of Abraham as His people?
God’s love for humankind is at the center of the election of Israel as Hispeople. God made a covenant with Abraham and his descendants in orderto preserve the knowledge of God through His people and to bring aboutthe Redemption of humanity (Ps. 67:2). Yet, it is a supreme act of lovethat made God choose Israel. The descendants of Abraham had nothing toboast about to claim God’s unmerited love. “ ‘The Lord did not set Hislove on you nor choose you because you were more in number than anyother people, for you were the least of all peoples’ ” (Deut. 7:7, NKJV).
It is a strange reversal of values that God uses to select His people.While humans look at power, wisdom, and self-confidence to selectleaders, God does not choose the strong and mighty to serve Him, butthose who sense or acknowledge their weakness, folly, and nothingness,that no one might glory before Him (1 Cor. 1:26–31).
Yet, look at the privilege that was theirs: “God desired to make of Hispeople Israel a praise and a glory. Every spiritual advantage was giventhem. God withheld from them nothing favorable to the formation ofcharacter that would make them representatives of Himself.
“Their obedience to the law of God would make them marvels ofprosperity before the nations of the world. He who could give themwisdom and skill in all cunning work would continue to be theirteacher, and would ennoble and elevate them through obedience toHis laws. If obedient, they would be preserved from the diseases thatafflicted other nations, and would be blessed with vigor of intellect.The glory of God, His majesty and power, were to be revealed in alltheir prosperity. They were to be a kingdom of priests and princes. Godfurnished them with every facility for becoming the greatest nation onthe earth.”—Ellen G. White, Christ’s Object Lessons, p. 288.
What parallels can we find between what God did for ancientIsrael and the calling He had for them, and what He has done forus and the calling He has for us as Seventh-day Adventists? Bringyour answers to class on Sabbath.
Friday October 5
FurtherThought: Ellen G. White, “The Creation,” pp. 44–51; “The Callof Abraham,” pp. 125–131, in Patriarchs and Prophets.
God’s original purpose in the creation of humanity also is reflectedin the institutions of the family (Gen. 2:21–24) and the Sabbath. TheSabbath was intended for all humanity, as Jesus clearly indicated inMark 2:27, 28. In fact, its universal nature is seen in the Genesis accountitself, when God set aside the seventh day, not only before the callingout of Israel as His covenant people but even before the introductionof sin. What a powerfully unifying force the Sabbath could have beenif all people had kept it. It was the day of rest God intended to remindthe descendants of Adam and Eve of their common bond to Him andto one another. “The Sabbath and the family were alike instituted inEden, and in God’s purpose they are indissolubly linked together. Onthis day more than on any other, it is possible for us to live the life ofEden. It was God’s plan for the members of the family to be associatedin work and study, in worship and recreation, the father as priest of hishousehold, and both father and mother as teachers and companions oftheir children.”—Ellen G. White, Child Guidance, p. 535.
Discussion Questions:
How does the Genesis account of the creation of the woman fromthe side of Adam reveal the close and intimate bond that should existbetween a husband and wife? What does that tell us about why, allthrough the Bible, God uses the imagery of a husband and wife as anexample of the kind of closeness He seeks with His people?
Although the story of the Tower of Babel tells us that humanethnic and linguistic diversity were not part of God’s original planfor humanity, how can we transcend such natural divisions today?How can the church still experience unity and harmony even if it ismade up of people of many nations and languages?
What are some of the parallels you found between the callingof ancient Israel and our calling as Seventh-day Adventists? Moreimportant, what lessons can we learn from them that should helpus to be faithful to our divine calling in Christ?
Summary: God’s original plan at Creation intended for humanity to live harmoniouslyand in unity as one family. The disobedience of our first parentscaused an interruption in God’s plan. Yet, God called Abraham to establisha people through whom He can keep alive the promise of restorationthat is found only in Christ.
Sabbath Afternoon
Read for This Week’s Study: Deut. 28:1–14, Jer. 3:14–18,Judg. 17:6, 1 Kings 12:1–16, 1 Cor. 1:10–17, Acts 20:25–31.
Memory Text: “ ‘The fear of the Lord is the beginning of wisdom,and the knowledge of the Holy One is understanding’ ” (Proverbs9:10, NKJV).
Old Testament prophets repeatedly called upon the people of Israel toobey God’s instructions. Disobedience and carelessness would leadto apostasy and disunity. Obedience to God’s laws was intended asa means to preserve the people from the natural consequences of sin and tosanctify them in the midst of many foreign nations. Following God’s willwould create harmony among the people and strengthen their communityresolve to withstand the inroads of the pagan and evil worship practicesthat surrounded them from almost every direction. God’s intention wasfor His people to be holy and to be a witness to the nations around them.
As the Lord said to them after delivering the Hebrews from Egypt:“ ‘Surely I have taught you statutes and judgments, just as the Lord myGod commanded me, that you should act according to them in the landwhich you go to possess. Therefore be careful to observe them; for thisis your wisdom and your understanding in the sight of the peoples whowill hear all these statutes, and say, “Surely this great nation is a wise andunderstanding people” ’ ” (Deut. 4:5, 6, NKJV).
No question: were they to remain faithful, His people would be greatlyblessed and would have been a blessing to others. Unfaithfulness, though,would lead to a host of problems, disunity being just one of many.
* Study this week’s lesson to prepare for Sabbath, October 13.
The history of the people of Israel is filled with stories of disobedienceand anarchy, followed by a return to God and obedience, andthen followed again with more disobedience and conflicts. This patternrepeats itself again and again. Each time God’s people consciously followedHis will, they were blessed with peace and life. Each time theydisobeyed and followed their own ways, their lives became miserable,filled with wars and conflicts. Even before Israel entered the PromisedLand, God had predicted this pattern and offered the solution to avoidsuch dire consequences to their existence.
Read Deuteronomy 28:1–14. What blessings would come to Israel ifthe people were obedient to God’s will?
Read Jeremiah 3:14–18. What do we learn from God’s call to Israelto repent and return to Him? What does it tell us about God’s loveand patience for His people?
What is amazing in the book of Jeremiah is how God is seen asloving, merciful, and generous toward His people in spite of theirrebellion, division, and idolatry. God constantly is inviting His peopleto return to Him and to repent from their wayward actions. Again andagain God promised restoration and hope for the future.
“ ‘ “Return, backsliding Israel,” says the Lord; “I will not causeMy anger to fall on you. For I am merciful,” says the Lord; “I willnot remain angry forever. Only acknowledge your iniquity, that youhave transgressed against the Lord your God, and have scattered yourcharms to alien deities under every green tree, and you have not obeyedMy voice,” says the Lord’ ” (Jer. 3:12, 13, NKJV).
Jeremiah’s words were spoken at a time of general neglect of God’sWord. Although some reforms were started in the time of King Josiah,most people felt no spiritual urge to continue in faithful obedience toGod. Their sins, idolatry, and self-centered lives were causing spiritualand political ruin. The more they regressed from doing God’s will, themore dreadful would be their future prospects. Yet, through Jeremiah,God pleaded with them. God had a better future in mind for them, andHe longed to bring them back to prosperity, unity, and health. But thiscould come only if they would live by faith and all that true faith entails.
What has the difference between obedience and disobediencemeant in your own life?
Stories from the book of Judges show the numerous negative consequencesof Israel not following the Lord’s will. Soon after Israel entered intoCanaan, people began to pattern their spiritual lives on the false religions ofthe Canaanites surrounding them—exactly what they were told not to do!Unfortunately, that wasn’t the only problem they were facing either.
Read Judges 17:6 and Judges 21:25. What do these verses teach aboutmore problems that arose among God’s people?
Talk about a recipe for division and disunity among God’s people.The unity of the nation was to be found in their loyal obedience tothe Lord of the covenant, the covenant that they had entered into withGod. By doing, however, what was right in their own eyes—especiallyas they were being influenced by the surrounding nations—they wereon the sure road to disaster. We are all fallen beings, and if left to ourown devices, if left to follow the inclinations of our hearts, we’ll surelywander from the path that God calls us to walk on.
What do the following passages tell us about the spiritual and socialconditions of Israel during the time of the judges?
Judg. 2:11–13
Judg. 3:5–7
“The Lord had through Moses set before His people the result of unfaithfulness.By refusing to keep His covenant, they would cut themselves offfrom the life of God, and His blessing could not come upon them. At timesthese warnings were heeded, and rich blessings were bestowed upon theJewish nation and through them upon surrounding peoples. But more oftenin their history they forgot God and lost sight of their high privilege as Hisrepresentatives. They robbed Him of the service He required of them, andthey robbed their fellow men of religious guidance and a holy example.They desired to appropriate to themselves the fruits of the vineyard overwhich they had been made stewards. Their covetousness and greed causedthem to be despised even by the heathen. Thus the Gentile world was givenoccasion to misinterpret the character of God and the laws of His kingdom.”—EllenG. White, Prophets and Kings, pp. 20, 21.
How do our own actions as a church impact those around us?What do they see in Seventh-day Adventists that would impressthem in a positive manner?
The path of apostasy, and its dire consequences, didn’t happen overnight.But the wrong choices and decisions that accumulated over thelong centuries finally led to some terrible consequences for God’s people.
Read the story of King Rehoboam in 1 Kings 12:1–16. What causedthis terrible division among God’s people?
“Had Rehoboam and his inexperienced counselors understood thedivine will concerning Israel, they would have listened to the request ofthe people for decided reforms in the administration of the government.But in the hour of opportunity that came to them during the meeting inShechem, they failed to reason from cause to effect, and thus foreverweakened their influence over a large number of the people. Theirexpressed determination to perpetuate and add to the oppression introducedduring Solomon’s reign was in direct conflict with God’s planfor Israel, and gave the people ample occasion to doubt the sincerity oftheir motives. In this unwise and unfeeling attempt to exercise power,the king and his chosen counselors revealed the pride of position andauthority.”—Ellen G. White, Prophets and Kings, p. 90.
What do the following statements say about the need for wisdom inmaking the right decisions? Where is the source of true wisdom?
Prov. 4:1–9
Prov. 9:10
James 1:5
The story of Rehoboam and his rash and unwise decision to imposemore conscripted labor on his people is a sad event in the life of the kingdomof Israel. The king sought counsel from two groups of advisors, buthis final decision to follow the counsel of less experienced young men hisown age brought a catastrophe on the kingdom that his father Solomonand grandfather David had built during the preceding 80 years. The advicethat the king should intimidate the crowd by declaring that he is tougherthan his father was foolish counsel. The young advisors believed that tobe sympathetic of the people’s demands for less rigorous labor was notthe leadership style the king should adopt. He should, they said, presenthimself as ruthless and cruel instead. In the end, he showed himself to bea bully and undeserving of his people’s allegiance and faithfulness. Hence,a division occurred among God’s people that never should have been thereand that was never God’s plan for His people.
Unfortunately, the issue of disunity among God’s people didn’t endeven in New Testament times.
For example, the first four chapters of Paul’s First Epistle to theCorinthians are an appeal for unity. While in Ephesus Paul heard thatvarious divisions had erupted in the church at Corinth. Thus, he beginshis letter with a lengthy address on church unity and the need to avoidschism. Paul is concerned about this development, and he seeks to provideinspired counsel to remedy this unfortunate situation.
According to 1 Corinthians 1:10–17, what seems to have been thecause of disunity, of their divisions and quarrels?
Paul became concerned for his brothers and sisters in Corinth whensomeone from Chloe’s people told him about the divisions and quarrelsamong them. His opening words show the depth of his concern: “Now Iplead with you, brethren, by the name of our Lord Jesus Christ, that youall speak the same thing, and that there be no divisions among you.” Hissolution was to remind them that, as Christians, they were to be joinedtogether “in the same mind and in the same judgment” (1 Cor. 1:10,NKJV). Whatever exactly was causing this contention and division, Paulwanted it stopped.
Paul reminds the Corinthians that Christians are called to followChrist, not a human being—however talented or gifted or called thatperson may be. While they seemed to have divided themselves along“party” lines, the apostle stated unequivocally that such divisivenesswas not according to Christ’s will. He asserted that Christian unity iscentered on Christ and His sacrifice on the cross (1 Cor. 1:13).
Christian unity finds its source in the truth as it is found in JesusChrist and Him crucified, and in no one else, no matter how “worthy”a mentor or preacher or leader that person might be. At the foot of thecross we are all on the same level ground. Our baptism is into Jesus,who alone can cleanse us from sin. However, we must work toward thisunity in Christ in practical ways.
What this should say to us is that as Seventh-day Adventists, wecannot take for granted our unity of faith and mission. Divisions andquarrels can undermine the unity of our church today unless the loveand lordship of Christ unites us to Him.
How can we learn to avoid the kind of dangers that Paul was dealingwith here? Why must we always be careful about how muchloyalty we give to any person other than Christ?
Read Acts 20:25–31. What did Paul warn the Ephesian elders about?What were they to do to prevent this from happening?
During his ministry Paul often faced opposition, and he knew that it wouldbe difficult to preserve the purity of the gospel of Jesus Christ. In his farewellto the Ephesian elders he drew from the watchman analogy in Ezekiel33:1–6 to tell fellow leaders that they also were responsible for safeguardingthe gospel. They were to be faithful shepherds of their congregations.
Paul’s use of the expression “savage wolves” to describe false teachers(Acts 20:29, NKJV) is reminiscent of Jesus’ similar warning thatfalse teachers would disguise themselves in sheep’s clothing (Matt.7:15). These false teachers did arise soon after Paul spoke this warning,and they preyed upon believers in the Asian churches that he hadestablished. In Ephesians 5:6–14 and Colossians 2:8, we see some ofPaul’s warnings to churches in Asia Minor.
In his Second Epistle to Timothy, Paul also warns Timothy, who isresponsible for the church at Ephesus, against errors in the church andgodlessness in the last days.
Read 2 Timothy 2:14–19 and 3:12–17. What does Paul say to Timothyabout how to counter false teachers and to preserve the unity ofthe church?
First, Timothy should know his Bible, “rightly dividing the word oftruth” (2 Tim. 2:15, NKJV). The antidote to these useless disputes andspeculations is to correctly understand and teach the Word given by God.The truths of the Bible must be rightly interpreted so that no part of theScriptures will be set in opposition to the entire picture presented in theBible, and also to prevent misinterpretations that may cause one to losefaith in Jesus. Irrelevancies and secondary issues are to be subordinatedto the principles of God’s Word that actually will prepare believers to livea victorious life in Christ. Paul’s second recommendation is for Timothyhimself to “shun profane and idle babblings” (2 Tim. 2:16, NKJV). Trivialand speculative topics are not to be part of Timothy’s teaching ministryif he is to be considered a worthy and faithful minister. These types ofconversations lead only to more ungodliness and do not edify the faithof believers (2 Tim. 2:16). Truth alone leads to godliness and harmonyamong believers. The reason Timothy must avoid and urge his peopleto avoid such errors is that they sweep through the church like a disease(2 Tim. 2:17). In the end, obedience to the Word of God is the antidote tofalse teaching (2 Tim. 3:14–17) that could threaten the unity of the church.
How can we, as a church, protect ourselves from similar kinds ofpeople who, through false teachings, could bring divisions among us?
Friday October 12
Further Thought: Ellen G. White, “The Rending of the Kingdom,”pp. 87–98, in Prophets and Kings; “A Message of Warning and Entreaty,”pp. 298–308, in The Acts of the Apostles.
“The Lord desires His chosen servants to learn how to unite in harmoniouseffort. It may seem to some that the contrast between theirgifts and the gifts of a fellow laborer is too great to allow them to unitein harmonious effort; but when they remember that there are variedminds to be reached, and that some will reject the truth as it is presentedby one laborer, only to open their hearts to God’s truth as it is presentedin a different manner by another laborer, they will hopefully endeavorto labor together in unity. Their talents, however diverse, may all beunder the control of the same Spirit. In every word and act, kindnessand love will be revealed; and as each worker fills his appointed placefaithfully, the prayer of Christ for the unity of His followers will beanswered, and the world will know that these are His disciples.”—EllenG. White, Gospel Workers, p. 483.
Discussion Questions:
The question of doing what is right in one’s “own eyes” isnothing new. Postmodernism, which challenges the idea of anyone central or overarching intellectual or moral authority, couldpotentially pave the way for the kind of moral anarchy that theBible warns about. How do we as Christians, and as a church as awhole, confront this kind of challenge?
Reflect on the story of King Rehoboam and the division ofIsrael (1 Kings 12). What lessons are there for us today?
What can church leaders and members do to help preventstrife and cliques in a local church? How important is it to stopthese issues before they grow and fester? How can we as churchmembers be careful not to fall into the trap that some did inCorinth?
Study the context of the passage on discord in Proverbs 6:16–19. What do you learn from this to prevent discord in your localchurch?
Summary: In the Bible we find situations that led to disunity. When God’speople lived in faithful obedience, the dangers of disunity were greatlydiminished. Bad decisions made in the time of the judges as well asfrom the reign of Rehoboam opened the door for division. Even in NewTestament times, the potential for disunity remained. A proper understandingof God’s Word and the sanctified effort to obey it are the bestprotection against disunity and schism among us.
Sabbath Afternoon
Read for This Week’s Study: John 17:1–26, 1 John 5:19,John 13:18–30, John 5:20–23, Mark 9:38–41, Rev. 18:4, 1 John 2:3–6.
Memory Text: “ ‘I do not pray for these alone, but also for thosewho will believe in Me through their word; that they all may be one, asYou, Father, are in Me, and I in You; that they also may be one in Us,that the world may believe that You sent Me’ ” (John 17:20, 21, NKJV).
The Gospel of John provides us with a window into Jesus’ immediateconcerns as His betrayal and death loomed on the horizon. Infive crucial chapters (John 13–17) we receive Jesus’ last words ofinstruction, culminating with what has sometimes been called His “highpriestlyprayer” (John 17).
“It is a fitting designation, for our Lord in this prayer consecrates himselffor the sacrifice in which he is simultaneously both priest and victim. Atthe same time it is a prayer of consecration on behalf of those for whomthe sacrifice is offered—the disciples who were present in the upper roomand those who would subsequently come to faith through their testimony.”—F. F. Bruce, The Gospel of John (Grand Rapids: Eerdmans, 1983), p.328.
At the core of this prayer is Jesus’ concern for unity among His disciplesand those who would later believe in Him. This was a key themein His prayer: “ ‘I pray for them. I do not pray for the world but for thosewhom You have given Me, for they are Yours. And all Mine are Yours,and Yours are Mine, and I am glorified in them’ ” (John 17:9, 10, NKJV).
No meaningful discussion of church unity, of our oneness in Christ, canbe complete without careful attention given to this prayer. What did Jesuspray for, whom did He pray for, and what does His prayer mean for us today?
* Study this week’s lesson to prepare for Sabbath, October 20.
The high-priestly prayer is divided into three parts. First, Jesus praysfor Himself (John 17:1–5), then for His disciples (John 17:6–19), andfinally for those who would later believe in Him (John 17:20–26).
Read John 17:1–5. What is the essence of His prayer, and what doesit mean for us?
Jesus intercedes first for Himself. In preceding events in the Gospelof John, Jesus had indicated that His hour had not yet come (John 2:4,7:30, 8:20). But now He knows the hour of His sacrifice is here. Themoment for the dramatic conclusion of His earthly life has arrived, andHe is in need of strength to complete His mission. It is a time for prayer.
Jesus will glorify His Father by doing His will, even if it means Hemust endure the Cross. His acceptance of the Cross is not some kind offatalism; rather, it is in fact how He exercises the authority the Fatherhas given Him. He did not die a martyr’s death, but willingly glorifiedHis Father by fulfilling the reason for His incarnation: His sacrificialdeath on the cross for the sins of the world.
What is eternal life according to John 17:3? What does it mean toknow God?
First and foremost, Jesus tells us eternal life consists in our personalknowledge of God. This is not salvation by works or by knowledge, butrather it is the experience of knowing the Lord because of what Jesushas done for us at the Cross. This knowledge is mediated through apersonal relationship with the Father. Our human tendency is to limitknowledge to facts and details, but here Jesus aims at something deeperand more fulfilling: a personal relationship with God. Jesus’ firstadvent also was for the purpose of guiding humanity in its search for amore meaningful and saving knowledge of God and the unity with eachother that such knowledge will lead to.
