› ... · Web viewThe inVerse Bible Study Guide curriculum has been developed for those who yearn for a more profound Bible study experience. It will dare you to engage Scripture

1Copyright © 2020 by the Sabbath School & Personal Ministries Department, General

Conference of Seventh-day Adventists, 12501 Old Columbia Pike, Silver Spring, MD 20904,

USA.

October–December 2020 A General Conference

Sabbath School & Personal Ministries Department Publication

Principles of Education

Fourth Quarter 2020

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inVerse


October–December 2020

Staff

Editor: Justin Kim

Senior Editorial Assistant: Sikhu Daco

Director of Sabbath School: Ramon Canals

Assoc. Director of Sabbath School: Jim Howard

Principal Contributor: Israel Ramos

Design & Illustration: Types & Symbols

Editorial Office: Sabbath School & Personal Ministries Department, General Conference of

Seventh-day Adventists, 12501 Old Columbia Pike, Silver Spring, MD 20904-6600, USA.

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Other than the King James Version, Scripture versions used in this Bible study guide are as

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Scripture marked NKJV is taken from the New King James Version®. Copyright © 1982 by

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Contents

Week 1 Acquaint Yourself with God Job 22:21–30

Week 2 Knowing God as Creator Genesis 1

Week 3 Knowing God as Redeemer Genesis 3:1–15

Week 4 Higher than the Highest Job 28:12–21

Week 5 Unselfishness and True Development Luke 10:25–37

Week 6 Adventist Education Revelation 14:6–12

Week 7 Education and Character Proverbs 4:5–15

Week 8 Education and Faith Hebrews 11:1–11

Week 9 Education and Sabbath Exodus 31:12–18

Week 10 The School of the Sanctuary Exodus 25:1–9

Week 11 The Schools of the Prophets 2 Kings 4:38–44

Week 12 The School of Life Hebrews 11:23–29

Week 13 The Revolution of Jesus Christ Matthew 6:25–34

Philosophy of inVerse

The inVerse Bible Study Guide curriculum has been developed for those who yearn for a more

profound Bible study experience. It will dare you to engage Scripture more deeply and more

broadly, ultimately enriching the ability to share your growing experience with others.

Everything from the content to the format has been designed to enhance your spiritual journey if

you will accept the challenge of engaging this Bible study.

Format

There will be two formats: the Journal edition that utilizes digital space and the Print edition that

is abridged for traditional users. If you page through the Journal edition, you will immediately be

struck by how much blank space there is! No, we did not forget to print the text, nor are we

simply trying to save money on ink. The space has been intentionally left open for you to fill in

with your personal study of the Bible. The margins provide guidance on how to engage the text

for study, and you will document your experience with Scripture in the journaling space

provided.

Numerous studies have shown that writing out by hand your thoughts, reflections, and

engagement with the text will deepen their kinesthetic impression on your mind. Something

about putting pen to paper helps us to tactilely internalize the material. No, it’s not the same as

typing it out! In this stage of the digital world, we need to benefit from the unlimited space of the

digital but also not to be slaves to its limitations. So take the time to write in those open spaces!

Don’t worry if your handwriting is terrible! This journal is for your own record, so just make

sure it’s legible to you.

On that note, this Journal will be a resource for you to reference anytime you need to share a

Bible study, preach a sermon, or refresh yourself on the particular Bible topic. Place inVerse on

your bookshelf; as you continue through the curriculum, enjoy the aesthetic appeal of the

curriculum on display in your personal library.

Content

Four inVerse Bible Study Guides will be produced each year. Twice a year, the topics covered

will correlate with the topics presented in the Adult Bible Study Guide (ABSG). Even then,

while the topic for the quarter may be similar to that of the ABSG, the specific weekly material

will differ. The remaining two topics for the year will not mirror the ABSG but will be specially

selected to address young adults.

While the inVerse curriculum is intended primarily for the young adult Sabbath School

experience, it can also be used as a versatile tool for personal ministry application. There are no

dates printed, so that you can use and reuse this resource anytime with anyone. There are also no

days of the week; so if, for instance, you have a small group Bible discussion on a Wednesday

evening, you could make Thursday your first day of study that culminates in a group discussion

the following Wednesday. The discussion questions at the end of the weekly lesson (entitled

inQuire) will help stimulate your small group discussion whenever you hold it.