What is the difference between knowing about God and knowingGod personally? What experiences have you had that havehelped you come to know God?
Read John 17:9–19. What is Jesus praying specifically about in regardto His disciples?
Jesus prays next for His disciples, who are in grave danger of losingtheir faith in Him in the days ahead, when He, Jesus, will no longerbe with them in the flesh. Thus, He commits them to the care of HisFather.
The prayer of Jesus is for their protection in the world. As such,Jesus does not pray for the world, because He knows it intrinsically isopposed to the will of the Father (1 John 5:19). But because the worldis the place where the disciples will do their service, Jesus prays thatthey may be preserved from the evil in the world. Jesus is concerned forthe world; indeed, He is the Savior of it. But the spread of the gospelis tied to the witness of those who will go and preach the good news.That is why Jesus needs to intercede for them that the evil one will notdefeat them (Matt. 6:13).
One disciple, however, has been defeated. Earlier that evening Jesushad mentioned that one of them had decided to betray Him (John13:18–30). Even though Jesus refers to the fact that Scripture hadpredicted Judas’s betrayal (Ps. 41:9), Judas was not the victim of fate.During the Last Supper, Jesus appealed to him in a gesture of loveand friendship (John 13:26–30). “At the Passover supper Jesus provedHis divinity by revealing the traitor’s purpose. He tenderly includedJudas in the ministry to the disciples. But the last appeal of love wasunheeded.”—Ellen G. White, The Desire of Ages, p. 720.
Knowing that envy and jealousies could divide the disciples, as it haddone on occasion before, Jesus prays for their unity. “ ‘Holy Father,keep through Your name those whom You have given Me, that they maybe one as We are’ ” (John 17:11, NKJV). Such unity is beyond humanaccomplishment. It can be the result and gift of divine grace only. Theirunity is grounded in the unity of the Father and Son, and this unity is anindispensable prerequisite for effective service in the future.
Their sanctification, or consecration, in the truth also is indispensablefor service. The work of God’s grace on the disciples’ hearts willtransform them. But if they are to witness to God’s truth, they themselvesmust be transformed by that truth.
What does it mean to be “not of the world”? What is it about us,our lives, and how we live that make us “not of this world”?
After Jesus prayed for His disciples, He broadened His prayer toinclude “ ‘those who will believe in Me through their word’ ” (John17:20, NKJV).
Read John 17:20–26. What was Jesus’ greatest wish for those whowould later believe in the gospel message? Why is it so importantthat this prayer be fulfilled?
As the Father and Son are one, Jesus prayed that future believers alsowould be one. In a few places in the Gospel of John, Jesus referred tothe unity of the Father and Son. They never act independently of eachother, but are always united in everything They do (John 5:20–23).They share a common love for fallen humanity to the extent that theFather was willing to give His Son for the world, and the Son was willingto give His life for it too (John 3:16, 10:15).
The unity Jesus refers to in this prayer is a unity of love and purpose asit is between Father and Son. “ ‘By this all will know that you are My disciples,if you have love for one another’ ” (John 13:35, NKJV). Manifestingthis unity in love will give public confirmation, both of their relationshipwith Jesus and with the Father. “The display of their genuine unity oughtto provide a compelling witness to the truth of the gospel.”—Andreas J.Köstenberger, John, Baker Exegetical Commentary on the New Testament(Grand Rapids: Baker Academic, 2004), p. 498. This is how the world willknow that Jesus is the Savior. In other words, this unity Jesus prayed forcannot be invisible. How can the world be convinced of the truthfulness ofthe gospel if it cannot see love and unity among God’s people?
“God is leading out a people to stand in perfect unity upon the platformof eternal truth. . . . God designs that His people should all comeinto the unity of the faith. The prayer of Christ just prior to His crucifixionwas that His disciples might be one, even as He was one withthe Father, that the world might believe that the Father had sent Him.This most touching and wonderful prayer reaches down the ages, evento our day; for His words were: ‘Neither pray I for these alone, but forthem also which shall believe on Me through their word.’
“How earnestly should the professed followers of Christ seek toanswer this prayer in their lives.”—Ellen G. White, Testimonies for theChurch, vol. 4, p. 17.
What are we doing in our lives and churches to help reach the kind ofunity presented here? Why is a certain amount of death to self crucialfor each of us if we want our church to be united as it should be?
Read Mark 9:38–41 and John 10:16. What does Jesus’ response tothe apostle John teach us about exclusivism and quick judgmentsabout who is a true follower of Jesus?
Seventh-day Adventists have tended to understand Jesus’ prayer in John17 as directly applying to the unity of their church denomination. We mustbe united as a church to fulfill our mission to share the three angels’ messagesto the world. On this point, there is little contention.
But what about unity with other Christians? How are we to relate to themin light of what Jesus prayed?
No question, we believe that God has faithful people in other churchesbesides our own. Besides, the Bible makes it clear that God has His faithfulones, even in Babylon: “ ‘Come out of her, my people, lest you share in hersins, and lest you receive of her plagues’ ” (Rev. 18:4, NKJV).At the same time we know that according to the book of Revelation,there is great apostasy among those who profess the name of Christ, andthat in the last days many false Christians will unite with each other andwith the state in order to bring about the persecution graphically depicted inRevelation 13:1–17. Hence, Adventists always have been very careful aboutgetting involved in calls for unity with other churches, such as seen in theecumenical movement.
How, then, should we relate to other denominations? Ellen G. Whitewrote the following in regard to the Seventh-day Adventist Church workingtogether with other Christians, at least on this specific issue: “As thehuman agent submits his will to the will of God, the Holy Spirit will makethe impression upon the hearts of those to whom he ministers. I have beenshown that we are not to shun the W.C.T.U. [Woman’s Christian TemperanceUnion] workers. By uniting with them in behalf of total abstinence we donot change our position regarding the observance of the seventh day, andwe can show our appreciation of their position regarding the subject oftemperance. By opening the door and inviting them to unite with us on thetemperance question we secure their help along temperance lines; and they,by uniting with us, will hear new truths which the Holy Spirit is waiting toimpress upon hearts.”—Welfare Ministry, p. 163.
Though she was dealing with a specific issue at a specific time, shedoes give principles that we can follow regarding how we relate to otherChristians, especially on the question of uniting around a cause.
First, we can work with them on common social interests. Second, if wedo unite with them, we must do so in a way that will not compromise ourbeliefs or practices. Third, we can and should use this “unity” to share withothers the precious truths with which we have been blessed.
In John 17:3, Jesus said that eternal life is to know God. Read 1 John2:3–6. What does it mean to know God? How do we demonstrateour knowledge of God in our daily lives?
Generally, while people in society today wish to call themselves lawabidingcitizens, these same people often will downplay the biblical obligationto keep the commandments of God. Some even argue that God’sgrace does away with God’s commandments. But that is not the biblicalteaching: “Keeping the commandments is not a condition for knowingGod but a sign that we know God/Jesus and love Him. Therefore,knowledge of God is not just theoretical knowledge but leads to action.”—Ekkehardt Mueller, The Letters of John (Nampa, Idaho: Pacific Press,2009), p. 39. Jesus Himself emphasized: “ ‘If you love Me, keep Mycommandments.’ ” “ ‘He who has My commandments and keeps them,it is he who loves Me’ ” (John 14:15, 21, NKJV). “By this we know thatwe love the children of God, when we love God and keep His commandments.For this is the love of God, that we keep His commandments. AndHis commandments are not burdensome” (1 John 5:2, 3, NKJV).
Read John 13:34, 35. What new commandment did Jesus give His disciples,and how does this relate to the idea of unity among Jesus’ followers?
The command to love one’s neighbor was not new in itself; it can be foundin the instructions God gave Moses (Lev. 19:18). What is new is Jesus’ commandfor His disciples to love one another as He has loved them. Jesus’example of self-sacrificial love is the new ethic for the Christian community.
What a wonderful standard has been set before us! Jesus’ life had beena practical demonstration of love in action. The whole work of grace isone continual service of love, of self-denying, self-sacrificing effort. Wecan imagine that Christ’s life was an unceasing manifestation of love andself-sacrifice for the good of others. The principle that actuated Christshould actuate His people in all their dealing with one another. What apowerful witness such love would be to the world. And what a powerfulforce for unity among us such love would provide, as well.
How can we learn to reveal the kind of self-sacrificing love forothers that Jesus revealed?
Friday October 19
Further Thought: Ellen G. White, “God’s Law Immutable,” pp. 443–446, in The Great Controversy. Read the articles “Denominations, Relationsto Other,” pp. 763, 764, and “Roman Catholic Church,” p. 1110, in The EllenG. White Encyclopedia.
“Although the Seventh-day Adventist church is a worldwide churchwith many local churches, Adventists do not claim to be Christ’s universalchurch. The universal church is broader than any denomination.It is visible and invisible insofar as it consists of those who believe inJesus and follow him. This particular theological issue is heightenedif we take into consideration apostasy among Christians, addressedpoignantly in the Book of Revelation. The pure church of Revelation12 is contrasted with the ‘harlot’ of Revelation 17, Babylon the greatcity, which in turn is contrasted with the bride of the Lamb, the holycity or the New Jerusalem of Revelation 21 and 22. In the first century,the universal church may have been quite visible[;] it is much moredifficult and complex to see it, for instance, during the Medieval Ages.
“Therefore, Adventists do not limit the concept of God’s true churchto their own denomination, nor do they automatically extend it to otherChristian churches. God’s true church consists of those individuals who trulybelieve in [H]im. God knows them. Adventists, on the other hand, claim thatthey are God’s special visible end-time remnant of Revelation 12:17 andchapters 12–14. This remnant has a local as well as a universal character(Rev. 2:24 and 12:17).”—Ángel Manuel Rodríguez, ed., Message, Mission,and Unity of the Church (Silver Spring, Md.: Biblical Research Institute,General Conference of Seventh-day Adventists, 2013), p. 37.
Discussion Questions:
Has your local church worked with other Christians on certainissues? How can we work with them, when appropriate, withoutcompromising truth?
What are the implications of the statement below found in TheGreat Controversy? How can we make this real among us? “If God’sprofessed people would receive the light as it shines upon them fromHis word, they would reach that unity for which Christ prayed, thatwhich the apostle describes, ‘the unity of the Spirit in the bond ofpeace.’ ‘There is,’ he says, ‘one body, and one Spirit, even as ye arecalled in one hope of your calling; one Lord, one faith, one baptism.’Ephesians 4:3–5.”—Ellen G. White, The Great Controversy, p. 379.
Summary: Jesus’ high-priestly prayer in John 17 is a reminder that Jesus still isconcerned about church unity today. His prayer should be our prayer, andwe should seek ways to solidify our faith in God’s Word. Love for oneanother also should characterize our relationships to everyone, includingother Christians, whatever our theological differences may be.
Sabbath Afternoon
Read for This Week’s Study: Eph. 1:3–14; Gal. 4:7; Eph.2:11–22; 4:1–6, 11; Matt. 20:25–28; Eph. 5:15–6:9.
Memory Text: “Having made known to us the mystery of His will,according to His good pleasure which He purposed in Himself,that in the dispensation of the fullness of the times He might gathertogether in one all things in Christ, both which are in heaven andwhich are on earth—in Him” (Ephesians 1:9, 10, NKJV).
Ephesus was a major center of commerce and influence in AsiaMinor. The church there, in Ephesus, was made up of Jews,Gentiles, and people in all social walks of life. Such a diversemembership might have been as prone to conflicts as the world in whichthey lived; that is, if it weren’t for Christ and the unity they had in Himas members of the body of Christ. Thus, Paul’s concern for unity amongChrist’s followers is the central theme of his Epistle to the Ephesians.
Paul’s concept of unity has two dimensions: unity in the church,where Jews and Gentiles are brought together in one body—Christ; andunity in the universe, in which all things in heaven and earth find theirultimate oneness in Christ.
The source of this unity is Christ. Paul’s expression “in Christ” or“with Christ” is used numerous times in this epistle in order to showwhat God has accomplished for us and for the universe through the life,death, and resurrection of Jesus Christ. God’s ultimate purpose in theplan of salvation is to reunify all things through Christ. This unity willbe made fully manifest only at the end of the age.
* Study this week’s lesson to prepare for Sabbath, October 27.
Read Ephesians 1:3–14. What, according to Paul here, have we beengiven in Christ?
The followers of Jesus have much to praise God for. In Christ, Godhas chosen to adopt us as sons and daughters and to represent Himto the world. Paul uses many images to describe our new relationshipto God in Christ. Of these images, the image of adoption addressesthis lesson’s theme of oneness. In Christ, we have been adopted, andwe belong to the family of God. This family image also is a referenceto God’s covenant with the children of Israel. In the context of Paul’sepistle, Gentiles who accept Jesus as the Messiah also are children ofGod, heirs of the promises made to Israel (Rom. 8:17, Gal. 4:7). Thebenefit of this relationship with Christ, to be in Christ, is fundamentalto all Christian unity. This passage also tells us that it has been God’sdesire all along to reunite all humanity in Christ. And, in God’s family,we are all children of God, equally loved and cherished.
Some get confused when, in this passage, we read about predestination(Eph. 1:5, 11). The promise that God has chosen us to be savedseems to imply also that God has chosen some to be lost. But that’s notthe biblical teaching. Rather, God prepared the plan of salvation beforethe foundation of the world in order that everyone might be saved.“ ‘For God so loved the world that He gave His only begotten Son, thatwhoever believes in Him should not perish but have everlasting life’ ”(John 3:16, NKJV; see also 1 Tim. 2:6, 2 Pet. 3:9). God knows beforehandwho will accept His offer of salvation, but that is not the sameas predetermining one’s decision. Salvation is offered to all humanitybecause of what Christ has done for us. The question is: How do werespond to this offer? God does not use coercion to save anyone.
“In the council of heaven, provision was made that men, thoughtransgressors, should not perish in their disobedience, but, throughfaith in Christ as their substitute and surety, might become the electof God, predestinated unto the adoption of children by Jesus Christto Himself according to the good pleasure of His will. God willsthat all men should be saved; for ample provision has been made, ingiving His only-begotten Son to pay man’s ransom. Those who perishwill perish because they refuse to be adopted as children of Godthrough Christ Jesus.”—Ellen G. White Comments, The SDA BibleCommentary, vol. 6, p. 1114.
Some of the deepest divisions among people are caused by differencesof race, ethnicity, and religion. In many societies, identity cardsindicate the ethnicity or religion one belongs to, and these distinctionsoften are connected with privileges or restrictions that people have tolive with on a daily basis. When wars or conflicts arise, these markersof identity and differences often become catalysts for repression andviolence.
In Ephesians 2:11–22, Paul indicates a better way for the Christian community.How does our unity in Christ affect our differences? Whatwas broken down by Jesus’ death on the cross?
Paul invites the Ephesians to remember what their lives were likebefore they received the grace of God in Christ. Ethnic, cultural, andreligious differences created animosity and conflicts between peoplegroups. But the good news is that, in Christ, we are all one people witha common Savior and Lord. We all belong to the people of God. “Butnow in Christ Jesus you who once were far off have been brought nearby the blood of Christ” (Eph. 2:13, NKJV).
The ancient temple in Jerusalem had a wall of separation to distinguishthe sections of the temple accessible only to ethnic Jews. Thiswall had an inscription that forbade foreigners to go any further, underpain of death. It is this regulation that Paul was accused of transgressingwhen he entered the temple after his missionary journeys. WhenPaul was arrested, he was charged with bringing into the Jewish sectionof the temple an Ephesian named Trophimus (Acts 21:29). In thisepistle Paul argues that Christ “is our peace, who has made both [ethnicgroups] one, and has broken down the middle wall of separation” (Eph.2:14, NKJV).
In Christ, believers are descendants of Abraham and receive thecircumcision of the heart. The physical circumcision that God gaveto Abraham pointed to the spiritual circumcision that believers wouldreceive in Christ (see Deut. 10:16). “In Him you were also circumcisedwith the circumcision made without hands, by putting off the body ofthe sins of the flesh, by the circumcision of Christ” (Col. 2:11, NKJV).
Read again Ephesians 2:11–22. In what ways do we see in our ownchurch the reality of what Paul has written here? What challengesremain?
Paul is practical in his inspired words to the Ephesians. The unity thatexists between Jews and Gentiles, between people of different culturaland ethnic backgrounds, is not a myth or simply a theoretical construct;it is a reality that demands us “to walk worthy of the calling with whichyou were called” (Eph. 4:1, NKJV).
According to Ephesians 4:1–3, in what way are Christians to walkworthy of their calling in Christ?
The practical outcome of these virtues and graces in the Christian’slife helps “keep the unity of the Spirit in the bond of peace” (Eph.4:3, NKJV). All these attributes are rooted in love (1 Cor. 13:1–7).The active practice of love preserves relationships among brothers andsisters and promotes peace and unity in the Christian community andbeyond. Unity in the church manifests God’s love in unique ways thatothers can witness. The church is called to be such a witness, especiallyin a time of strife, divisions, and wars.
Read Ephesians 4:4–6. What is one crucial theme in these three verses?
In the first verses of this chapter, Paul expresses his deep interest inthe unity of the church. He begins with an exhortation to unity (Eph.4:1–3) and follows with a list of the seven elements that unite believers(Eph. 4:4–6). Unity is simultaneously something that believers alreadypossess (Eph. 4:4–6), something that must be constantly worked on andmaintained (Eph. 4:1–3), and something that is the future goal towardwhich we strive (Eph. 4:13).
“The apostle exhorts his brethren to manifest in their lives the powerof the truth which he had presented to them. By meekness and gentleness,forbearance and love, they were to exemplify the character of Christand the blessings of His salvation. There is but one body, and one Spirit,one Lord, one faith. As members of the body of Christ all believers areanimated by the same spirit and the same hope. Divisions in the churchdishonor the religion of Christ before the world and give occasion tothe enemies of truth to justify their course. Paul’s instructions were notwritten alone for the church in his day. God designed that they shouldbe sent down to us. What are we doing to preserve unity in the bondsof peace?”—Ellen G. White, Testimonies for the Church, vol. 5, p. 239.
What choices can you make right now in order to be sure that youare walking “worthy of the calling with which you were called”?
“But to each one of us grace was given according to the measureof Christ’s gift” (Eph. 4:7, NKJV). While salvation is a gift given toall people who will receive it, some spiritual gifts are given to certainpeople for a special purpose.
Read Ephesians 4:11. What gifts of leadership does God give to thechurch?
According to Ephesians 4:12, what is God’s purpose in giving specialgifts of leadership to the church? How do these gifts relate to each other?
All Christians are in a sense ministers and servants of God andthe gospel. Christ’s commission in Matthew 28:19, 20 is given to allChristians to go, to make disciples of all nations, to baptize, and toteach. The work of ministry is not given only to a privileged few, suchas pastors and/or evangelists, but to all who bear the name of Christ. Noone can claim exemption from the work of spreading the gospel, andno church leader can claim to have an exclusive ministry. The spiritualgifts of leadership are specifically to edify the church. Church leadersare needed to foster, promote, and encourage unity.
Paul’s list of gifts of leadership tells us that these roles also are forequipping God’s people to reach the lost. It is the responsibility of somespecially called people within the church to help others fulfill theirministry and service for Christ, and to edify the body of Christ, “till weall come to the unity of the faith and of the knowledge of the Son ofGod, to a perfect man, to the measure of the stature of the fullness ofChrist” (Eph. 4:13, NKJV). The example of Jesus’ style of leadershipmust guide how we do ministry. Jesus came to serve others and not tobe served (Matt. 20:25–28); we must go and do likewise.
There is a strong tendency among humans to be independent andnot accountable to anyone. Western society, in particular, is plagued bythis inclination. Paul reminds us, however, that no Christian is alone inthis world and that we form a community of faith with spiritual leadersto help encourage one another in our common journey. We are, alltogether, part of the body of Christ.
What spiritual gifts do you have, and how are you using them forthe unity of your local church?
Christianity is a religion of relationships: relationship with Godand with one another. It makes no sense to claim to have a deep relationshipwith God without that relationship having an impact on therelationships one has with other people. Christianity cannot be lived ina vacuum. The principles of unity Paul discusses in his Epistle to theEphesians also are applicable to how we relate to others.
Read Ephesians 5:15–21. What is Paul saying to us in verse 21? Whatis the relationship between submission and unity?
Paul’s exhortation to be submitted to one another is connected withthe phrase being “filled with the Spirit” in Ephesians 5:18. One of theexpressions of the infilling of the Spirit is submission to one another.This refers to the proper attitude of humility and thoughtfulness that weshould have toward people. Of course, this is not a natural attribute ofmost personalities, but is the result of the Spirit’s living in our hearts. Itis a gift of the same Spirit, who is the bond of unity in Christ. Viewedfrom this perspective, submission is an inner quality that expresses ourreverence for Christ and His sacrifice for us.
Read Ephesians 5:22–6:9. What impact on our human relationshipsdoes this quality of mutual submission have in the home and workplaceof a believer in Christ?
To some extent, unity in the church depends upon unity in the home.Paul emphasized that the unity, love, and respect that should existbetween husband and wife should exemplify the love of Christ towardthe church, a self-sacrificing love. Thus, Christlike respect in the homeas well as in the church is required of husbands and wives and churchmembers. This Christlike attribute also is to be exemplified in relationshipsbetween children and parents and between employees and employers(bondservants and masters). The kind of harmony and peacefulnessthat should pervade our homes should pervade our church life, as well.
What principles can you take from the verses for today that canhelp you better understand how you should act (depending uponyour situation) toward a member of your family or a coworker?
Friday October 26
Further Thought: Ellen G. White, “The Spirit of Unity,” pp. 179–188,in Testimonies for the Church, vol. 9.
“Christ recognized no distinction of nationality or rank or creed. Thescribes and Pharisees desired to make a local and a national benefit ofall the gifts of heaven and to exclude the rest of God’s family in theworld. But Christ came to break down every wall of partition. He cameto show that His gift of mercy and love is as unconfined as the air, thelight, or the showers of rain that refresh the earth.
“The life of Christ established a religion in which there is no caste, areligion by which Jew and Gentile, free and bond, are linked in a commonbrotherhood, equal before God. No question of policy influencedHis movements. He made no difference between neighbors and strangers,friends and enemies. That which appealed to His heart was a soulthirsting for the waters of life.”—Ellen G. White, Testimonies for theChurch, vol. 9, pp. 190, 191.
Discussion Questions:
Reflect on this statement: “In the fourth chapter of Ephesiansthe plan of God is so plainly and simply revealed that all His childrenmay lay hold upon the truth. Here the means which He hasappointed to keep unity in His church, that its members may revealto the world a healthy religious experience, is plainly declared.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 6,p. 1117. What do you see in Ephesians 4 that points to the unity ofthe church? What can we do to help ensure that unity?
So central to the question of unity is the need for humilityand submission. Without these traits, how could any unity exist inthe church? If we are proud, sure of our views and positions, andunwilling to listen to others, we have no chance of unity. How canwe learn this humility and submission?
How can we have unity even when we don’t always agree oneverything?
Summary: In his Epistle to the Ephesians, Paul gives many counsels regardingwhat it means for Christians to be “in Christ.” Salvation in Jesus transformsour lives in practical ways. All our human relationships, includingrelations between brothers and sisters in the church, are transformed bythe power of Christ in our lives. And this transformation is crucial inorder for us to have unity.
Sabbath Afternoon
Read for This Week’s Study: Acts 1:12–14, Acts 2:5–13,Rev. 14:12, Acts 2:42–47, Acts 4:32–37, Acts 5:1–11, 2 Cor. 9:8–15.
Memory Text: “And they continued steadfastly in the apostles’ doctrineand fellowship, in the breaking of bread, and in prayers” (Acts2:42, NKJV).
Church unity is the result of a shared spiritual experience in Jesus,who is the truth. “I am the way, the truth, and the life: no mancometh unto the Father, but by me” (John 14:6). Solid bonds offellowship are forged in a common spiritual journey and experience.Early Adventists had such an experience in the Millerite movement.Their common experience in 1844 tied their hearts together as theysought to find an explanation for their disappointment. This experiencegave birth to the Seventh-day Adventist Church and the truth about thepre-Advent judgment and all that it entails.
The experience of Jesus’ disciples after His ascension to heaven isa testimony to the power of God’s Word, prayer, and common fellowshipin creating unity and harmony among believers of widely differentbackgrounds. That same experience still is possible today.
“I would insist that fellowship is a particularly important element incorporate worship. . . . There is no substitute to the Christian for therealization of the spiritual bond which unites him with other believersand with the Lord Jesus Christ. . . . Jesus Christ first brings a soul toHimself, but then He always unites that soul to other believers in Hisbody, the church.”—Robert G. Rayburn, O Come, Let Us Worship(Grand Rapids: Baker Book House, 1980), p. 91.
* Study this week’s lesson to prepare for Sabbath, November 3.
In the last hours spent with the disciples before His death, Jesus promisedthat He would not leave them alone. Another Comforter, the HolySpirit, would be sent to accompany them in their ministry. The Spirit wouldhelp them remember many things Jesus had said and done (John 14:26),and would guide them in discovering more truths (John 16:13). On theday of His ascension Jesus renewed this promise. “ ‘You shall be baptizedwith the Holy Spirit not many days from now.’ . . . ‘You shall receive powerwhen the Holy Spirit has come upon you’ ” (Acts 1:5, 8, NKJV). The HolySpirit’s power will be given to enable the disciples to be witnesses inJerusalem, Judea, Samaria, and to the end of the earth (Acts 1:8).
Read Acts 1:12–14. What did the disciples do during this period often days?
We can imagine these ten days as a period of intense spiritual preparation,a kind of retreat during which these disciples share together theirmemories of Jesus, His deeds, His teachings, and His miracles. Theywere of “one accord in prayer and supplication” (Acts 1:14).
“As the disciples waited for the fulfillment of the promise, they humbledtheir hearts in true repentance and confessed their unbelief. As they calledto remembrance the words that Christ had spoken to them before His deaththey understood more fully their meaning. Truths which had passed fromtheir memory were again brought to their minds, and these they repeated toone another. They reproached themselves for their misapprehension of theSaviour. Like a procession, scene after scene of His wonderful life passedbefore them. As they meditated upon His pure, holy life they felt that notoil would be too hard, no sacrifice too great, if only they could bear witnessin their lives to the loveliness of Christ’s character. Oh, if they couldbut have the past three years to live over, they thought, how differentlythey would act! If they could only see the Master again, how earnestly theywould strive to show Him how deeply they loved Him, and how sincerelythey sorrowed for having ever grieved Him by a word or an act of unbelief!But they were comforted by the thought that they were forgiven. And theydetermined that, so far as possible, they would atone for their unbeliefby bravely confessing Him before the world. . . . Putting away all differences,all desire for the supremacy, they came close together in Christianfellowship.”—Ellen G. White, The Acts of the Apostles, pp. 36, 37.
What things do you wish you could do over in regard to yourfaith? What can you learn from your regrets about the past thatcan help you make a better future?
The days of spiritual preparation, following Jesus’ ascension, culminatedin the events of Pentecost. The first verse tells us that on that day,just before the Holy Spirit was poured upon the disciples, they were alltogether, of “one accord,” in one place (Acts 2:1).
In the Old Testament, Pentecost was the second of three major feaststhat every male Israelite was obligated to attend. It was held fifty days(in Greek, pentekoste, fiftieth day) after Passover. During that feast theHebrews presented to God the firstfruits of their summer harvest as anoffering of thanksgiving.
It is likely, also, that by the time of Jesus the Feast of Pentecostincluded a celebration of the giving of the law on Mount Sinai, as well(Exod. 19:1). Thus, we see here the continued importance of God’slaw as part and parcel of the Christian message regarding Jesus, whosedeath offers everyone who repents forgiveness for their violation ofGod’s law. No wonder one of the crucial texts regarding the last daysdeals with both the law and the gospel: “Here is the patience of thesaints; here are those who keep the commandments of God and thefaith of Jesus” (Rev. 14:12, NKJV).
Also, as with Mount Sinai, when Moses received the TenCommandments (Exod. 19:16–25, Heb. 12:18), numerous extraordinaryphenomena occurred at this Pentecost. “And suddenly therecame a sound from heaven, as of a rushing mighty wind, and it filledthe whole house where they were sitting. Then there appeared to themdivided tongues, as of fire, and one sat upon each of them. And theywere all filled with the Holy Spirit and began to speak with othertongues, as the Spirit gave them utterance” (Acts 2:2–4, NKJV).
Read Acts 2:5–13. What is the significance of this amazing event?
Pentecost was to be a joyous feast, a feast of thanksgiving to the Lordfor His bounties. Here, perhaps, is the reason for the false accusationof drunkenness (Acts 2:13–15). God’s power especially is seen in themiracle of speaking and hearing in diverse tongues. Jews from all overthe Roman Empire who came to Jerusalem for this feast heard the messageof Jesus, the Messiah, in their own languages.
In a unique way, Pentecost helps undo the dispersion of the originalhuman family and the formation of ethnic groups, which began in earnestat the Tower of Babel. The miracle of grace begins the reunifyingof the human family. The unity of God’s church on a global scale testifiesto the nature of His kingdom as restoring what was lost at Babel.
Tuesday October 30
Unity of Fellowship
In response to Peter’s sermon and appeal for repentance and salvation,about three thousand people made a decision to accept Jesus as theMessiah and the fulfillment of the Old Testament promises to Israel. Godwas at work in the hearts of all these people. Many had heard about Jesusfrom far away and may have traveled to Jerusalem with the hope of seeingHim. Some may have seen Jesus and heard His messages of God’s salvationbut had not made a commitment to become a follower. At Pentecost,God miraculously intervened in the lives of the disciples and used them aswitnesses of the resurrection of Jesus. Now they knew that, in Jesus’ name,people could have the forgiveness of their sins (Acts 2:38).
Read Acts 2:42–47. What activities did these early followers of Jesus do as acommunity of believers? What created this amazing unity of fellowship?
It is remarkable that the first activity this community of new believersengaged in was learning the apostles’ teaching. Bible instructionis an important way to facilitate the spiritual growth of new believers.Jesus had given the commission to His disciples to teach them “ ‘allthings that I have commanded you’ ” (Matt. 28:20, NKJV). This newcommunity spent time learning from the apostles all about Jesus. Theylikely heard about Jesus’ life and ministry; His teachings, parables,and sermons; and His miracles, all explained as the fulfillment of theHebrew Scriptures in the writings of the prophets.
They also spent time in prayer and the breaking of bread. It is unclearwhether the breaking of bread is a direct allusion to the Lord’s Supperor simply a reference to sharing meals together, as Acts 2:46 seems toimply. The mention of fellowship certainly infers that this new communityspent time together, often and regularly, both in the temple inJerusalem, which still served as the center of their devotions and worship,and in their private homes. They shared an intimate life. They ateand prayed together. Prayer is a vital element of a community of faith,and it is essential to spiritual growth. This new community spent timein worship. We are told that these activities were done “steadfastly.”
This steadfast fellowship generated good relationships with others inJerusalem. The new believers are described as “having favor with allthe people” (Acts 2:47, NKJV). No doubt the work of the Holy Spiritin their lives made a powerful impression on those around them andserved as a powerful witness to the truth of Jesus as the Messiah.
What can your local church learn from the example set here inregard to unity, fellowship, and witness?
Wednesday October 31
Generosity and Greed
Luke tells us that one of the natural outgrowths of the fellowshipexperienced by Jesus’ followers soon after Pentecost was their mutualsupport of each other. “Now all who believed were together, and had allthings in common, and sold their possessions and goods, and dividedthem among all, as anyone had need” (Acts 2:44, 45, NKJV).
This sharing of common goods is not a requirement of the community,but a voluntary outgrowth of their love for each other in the fellowshipthey experience. It also is a concrete expression of their unity.This mutual support continued for some time, and we are given moredetails about it in Acts 4 and 5. It also is a theme that we find in otherplaces in the New Testament, as we will see next.
It is in this context that Barnabas is introduced for the first time.He appears to be a wealthy person who owned land. Having sold hisproperty for the benefit of the community, he brought the money to theapostles (Acts 4:36, 37). Barnabas is portrayed as an example to follow.
Read Acts 4:32–37 and 5:1–11. Compare the behaviors and attitudesof Barnabas with those of Ananias and Sapphira. What went wrongwith this couple?
Besides their sin of outright lying to the Holy Spirit, these people alsodisplayed greed and covetousness. Perhaps no sin can destroy fellowshipand brotherly love faster than selfishness and greed. If Barnabasserves as a positive example of the early church’s spirit of fellowship,Ananias and Sapphira are the opposite. Luke is honest in sharing thisstory about less virtuous people in the community.
In the Ten Commandments (Exod. 20:1–17), the last commandment,about covetousness, is unlike the others. While other commandmentsspeak of actions that visibly transgress God’s will for humanity, the lastcommandment is about what is hidden in the heart. The sin of covetousnessis not an action; rather, it is a thought process. Covetousness,and its companion selfishness, is not a visible sin but a condition ofsinful human nature. It becomes visible only when manifested in selfishactions, such as what was seen here with Ananias and Sapphira. Ina sense the last commandment reveals the root of the evil manifestedin the actions condemned by all the other commandments. Their covetousnessopened them to Satan’s influence, which led them to lie toGod; this is not unlike what Judas’s covetousness led him to do, as well.
What are ways in which we can seek to uproot covetousness fromour own lives? Why is praise and thanksgiving for what we havea powerful antidote to this evil?
Thursday November 1
Remember the Poor
The sharing of one’s resources was often a tangible expression ofunity in the early church. The generosity described in the early chaptersof the book of Acts continues later with Paul’s inviting the churcheshe has established in Macedonia and Achaia to make a contributionfor the poor in Jerusalem (see Acts 11:27–30, Gal. 2:10, Rom. 15:26,and 1 Cor. 16:1–4). That gift becomes a tangible expression of the factthat churches, consisting mainly of Gentile believers, care and lovetheir brothers and sisters of Jewish heritage in Jerusalem. In spite ofcultural and ethnic differences, they form one body in Christ and cherishtogether the same gospel. This sharing with those in need not onlyreveals the unity that already existed in the church but also strengthensthat unity.
Read 2 Corinthians 9:8–15. What does Paul say will be the results ofthe generosity revealed by the church at Corinth?
The experience of unity in the early church shows us what can stillbe done today. Unity, however, did not happen without intentional commitmenton the part of all believers. The leaders of the early communitysaw it as their ministry to foster unity in Christ. As love between husbandand wife and children is a commitment that must be intentionallyfostered every day, so is unity among believers. The unity we have inChrist is both encouraged and made visible in a number of ways.
The obvious elements that fostered this unity in the early churchwere prayer, worship, fellowship, a common vision, and the study ofGod’s Word. Not only did they understand their mission to preach thegospel to all nations, but they also realized that they had a responsibilityof love and care toward each other. Their unity manifested itself intheir generosity and mutual support within their own local fellowships,and more broadly, between church communities, even if long distancesseparated them.
“Their benevolence testified that they had not received the grace ofGod in vain. What could produce such liberality but the sanctificationof the Spirit? In the eyes of believers and unbelievers it was a miracleof grace.”—Ellen G. White, The Acts of the Apostles, p. 344.
In what ways have you and your church experienced the benefitsof generosity toward others? That is, what blessings come to thosewho give to others?
Friday November 2
Further Thought: Ellen G. White, “Pentecost,” pp. 35–46, in TheActs of the Apostles.
“This liberality on the part of the believers [in Acts 2:44, 45 and 4:32–35]was the result of the outpouring of the Spirit. The converts to the gospel were‘of one heart and of one soul.’ One common interest controlled them—thesuccess of the mission entrusted to them; and covetousness had no place intheir lives. Their love for their brethren and the cause they had espoused wasgreater than their love of money and possessions. Their works testified thatthey accounted the souls of men of higher value than earthly wealth.
“Thus it will ever be when the Spirit of God takes possession of thelife. Those whose hearts are filled with the love of Christ will follow theexample of Him who for our sake became poor, that through His povertywe might be made rich. Money, time, influence—all the gifts they havereceived from God’s hand, they will value only as a means of advancingthe work of the gospel. Thus it was in the early church; and when in thechurch of today it is seen that by the power of the Spirit the membershave taken their affections from the things of the world, and that they arewilling to make sacrifices in order that their fellow men may hear thegospel, the truths proclaimed will have a powerful influence upon thehearers.”—Ellen G. White, The Acts of the Apostles, pp. 70, 71.
Discussion Questions:
Read over the factors from this week’s lesson that helped createthe unity that the early church had experienced. How can we, as achurch today, do similar things? That is, what might we be lacking incontrast to what was taking place among those believers at that time?
How is the example of these early New Testament churches givinga generous offering to help the poor in Jerusalem an exampleof what we should do today? How about other social issues? Howcan local churches be involved in their communities in order toalleviate poverty and supply other basic needs?
What are some lessons we can take away from the sad storyof Ananias and Sapphira? What is the importance of the phrasefound in Acts 5:5 and 5:11 about the “great fear” that came uponthe church in regard to these two deaths?
Summary: The early church experienced rapid growth because Jesus’ disciplesintentionally prepared themselves for the outpouring of the promisedHoly Spirit. Their fellowship and common faith were the means used bythe Holy Spirit to prepare their hearts for Pentecost. After Pentecost theHoly Spirit continued to transform this new community, as is manifestedin their generosity toward each other and the rapid growth of the church.
Sabbath Afternoon
Read for This Week’s Study: 1 Pet. 2:9; Exod. 19:5, 6; Eph.2:19–22; 1 Cor. 3:16, 17; 1 Cor. 12:12–26; John 10:1–11; Psalm 23.
Memory Text: “For as the body is one and has many members, butall the members of that one body, being many, are one body, so also isChrist” (1 Corinthians 12:12, NKJV).
As anyone who has studied the Bible knows, it is filled withimages and symbols that point to realities greater than thoseimages and symbols themselves. For instance, the essence ofthe whole biblical sacrificial system is, in a sense, symbolic of themuch greater reality: Jesus and the entire plan of salvation.
Many other kinds of images are used in the Bible, and sometimes fromthe most basic elements, too—such as water, fire, wind. Dependingupon the context, these are images for spiritual and theologicaltruths. For example, when Jesus said, “ ‘The wind blows wherever itpleases. You hear its sound, but you cannot tell where it comes from orwhere it is going. So it is with everyone born of the Spirit’ ” (John 3:8,NIV), the wind was used as a symbol for the Holy Spirit.
The Bible uses a number of images to describe the kind of unity wefind in the church, the unity that God calls it to manifest before theworld. Each individual image is not complete in and of itself. Instead,as a whole, these images reveal many things about church unity, suchas the church’s relationship to God, the members’ relationships to oneanother, and the church’s relationship to the community as a whole.
This week’s lesson will look at some of the images and what theyreveal to us about unity in Christ.
* Study this week’s lesson to prepare for Sabbath, November 10.
Read 1 Peter 2:9; Exodus 19:5, 6; Deuteronomy 4:20; and Deuteronomy7:6. What do these verses say about the special status of the peopleof God?
The church is about people, but not any kind of people. The churchis the people of God, the people who belong to God, who claim Godas their Father and Savior, and who have been redeemed by Christ andwho obey Him. This image underscores the concept that God has had apeople on earth since the introduction of the plan of salvation and thatthere is continuity between Israel in the Old Testament and the churchin the New. From the time of Adam, the patriarchs before and after theFlood, and Abraham, God has made a covenant with His people to berepresentatives of His love, mercy, and justice to the world.
God’s people are called a “chosen generation,” a “royal priesthood,”and a “holy nation.” These terms indicate that they are set aside for aspecial purpose: to “proclaim the praises of Him who called you outof darkness into His marvelous light” (1 Pet. 2:9, NKJV). This alsois an echo of a description of God’s gracious character, as describedin Exodus 34:6, 7. “God acquired the church as His own special possessionin order that its members might reflect His precious traits ofcharacter in their own lives and proclaim His goodness and mercy toall men.”—The SDA Bible Commentary, vol. 7, p. 562.
Read Deuteronomy 7:6–8. What prompted God to select the descendantsof Abraham as His people? How is this still applicable today?