A notable change is the sparse commentary included. Removing the commentary in the Journal

edition is intended to encourage personal Bible study, rather than relying on someone else’s

comments from their Bible study. There is commentary available online, accessible through the

QR codes in your study guide. However, just as the discussion with your small group only

enhances your Bible study, the online commentary is mean to augment your understanding

throughout the week.

Benefits

In summary, some benefits of the inVerse Bible Study Guide curriculum include:

Deepening your identity as a Christ-centered, Bible-believing, and Advent-awaiting

Christian

Learning how to study the Bible for yourself

Generating your own Bible studies for use in sharing

Teaching others how to study the Bible and journal

Understanding the Bible topics better after having developed the material yourself

Participating in a more lively small group Bible discussion based on advance

preparation

Stretching your faculties by engaging both the analog and the digital in your study

Hearing fewer opinions and more of what the Bible actually says on topics

Knowing, loving, and serving the Lord Jesus Christ more fully

Finally, it may take a bit more effort on your part to feel the benefits of this new curriculum, but

the effort will be well worth it. Pray earnestly for the aid of the Holy Spirit as you wrestle with

some texts, or as you learn the discipline of consistently meditating on the Word of God. Allow

God to teach you and to mold you as you engage Scripture and you will not regret it.

A Quick Guide To Usage

1. Pray seriously and honestly!

2. Read with a digital or analog Bible (it’s a Bible study guide—don’t skim over the Bible parts!)

3. Use your favorite writing utensil for the analog Journal components.

4. In the Journal edition, scan the QR code for more commentary and resources on the text.

5. Use inVerse either for daily devotions (seven steps for seven days; 13 weeks for every three

months) or for weekly Bible study, Sabbath School, prayer meeting, family worships, or

discipleship on how to study the Bible.

Study Guide Sections

inTro—introduces the passage of the week as well as its main themes

inScribe—provides a prompt to write out the text

inGest—focuses on practical points, reflective principles, and contextual details

inTerpret—focuses on more apologetic perspectives and questions that might arise from the

passage

inSpect—provides a list of verses outside the main passage to be cross-studied for deeper insight

and clarity

inVite—centers the passage and its principles on bringing out and pointing to Jesus Christ, the

living Word

inSight—presents a perspective from the writings of Ellen White on the passage or theme

inQuire—introduces a list of questions to be answered reflectively or used as a resource for

discussion (in a Sabbath School class, for instance)

Further Study Resources

Users are also encouraged to watch inVerse on Hope Channel TV

(https://www.hopetv.org/inverse) for the corresponding lesson. This online roundtable discussion

seeks to study the Bible with warm humor, practical intelligence, simple application, and

authenticity. May you be blessed as you embark on this experience and as the Holy Spirit opens

your mind and heart to Him.

inVerse is a publication of the Sabbath School and Personal Ministries Department of the

General Conference of Seventh-day Adventists for university students, young adults, working

professionals, and young parents.

Introduction

Lessons

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Historically, education and theology have consistently been connected.

The University of Bologna, believed to have been founded in 1088, has traditionally been

considered the oldest continuously operating university in the world. Some attribute the rapid

growth of the university to its purpose of training clergy in public speaking and the fulfillment of

other ecclesiastical duties. From the outset, the university stressed the importance of law,

theology, medicine, and philosophy in its assistance to the church.

When the Seventh-day Adventist Church emerged, education continued to carry theological

implications, although a more modern approach to the university and learning had begun to

evolve. It was during this period that higher criticism become popular in the study of Scripture.

The nineteenth century saw Charles Darwin, a seminary-bound student, alter his course in such a

way that it would eventually lead to the publication of his work on evolution. Political and

philosophical ideologies emerged that challenged the basic assumptions of inspiration, the

supernatural, and even morality itself. The Adventist movement was not immune to these

challenges. The worlds of education and theology conflicted around the role of the knowledge of

God in education.

This was the context in which the Seventh-day Adventist Church developed a systematic and

theologically grounded system of education, as defined in Ellen White’s work, Education. For

Adventists, biblical and missional implications underlie the purpose, method, and intent of

education. These necessitate a unique model that is distinctive in nature, making it a system

unlike any other.