Perhaps we could ask ourselves, What country today deserves the labelof “holy nation” (another image of the church)? None. All nations andethnic groups are composed of people who do not deserve God’s love andgrace. And though the Bible calls us to be a holy people, Scripture alsoteaches that the selection and establishment of Israel was based entirelyon His love and not on any merits that human beings could bring to Him.The formation of God’s people is an act of loving creation and—despitesin and apostasy on a national scale—God kept His promise to Abrahamthat through his seed, Christ, He would save His people. Just as the electionof God’s people was an act of His grace, so is their salvation. Thistheme reminds us of our common roots in the unmerited grace of God.
Why must we always keep before us the sacred truth that our salvationrests upon what Christ has done for us and not upon whatwe can ever do for ourselves, even if we are “the people of God”?
Another image of the people of God in the New Testament is thehouse or household of God. It is a metaphor of stones and buildings thathighlights the intricate and interdependent nature of human relationshipsin the church. Peter refers to Christians as “living stones” (1 Pet. 2:5,NKJV). This metaphor contains a quality of permanency and solidity.
Read Ephesians 2:19–22. What key ideas does Paul emphasize in thispassage? What does this image tell us about unity in the church?
In this passage, Paul combines two images of the church: one inert, ahouse or building; the other alive, a household of people.
A stone is not very valuable by itself, but when it is bonded with otherstones, it becomes a structure that can withstand the storms of life. NoChristian can be a stone alone, but must be associated with others in thefellowship of the household of God. For an edifice to be solid, it must reston a strong foundation. Jesus Christ is this foundation, and the “cornerstone”of the house of God (see also 1 Cor. 3:11). The church also wouldcease to exist if it did not make Christ the cornerstone of its activities.The church is really about Jesus Christ: His life, death, resurrection, andreturn. The church forms a community of believers united to share thegood news about Jesus to the world. The church’s agenda is Jesus: whoHe is, what He has done for us and does in us, and what He offers toanyone who will accept Him as Lord and Savior.
The image of a household also is very meaningful. This one rests onthe relationships people have among themselves. It is a familiar imageof father and mother, brothers and sisters. Ties between family memberscan be strong, and the accompanying loyalties often transcend allother outside ties. Loyalty is a big part of unity, for how could there beany kind of unity without loyalty, as well?
How does this image relate to the church? Church members also arepart of one big family. We are linked, not only because we belong to thehuman family through our common ancestor Adam, but also becausewe are related to Jesus, the Second Adam, through our common “newbirth” experience. Thus, we become united with each other, not justbecause of the doctrinal truths that we hold in common, but also in theexperience of being converted souls who have a new life in Jesus.
Sadly, not everyone has had a great experience with his or herown family. Hence, that image might not mean much to them.How, though, can we as a church become the family that thesepeople never had?
Another building imagery Paul uses is that of the temple of God or of theHoly Spirit. It is the image of a costly and valuable building. Along with1 Corinthians 6:19, where the image refers to one’s personal body as the templeof the Holy Spirit, Paul in 1 Corinthians 3:16, 17 uses the image to referto the most holy and precious edifice of the ancient Near East, God’s temple.
Read 1 Corinthians 3:16, 17. What does it mean that the church is thetemple of the Holy Spirit? What is Paul warning about in verse 17?
Obviously, Paul does not, in referring to the church, have in mind aphysical temple or place of residence for God. The Greek of the NewTestament makes a distinction between a “you” singular, in order torefer to one person, and a “you” plural, in order to refer to many people.In this case it is the latter. This metaphor refers to a corporate entity:together the Christians in Corinth form the temple of the Holy Spirit,and in a spiritual sense God resides among them.
For Paul, God resides within the Christian fellowship; hence, hiswarning that anyone who attempts to destroy this fellowship will sufferthe consequences of the judgment. The unity of believers is at the coreof this fellowship and of God’s presence in this temple. Though this textis often used in the sense of taking care of one’s physical body (whichis, of course, what Christians are supposed to do anyway), that’s not thespecific point that Paul was making here. His message was, instead, awarning about those who would destroy the unity of the church.
Earlier in the chapter, Paul referred to what he considers as challengesto unity: “for where there are envy, strife, and divisions amongyou” (1 Cor. 3:3, NKJV). These attitudes and behaviors are real threatsto Christian unity and cause the withdrawal of God’s presence fromHis temple. In other words, conflicts in the church can destroy God’stemple. Thus, he wants members to put away the attitudes and behaviorsthat do threaten its unity.
When conflicts erupt in the church, Paul’s advice to the Corinthians isstill applicable today: “Now I plead with you, brethren, by the name ofour Lord Jesus Christ, that you all speak the same thing, and that therebe no divisions among you, but that you be perfectly joined together inthe same mind and in the same judgment” (1 Cor. 1:10, NKJV).
Envy, strife, and division—these are not just problems the churchfaced in Paul’s day. We face them today, as well. What role doeseach one of us have in seeking to work through these problems inways that will not threaten our unity?
Perhaps the best-known image of the church and one that speaks thestrongest about the unity of its varied parts is the body of Christ. “For asthe body is one and has many members, but all the members of that onebody, being many, are one body, so also is Christ. . . . Now you are thebody of Christ, and members individually” (1 Cor. 12:12, 27, NKJV).
Just as a body is a single unit that is made up of many different parts,each with its different function and responsibility, this is the church asthe body of Christ.
Read 1 Corinthians 12:12–26. How does this image of one body withmany parts apply to your local congregation? How does it apply toa worldwide organization like the Seventh-day Adventist Church?
Paul’s teaching in 1 Corinthians 12 conveys the profound realitythat authentic Christian unity is not just in diversity, and certainly notdespite diversity, but rather through diversity. We should not be surprisedthat it is the Holy Spirit who is the source of these expressionsof diversity. Just as the human body is both incredibly unified andamazingly diverse, so ideally is the body of Christ, which through thisdiversity expresses the completeness and richness of the body of Christ.
This image speaks directly to us as a church. In the past few decades,the Seventh-day Adventist Church has grown by leaps and bounds.The Seventh-day Adventist Church is composed of people from almostevery conceivable background, culture, and environment. Our ethnic,racial, cultural, educational, and age differences must not be permittedto divide us in Christ. If anything, this diversity should be molded bythe Holy Spirit as a force for unity, revealing the truth that despite thesedifferences, we are all one in Christ.
As we have seen, at the foot of the cross we are all equal, regardlessof who we are or where we come from. As the world around usbecomes more and more fragmented, the church must demonstrate thatunity in diversity is attainable. God’s people can demonstrate the healingand reconciling power of the gospel.
Amazingly, Paul tells us how this ideal can be accomplished. “Christis head of the church; and He is the Savior of the body” (Eph. 5:23,NKJV). “And He is the head of the body, the church” (Col. 1:18,NKJV). As each believer is spiritually connected to Christ, the entirebody is therefore nourished with the same food. We cannot, then, overemphasizethe importance of the study of the Word of God, obedienceto what we learn in the Word, and the common experiences of worshipand prayer for unity in the body of Christ.
Read John 10:1–11. What aspects of this metaphor of the church as asheepfold speak of unity? See also Psalm 23.
In the modern world of large cities, it has become very rare to see animalhusbandry of any kind. Most people now know little of the relationshipbetween sheep and shepherds. However, when Jesus told this parable,people understood Him well. When He said, “I am the good shepherd,”they immediately recognized and appreciated His reference to Psalm 23:1,“The Lord is my shepherd.” The image was not only clear but also full ofemotional value that made it vivid. In ancient Near Eastern culture, andstill today in the Middle East, shepherds are known to be dedicated to thecare of their sheep, regardless of the challenges. The figure of shepherdhas become one of the dearest images used in Scripture to describe thecharacter of God and His relationship to His people.
The image of God’s people as sheep is an interesting image. Oneimpression we often have of sheep is their harmless and defenselessnature. Thus, they are dependent on a good shepherd for protection andguidance. They are, quite frankly, seen as stupid. Sometimes, inadvertently,sheep get lost, and the shepherd will seek them and bring themback to the fold. Young sheep often need to be carried and require extracare. Patience and understanding is needed to care for sheep. In manyways, this is a perfect image to represent the church. The church memberhas nothing to fear but everything to gain in a relationship with theShepherd.
Jesus also emphasized in this parable the importance for the sheepto listen to the voice of the shepherd. When the conditions require it,it is possible to protect a few flocks of sheep by placing them in thesame enclosure or sheepfold. How can they be separated later? All thatis required is for the shepherd to stand at the door of the enclosure andcall. His sheep will recognize his voice and come to him. “ ‘And whenhe brings out his own sheep, he goes before them; and the sheep followhim, for they know his voice’ ” (John 10:4, NKJV). Listening to thevoice of the Shepherd is crucial for the church. In fact, the unity andsafety of the people of God depend on their proximity to Him and aredirectly related to their submissive obedience to His voice.
People don’t generally like to be depicted as sheep. Nevertheless,why is that such an appropriate metaphor for us? What shouldthis image tell us about our need of the Shepherd and our needto obey His voice?
Friday November 9
Further Thought: Ellen G. White, “The Divine Shepherd,” pp. 476–484, in The Desire of Ages; “The Church on Earth,” pp. 240–243, inCounsels for the Church.
“In the context of the Temple in Jerusalem as well as the ubiquitousGreco-Roman structures, New Testament authors employ the templemetaphor to enable believers to visualize the sanctity of the church, God’srole in founding and growing the church, the defining nature of the workof Christ and the Spirit, and the solidarity of believers within the church.The architecture domain would seem to imply a static image. However, themetaphor is used in conjunction with biological imagery and the process ofbuilding is often accentuated. Rather than a static image, ‘we are impelledto visualize a story of the process of construction rather than a completededifice.’ The church is granted the wondrous privilege of humbly acknowledgingin its life and story ‘the temple of the living God’ (2 Cor. 6:16).”—John McVay, “Biblical Metaphors for the Church: Building Blocks forEcclesiology,” in Ángel Manuel Rodríguez, ed., Message, Mission, andUnity of the Church (Hagerstown, Md.: Review and Herald®, 2013), p. 52.
Discussion Questions:
Reflect on the biblical images of the church. Which one do you likemost? Why are you more attracted to that one? Some other metaphorsof the church can be found in these passages: 1 Tim. 3:15, 2 Tim. 2:3–5,1 Pet. 2:9. What else do these metaphors teach about the church?
“God wants His people to be united in the closest bonds ofChristian fellowship; confidence in our brethren is essential to theprosperity of the church; union of action is important in a religiouscrisis. One imprudent step, one careless action, may plunge thechurch into difficulties and trials from which it may not recover foryears.”—Ellen G. White, Testimonies for the Church, vol. 3, p. 446.What should this warning teach us about how careful we must seekto be in guarding the unity of the church? What role does each oneof us have in this sacred responsibility?
Sunday’s study stressed that even as “the people of God,” wemust rely only on God’s grace for salvation, and never on our ownmerits. In fact, couldn’t you even argue that it’s our very relianceon God’s merit for salvation that indeed makes us “the people ofGod”? Is this a valid claim? Why or why not?
Summary: The New Testament uses different metaphors to illustrate both thenature and mission of the church. More important, these metaphors teachthat God is attentively watching over His people and protects them. Theseimages also teach that God’s people are intricately linked with each otherand that we need each other to do the work that we have been called to do.
Sabbath Afternoon
Read for This Week’s Study: Acts 6:1–6; Acts 10:1–23;Matt. 5:17–20; Acts 11:3–24; Acts 15:1–22; Amos 9:11, 12.
Memory Text: “For as many of you as were baptized into Christhave put on Christ. There is neither Jew nor Greek, there is neitherslave nor free, there is neither male nor female; for you are all one inChrist Jesus” (Galatians 3:27, 28, NKJV).
One of the most difficult tasks of any Christian community isto maintain unity when differences of opinion arise on matterspertaining to the identity and mission of the church. These differencescan lead to devastating consequences.
Today’s Christian communities are no different from those we seein the New Testament. People are people, and differences, even overimportant points, will come. Early Christians faced some conflictsarising from perceived interpersonal prejudices and from serious differencesof interpretations of key Old Testament stories and practices.These conflicts could have destroyed the church in its infancy had it notbeen for thoughtful apostles and leaders who sought the guidance of theHoly Spirit and the Scriptures to resolve these tensions.
A few weeks ago we studied how the early church experiencedchurch unity. This week we look at how the early church solved theinner conflicts that undermined its unity and threatened its survival.What were these conflicts, how were they resolved, and what can wetoday learn from those experiences?
* Study this week’s lesson to prepare for Sabbath, November 17.
Read Acts 6:1. What issue in the early church caused people to complainabout what appeared to be the unfair and unequitable distributionof food to widows?
Some early Christians appeared to be prejudiced against the widowsof Greek heritage in their midst and provided them with less food thanthe widows of Hebrew heritage. This perceived favoritism caused a riftin the early community of believers. Whether or not the favoritism wasreal, the text does not say. It says only that some people believed thatit was. This conflict threatened the church’s unity very early on. Howfascinating that ethnic division was seen so quickly in the church.
Read Acts 6:2–6. What were the simple steps taken by the early churchto solve this misunderstanding?
The early church was growing rapidly, and this growth broughtincreasingly heavy burdens on the apostles. The appointment of theseseven men, traditionally called “deacons” (although the New Testamentdoes not call them as such), relieved the tension in the Jerusalemchurch and allowed for the involvement of more people in the ministryof the church.
The apostles listened carefully to the complaints of Greek-speakingbelievers and asked them for a solution. The selection of the seven mento become associates of the apostles was left to this group, and theyrecommended seven disciples, all of them from Greek-speaking heritage.These men were said to be “of good reputation, full of the HolySpirit and wisdom” (Acts 6:3, NKJV). The ministry of the apostles,which until then had been both to preach the Word of God and todistribute food to widows, was divided into two groups, each doing anequally valuable ministry for the proclamation of the gospel. Luke usesthe same word, “ministry” or “service” (diakonia), to refer to both theministry of the apostles in preaching the Word (Acts 6:4) and to theministry of the deacons in distributing food (Acts 6:1).
What significance do you see in the fact that the leaders calledmany of the believers together (Acts 6:2) in order to try to workout a solution?
The conversion of Gentiles to the gospel of Jesus Christ is an eventin the book of Acts that sets the stage for the greatest conflict in the lifeof the early church, one that would threaten its existence and mission.
Read Acts 10:1–23. What elements in this passage indicate that theHoly Spirit was at work in the hearts of many people to prepare theway for Gentiles to receive the gospel?
The vision must have seemed so bizarre to Peter. He was shocked byit because, as a faithful Jew, he had never partaken of unclean or defiledfoods, as the law required (see Leviticus 11, Ezek. 4:14, and Dan. 1:8).However, the intent of this vision was not about diet but about the barriersbetween Jews and Gentiles that were hindering the spread of thegospel. Such barriers were at least as prevalent in the ancient world asthey are today.
During the first decades, Christianity was basically made up of Jewswho had accepted Jesus as the promised Messiah of the Old Testamentprophecies. These early believers in Jesus were faithful Jews whoobeyed the law as they had been taught. They did not consider thegospel of Jesus Christ as having erased or abolished the Old Testamentproscriptions (see Matt. 5:17–20).
Read Acts 10:28, 29, 34, 35. What did Peter understand was the meaningof the vision he received in Joppa? What led him to this interpretation?
What we see happening in Acts is that the Holy Spirit had preparedthe way for Gentiles to be received into the fellowship of the Christiancommunity. And they could do this without having to be circumcisedand become Jews first. What convinced Peter and his friends thatthis was indeed God’s will was the outpouring of the Holy Spirit onCornelius and his household in a similar way to what the disciples ofJesus had experienced on the Day of Pentecost (Acts 10:44–47). If theHoly Spirit was given to Gentiles in the same way as it was given toJews, then it was evident that being circumcised was not a prerequisiteto becoming a believer in Jesus as the Messiah. This conclusion set thestage for a major theological conflict among early Christians.
Reports of what happened in Caesarea with Cornelius soon reachedthe leaders of the Christian community in Jerusalem, and they askedPeter to give an account of what happened. They were offended by whatPeter had done because, according to their Jewish understanding ofthe Law of Moses, faithful Jews were not allowed to eat with Gentiles(Acts 11:3).
Read Acts 11:4–18. What did Peter say to explain the work of the HolySpirit and His leading in this event? What was the main point hewas making by recounting what had happened?
Although some raised questions about the legitimacy of Peter’sactions and his decision to baptize these Gentiles, sufficient witnesses(Acts 11:12) certified that the Holy Spirit did indeed manifest Hispresence in the same way as at Pentecost. The guidance and leading ofthe Holy Spirit in this case is unassailable and the gift acknowledged.“When they heard these things they became silent; and they glorifiedGod, saying, ‘Then God has also granted to the Gentiles repentance tolife’ ” (Acts 11:18, NKJV).
Read Acts 11:19–24. What happened next in the life of the earlychurch?
Perhaps some in Jerusalem thought that what happened withCornelius and his household would be an exception and that such anexperience would not be repeated. But that’s not what the Holy Spiritintended. As the disciples of Jesus scattered beyond Jerusalem andJudea, because of the persecution that arose after Stephen’s death (Acts8:1), and went to Samaria, Phoenicia, Cyprus, and Antioch, subsequentlymore and more Gentiles accepted Jesus as their Savior. Thisis what Jesus had predicted (Acts 1:8). As wonderful as this influx ofGentiles was, if we put ourselves in the place of these early Jewishbelievers it’s not hard to see how they weren’t quite sure how to react.
How might we ourselves be holding on to narrow views of thechurch and of our message that could hamper our witness?
Read Acts 15:1, 2 and Galatians 2:11–14. What are the two issues thatcaused serious conflict in the early church?
The threat to church unity faced by early Christians was real and difficult.Some Jewish Christians thought that salvation was possible onlyfor those who belonged to the covenant people of God, and this impliedthat circumcision was a requirement. And as part of a faithful lifestyle,these Jewish believers also believed that they were to avoid any contactswith Gentiles that could possibly thwart their own salvation.
The Jews had very strict traditions in regard to their associationwith Gentiles. These traditions quickly became a stumbling block forthe new Christian community when the apostles began to reach outto Gentiles who wished to become followers of Jesus. Because theMessiah is the Savior of God’s covenant people, as predicted in the OldTestament, weren’t Gentiles supposed to become Jews first and thenfollow the same covenant rules if they wanted to be saved?
Read Acts 15:3–22. What were some issues presented during theJerusalem Council?
The issue here was rooted in conflicts over deeply held interpretationsof the Old Testament stories regarding circumcision and relationship withGentiles. As apostles, elders, and delegates from Antioch sat together,it seems the discussion went on for a long time without any resolution.
But then Peter, Barnabas, and Paul made speeches. Peter’s speech alludedto the visionary revelation that God gave him and to the gift of the HolySpirit, which opened the way for the mission to the Gentiles. Then Paul andBarnabas shared their stories of what God had done through them for theGentiles. As a result, many eyes were opened to new truth. Said Peter: “ ‘Webelieve that through the grace of the Lord Jesus Christ we shall be savedin the same manner as they,’ ” meaning the Gentiles (Acts 15:11, NKJV).Centuries of long-held tradition were unraveling in light of the gospel.
Was there ever a time you changed your mind about how youunderstood a deeply held belief? What did you learn from theexperience that could perhaps help you when you might againhave to question your understanding of a belief?
It took some level of trust from the church at Antioch to send representativesto Jerusalem in order to seek the best solution to theirconflict. However, after hours of discussion between the apostles andelders, James, the brother of Jesus, who appears to be the leader of theassembly, made a judgment about what should be done (Acts 15:13–20). Clearly the council decided that Gentiles do not need to becomeJewish converts, obeying all aspects of the ceremonial laws, includingcircumcision, in order to become Christians.
Read Amos 9:11, 12 and Jeremiah 12:14–16. What predictions did theseOld Testament prophets make regarding Israel’s neighboring nations?