“True education means more than a pursual of a certain course of study” (Education, p. 13).

Rather than consisting of only academic qualification, it must consider the entire person

wholistically as well as the practical usefulness of that person in the present and future. In this

“harmonious development” of the individual, the spiritual, mental, and physical attributes cannot

be compartmentalized into separate equal parts, but rather the student must find God infused in

every aspect of the total person.

The model of education given to the Seventh-day Adventist Church by the writings of Ellen G.

White will be the focus of this study. It will be divided into five sections, where the first section

deals with the importance of God in the life of the student and the first three lessons address the

biblical and practical reasons why this is critical—without Him, education cannot be possible.

Section 2 will address the two foundational principles that education stands on: excellence and

unselfishness. Section 3 will address the unique aspects of education in Adventism by looking at

how this unique system of education parallels the unique message of the everlasting gospel in the

book of Revelation. The relationship between education and character, faith, and the Sabbath is a

systemic element unique to an Adventist approach to learning.

The fourth section of this study will look at three case studies: the biblical sanctuary; the schools

of the prophets; and the lives of men and women used by God to accomplish great things for

their nations. Finally, the study will conclude with God’s ultimate purpose for education, which

is the establishment of a new kingdom.

As you study these lessons, approach the topic of education as an ambassador of a different

world tasked with the responsibility of infiltrating enemy lines. Consider God’s system of

education as your training to successfully accomplish this task. Be open to the possibility that a

total transformation to the way you think will be necessary. Do not forget that the war you are

engaged in is actually a real controversy between God and Satan. Finally, take courage in the

assurance that the war has been won, and by God’s grace, He will use you to reach heights that

are “higher than the highest human thought can reach” (Education, p. 18).

lesson one

Acquaint Yourself with God

Job 22:21–30

inTro

To Know Peace and Goodness

The book of Job tells the story of a rich man who lost everything he had—family, riches, and

even his personal health—and then gained it all back again, and more. The book paints a clear

picture of the great controversy (or battle) between God and Satan. Oblivious to conversations

between God and Satan about him, Job doesn’t realize his trial is the result of Satan’s assertion

that the only reason Job worships God is that He gives Job good things. This opens the door for

heartache and challenges that very few people have ever been asked to endure.

At the apex of this experience, Job’s friends believe that he has offended God. Why else would

God allow so many bad things to happen to someone? Chapter 22 records the surprising words of

his friend Eliphaz, who is completely wrong in his analysis of Job’s situation but gives the true

and most important life counsel: “Acquaint now thyself with him, and be at peace: thereby good

shall come unto thee” (Job 22:21, KJV). The Bible purports that knowing God results in peace.

Societies around the world have long felt that education is the answer to solving the world’s

greatest problems. The cure for cancer, racism, poverty, or corruption all seem to find their

answer through education and knowledge. In this sense, the ultimate purpose of education is to

produce peace and good. The world and the Bible both agree that some form of education is the

key that unlocks peace and goodness. But this week the study looks at the knowledge that

Eliphaz counsels—an acquaintance with God.

Journal (inScribe):

Write out Job 22:21–30 from the translation of your choice. You may also rewrite the passage in your own words, or outline or mind-map the chapter.

inGest

The Beginning, the End, and Everything in Between

Knowing God is fundamental to education on three specific levels. Job 12:13 states, “With

Him are wisdom and strength, He has counsel and understanding.” The implication of this text

is that wisdom, purpose, and intelligence belong to God. He is therefore the beginning of

education and the end of education. Obtaining His likeness is the goal and purpose of life in

this world and in the world to come. In addition to being the beginning and the end of

education, God is also the means of education—He is everything in between. Let’s delve

deeper into these three levels.

God: The Source

In no uncertain terms, the Bible emphasizes the significance of Jesus Christ as the source of

everything that the work of education seeks to accomplish. In Him “are hidden all the treasures

of wisdom and knowledge” (Col. 2:3). Jesus as the foundation of education is not just a

desirable advantage. Rather, He is the very necessary first component.

Wisdom and knowledge are hidden treasures stored up in the person of Jesus Christ. Human

power cannot attain these treasures on its own. The only way to access these foundational

virtues is through the Source who is willing to share them. Thus, the first work of education

must be to introduce the student, the seeker of wisdom and knowledge, to God, who is their

Source.

God: The Goal

When God created Adam and Eve, He created them in His image with the purpose of them

being like Him (Gen. 1:26–29). Essentially, the Garden of Eden was a school where the first

pair could grow in their physical, mental, and spiritual development, gaining greater insights

into the power, wisdom, and love of God. Growth into the image of God was their educational

objective—their goal in life. Although humanity has fallen, the goal of God-likeness remains

the same (Matt. 5:48).

Secular education aims toward empowering pupils to ultimately be agents of peace and

goodness. Through the secularization of society, religious and theological components have

been slowly excised out of the institutions of education. Essentially, these circles of society

seek to separate Christ’s virtues from His person, even though their achievement is impossible

without Him. The noble aspirations of education are scripturally tied to Christ (John 14:27;

Matt. 19:17). In other words, if the ultimate goal of education is ever to be accomplished, it

will only be completed through the achievement of Christlikeness. From this perspective, the

ultimate goal of education is to be like Christ.

God: The Means

It is easy for the Christian to make the common mistake of thinking that God is only necessary

at the start of the educational journey and that the student must develop, on his or her own, the

tools to become like Him. Another ditch one may fall into is to think that mere knowledge on

earth can ultimately lead to an acquaintance with God. However, the story of Scripture teaches

that God is not only the beginning and the end of education but also the means by which we

use what God gives us to become like Him.

Communion with God has been His own method of education: before the fall of Adam and

Eve; while walking earth’s dusty roads with His disciples; and in the future Eden. Education

was, is, and will be communion with our Maker.

Journal:

Memorize your favorite verse. Write it out multiple times to help memorization.

How does each level contribute to you knowing God better?

Go back to your scribed text and study the passage.

- [Circle] repeated words/phrases/ideas

- [Underline] words/phrases that are important and have meaning to you

- Draw [Arrows] to connect words/phrases to other associated or related words/phrases

inTerpret

Can Humanity Find God?

One of the key components that makes God who He is comes from the fact that He is infinite.

A fundamental problem that human beings might run into on their quest to know God is seen in

the question, How can a finite individual ever discover an infinite God? We cannot expect a

young child to understand certain complex things until they reach the age of maturity. In other

words, in order for a child to understand what it means to be an adult, they must first become

an adult. A finite human being cannot expect to discover an infinite God—the idea is more

preposterous than an ant discovering the meaning of human life. In this sense, infinite spiritual

things can only be understood spiritually.

How then can any human become acquainted with a God who is, humanly speaking,

undiscoverable? God must reveal Himself. It must sink into the mind and heart of every

individual that a revelation of God can only be a reality if it is a revelation by God. We find

this in Luke’s story of the lost sheep (Luke 15). Although the sheep may know its lost

condition, it cannot find its way back to God. The divine Shepherd must reveal Himself to the

sheep or else it perishes in its lostness. No amount of human intelligence can discover God—

He must make Himself known. And God makes Himself known through communion.

Communion is God’s method of education. In the Garden of Eden, face-to-face communion

with God was the privilege of Adam and Eve. As they spent time with God, they learned more

of His power, wisdom, and love. As they learned more about God, they yearned to become

more like Him. As they longed to become more like God, they were empowered to grow into a

more perfect form of His likeness.

However, God never stopped using this method of education. We see examples of this

communion in the creation of the Sanctuary, which was constructed so that He could be with

them (Ex. 25:8). Also, when He walked on earth with His disciples, communion was likewise

His method of education (Luke 6:13). What is powerful about communion with God is that it

can be experienced everywhere and through everything, aside from the blight of sin. Our

knowing God is not confined to a classroom with a theologian or a teacher. Even Scripture,

although it is the ultimate revelation Christ, is not the only one. Moment by moment and hour

by hour, God reveals Himself to the individual who searches for Him with the whole heart (Jer.

29:13). The effect of such communion on body, soul, and mind is beyond human estimation,

for the finite mind is miraculously enabled to receive the things of the Infinite.

Journal:

After looking at your scribed and annotated text, what special insights do your marks

overall seem to point to?

What questions emerge after studying this passage? What parts are difficult?

What other principles and conclusions do you find?