While James quotes from Amos 9, we see allusions to the salvationof the nations in other Old Testament prophets. It was God’s intentionall along to save the entire world through Israel’s witness andexperience. In fact, God’s call to Abraham included a blessing for allnations through him and his descendants (Gen. 12:1–3). The leadingof the Holy Spirit; the ministry of Peter, Barnabas, and Paul amongthe Gentiles; and the conversion of many Gentiles were evidences thatcould not be set aside. These testimonies helped leaders of the Christiancommunity in Jerusalem realize that many Old Testament prophecieswere now being fulfilled. In fact, God already had given laws guidingthe presence of Gentiles in Israel and what restrictions applied to them(Leviticus 17, 18). James also referred to these laws in his decision(Acts 15:29). It became obvious to everyone that God was callingGentiles to join His people and receive salvation in Jesus. The guidanceof the Holy Spirit gave them a deeper understanding of the Scriptureand revealed to them crucial truths that they had not seen before.
Acts 15:30–35 tells the response of the believers in Antioch to whatwas decided in Jerusalem: “The people . . . were glad for its encouragingmessage” (Acts 15:31, NIV).
We see here in Acts a powerful example of how the early church,through submission to the Word of God, along with a mind-set of love,unity, and trust, could under the guidance of the Holy Spirit avert whatcould have been a major crisis of unity.
What does this account teach us about how important it is for usnot only to listen to what others are saying but to consider thatthey might be right, even when what they say is not exactly whatwe want to hear?
Friday November 16 Further Thought: Ellen G. White, “A Seeker for Truth,” pp. 131–142;“Jew and Gentile,” pp. 188–200, in The Acts of the Apostles. “The council which decided this case was composed of apostles andteachers who had been prominent in raising up the Jewish and GentileChristian churches, with chosen delegates from various places. Eldersfrom Jerusalem and deputies from Antioch were present, and the mostinfluential churches were represented. The council moved in accordancewith the dictates of enlightened judgment, and with the dignityof a church established by the divine will. As a result of their deliberationsthey all saw that God Himself had answered the question at issueby bestowing upon the Gentiles the Holy Ghost; and they realized thatit was their part to follow the guidance of the Spirit. “The entire body of Christians was not called to vote upon the question.The ‘apostles and elders,’ men of influence and judgment, framedand issued the decree, which was thereupon generally accepted by theChristian churches. Not all, however, were pleased with the decision;there was a faction of ambitious and self-confident brethren who disagreedwith it. These men assumed to engage in the work on their ownresponsibility. They indulged in much murmuring and faultfinding,proposing new plans and seeking to pull down the work of the menwhom God had ordained to teach the gospel message. From the firstthe church has had such obstacles to meet and ever will have till theclose of time.”—Ellen G. White, The Acts of the Apostles, pp. 196, 197.
Discussion Questions:
What steps toward the resolution of conflicts found in theaccounts we looked at this week can be applied to your churchcommunity if and when disagreements arise? Though one issuethe church was dealing with here was theological, what can welearn from these accounts that can help the church when cultural,political, or ethnic issues threaten unity? What important principlescan we take away from what we have seen? Look again at the Ellen G. White quote above. Despite the positiveoutcome, some were still not satisfied. What lesson should wetake away from this sad reality? Summary: The early church was threatened by internal conflicts over a numberof issues that could have had a devastating effect on it. We saw the waythat the church, under the guidance of the Holy Spirit and submission tothe Word of God, was able to resolve these conflicts and avert schisms.
Sabbath Afternoon
Read for This Week’s Study: Acts 4:8–12; Acts 1:11; Matt.25:1–13; Heb. 9:11, 12; Exod. 20:8–11; 1 Cor. 15:51–54.
Memory Text: “ ‘Nor is there salvation in any other, for there is noother name under heaven given among men by which we must besaved’ ” (Acts 4:12, NKJV).
In 1888 Seventh-day Adventists experienced a period of intensedebate over the interpretations of some key Bible texts. While pastorsand church leaders were debating the identity of the ten horns of theprophecy of Daniel 7 and of the law in Galatians 3:24, few realized howtheir hostile attitudes toward each other destroyed their fellowship andfriendship and thus marred the unity and mission of the church.
Ellen G. White deeply deplored this state of affairs and encouraged allthose involved in these discussions to think carefully about their relationshipwith Jesus and how love for Jesus ought to be demonstrated in ourconduct, especially when we disagree. She also said that we should notexpect everyone in the church to agree on every point of interpretationon all Bible texts.
But she also emphasized that we should seek unity of understandingwhen it comes to essential Adventist beliefs (see Ellen G. White,Counsels to Writers and Editors, pp. 28–32). This week we look at someessential biblical teachings that make us Adventists and that shape ourunity in faith.
* Study this week’s lesson to prepare for Sabbath, November 24.
Although as Seventh-day Adventists we have much in common withother Christian bodies, our set of beliefs form a unique system of biblicaltruth that no one else in the Christian world is proclaiming. Thesetruths help define us as God’s end-time remnant.
Read Acts 4:8–12, 10:43. What importance does Peter give to the placeof Jesus Christ in his understanding of the plan of salvation?
The apostle Paul told the Corinthians that the good news is “that Godwas in Christ reconciling the world to Himself ” (2 Cor. 5:19, NKJV).Christ’s death is the means of our reconciliation with the Father, bridgingthe chasm left by sin and death. For centuries, Christians havepondered the meaning of Jesus’ death, resurrection, and the reconciliationHe came to accomplish. This process of reconciliation has beentermed atonement, an old English word that originally meant “at-onement.”This is a state of being “at one,” or in agreement. Accordingly,atonement denotes harmony in a relationship, and when there hasbeen estrangement, this harmony would be the result of reconciliation.Church unity is thus a gift of this reconciliation.
What do the following passages teach about the meaning of Jesus’death and resurrection?
Rom. 3:24, 25
1 John 2:2
1 John 4:9, 10
1 Pet. 2:21–24
Though we hold this belief in Christ’s death and resurrectionin common with many other Christian bodies, we proclaim it inthe context of the “everlasting gospel” (Rev. 14:6), part of thethree angels’ messages of Revelation 14:6–12. As Seventh-dayAdventists, we place an emphasis on these messages that no otherChristian body does.
How can you learn to keep before you at all times the reality ofChrist’s death and resurrection and the hope that it offers?
The apostles and early Christians considered Christ’s return “theblessed hope” (Titus 2:13, NKJV), and they expected all the propheciesand promises of Scripture to be fulfilled at the Second Advent. SeventhdayAdventists still hold firmly to this conviction. In fact, our name,“Adventist,” states it unequivocally. All who love Christ look forwardwith anticipation to the day they will be able to share face-to-face fellowshipwith Him. Until that day, the promise of the second coming of Christexerts a unifying influence on us as God’s people.
What do the following passages teach about the manner of Christ’sreturn? How does this differ from some of the popular notions ofChrist’s return? Acts 1:11; Matt. 24:26, 27; Rev. 1:7; 1 Thess. 4:13–18;Rev. 19:11–16.
The Bible repeatedly assures us that Jesus will come again to claim Hisredeemed people. When this event will happen should not be a matter ofspeculation, because Jesus Himself stated, “ ‘But of that day and hour noone knows, not even the angels of heaven, but My Father only’ ” (Matt.24:36, NKJV). Not only do we not know when Christ is coming back, wehave been told that we do not know.
At the end of His ministry, Jesus told the parable of the ten virgins(Matt. 25:1–13) in order to illustrate the experience of the church as itawaits His second coming. The two groups of virgins represent two typesof believers who profess to be waiting for Jesus. Superficially, these twogroups appear to be alike; but when Jesus’ coming is delayed, the real differencebetween them becomes obvious. One group, in spite of the delay,had kept its hope alive and had made the adequate spiritual preparation.By this parable Jesus wished to teach His disciples that the Christianexperience is to be based not on emotional excitement or enthusiasmbut on a continuous reliance on the grace of God and perseverance infaith even when there is no tangible evidence of the fulfillment of God’spromises. Jesus invites us still today to “watch” and be ready at any timefor His coming.
Though our very name Seventh-day Adventist testifies to how crucialthe Second Coming is to us, how can we on a personal levelkeep the reality of the Second Coming before us? How can we, asthe years go by, not make the mistake that Jesus warned about inthe parable of the ten virgins?
In the Old Testament, God instructed Moses to build a tabernacle,or sanctuary, to serve as His “dwelling” here on earth (Exod. 25:8).Through its services, the sanctuary is where the people of Israel weretaught the plan of salvation. Later, in the time of King Solomon, theportable tabernacle was replaced by a magnificent temple (1 Kings5–8). Both the tabernacle and temple were patterned after the heavenlysanctuary, “the true tabernacle which the Lord erected, and notman” (Heb. 8:2, NKJV; see also Exod. 25:9, 40).
Throughout the Bible, it is assumed that there is a heavenly sanctuary,serving as the primary dwelling place of God. The earthlysanctuary services were “miniprophecies” of the plan of salvationand of Jesus’ priestly ministry in heaven.
Read Hebrews 8:6; 9:11, 12, 23–28; and 1 John 1:9–2:2. Whatdo these passages teach concerning Jesus’ priestly ministry inheaven?
Since His ascension, the heavenly sanctuary is the place whereChrist conducts His priestly ministry for our salvation (see Heb.7:25). Therefore, we are encouraged to “come boldly to the throneof grace, that we may obtain mercy and find grace to help in timeof need” (Heb. 4:16, NKJV).
As the earthly tabernacle had two phases of priestly ministry—first, on a daily basis in the Holy Place and then once a year in theMost Holy Place—the Scriptures also describe these two phases ofJesus’ ministry in heaven. His ministry in the Holy Place in heavenis characterized by intercession, forgiveness, reconciliation, andrestoration. Repentant sinners have immediate access to the Fatherthrough Jesus the Mediator (1 John 2:1). Since 1844, Jesus’ ministryin the Most Holy Place deals with the aspects of judgmentand cleansing that were done once a year on the Day of Atonement(Leviticus 16). The ministry of cleansing the sanctuary also is basedon Jesus’ shed blood. The atonement performed on this day foreshadowedthe final application of the merits of Christ to remove thepresence of sin and to accomplish the complete reconciliation of theuniverse into one harmonious government under God. The doctrineof this two-phase ministry is a unique Adventist contribution to theunderstanding of the entire plan of salvation.
Another crucial biblical teaching that Seventh-day Adventists believeand uphold is the seventh-day Sabbath. This is a key doctrine thatbrings unity and fellowship among us. It is one that, with very fewexceptions in Christendom, we alone follow.
The Sabbath is God’s gift to humanity right from the Creation weekitself (Gen. 2:1–3). At Creation, three distinctive divine acts establishedthe Sabbath: (1) God rested on the Sabbath, (2) He blessed theday, and (3) He sanctified it. These three actions instituted the Sabbathas God’s special gift, enabling the human race to experience the realityof heaven on earth and to affirm God’s six-day Creation. A well-knownrabbi, Abraham Joshua Heschel, has called the Sabbath “a palace intime,” a holy day when God meets with His people in a special way.
What do the following passages teach about the meaning of the Sabbathfor humankind? Exod. 20:8–11; Deut. 5:12–15; Ezek. 20:12, 20.
In our desire to follow Jesus’ example (Luke 4:16), Seventh-dayAdventists observe the seventh-day Sabbath. Jesus’ participation inSabbath services reveals that He endorsed it as a day of rest and worship.Some of His miracles were done on the Sabbath in order to teachthe dimension of healing (both physical and spiritual) that comes fromthe celebration of the Sabbath (see Luke 13:10–17). The apostles andearly Christians understood that Jesus had not abolished the Sabbath;they themselves kept it as well and attended worship on that day (Acts13:14, 42, 44; 16:13; 17:2; 18:4).
Another beautiful dimension of the Sabbath is its sign of our deliverancefrom sin. The Sabbath is the memorial of God’s salvation of thepeople of Israel from slavery in Egypt to the rest He promised in theland of Canaan (Deut. 5:12–15). Despite the failure of Israel to enterfully into this rest because of their repeated disobedience and idolatry,God still promises that “there remains therefore a rest for the peopleof God” (Heb. 4:9, NKJV). All who desire to enter into that rest canenter it by faith in the salvation Jesus provides. The observance of theSabbath symbolizes this spiritual rest in Christ and that we rely onlyon His merits, and not works, to save us from sin and to give us eternallife. (See Heb. 4:10, Matt. 11:28–30.)
In what very tangible ways has the Sabbath helped you experiencethe unity and fellowship that Christ desires for His people?
At Creation, “God formed man of the dust of the ground, andbreathed into his nostrils the breath of life; and man became a livingbeing” (Gen. 2:7, NKJV). This account of the creation of humanityreveals that life derives from God. Is immortality an intrinsic aspectof this life? The Bible tells us that only God is immortal (1 Tim.6:16); immortality is not given to humans at birth. In contrast toGod, human beings are mortal. Scripture compares our lives with “avapor that appears for a little time and then vanishes away” (James4:14, NKJV), and at death our lives enter a sleeplike state in whichthere is no consciousness. (See Eccl. 9:5, 6, 10; Ps. 146:4; Ps.115:17; John 11:11–15.)
Although people are born mortal and subject to death, the Biblespeaks of Jesus Christ as the source of immortality and tells us thatHe gives the promise of immortality and eternal life to all those whobelieve in His salvation. “The gift of God is eternal life in ChristJesus our Lord” (Rom. 6:23, NKJV). Jesus “has abolished death andbrought life and immortality to light through the gospel” (2 Tim.1:10, NKJV). “For God so loved the world that He gave His onlybegotten Son, that whoever believes in Him should not perish buthave everlasting life” (John 3:16, NKJV). So, there is hope of lifeafter death.
Read 1 Corinthians 15:51–54 and 1 Thessalonians 4:13–18. Whatdo these passages tell us about life after death and when immortalitywill be given to human beings?
The apostle Paul makes it clear that God bestows immortalityupon people, not at the moment of death, but rather at the resurrection,when the last trumpet will sound. While believers receivethe promise of eternal life at the moment they accept Jesus as theirSavior, immortality is given only at the resurrection. The NewTestament knows nothing of the idea of souls going off to heavenimmediately at death; this teaching has its roots in paganism, goingback to the philosophy of the ancient Greeks, and is not found ineither the Old or New Testament.
How does our understanding of death help us appreciate evenmore the promise of the Second Coming? How does this beliefpowerfully unite us as Seventh-day Adventists?
Friday November 23
Further Thought: Ellen G. White, “The Foundations, Pillars, andLandmarks,” pp. 28–32, in Counsels to Writers and Editors. Read thearticle “Doctrines, Importance of,” pp. 778, 779, in The Ellen G. WhiteEncyclopedia.
As Seventh-day Adventists we do share important beliefs in commonwith some other Christian bodies. The central one, of course, is beliefin salvation by faith alone through the atoning and substitutionary deathof Jesus. We, along with other Christians, believe that our righteousnessis found, not in our own works, but in Christ’s righteousness, which iscredited to us by faith, an unmerited gift of grace. Or, as Ellen G. Whitefamously wrote: “Christ was treated as we deserve, that we might betreated as He deserves. He was condemned for our sins, in which Hehad no share, that we might be justified by His righteousness, in whichwe had no share. He suffered the death which was ours, that we mightreceive the life which was His.”—The Desire of Ages, p. 25. At the sametime, taken as a whole, our set of fundamental beliefs, and the practicesand lifestyle that emerge from those beliefs, make us unique among theChristian world. That’s the way it should be, too; if not, why even exist,at least as Seventh-day Adventists? Our love of Jesus and the teachingswe proclaim should be the most powerful uniting factors among us.
Discussion Questions:
In Faith and Works, p. 103, Ellen G. White equates justificationwith forgiveness of sins. How is an appreciation of our forgivenessand justification in Christ a basis for our fellowship and communitywith brothers and sisters?
Think about how important our doctrines are in the context ofchurch unity. That is, what has brought together millions of peoplefrom so many diverse ethnic, religious, political, and culturalbackgrounds other than our shared doctrinal beliefs? What doesthis tell us about how important doctrine is, not just in the contextof mission and message but for church unity, as well?
Our very name, Seventh-day Adventists, points to two crucialteachings, the seventh-day Sabbath and the Second Advent. Onepart of our name points to Creation, the other redemption. Howare these two teachings related, and in what ways do they togetherso succinctly capture the essence of who we are as a people?
Summary: Seventh-day Adventists hold in common many fundamental beliefs.Some we hold in common with other Christians; others not. Taken as awhole, these teachings form our identity as a distinct church and are thefoundation of our unity in Jesus.
Sabbath Afternoon
Read for This Week’s Study: John 11:51, 52; Eph. 2:13–16;2 Cor. 5:17–21; Eph. 4:25–5:2; Rom. 14:1–6; Acts 1:14.
Memory Text: “Now this he did not say on his own authority; butbeing high priest that year he prophesied that Jesus would die for thenation, and not for that nation only, but also that He would gathertogether in one the children of God who were scattered abroad”(John 11:51, 52, NKJV).
Last week we studied how unity is made visible through a commonmessage, centered on Jesus as Savior and on the truths ofScripture to be emphasized in the time of the end. We are who weare because of the message that God has given us and the calling we haveto spread it to the world.
This week, we focus on the visible unity of the church in its expressionin the day-to-day lives of Christians and the mission of the church.According to Jesus, the church does not simply proclaim God’s messageof salvation and reconciliation. The unity of the church itself also is anessential expression of that reconciliation. In a world surrounded by sinand rebellion, the church stands as a visible witness to the saving workand power of Christ. Without the oneness and solidarity of the churchin its common witness, the saving power of the Cross would hardly beapparent in this world. “Unity with Christ establishes a bond of unitywith one another. This unity is the most convincing proof to the worldof the majesty and virtue of Christ, and of His power to take away sin.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 5,p. 1148.
* Study this week’s lesson to prepare for Sabbath, December 1.
Like many other spiritual blessings God gives His people, churchunity also is a gift of God. Unity is not a human creation through ourefforts, good works, and intentions. Fundamentally, Jesus Christ createsthat unity through His death and resurrection. As we appropriateby faith His death and resurrection through baptism and forgiveness ofour sins, as we join in common fellowship, and as we spread the threeangels’ messages to the world, we are in union with Him and in unitywith one another.
Read John 11:51, 52 and Ephesians 1:7–10. What event in the lifeof Jesus is the foundation of unity among us as Seventh-dayAdventists?
“Now this he [Caiaphas] did not say on his own authority; but beinghigh priest that year he prophesied that Jesus would die for the nation,and not for that nation only, but also that He would gather together inone the children of God who were scattered abroad” (John 11:51, 52,NKJV). How strange that God used Caiaphas to explain the meaning ofJesus’ death, even though Caiaphas did not know what he was doing incondemning Jesus to die. Nor did the priest have any idea of just howprofound his statement was. Caiaphas thought that he was making apolitical statement only. John, though, used it to reveal a foundationaltruth about what the substitutionary death of Jesus meant for all ofGod’s faithful people, who would one day be gathered “together intoone.”
Whatever else we believe as Seventh-day Adventists, whatever messagewe alone are proclaiming, the foundation of our unity exists in ourcommon acceptance of Christ’s death in our behalf.
And, furthermore, we also experience this unity in Christ through baptism.“You are all sons of God through faith in Christ Jesus. For as manyof you as were baptized into Christ have put on Christ” (Gal. 3:26, 27,NKJV). Baptism is another bond that we Adventists commonly share, asit symbolizes our faith in Christ. We have a common Father; thus, we areall sons and daughters of God. And we have a common Savior in whosedeath and resurrection we are baptized (Rom. 6:3, 4).
Whatever cultural, social, ethnic, and political differences existamong us as Seventh-day Adventists, why should our commonfaith in Jesus transcend all such divisions?
Our world is certainly known for its disorder, troubles, wars, andconflicts. All these factors affect our lives at the personal, community,and national levels. At times it appears our entire lives are in conflict.But disunity and disorder will not prevail forever. God is on a missionto bring about cosmic unity. Whereas sin has resulted in disharmony,God’s eternal plan for reconciliation brings peace and wholeness.
In Ephesians 2:13–16, Paul puts forward the principles that showhow Christ acted in order to bring peace among believers: throughHis death on the cross Jesus made both Jews and Gentiles one peopleand destroyed the ethnic and religious barriers that separated them. IfChrist was able to do this with Jews and Gentiles in the first century,how much more can He still bring down any racial, ethnic, and culturalbarriers and walls that divide people within our own church today?
And from this starting point, we can reach out to the world.
In 2 Corinthians 5:17–21, Paul states that in Christ we are a new creation,reconciled to God. What then is our ministry in this world?What differences could we be making in our communities as aunited church body?
As God’s new creation, believers receive a crucial ministry—athreefold ministry of reconciliation. (1) Our church is composed ofbelievers who were once alienated from God but, through the savinggrace of Christ’s sacrifice, have now been united to God by the HolySpirit. We are the remnant, called to proclaim an end-time message tothe world. Our ministry is to invite those who are still alienated fromGod to be reconciled to God and join us in our mission. (2) The churchalso is God’s people reconciled to one another. To be united to Christmeans we are united to one another. This is not just a lofty ideal; it mustbe a visible reality. Reconciliation to one another, peace and harmonyamong brothers and sisters, is an unmistakable witness to the world thatJesus Christ is our Savior and Redeemer. “ ‘By this all will know thatyou are My disciples, if you have love for one another’ ” (John 13:35,NKJV). (3) Through this ministry of reconciliation, the church tells theuniverse that God’s plan of redemption is true and powerful. The greatcontroversy is about God and His character. Inasmuch as the churchcultivates unity and reconciliation, the universe sees the working out ofGod’s eternal wisdom (see Eph. 3:8–11).
In 1902, Ellen G. White wrote: “What Christ was in His life on thisearth, that every Christian is to be. He is our example, not only in Hisspotless purity, but in His patience, gentleness, and winsomeness ofdisposition.”—Ellen G. White, in Signs of the Times, July 16, 1902.These words are reminiscent of Paul’s appeal to the Philippians: “Letthis mind be in you which was also in Christ Jesus” (Phil. 2:5, NKJV).
Read Ephesians 4:25–5:2 and Colossians 3:1–17, and then answerthese two questions: In what areas of our lives in particular are weinvited to show our allegiance to Jesus? How are we to be witnessesof the gospel of Jesus in our public lives?
There are many other passages of Scripture that invite Christians tofollow the example of Jesus and to be living witnesses of God’s graceto others. We also are invited to seek the welfare of others (Matt.7:12); to bear each other’s burdens (Gal. 6:2); to live in simplicityand to focus on inward spirituality instead of outward display (Matt.16:24–26; 1 Pet. 3:3, 4); and to follow healthful living practices(1 Cor. 10:31).
“Beloved, I beg you as sojourners and pilgrims, abstain from fleshlylusts which war against the soul, having your conduct honorableamong the Gentiles, that when they speak against you as evildoers,they may, by your good works which they observe, glorify God in theday of visitation” (1 Pet. 2:11, 12, NKJV). How often do we underestimatethe impact of Christian character upon those who watch us?The patience manifested in moments of annoyance, a disciplined lifein the midst of tension and conflicts, a gentle spirit in response toimpatience and harsh words, are marks of the spirit of Jesus we areinvited to emulate. As Seventh-day Adventists witness together in aworld that misunderstands the character of God, we become a powerfor good and for God’s glory. As representatives of Christ, believersare to be known not only for their moral rectitude but also for theirpractical interest in the welfare of others. If our religious experienceis genuine, it will reveal itself and have an impact in the world. A unifiedbody of believers revealing the character of Christ to the worldwill, indeed, be a powerful witness.
What kind of witness do you present to others? What would onefind in your life that would make them want to follow Jesus?
In Romans 14 and 15, the apostle Paul addresses issues that deeply weredividing the church at Rome. His response to these issues was to invite theRomans to show tolerance and patience for one another and not divide thechurch over these concerns. What can we learn from his counsel?
Read Romans 14:1–6. What issues of conscience were causing churchmembers in Rome to judge and not fellowship with one another?
It is very likely that these matters had to do with Jewish ceremonialimpurity. According to Paul these were “disputes over doubtful things”(Rom. 14:1, NKJV), indicating that they were not matters of salvationbut matters of opinion that should have been left up to individual consciences(see Rom. 14:5).
These disputes were first over the type of food eaten. Eating animalsforbidden in Leviticus 11 was not the problem addressed by Paul here.There is no evidence that early Christians began eating pork or otherunclean animals during Paul’s time, and we know that Peter did not eatany such food (see Acts 10:14). Also, that the weak ate only vegetables(Rom. 14:2) and that the controversy also involved beverages (Rom.14:17, 21) indicate that the concern focuses on ceremonial impurity. Thisis further evident by the word unclean (koinos), used in Romans 14:14.That word is used in the ancient Greek translation of the Old Testamentto refer to impure animals, not the unclean animals of Leviticus 11.Apparently there were some people in the Roman community whowould not eat at fellowship meals because they were not convinced thatthe food was adequately prepared or had not been sacrificed to idols.
The same goes for the observation of some days. This did not referto the weekly observance of the Sabbath, since we know Paul observedit regularly (Acts 13:14, 16:13, 17:2). This is likely a reference to thevarious Jewish feast days or fast days. Paul’s intent in these verses is tourge tolerance for those who are sincere and conscientious in the observanceof these rituals as long as they did not think of them as a meansof salvation. Unity among Christians manifests itself in patience andforbearance when we do not always agree on points, especially whenthey are not essential to our faith.
In class, ask this question: Is there anything that we believeand practice as Seventh-day Adventists that all who claim to beAdventists need not believe and adhere to?
Contrast the mood of the disciples during the Lord’s Supperin Luke 22:24 with the one they had shortly before the Pentecostexperience in Acts 1:14 and 2:1, 46. What made such a differencein their lives?
In Acts 1:14 and 2:46, the phrase “with one accord” also means“persevered with one mind.” This came as a result of their beingtogether in one place, seeking in prayer the fulfillment of Jesus’promise to send them the Comforter.
As they waited, it would have been easy for them to begin to criticizeone another. Some could have pointed to Peter’s denial of Jesus (John18:15–18, 25–27) and to Thomas’s doubting Jesus’ resurrection (John20:25). They could have remembered John and James’s request toreceive the most powerful positions in Jesus’ kingdom (Mark 10:35–41), or that Matthew was a former despised tax collector (Matt. 9:9).
However, “these days of preparation were days of deep heart searching.The disciples felt their spiritual need and cried to the Lord for theholy unction that was to fit them for the work of soul saving. They didnot ask for a blessing for themselves merely. They were weighted withthe burden of the salvation of souls. They realized that the gospel wasto be carried to the world, and they claimed the power that Christ hadpromised.”—Ellen G. White, The Acts of the Apostles, p. 37.
The fellowship between the disciples and the intensity of theirprayers prepared them for this momentous experience of Pentecost.As they drew nearer to God and put aside their personal differences,the disciples were prepared by the Holy Spirit to become the fearlessand bold witnesses of the resurrection of Jesus. They knew Jesushad forgiven their many shortcomings, and this gave them courageto press on ahead. They knew what Jesus had done for them in theirlives. They knew the promise of salvation found in Him, and thus the“ambition of the believers was to reveal the likeness of Christ’s characterand to labor for the enlargement of His kingdom.”—Page 48. Nowonder the Lord was able to do powerful things through them. Whata lesson for us as a church today.
It’s always so easy to find things in other people’s lives that arewrong. How can we learn to put aside the mistakes of others,all for the greater cause of doing God’s will in a united church?
Friday November 30
Further Thought: Ellen G. White, “Unity in Diversity,” pp. 98–103, inEvangelism.
The following quote helps reveal how the early church, united inChrist, was able to maintain unity despite differences among them,and thus be a powerful witness to the world. “Within the church,Scripture illustrates how the Holy Spirit guided the early church inits decision-making process. This is done in at least three closelyinterconnected ways: revelations (e.g., the Spirit told the people whatto do; Cornelius, Ananias, Philip; and perhaps the casting of lots),Scripture (the church reached a conclusion in which the Scripturewas used), and consensus (the Spirit worked from within the community,almost imperceptibly, creating a consensus through dialogueand study, at the end of which the church realized that the Spirit wasworking within it). It appears that when faced with cultural, doctrinal,and theological controversies among the community of believers, theHoly Spirit worked through consensus in its decision-making process.In this process, we see the active role of the community of believersand not just its leaders, and the importance of prayer for discernment.The guidance of the Holy Spirit is sensed throughout the community’sunderstanding of the Word of God, the experience of the communityand its needs, and through the experience of its leaders as they minister.Various church decisions were made through a process guided bythe Holy Spirit in which Scripture, prayer, and experience were elementsof theological reflection.”—Denis Fortin, “The Holy Spirit andthe Church,” in Ángel Manuel Rodríguez, ed., Message, Mission, andUnity of the Church, pp. 321, 322.
Discussion Questions:
In class, go over your answer to Wednesday’s question abouthow we decide on which teachings and practices are essential forus as Seventh-day Adventists and which aren’t.
How are we to relate to Christians in other denominationswho, as we do, believe in the death and resurrection of Jesus?
Summary: The most convincing proof of unity is for brothers and sisters tolove each other as Jesus did. The forgiveness of our sins and the salvationwe share in common as Adventists are the best bonds of our fellowship.In Christ, we can thus show the world our unity and witness of our commonfaith. We are called to do nothing less.
Sabbath Afternoon
Read for This Week’s Study: 2 Tim. 4:11, Philem. 1–25,2 Cor. 10:12–15, Rom. 5:8–11, Eph. 4:26, Matt. 18:15–17.
Memory Text: “For if when we were enemies we were reconciled toGod through the death of His Son, much more, having been reconciled,we shall be saved by His life” (Romans 5:10, NKJV).
As we have seen, even after Pentecost the relationship betweenbelievers was at times strained. The New Testament recordsrepeated examples of the way that church leaders and individualmembers dealt with such challenges. These principles are extremelyvaluable for the church today. They reveal the positive results that cancome when we use biblical principles to deal with conflicts and preserveour oneness in Christ.
In this week’s lesson, we will focus on restored relationships and howour human relationships impact our oneness in Christ. The ministryof the Holy Spirit involves bringing people closer to God and to oneanother. It includes breaking down the barriers in our relationship withGod and breaking down barriers in our relationships with one another.In short, the greatest demonstration of the power of the gospel is notnecessarily what the church says but how the church lives.
“ ‘By this all will know that you are My disciples, if you have lovefor one another’ ” (John 13:35, NKJV). Without this love all our talkabout church unity will come to nothing.
* Study this week’s lesson to prepare for Sabbath, December 8.
Paul and Barnabas worked together in witnessing for Jesus. But theyhad a disagreement over whether they could trust one as fearful as JohnMark (Acts 15:36–39). The potential dangers of preaching the gospelhad caused John Mark at one point to desert Paul and Barnabas andreturn home (Acts 13:13).
“This desertion caused Paul to judge Mark unfavorably, and evenseverely, for a time. Barnabas, on the other hand, was inclined to excusehim because of his inexperience. He felt anxious that Mark should notabandon the ministry, for he saw in him qualifications that would fithim to be a useful worker for Christ.”—Ellen G. White, The Acts of theApostles, p. 170.
Although God used all these men, the issues between them neededresolution. The apostle who preached grace needed to extend grace toa young preacher who had disappointed him. The apostle of forgivenessneeded to forgive. John Mark grew in the affirming mentorshipof Barnabas (Acts 15:39), and, eventually, Paul’s heart was apparentlytouched by the changes.
How do Paul’s letters to Timothy and the church at Colosse reveal hisrenewed relationship with John Mark and a new confidence in thisyoung preacher? Col. 4:10, 11; 2 Tim. 4:11.
Although details of Paul’s reconciliation with John Mark may besketchy, the biblical record is clear. John Mark became one of theapostle’s trusted companions. Paul highly recommended John Mark asa “fellow worker” to the church at Colosse. At the end of Paul’s life,he strongly encouraged Timothy to bring John Mark with him to Romebecause he was “useful to me for ministry” (2 Tim. 4:11, NKJV). Paul’sministry was enriched by the young preacher, whom he obviously hadforgiven. The barrier between them had been broken down, and theywere able to work together in the cause of the gospel. Whatever theissues between them, and however justified Paul might have believedhimself to be in regard to his earlier attitude toward John Mark, it wasall behind him now.
How can we learn to forgive those who have hurt or disappointedus? At the same time, why does forgiveness not always include acomplete restoration of a previous relationship? Why does it notalways need to?
While he was imprisoned in Rome, Paul met a runaway slave namedOnesimus, who had fled from Colosse to Rome. Paul realized that hepersonally knew Onesimus’s master. The Epistle to Philemon is Paul’spersonal appeal to his friend regarding a restored relationship with therunaway slave.
Relationships mattered to Paul. The apostle knew that fracturedrelationships are detrimental to spiritual growth and to church unity.Philemon was a church leader in Colosse. If he harbored bitternesstoward Onesimus, it would color his Christian witness and the witnessof the church to the nonbelieving community.
Read Philemon 1–25. What important principles about restored relationshipscan we find here? Remember, the key word is “principles.”
At first glance it is somewhat surprising that Paul did not speak moreforcefully against the evils of slavery. But Paul’s strategy was far moreeffective. The gospel, ideally, breaks down all class distinctions (Gal.3:28; Col. 3:10, 11). The apostle sent Onesimus back to Philemon, notas a slave but as his son in Jesus and as Philemon’s “beloved brother” inthe Lord (Philemon 16, NKJV).
Paul knew that runaway slaves had a bleak future. They could beapprehended at any time. They were doomed to a life of destitution andpoverty. But now, as Philemon’s brother in Christ and willing worker,Onesimus could have a better future. His food, lodging, and job couldbe made secure under Philemon. The restoration of a broken relationshipcould make a dramatic difference in his life. He became a “faithfuland beloved brother” and colaborer in the gospel with Paul (Col.4:9). Paul was so fervent, so adamant, in his desire for reconciliationbetween them that he was willing to pay out of his own pocket anyfinancial issues that might have arisen from what happened betweenthe two believers in Jesus.
Drawing from the principles of the gospel as seen here, what canyou take away that can help you deal with whatever stresses andstrains, even fractures, you have in relationships with others?How can these principles prevent a breakdown in the unity ofyour local church?
As we saw in an earlier lesson, the church at Corinth had deep problems.What principles does Paul outline in 1 Corinthians 3:5–11,12:1–11, and 2 Corinthians 10:12–15 for healing and restoration,which are so vital to church unity?
In these passages, the apostle outlines critical principles for churchunity. He points out that Jesus uses different workers to accomplishdifferent ministries in His church, even though each one is laboringtogether for the building up of God’s kingdom (1 Cor. 3:9).
God calls us to cooperation, not competition. Each believer is giftedby God to cooperate in ministering to the body of Christ and servingthe community (1 Cor. 12:11). There are no greater or lesser gifts. Allare necessary in Christ’s church (1 Cor. 12:18–23). Our God-given giftsare not for selfish display, and they are given by the Holy Spirit forservice in the spreading of the gospel.
All comparisons with others are unwise, because they will make usfeel either discouraged or arrogant. If we think that others are far “superior”to us, we will feel despondent when we compare ourselves to themand easily can get discouraged in whatever ministry we are in. On theother hand, if we think our labors for Christ are more effective than isthe work of others, we will feel proud, which is the last sentiment anyChristian should be harboring.
Both attitudes cripple our effectiveness for Christ and the fellowshipwe have with one another. As we labor within the sphere of influencethat Christ has given us, we will find joy and contentment in our witnessfor Christ. Our labors will complement the efforts of other members,and the church of Christ will make giant strides for the kingdom.
Can you think of someone whose gifts in ministry have madeyou jealous? (Not too hard, is it?) At the same time, how oftenhave you felt proud of your gifts in contrast to those of others?The point is that Paul’s concerns are an ever-present reality infallen human beings. Regardless of the side on which we fall,how can we learn the unselfish attitudes that are necessary inorder to maintain our oneness in Christ?
What is forgiveness? Does forgiveness justify the behavior of someonewho has horribly wronged us? Is my forgiveness dependent on theoffender’s repentance? What if the one with whom I am upset does notdeserve my forgiveness?
How do the following passages help us to understand the biblicalnature of forgiveness? Rom. 5:8–11; Luke 23:31–34; 2 Cor. 5:20, 21;Eph. 4:26.
Christ took the initiative in reconciling us to Himself. It is the “goodnessof God [that] leads you to repentance” (Rom. 2:4, NKJV). In Christwe were reconciled to God while we were yet sinners. Our repentanceand confession do not create reconciliation. Christ’s death on the crossdid; our part is to accept what was done for us.
It is true that we cannot receive the blessings of forgiveness untilwe confess our sins. This does not mean that our confession createsforgiveness in God’s heart. Forgiveness was in His heart all the time.Confession, instead, enables us to receive it (1 John 1:9). Confession isvitally important, not because it changes God’s attitude toward us, butbecause it changes our attitude toward Him. When we yield to the HolySpirit’s convicting power to repent and confess our sin, we are changed.
Forgiveness also is crucial for our own spiritual well-being. A failureto forgive someone who has wronged us, even if they do not deserveforgiveness, can hurt us more than it hurts them. If an individual haswronged you and the pain festers inside because you fail to forgive, youare allowing them to hurt you even more. Such feelings and hurt oftenare the cause of divisions and tensions in the church. Unresolved hurtbetween church members hurts the unity of the body of Christ.
Forgiveness is releasing another from our condemnation becauseChrist has released us from His condemnation. It does not justifyanother’s behavior toward us. We can be reconciled to someone who haswronged us, because Christ reconciled us to Himself when we wrongedHim. We can forgive because we are forgiven. We can love because weare loved. Forgiveness is a choice. We can choose to forgive in spite of theother person’s actions or attitudes. This is the true spirit of Jesus.
How can focusing on the forgiveness we have in Christ help uslearn to forgive others? Why is this forgiveness such an essentialaspect of our Christian experience?
Read Matthew 18:15–17. What three steps does Jesus give us to helpus to resolve conflicts when we are wronged by another churchmember? How are we to apply these words in our contemporarysituations?
Jesus’ desire in giving the counsel of Matthew 18 is to keep interpersonalconflict within the church in as small a group as possible. Hisintent is that the two people involved solve the problem themselves.This is why Jesus declares, “ ‘If your brother sins against you, go andtell him his fault between you and him alone’ ” (Matt. 18:15, NKJV).As the number of people involved in a conflict between two individualsincreases, the more contention can be created, and the more it can affectthe fellowship of other believers. People take sides, and battle lines aredrawn. But when Christians attempt to settle their differences privately,and in the spirit of Christian love and mutual understanding, a climateof reconciliation is created. The atmosphere is right for the Holy Spiritto work with them as they strive to resolve their differences.
Sometimes personal appeals for conflict resolution are ineffective. Inthese instances Jesus invites us to take one or two others with us. Thissecond step in the reconciliation process always must follow the firststep. The purpose is to bring people together, not drive them furtherapart. The one or two who join the offended party are not coming toprove his or her point or to join in blaming the other individual. Theycome in Christian love and compassion as counselors and prayer partnersin order to participate in the process of bringing two estrangedpeople together.
There are occasions when all attempts to solve the problem do notwork. In this case, Jesus instructs us to bring the issue before thechurch. He certainly is not talking about interrupting the Sabbathmorning worship service with an issue of personal conflict. Theappropriate place to bring the issue, if the first two steps have nothelped to reconcile the two parties, is the church board. Again,Christ’s purpose is reconciliation. It is not to blame one party andexonerate the other.
“Do not suffer resentment to ripen into malice. Do not allow thewound to fester and break out in poisoned words, which taint the mindsof those who hear. Do not allow bitter thoughts to continue to fill yourmind and his. Go to your brother, and in humility and sincerity talkwith him about the matter.”—Ellen G. White, Gospel Workers, p. 499.
Friday December 7
Further Thought: Read the article “Forgiveness,” pp. 825, 826, in TheEllen G. White Encyclopedia.
“When the laborers have an abiding Christ in their own souls, when allselfishness is dead, when there is no rivalry, no strife for the supremacy,when oneness exists, when they sanctify themselves, so that love forone another is seen and felt, then the showers of the grace of the HolySpirit will just as surely come upon them as that God’s promise willnever fail in one jot or tittle.”—Ellen G. White, Selected Messages,book 1, p. 175.
“If we stand in the great day of the Lord with Christ as our refuge,our high tower, we must put away all envy, all strife for the supremacy.We must utterly destroy the roots of these unholy things, that they maynot again spring up into life. We must place ourselves wholly on theside of the Lord.”—Ellen G. White, Last Day Events, p. 190.