How have you experienced “educational” communion with Him? How can you

experience deeper communion?

inSpect

What relationship do the following verses have with the primary passage?

Proverbs 2:1–6

Matthew 19:16, 17

John 14:25–27

John 17:6–19

What other verses come to mind in connection with knowing God?

inVite

The Mistake of More

Knowledge is so important to God that He made it a critical part of Adam and Eve’s

experience at Creation by placing a tree of knowledge in the middle of the garden (Gen. 2:9).

Satan’s attempt to deceive Eve was on the basis of knowledge. He claimed that if Eve partook

of the fruit of the tree, she would be like God and would have the ability to know good and

evil. Up to this point, Eve was only exposed to God’s creation, which was declared to be “very

good” (Gen. 1:31). Satan’s argument was that she needed additional knowledge in order to

become greater (Gen. 3:5).

We learn from the story of the fall of Adam and Eve that “more” is not necessarily more. Satan

would have us think today what he tricked Eve into believing in Eden: that knowing more

things is better than knowing only good things. We must beware of false comparisons. Many

are still tempted to compare good and evil as two things of equal value, thinking by logic that

two is better than one. But this is where the ultimate deception lies.

In the narrative of Scripture, God’s value system contrasts the eternal with the temporal.

Gaining the wisdom to differentiate between eternal things and temporal things is the first

work of education. It equips us to see things from God’s perspective instead of our limited

viewpoint. The prophet Isaiah stated it this way: “Why do you spend money for what is not

bread, and your wages for what does not satisfy? Listen carefully to Me, and eat what is good,

and let your soul delight itself in abundance” (Isa. 55:2).

It is in Jesus that critical things about knowledge become clear. First, not all knowledge is of

equal value. A person may know a lot of things about an endless number of subjects that would

make them wealthy, famous, and powerful in this world. However, a knowledge of all these

things will not put them a fraction closer to the realm of eternity. These two worlds do not

match. Eternal life comes not through a knowledge of many things but through a knowledge of

One—that is, Jesus (John 17:13; 1 John 5:11, 20).

Second, not all life is of equal value. The value of heaven is not only measured in the quantity

of days that we’ll enjoy but also in the quality of life we will experience with the unrestrained

opportunity to grow in Christ’s likeness throughout eternity. Jesus promised this as the more

abundant life (John 10:10), and it is thus drastically more valuable than a million years of

temporal living. The two cannot be compared. Fanny J. Crosby understood this when she wrote

the song, Take the World, but Give Me Jesus:

Take the world, but give me Jesus,

All its joys are but a name;

But His love abideth ever,

Through eternal years the same.

Journal:

Meditate on Job 22:21–30 again and look for where Jesus is.

How does your value system compare to God’s value system?

What is He saying to you through these texts?

How do you see Jesus differently or see Him again?

Prayer Response:

inSight

The Point of the Focus

“Our ideas of education take too narrow and too low a range. There is need of a broader scope,

a higher aim. True education means more than the pursual of a certain course of study. It

means more than a preparation for the life that now is. It has to do with the whole being, and

with the whole period of existence possible to man. It is the harmonious development of the

physical, the mental, and the spiritual powers. It prepares the student for the joy of service in

this world and for the higher joy of wider service in the world to come. . . .

“The source of such an education is brought to view in these words of Holy Writ, pointing to

the Infinite One: In Him ‘are hid all the treasures of wisdom.’ Colossians 2:3. ‘He hath counsel

and understanding.’ Job 12:13.

“ . . . As the moon and the stars of our solar system shine by the reflected light of the sun, so,

as far as their teaching is true, do the world's great thinkers reflect the rays of the Sun of

Righteousness. Every gleam of thought, every flash of the intellect, is from the Light of the

world. . . .”

“In a knowledge of God all true knowledge and real development have their source. Wherever

we turn, in the physical, the mental, or the spiritual realm; in whatever we behold, apart from

the blight of sin, this knowledge is revealed. Whatever line of investigation we pursue, with a

sincere purpose to arrive at truth, we are brought in touch with the unseen, mighty Intelligence

that is working in and through all. The mind of man is brought into communion with the mind

of God, the finite with the Infinite. The effect of such communion on body and mind and soul

is beyond estimate. . . . “

“In this communion is found the highest education. It is God's own method of development.