Discussion Questions:
Read Colossians 3:12–17. Discuss the Christian qualities theapostle Paul encourages the church at Colosse to seek. Why arethese qualities the basis for all conflict resolution? How do theyguide us in carrying out the principles that Jesus gives us inMatthew 18:15–18?
Look again at Colossians 3:12–17 and the teachings found inthese verses. Why are these things so utterly essential for the unityin the church?
If we look at our church, that is, the Seventh-day AdventistChurch as a whole, what is the greatest thing holding us back fromthe kind of unity that will be needed in order to reach the world?Is it our teachings and doctrines? Of course not. These are thevery things that God has given us to proclaim to the world. Maybethe problem exists solely in us, in our interpersonal relationships,our petty jealousies, our bickering, our selfishness, our desire forsupremacy, and a whole host of other things. Why must you pleadfor the power of the Holy Spirit to bring the changes that have tooccur in you before we see unity in the whole church?
Summary: The gospel of Jesus Christ is about healing and transformation.And when these come, they cannot help impacting our relationship withothers. The Bible gives us powerful principles and examples of how wecan have good and close relationships with others, even in a world of sin.
Sabbath Afternoon
Read for This Week’s Study: Rev. 4:8, 11; Matt. 4:8, 9;Dan. 3:8–18; Rev. 14:9; Rev. 14:6, 7; Acts 4:23–31.
MemoryText: “Then I saw another angel flying in the midst of heaven,having the everlasting gospel to preach to those who dwell on theearth—to every nation, tribe, tongue, and people—saying with aloud voice, ‘Fear God and give glory to Him, for the hour of His judgmenthas come; and worship Him who made heaven and earth, thesea and springs of water’ ” (Revelation 14:6, 7, NKJV).
Soon after the Day of Pentecost, the early Christians spent much oftheir time in worship. “And they continued steadfastly in the apostles’doctrine and fellowship, in the breaking of bread, and in prayers”(Acts 2:42, NKJV). The joy that came from knowing Jesus as the Messiah,the fulfillment of Old Testament prophecies, filled their hearts with thanksgivingand gratitude to God. What a privilege to know this wonderful truth.These early Christians felt the need to spend time together in fellowship,study, and prayer, all in order to thank God for His revelation in the life,death, and resurrection of Jesus, and for what He had done in their lives.
The church of Jesus Christ is by definition a worshiping community,called into being by God to be “a spiritual house, a holy priesthood, tooffer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet.2:5, NKJV). Gratitude to God expressed in community worship transformspeople’s hearts and minds into the likeness of the character of God andprepares them for service.
This week’s lesson focuses on the meaning of worship and how itpreserves unity among believers in Jesus.
* Study this week’s lesson to prepare for Sabbath, December 15.
In discussions about worship, we often highlight elements of worship,what it includes and how it is done. But what is the deep meaning of worship?What does it mean to worship God? And why do we do it? In Psalm29:2, David states: “Give unto the Lord the glory due to His name; worshipthe Lord in the beauty of holiness” (Ps. 29:2, NKJV). This psalmpoints us in the right direction to understand the meaning of worship. Toworship the Lord is to give Him the glory and honor He deserves.
Read Revelation 4 and 5. What reasons do the inhabitants of heavengive for worshiping God and Jesus, the Lamb of God? See Rev. 4:8,11; 5:9, 10, 12, 13.
This depiction of worship in the throne room of heaven as Jesusis introduced as the Lamb of God and Savior of the world is aweinspiring.Worship happens when God’s creation responds to Himwith words of adoration and thankfulness for what He has done.Worship is the response of a grateful person for God’s creation andsalvation. At the end of time, the redeemed also will join in adorationand respond in a similar way to God’s salvation. “ ‘Great and marvelousare Your works, Lord God Almighty! Just and true are Your ways,O King of the saints! Who shall not fear You, O Lord, and glorify Yourname? For You alone are holy. For all nations shall come and worshipbefore You, for Your judgments have been manifested’ ” (Rev. 15:3,4, NKJV).
So, worship is a response of our faith in God for His mighty works:first, for creating us, and, second, for redeeming us. In worship we giveto God the adoration, reverence, praise, love, and obedience we believeHe is worthy to receive. Of course, what we know about God, as ourCreator and Savior, comes from what He revealed to us in Scripture.Furthermore, what Christians know about God was revealed more fullyin the person and ministry of Jesus (see John 14:8–14). That is whyChristians worship Jesus as Savior and Redeemer, as His sacrificialdeath and resurrection are at the very core of worship.
When Christians come together in worship, it is out of this sense ofawe and thankfulness that our worship should proceed.
Think about what we have been given in Christ as our Creatorand Savior, about what He has spared us from, and about whatHe offers us—all because He willingly died in our stead. Whyshould these truths be the foundation of all our worship?
Read Matthew 4:8, 9. What was Jesus’ third temptation in the wilderness?
With pride and arrogance, Satan declared himself to be the rightfulruler of the world, the owner of all its riches and glory, claiming thehonor and respect of all who live in it, as if he had created the world.What an insult to God, the Creator. Satan revealed that he knowsexactly what worship is about: it is to give honor and respect to therightful owner of the universe.
Compare the experience of the three Hebrew friends in Daniel 3(especially verses 8–18) with that of the believers who will face theend-time power of Revelation 13:4 and 14:9–11. What is at stake atthe time of the end? What is the core issue in both accounts?
From Cain and Abel, to the three Hebrew boys in Babylon, to finalevents regarding “the mark of the beast” (Rev. 16:2), Satan seeks to establisha false system of worship, one that takes people away from the trueGod and, even if subtly, direct worship toward himself. After all, even frombefore the Fall, he wanted to be like God (Isa. 14:14). It’s no coincidencethat just as the three young men faced the threat of death unless they wereto worship an “image,” in the last days God’s faithful people will face thethreat of death unless they will worship an “image,” as well. Why worshipany “image” when we are called to worship the true God instead?
“Important are the lessons to be learned from the experience of theHebrew youth on the plain of Dura. . . .
“The season of distress before God’s people will call for a faith that willnot falter. His children must make it manifest that He is the only objectof their worship, and that no consideration, not even that of life itself, caninduce them to make the least concession to false worship. To the loyal heartthe commands of sinful, finite men will sink into insignificance beside theword of the eternal God. Truth will be obeyed though the result be imprisonmentor exile or death.”—Ellen G. White, Prophets and Kings, pp. 512, 513.
What are different ways, even now, that we can be tempted intoworshiping anyone else other than the only Being worthy of ourworship? How might false worship be a more subtle threat thanwe realize? What are some things that we might even now betempted to worship?
Seventh-day Adventists see the three angels’ messages of Revelation14:6–12 as depicting their mission and the core of their message justbefore the second coming of Jesus (Rev. 14:14–20). These are theimportant messages to be preached with “a loud voice” to all inhabitantsof the earth.
Read Revelation 14:6, 7. What is the first angel’s message, and whatdoes it say about God? Why is there a reference to worship in thismessage?
The first of the three angels’ messages proclaims a message to theentire world. This is the fulfillment of Jesus’ prediction in Matthew24:14. There is a sense of urgency and haste in the depiction of thesethree angels and their mission. The first message urges people to focuson God because “ ‘the hour of His judgment has come’ ” (Rev. 14:7,NKJV). The second coming of Jesus is the catalyst for the judgment.
“ ‘Fear God,’ ” the angel says (Rev. 14:7). For those who do not takeGod seriously, this message and call to action will indeed generate fearin their mind. But for those who have been followers of Jesus, this callinvites awe and respect. They look up to God and see the fulfillment ofHis promises. A sense of grateful reverence for God overtakes them.
“ ‘And worship Him who made heaven and earth, the sea and springs ofwater’ ” (Rev. 14:7, NKJV). This language makes an unmistakable allusionto the Sabbath commandment, with its reference to Creation (see Exod.20:8–11). The God of Creation, who instituted the Sabbath as a memorialof His creative power, is the One who is to be worshiped and revered.
It is interesting to note that at the end of time worship is identifiedas a key issue in the great controversy for the allegiance of the humanrace. This worldwide announcement is a call to worship the Creator.
“The central issue in the final crisis will be worship. Revelationmakes clear that the test will not be denial of worship, but rather whois worshiped. At the time of the end, only two groups of people will bein the world: those who fear and worship the true God (11:1, 18; 14:7)and those who hate the truth and are worshipers of the dragon and thebeast (13:4–8, 14:9–11). . . .
“If worship is the central issue in the final conflict, no wonder thenthat God sends His end-time gospel urging the inhabitants of the earthto take Him seriously and worship Him as the Creator, the only Oneworthy of worship.”—Ranko Stefanovic, Revelation of Jesus Christ:Commentary on the Book of Revelation (Berrien Springs, Mich.:Andrews University Press, 2002), pp. 444, 445.
Read Acts 2:42. What were some of the elements of early Christianworship?
“And they continued steadfastly in the apostles’ doctrine and fellowship”(Acts 2:42, NKJV). From the earliest moments of the church, worshiphas been characterized by the centrality of the study of the Wordof God given to us by the apostles. The first Christians were faithfulin studying the Scriptures for what they said about Jesus the Messiah.They were in constant fellowship to share with one another the blessingsGod had given them and to encourage each other in their spiritualwalk with God. In the Word they mined the sacred truths that becamethe foundation of their message to the world.
What do the following passages say about the importance of studyingGod’s Word in fellowship with other believers?
2 Kings 22:8–13
Acts 17:10, 11
2 Tim. 3:14–17
“Wherever the truths of the gospel are proclaimed, those who honestlydesire to do right are led to a diligent searching of the Scriptures.If, in the closing scenes of this earth’s history, those to whom testingtruths are proclaimed would follow the example of the Bereans, searchingthe Scriptures daily, and comparing with God’s word the messagesbrought them, there would today be a large number loyal to the preceptsof God’s law, where now there are comparatively few.”—Ellen G.White, The Acts of the Apostles, p. 232.
We are a united people because of the truths that we proclaim, truthsthat we find from the Word of God. This was true of God’s church inthe early days, and it is true of it today. The study of God’s Word formsthe core of both our worship to God and our unity as a people who havebeen called to proclaim the three angels’ messages to the world. Whenwe come together as a family to fellowship and worship, the Scripturesspeak to us words from God to guide our lives in preparation for ourmission and for Jesus’ second coming.
How firmly grounded are you, from the Bible, in what we believe?That is, are you grounded enough in it to the point where youcould, like the three Hebrew boys, stand firm in the face of death?
Whatever the challenges the early church faced, they were united intheir common faith in Jesus and in the truth He had entrusted them tospread to the world. It’s what Peter even called “present truth” (2 Pet.1:12). And thus, united in the truth, they expressed their unity in anumber of ways.
“And they continued steadfastly . . . in the breaking of bread, andin prayers” (Acts 2:42, NKJV). This reference to breaking of breadprobably refers to a fellowship meal or to regular meals sharedbetween believers. At some point during a fellowship meal, someonewould offer a special blessing over the bread and drink in memory ofJesus’ death and resurrection, in expectation of His soon return. EarlyChristians thus devoted their time to remembering the meaning ofJesus’ life and ministry, and loved to talk about it in fellowship meals.The meals they shared became moments of worship. “So continuingdaily with one accord in the temple, and breaking bread from house tohouse, they ate their food with gladness and simplicity of heart, praisingGod and having favor with all the people. And the Lord added tothe church daily those who were being saved” (Acts 2:46, 47, NKJV).No doubt this time of fellowship together greatly helped strengthenthe sense of unity they had in Jesus.
What examples do we have in the book of Acts of early Christianspraying together? What did they pray for?
Acts 1:14
Acts 4:23–31
Acts 12:12
The early church cherished the opportunity for direct communicationwith God and never failed to offer up petitions to Him when gatheredtogether in worship. Paul in his First Epistle to Timothy mentions theimportance of prayer when Christians are together (1 Tim. 2:1). To theEphesians, he also emphasized the need of prayer: “praying always withall prayer and supplication in the Spirit, being watchful to this end withall perseverance and supplication for all the saints—and for me” (Eph.6:18, 19, NKJV).
What are ways that we can experience a deeper unity through thepower of intercessory prayer for common causes? How does thisprayer help unite us as a church?
Friday December 14
Further Thought: Read the articles “Prayer,” pp. 1044–1046, and“Worship,” pp. 1290, 1291, in The Ellen G. White Encyclopedia. “ ‘The importance of the Sabbath as the memorial of creation is that itkeeps ever present the true reason why worship is due to God’—becauseHe is the Creator, and we are His creatures. ‘The Sabbath therefore liesat the very foundation of divine worship, for it teaches this great truthin the most impressive manner, and no other institution does this. Thetrue ground of divine worship, not of that on the seventh day merely, butof all worship, is found in the distinction between the Creator and Hiscreatures. This great fact can never become obsolete, and must never beforgotten.’—J. N. Andrews, History of the Sabbath, chapter 27. It wasto keep this truth ever before the minds of men, that God instituted theSabbath in Eden; and so long as the fact that He is our Creator continuesto be a reason why we should worship Him, so long the Sabbath willcontinue as its sign and memorial. Had the Sabbath been universallykept, man’s thoughts and affections would have been led to the Creatoras the object of reverence and worship, and there would never have beenan idolater, an atheist, or an infidel. The keeping of the Sabbath is a signof loyalty to the true God, ‘Him that made heaven, and earth, and thesea, and the fountains of waters.’ It follows that the message which commandsmen to worship God and keep His commandments will especiallycall upon them to keep the fourth commandment.”—Ellen G. White, TheGreat Controversy, pp. 437, 438.
Discussion Questions:
Since the biblical concepts of worship, creation, and salvationare so closely intertwined, how do you think the celebration of theSabbath could be God’s antidote to false worship? What role doesthe Sabbath play in this end-time prophecy of Revelation 14:6, 7?Why is the Sabbath referred to in the first angel’s message?
Oftentimes we talk about worship as a matter of content—things we should do or not do during worship. Is that goodenough? What is worship really about? How is your local churchexperiencing meaningful worship?
In some societies, Christian community worship slowly is beingforgotten or abandoned, even in Adventist communities. What canyour local church do to counter this trend? Summary: Worship is the Christian believer’s thankful response to God forHis gift of salvation. It also is an essential element of the Christian community’sexperience of unity and fellowship. Without prayer and Biblestudy in a desire to know God’s truth for us, our community will fail toexperience oneness in Christ.
Sabbath Afternoon
Read for This Week’s Study: Eph. 5:23–27; Matt. 20:25–28;Titus 1:9; Matt. 16:19; Gal. 6:1, 2; Matt. 28:18–20.
Memory Text: “ ‘Yet it shall not be so among you; but whoeverdesires to become great among you, let him be your servant. Andwhoever desires to be first among you, let him be your slave’ ”(Matthew 20:26, 27, NKJV).
As Seventh-day Adventists, we are Protestant Christians whobelieve that salvation is through faith alone in what Jesus Christhas accomplished for humanity. We do not need a church or achurch hierarchy in order to receive the benefits of what Christ hasdone for us. What we get from Christ we get directly from Him, as ourSubstitute on the cross and as our mediating High Priest in the heavenlysanctuary.
Nevertheless, the church is God’s creation, and God placed it herefor us, not as a means of salvation but as a vehicle to help us expressand make manifest that salvation to the world. The church is an organizationthat Jesus created for the spreading of the gospel into theworld. Organization is important insofar as it solidifies and enablesthe mission of the church. Without a church organization, Jesus’ savingmessage could not as effectively be communicated to others. Churchleaders are important, too, in that they foster unity and illustrate theexample of Jesus.
This week we study why church organization is crucial for missionand how it can foster church unity.
* Study this week’s lesson to prepare for Sabbath, December 22.
As we have seen already in an earlier lesson, in the New Testamentthe church is represented by the metaphor of a body. The church is thebody of Christ. This metaphor alludes to several aspects of the churchand the relationship between Christ and His people. As the body ofChrist, the church depends on Him for its very existence. He is theHead (Col. 1:18, Eph. 1:22) and the Source of the life of the church.Without Him there would be no church.
The church also derives its identity from Christ, for He is the Source andthe Foundation and the Originator of its belief and teachings. Yet, the churchis more than these things, as crucial as they are to its identity. It is Christ andHis Word as revealed in Scripture that determine what the church is. Thus,the church derives its identity and significance from Christ.
In Ephesians 5:23–27, Paul uses the relationship between Christ andHis church to illustrate the kind of relationship there should bebetween husband and wife. What are the key ideas of this relationshipbetween Christ and His church?
Although we may be hesitant with the concept of submission becauseof how leaders in the centuries past have abused it, the church is nonethelessto be subject to the Head, Christ, and is subject to His authority.Our acknowledgment of Christ as the Head of the church helps usremember to whom our ultimate allegiance must belong, and that is theLord Himself and to no one else. The church is to be organized, but thatorganization always must be subordinate to the authority of Jesus, thetrue Leader of our church.
“The church is built upon Christ as its foundation; it is to obey Christas its head. It is not to depend upon man, or be controlled by man. Manyclaim that a position of trust in the church gives them authority to dictatewhat other men shall believe and what they shall do. This claim God doesnot sanction. The Saviour declares, ‘All ye are brethren.’ All are exposedto temptation, and are liable to error. Upon no finite being can we dependfor guidance. The Rock of faith is the living presence of Christ in thechurch. Upon this the weakest may depend, and those who think themselvesthe strongest will prove to be the weakest, unless they make Christtheir efficiency.”—Ellen G. White, The Desire of Ages, p. 414.
How can we learn to depend upon Christ and not upon any“finite being,” as it is so easy to do?
During His ministry with His disciples, Jesus repeatedly experiencedmoments when He probably felt exasperated by the envy for power theyseemed to have. The apostles appeared to be anxious to become powerfulleaders of Jesus’ kingdom (Mark 9:33, 34; Luke 9:46). Even as thedisciples were eating the Last Supper together, these feelings of dominationand supremacy were palpably felt among them (Luke 22:24).
During one such occasion, Jesus clearly expressed His thoughtsregarding spiritual leadership among His people. What principlesof leadership do we learn from Jesus’ exhortation in Matthew20:25–28? How can we manifest this principle in our lives andespecially in our churches?
“In this concise passage Jesus presents us with two models ofauthority. The first is the Roman idea of authority. In this model, theelite stand hierarchically over others. They have the power to makedecisions and expect submission from those below them. Jesusclearly rejected this model of authority when He stated, ‘Not so withyou!’ Instead He presented the disciples with a breathtakingly newmodel of authority, a thorough rejection, or reversal, of the hierarchicalmodel with which they were familiar.”—Darius Jankiewicz,“Serving Like Jesus: Authority in God’s Church,” Adventist Review,March 13, 2014, p. 18.
The concept of authority that Jesus presents in this story is basedon two key words: “servant” (diakonos) and “slave” (doulos). In someBible versions, the first word, “servant,” is often translated “minister,”and the second, “servant” or “bondservant.” Both words thus lose muchof the force of Jesus’ intent. Although Jesus did not wish to abolish allauthority structures, what He wished to emphasize is that church leadersmust first of all be servants and slaves of God’s people. Their positionsare not to exercise authority over people or to dominate them orto give themselves prestige and reputation. “Christ was establishing akingdom on different principles. He called men, not to authority, but toservice, the strong to bear the infirmities of the weak. Power, position,talent, education, placed their possessor under the greater obligation toserve his fellows.”—Ellen G. White, The Desire of Ages, p. 550.
Read John 13:1–20. What example of leadership did Jesus giveHis disciples? What is Jesus still trying to teach us in this passage?How can we manifest the principle here in all our actionswith others, in and outside of the church?
Read 2 Timothy 2:15 and Titus 1:9. According to Paul’s counsels toTimothy and Titus, what crucial tasks are the responsibility of afaithful church leader and elder?
Notice how much emphasis Paul puts on keeping the doctrines andteachings pure. This is crucial for unity, especially because one couldargue that, more than anything else, our teachings are what unify ourchurch. Again, as Adventists, as people from so many different walksof life, cultures, and backgrounds, our unity in Christ is found in ourunderstanding of the truth that Christ has given. If we get confused onthese teachings, then only chaos and division will come, especially aswe near the end.