‘Acquaint now thyself with Him’ (Job 22:21), is His message to mankind. . . .

“The true ‘higher education’ is that imparted by Him with whom ‘is wisdom and strength’ (Job

12:13), out of whose mouth ‘cometh knowledge and understanding.’ (Proverbs 2:6).”

(Education, 13, 14)

Journal:

After this week’s study of the chapter, what personal applications are you convicted of in your life?

What practical applications can you make to increase your communion with Him?

Review the memory verse. How does it apply to your life this week?

inQuire

Share insights from this week’s memory verse and Bible study as well as any discoveries,

observations, and questions with your Sabbath School class (or Bible study group). Consider

these discussion questions with the rest of the group.

Why is communion with God such a difficult concept to understand?

What do we use to replace our communion with God?

How does modern education seek to excise God from education?

How should godly education result in goodness and peace?

What was/is the ultimate goal of your educational experience?

What is our role when God is the source, the goal, and the means of the spiritual educational

journey?

In what way has communion with God affected your body, soul, and mind?

What can God do with our regrets of past educational experiences?

lesson two

Knowing God as Creator

Genesis 1

inTro

A Close Creation

Genesis 1 and 2 tell different aspects of the same creation story. While detailing the beginning of

the human story, they simultaneously provide us with an introduction to God. In this

introduction, God is identified by what He does. He creates, so He is the Creator. Although the

idea of identifying God by what He does seems to be simplistic at first, it gets more nuanced and

profound as we dig a little deeper.

For example, every aspect of creation is made by the Word of God with the exception of Adam

and Eve. God formed Adam with His own hands and breathed into him His own breath. The

picture portrayed is that of the great God of the universe bending over a mound of dust on the

ground and shaping together a beautiful but lifeless form—concluding with God intimately

placing His lips over Adam’s mouth or nose and implanting into Adam God’s own breath—His

own life. There seems to be no reason that necessitated this kind of act from God in the creation

of humanity except that God cared enough for Adam to do things this way. When Adam and Eve

opened their eyes for the first time, they saw the face of God. Could He have been so close that

they could see in God’s eyes their very own reflection?

In the Garden of Eden, we also find a very significant insight about education. God Himself

takes Adam and puts him into the garden to dress it and keep it (Gen. 2:15). Caring for the

garden was God’s means of teaching and educating Adam and Eve—this was in effect the first

system of education in Scripture. What God does not do here is as significant as what He does:

He doesn’t allow Adam to discover the garden on his own. He doesn’t have an angel direct him

through the garden. Instead, God places on Himself the responsibility of teaching Adam and Eve.

And He does this through the human privilege of communion between finite humanity and the

infinite Godhead.

Journal (inScribe):

Write out Genesis 1 from the translation of your choice. If you’re pressed for time, write

Genesis 1:1–8. You may also rewrite the passage in your own words, or outline or mind-

map the chapter.

inGest

In the Image of God

In Christ’s command to “love the Lord your God with all your heart, with all your soul, with all

your strength, and with all your mind” (Luke 10:27), we find an insight into the nature of God

and the nature of humankind. Implied in this command is our ability to love, as well as God’s

ability to be loved in this manner. In this text we find a fuller understanding of what it means to

be created in the image of God (Gen. 1:26, 27).

Being created in this imago Dei means that we have been created with heart, soul, strength, and

mind. It signifies that we have been created with emotional, spiritual, physical, and mental

faculties. It also suggests that these attributes are what connect us to the likeness of God—He

also is an emotional, spiritual, physical, and mental Being.

When God created the human race, He created it in His likeness. Furthermore, He created it with

the ability to further grow into His likeness. The thought is almost beyond human

comprehension! Adam and Eve were perfect when they came forth from the Creator’s hand.

They were perfect physical, spiritual, emotional, and mental beings. However, God purposed that

the longer they lived, the more perfect they would become. God granted them the ability to

develop in capacity as well as in vigor. Not only were Adam and Eve able to receive larger

quantities of physical, mental, and spiritual blessings, but they were also able to accept even

better qualities of these blessings.

The creation narrative implies that if the pair had remained loyal to God, this ability to grow in

capacity and intensity would have been theirs forever, affording them the privilege of

discovering newer and better insights into the wisdom, power, and love of God. Moreover, in

these discoveries, the holy couple would increase in knowledge and happiness. “So God created

man in His own image, in the image of God created He him; male and female He created them”

(Gen. 1:27).