“I charge you therefore before God and the Lord Jesus Christ, whowill judge the living and the dead at His appearing and His kingdom:Preach the word! Be ready in season and out of season. Convince,rebuke, exhort, with all longsuffering and teaching. For the time willcome when they will not endure sound doctrine, but according to theirown desires, because they have itching ears, they will heap up for themselvesteachers; and they will turn their ears away from the truth, andbe turned aside to fables” (2 Tim. 4:1–4, NKJV).
With these words, Paul focuses his inspired thoughts on the secondcoming of Jesus and on the day of judgment. The apostle uses all hisGod-given authority (see 1 Tim. 1:1) to give Timothy this importantcounsel. In the context of the last days, with false teachings aboundingand immorality rising, Timothy is to preach the Word of God. That isthe ministry he has been called to.
As part of his teaching ministry, Timothy is to convince, rebuke,and exhort. These verbs are reminiscent of the guidance given by theScriptures (2 Tim. 3:16). Clearly, Timothy’s work is to follow, teach,and implement what he finds in the Scriptures and to do so with longsufferingand patience. Harsh and severe rebukes rarely bring a sinnerto Christ. By following what Paul wrote, and following it under theguidance of the Holy Spirit, and with a servant-leader attitude, Timothywould be a powerfully unifying force in the church.
What are practical ways that we can help our church leadersmaintain unity in the church? How can we make sure we arealways a force for unity as opposed to disunity, even amid disputes?
One of the main issues of church organization is to deal with discipline.How discipline helps to preserve church unity is sometimes atouchy subject and easily may be misunderstood. But from a biblicalperspective, church discipline centers on two important areas: preservingpurity of doctrine and preserving purity of church life and practice.
As we already have seen, the New Testament maintains the importanceof preserving the purity of biblical teaching in the wake of apostasyand false teaching, particularly at the end of time. The same goesfor preserving the respectability of the community by guarding againstimmorality, dishonesty, and depravity. For this reason the Scripture isspoken of as “profitable for doctrine, for reproof, for correction, forinstruction in righteousness” (2 Tim. 3:16, NKJV).
Read Matthew 16:19 and 18:15–20. What principles did Jesus give tothe church regarding discipline and admonishing those who are atfault?
The Bible supports the concept of discipline and of our accountabilityto each other in our spiritual and moral lives. In fact, one of thedistinguishing marks of the church is its holiness, or separation, fromthe world. We certainly find in the Bible many examples of difficultsituations that required the church to act decisively against immoralbehaviors. Moral standards must be maintained in the church.
What principles do these passages teach us to follow when addressingdifficult issues in the church? Matt. 7:1–5; Gal. 6:1, 2.
We cannot deny the biblical teaching about the need of church discipline.We cannot be faithful to the Word without it. But notice theredemptive quality in many of these admonitions. As much as possible,discipline should be redemptive. We need to remember, too, that weare all sinners and that we all need grace. Thus, when we administerdiscipline we need to do it in humility and with a keen awareness ofour own failings, as well.
In our dealings with those who err, how can we learn to act withan attitude of redemption more than of punishment?
As we have seen throughout this quarter (and which bears repeating),as a church we have been organized and unified for mission, foroutreach. We are not just a social club for like-minded people to gettogether and affirm each other in what we believe (though that can beimportant, as well). We have been brought together to share with theworld the truth that we, ourselves, have come to love.
In Matthew 28:18–20, Jesus gave His disciples final instructions for theirmission to the world. Identify the key words of Jesus’ command.What do these words imply for the church today?
Jesus’ great commission to His disciples includes four key verbs: go,make disciples, baptize, and teach. According to the Greek grammarof these verses, the main verb is to make disciples, and the other threeverbs indicate how this can be done. Disciples are made when believersgo to all nations to preach the gospel, baptize people, and teach themto observe what Jesus said.
As the church responds to this commission, God’s kingdom isenlarged, and more and more people of all nations join the ranks ofthose who accept Jesus as Savior. Their obedience to Jesus’ commandsto be baptized and to observe His teachings creates a new universalfamily. The new disciples also are assured of the presence of Jesusevery day as they themselves make more disciples. The presence ofJesus is a promise of the presence of God. The Gospel of Matthewbegins with the announcement that the birth of Jesus is about “Godwith us” (Matt. 1:23) and ends with the promise of Jesus’ continuedpresence with us until His second coming.
“Christ did not tell His disciples that their work would be easy. . . . Heassured them that He would be with them; and that if they would go forth infaith, they should move under the shield of Omnipotence. He bade them bebrave and strong; for One mightier than angels would be in their ranks—theGeneral of the armies of heaven. He made full provision for the prosecutionof their work and took upon Himself the responsibility of its success. So longas they obeyed His word, and worked in connection with Him, they could notfail.”—Ellen G. White, The Acts of the Apostles, p. 29.
Reflect on the meaning of the promise of Jesus’ presence with Hispeople until His second coming. How should the reality of thispromise impact us as we seek to fulfill the commission that wehave been given by Jesus?
Friday December 21
Further Thought: Ellen G. White, “Individual Responsibility andChristian Unity,” pp. 485–505, in Testimonies to Ministers and GospelWorkers; “Unity in Diversity,” pp. 483–485; “Church Discipline,”pp. 498–503, in Gospel Workers. Read the articles “Church,”pp. 707–710, and “Church Organization,” pp. 712–714, in The Ellen G.White Encyclopedia.
“Principles of good leadership apply in all forms of society, includingthe church. However, the leader in the church must be more than aleader. He must also be a servant.
“There is an apparent contradiction between being a leader and beinga servant. How can one lead and serve at the same time? Does not theleader occupy a position of honor? Does he not command and expectothers to obey him? How, then, does he occupy the lower position ofbeing a servant, of receiving orders and fulfilling them?
“In order to resolve the paradox we must look at Jesus. He supremelyrepresented the principle of leadership that serves. His whole life wasone of service. And at the same time He was the greatest leader theworld has ever seen.”—G. Arthur Keough, Our Church Today: What ItIs and Can Be (Washington, D.C., and Nashville: Review and Herald,1980), p. 106.
Discussion Questions:
Dwell more on the idea of a servant leader. What, if any, examples,can we find of this in the secular world?
Read again Matthew 20:25–28. What does this tell us abouthow God understands the meaning of the word “great” (Matt.20:26) in contrast to how the word is understood by the world?
If one of the tasks of church leaders is to preserve unity, whatshould we do when church leaders falter, when their humanityprevents them from being perfect examples?
Why is it so important that we administer church disciplinewith a spirit of graciousness and love toward the ones who are erring?Why should Matthew 7:12 always be foremost in our mindsduring the process?
Summary: Good church organization is essential to the mission of the churchand to the unity of believers. Christ is the Head of the church, and churchleaders are to follow His example as they lead the people of God. Unity ispreserved through the faithful teaching of the Word of God and by livingin faithfulness to that Word.
Sabbath Afternoon
Read for This Week’s Study: John 14:1–3, Isa. 11:1–10,Rev. 21:1–5, 1 Thess. 4:13–18, Rev. 22:1–5, Isa. 35:4–10.
MemoryText: “Nevertheless we, according to His promise, look fornew heavens and a new earth in which righteousness dwells” (2 Peter3:13, NKJV).
One of the greatest promises of the Bible is Jesus’ promise tocome again. Without it, we have nothing, because our hopescenter in that promise and what it means for us. When Christreturns in the clouds of heaven, all that is earthly and human-madeand thus temporary and at times meaningless will be swept away. Afterthe millennium in heaven, this earth with its wars, famines, diseases,and tragedies will be made new and become the dwelling place of theredeemed, finally reunited with their Lord and with each other.
Hope in the second coming of Christ is a major theme of the NewTestament, and for centuries Christians have longed for the fulfillmentof this promise. We as Seventh-day Adventists also long for His return.Indeed, our name itself proclaims that hope.
In this final lesson, we look at this promise and what it means forChristian unity. Our oneness in Christ is often challenged by our humanlimitations and weaknesses. But we will no longer need to seek forsolutions to our fragmentation, because there will be no fragmentation.At the Second Advent, we will be one with the Lord, finally reunitedand forming one restored family.
* Study this week’s lesson to prepare for Sabbath, December 29.
John 14:1–3 is the best-known promise of Jesus’ second coming. Whatdoes this promise tell you about the kind of life the redeemed willlive on the new earth?
Early Christians considered Christ’s return the “blessed hope”(Titus 2:13, NKJV). They expected all the prophecies and promises ofScripture to be fulfilled at the Second Advent, for it is the very goal ofthe Christian pilgrimage. All who love Christ look forward to the daythey will be able to share face-to-face fellowship with Him. His wordsin those verses suggest a closeness and intimacy that we will share, notonly with Jesus but with each other, as well.
Christians believe in this promise because the Bible assures us of itsfulfillment. We have this assurance because we believe in the wordsof Jesus, “I will come again” (John 14:3, NKJV). Just as Christ’s firstcoming was prophesied, so His second coming also is foretold, even inthe Old Testament. Before the Flood, God told the patriarch Enoch thatthe Messiah’s coming in glory would put an end to sin. He prophesied,“ ‘Behold, the Lord comes with ten thousands of His saints, to executejudgment on all, to convict all who are ungodly among them of all theirungodly deeds which they have committed in an ungodly way, and ofall the harsh things which ungodly sinners have spoken against Him’ ”(Jude 14, 15, NKJV).
A thousand years before Jesus came to this earth, King David alsoprophesied of the Messiah’s coming to gather God’s people together.“Our God shall come, and shall not keep silent; a fire shall devourbefore Him, and it shall be very tempestuous all around Him. He shallcall to the heavens from above, and to the earth, that He may judgeHis people: ‘Gather My saints together to Me, those who have made acovenant with Me by sacrifice’ ” (Ps. 50:3–5, NKJV).
The second coming of Jesus is linked closely to His first advent. Theprophecies that predicted His birth and ministry (for example, Gen. 3:15;Mic. 5:2; Isa. 11:1; Dan. 9:25, 26) are the foundation for our hope andtrust in the promises about His second coming. Christ “has appeared toput away sin by the sacrifice of Himself. . . . So Christ was offered once tobear the sins of many. To those who eagerly wait for Him He will appear asecond time, apart from sin, for salvation” (Heb. 9:26, 28, NKJV).
What are ways that you can even now draw hope and comfortfrom the promise of the Second Coming?
Read Isaiah 11:1–10. What promise is given to Israel, and what does itsay about the eternal dwelling place of the redeemed?
The Bible begins with the story of the Creation of the earth (Genesis1, 2). It is a description of a beautiful and harmonious world entrustedto our first parents, Adam and Eve. A perfect world and home for thehuman race, whom God had created. The Bible’s last two chapters alsospeak of God’s creating a perfect and harmonious world for redeemedhumanity (Revelation 21, 22), but this time it is more accurate to sayre-creation, the restoration of the earth from the ravages of sin.
In many places the Bible declares that this eternal home of theredeemed will be a real place, not an imagined fantasy or dream. Theredeemed will be able to see, hear, smell, touch, and feel a new experience,a new life. The prophecy of Isaiah 11 is a beautiful passage foretellingthe coming of the Messiah, who will create a new era. He willend all violence and usher in an eternal peace. The reign of God on thisnew earth will establish universal harmony.
Read Revelation 21:1–5. What will disappear forever as a result of thisnew harmony?
Ellen White wrote of what awaits the redeemed:“As the years of eternity roll, they will bring richer and more gloriousrevelations of God and of Christ. As knowledge is progressive, so willlove, reverence, and happiness increase. The more men learn of God,the greater will be their admiration of His character. As Jesus opensbefore them the riches of redemption and the amazing achievements inthe great controversy with Satan, the hearts of the ransomed beat witha stronger devotion, and they sweep the harps of gold with a firmerhand: and ten thousand times ten thousand and thousands of thousandsof voices unite to swell the mighty chorus of praise.”—Ellen G. White,The Story of Redemption, pp. 432, 433.
What are ways that we can understand even now the character ofGod? How does living in harmony and unity with others revealsomething about the character and nature of God?
From the earliest days of the church the promise of Christ’s return has,perhaps more than anything else, sustained the hearts of God’s faithfulpeople, especially during trials. Whatever their frightful struggles, whatevertheir inconsolable sorrows and pain, they had the hope of Christ’sreturn and all the wonderful promises the Second Advent contains.
Read 1 Thessalonians 4:13–18. What promises are included in this passage?What does this say about the hope of restored relationships?
Christ’s second coming will affect all humanity in profound ways. Animportant aspect of the establishment of God’s kingdom is the gatheringof the elect. “ ‘And He will send His angels with a great sound of a trumpet,and they will gather together His elect from the four winds, from oneend of heaven to the other’ ” (Matt. 24:31, NKJV). At the moment of thisgathering, the righteous dead will be resurrected and receive immortality(1 Cor. 15:52, 53). “The dead in Christ will rise first” (1 Thess. 4:16,NKJV). This is the moment we all have been waiting for. The resurrectedones will reunite with those who have been longing for their presenceand love. This is how Paul exults at this event: “ ‘O Death, where is yoursting? O Hades, where is your victory?’ ” (1 Cor. 15:55, NKJV).
It is not the diseased, aged, disfigured bodies that went down intothe grave that come up in the resurrection, but new, immortal, perfectbodies, no longer marked by the sin that caused their decay. The resurrectedsaints experience the completion of Christ’s work of restoration,reflecting the perfect image of God intended at Creation (Gen.1:26, 1 Cor. 15:46–49).
At the moment of Jesus’ second advent, when the redeemed dead areresurrected, the righteous alive on earth will be changed and also begiven new, perfect bodies. “For this corruptible must put on incorruption,and this mortal must put on immortality” (1 Cor. 15:53, NKJV). So, thesetwo groups of redeemed, the resurrected and transformed righteous,“shall be caught up together . . . in the clouds to meet the Lord in theair. And thus we shall always be with the Lord” (1 Thess. 4:17, NKJV).
In our scientific age, even some Christians try to find a naturalexplanation for everything, including “miracles.” What does thepromise of the resurrection teach us about why only the supernaturalacts of God can save us?
“ ‘For behold, I create new heavens and a new earth; and the formershall not be remembered or come to mind’ ” (Isa. 65:17, NKJV). BothIsaiah and John (Rev. 21:1) saw in vision the promised new earth.
Consider John’s description of the fabulous city of the redeemed,the New Jerusalem, in Revelation 21:2, 9–27. What do these versesimply about the unity and harmony that will exist in this city?
Read Revelation 22:1–5. The river of life that flows from the throne ofGod with the tree of life that spans it are two other important featuresof the new city. What will be their purpose on the new earth?
The tree of life, which Adam lost access to through his transgression(Gen. 3:22–24), will be restored by Christ in the New Jerusalem.Access to this tree is one of the promises to those who overcome (Rev.2:7). Its bearing twelve kinds of fruit, a new kind each month (Rev.22:2), might possibly suggest a reason that in the new earth “ ‘from oneNew Moon to another, and from one Sabbath to another, all flesh shallcome to worship before Me, says the Lord’ ” (Isa. 66:23, NKJV). Thereference to the “healing of the nations” also underscores God’s intentto remove all barriers between people and to restore humanity to itsoriginal purpose: to restore all people, tribes, and nations into one undividedfamily, living in harmony and peace, united to give glory to God.
“ ‘The healing of the nations’ refers figuratively to the removal ofall national and linguistic barriers and separation. . . . The leaves of thetree of life heal the breaches between nations. The nations are no longer‘gentiles’ but are united into one family as the true people of God([compare] Rev. 21:24–26). What Micah anticipated centuries earlieris now being fulfilled: ‘Nation will not lift up sword against nation,and never again will they train for war. Each of them will sit under hisvine and under his fig tree, with no one to make them afraid’ (Mic.4:3–4; [compare] Isa. 2:4). There on the banks of the river of life theredeemed will ‘invite his neighbor to sit’ (Zech. [3:]10) with him underthe tree of life. The curing quality of the leaves of the tree will heal allwounds—racial, ethnic, tribal, or linguistic—that have torn and dividedhumanity for ages.”—Ranko Stefanovic, Revelation of Jesus Christ:Commentary on the Book of Revelation, p. 593.
Read Isaiah 35:4–10 and 65:21–25. How different will life then befrom what we experience now?
Several times in the book of Isaiah we read of something new: “newthings” (42:9, 48:6), “a new song” (42:10), “a new thing” (43:19), “a newname” (62:2). What is new in chapter 65 is a new order of things. Thereis peace and harmony among all God’s creatures. The covenant curses onthe land for disobedience and rebellion (see Lev. 26:14–17, Deut. 28:30)will be canceled forever, because sin is no more. Instead, there will be anabundance of blessings, houses to live in, and food to enjoy.
What will life be like in such a beautiful place? Some people wonderif we will be able to recognize our friends and family, after our bodiesreceive immortality and are fully restored into God’s image. AfterChrist’s resurrection, His disciples were able to recognize Him. Maryrecognized His voice (John 20:11–16). Thomas recognized Jesus’ physicalappearance (John 20:27, 28). The two disciples of Emmaus recognizedHis mannerisms at the dinner table (Luke 24:30, 31, 35). So, if ourbodies are to be similar to Jesus’ resurrected body, we certainly will beable to recognize each other, and we can look forward to an eternity ofrestored relationships. We safely can assume that we will continue ourrelationships with those we know and love and who are there with us.
“There the redeemed shall know, even as also they are known. Theloves and sympathies which God Himself has planted in the soul shallthere find truest and sweetest exercise. The pure communion with holybeings, the harmonious social life with the blessed angels and with thefaithful ones of all ages who have washed their robes and made themwhite in the blood of the Lamb, the sacred ties that bind together ‘thewhole family in heaven and earth’ (Ephesians 3:15)—these help toconstitute the happiness of the redeemed.”—Ellen G. White, The GreatControversy, p. 677.
“Therefore we do not lose heart. . . . For our light affliction, whichis but for a moment, is working for us a far more exceeding andeternal weight of glory, while we do not look at the things whichare seen, but at the things which are not seen. For the thingswhich are seen are temporary, but the things which are not seenare eternal” (2 Cor. 4:16–18, NKJV). How can we in a world that’sso temporal, so fleeting, learn to reach out and grasp the unseenand eternal?
Friday December 28
Further Thought: Ellen G. White, “ ‘Behold, I Come Quickly,’ ” pp. 355–359, in Counsels for the Church. Read the articles “Resurrection,”pp. 1082–1084, and “Heaven and New Earth,” pp. 863, 864, in The EllenG. White Encyclopedia.
“The resurrection and ascension of our Lord is a sure evidence of thetriumph of the saints of God over death and the grave, and a pledge thatheaven is open to those who wash their robes of character and makethem white in the blood of the Lamb. Jesus ascended to the Father as arepresentative of the human race, and God will bring those who reflectHis image to behold and share with Him His glory.
“There are homes for the pilgrims of earth. There are robes for the righteous,with crowns of glory and palms of victory. All that has perplexedus in the providences of God will in the world to come be made plain. Thethings hard to be understood will then find explanation. The mysteriesof grace will unfold before us. Where our finite minds discovered onlyconfusion and broken promises, we shall see the most perfect and beautifulharmony. We shall know that infinite love ordered the experiences thatseemed most trying. As we realize the tender care of Him who makes allthings work together for our good, we shall rejoice with joy unspeakableand full of glory.”—Ellen G. White, Counsels for the Church, p. 358.
Discussion Questions:
Though other Christians (but not all) believe in the literal secondcoming of Jesus, what is unique about the Adventist hope inthe second coming of Christ?
Two fish were swimming when one said to the other, “How’sthe water?”The other fish answered: “What’s water?”The point is that we can get so used to things that we don’t realizejust how prevalent they are. For instance, how can we, as beings bornin sin, filled with sin, and living in a sinful world, really get a goodgrasp on what a wonderful new existence we will have in the newheavens and new earth? Why, whatever the limitations, should we stilltry to envision what it will be like?
There’s no question that, whatever our existence will be like inthe new earth, we will live in unity with everyone. What can we do,right now, to help prepare ourselves for when that happens?
Summary: The Bible speaks confidently of the time this earth will be recreatedand the ravages of sin erased forever. At last humanity will berestored to its original purpose, and all people will live in harmony. Ourcurrent spiritual oneness in Christ, though not now fully realized, willthen be a living and eternal reality.