In asking humanity to reflect His own image, God gave the human race an eternal objective to

accomplish. Also, by making them in His own image, He equipped them to accomplish this

objective. No greater and more fulfilling goal could have been given than for perfect human

beings to mirror the awesome image of a God who Himself is perfect in wisdom, power, and

love.

Journal:


How can something perfect improve


- [Circle] repeated words/phrases/ideas- [Underline] words/phrases that are important and have meaning to you- Draw [Arrows] to connect one word/phrase to another associated or related word/phrase

What special insights do your marks seem to point to overall?

inTerpret

Who Is God?

In addition to serving as the story of beginnings, the Creation narrative is also an introduction to

God. By looking at each of the verbs in Genesis 1, we gain insights into who is God the Creator.

A God Who Speaks

God is a God who speaks (Gen 1:3). He is not mute or unwilling to communicate. He has the

ability to communicate with His creation. Thus, although He is infinite and eternal, He is not

separate from the finite and temporal. More than creating light, God’s Word defies present

experience and creates reality itself, “so that the things which are seen were not made of things

which are visible” (Heb. 11:3). In creation, we find that God’s Word can be true even if it

doesn’t appear to be true, for it is His Word, not the present state of things, that defines reality.

A God Who Sees and Divides

In addition to speaking, God is able to see and divide (organize) (Gen. 1:4). He has the ability to

see what is good (and by implication what is not good) as well as divide, or organize, the chaotic

condition of an earth that is “without form, and void” (Gen 1:2). There are rich consequences

attached to God’s ability to see, to know what is good and bad, and divide or organize the chaotic

state of the planet. God looks upon His creation and wishes a good outcome for it. He is not

afraid of inhabiting chaos. More important, He is well able to fix chaotic situations and transform

them into realities that are altogether new.

A God to Trust

The Creation story also speaks of God’s dependability and why faith in Him is reasonable. His

Word caused the fruit tree to yield seed according to its kind with a seed in itself that had the

power to do the same (Gen. 1:11, 12). In other words, God made several requests of fruit-

yielding trees. First, He said that the apple tree must produce apples. Second, He ensured that the

apple tree, in addition to producing apples, should not produce a different kind of fruit such as a

banana. Third, He commanded that the apple tree produce seeds that would multiply the

production of similar trees with similar characteristics and abilities. To this day, no apple tree

produces a banana.

If in the sport of professional basketball, an athlete can score a long-distance shot 50 percent of

the time, they are considered one of the most dependable long-distance scorers on the team. Fruit

trees never miss. They testify of God’s power and that He does not fail.

Journal:

After looking at your scribed and annotated text, what special insights do your marks seem to

point to overall?



What attributes of God’s character emerge from Genesis 1?

inSpect

Link the following verses with the primary passage.

Genesis 2

Psalm 33:6–9

Romans 1:20

What other verses come to mind in connection with God as Creator?

inVite

Christ Is Love

Speaking of Jesus, John says, “In the beginning was the Word, and the Word was with God, and

the Word was God. He was in the beginning with God. All things were made through Him, and

without Him nothing was made that was made” (John 1:1–3). The active Character of Genesis 1

is none other than Jesus Christ Himself. He was with God; He was God; and everything was

made by Him. He is the central figure of the creation narrative; He is the Creator.

One of the most fascinating aspects of the Creation story is the care and thoughtfulness that Jesus

shows His creation. Specifically, it is shown in at least two instances in Genesis 1: when He

named the light as day, and when He invested His creation with purpose.

The Name of Love

When you think about it, the ritual of naming is not just for pragmatic reasons. If parents wanted

to name their children for the singular purpose of being able to properly identify them, they

could name the first child “One,” the second child “Two,” and the third one “Three.” The custom

of naming our children carries with it a sentimental value. This is why parents will sometimes

spend a lot of time thinking about the name the child will inherit, or purchase books containing

the meaning of names of children. Similarly, most people do not take the time to name insects

that sneak into their home but may name animals or pets that are dear to their family. Jesus did

not only identify the light as light but also named it Day.

The Purpose of Love

Another aspect of Christ’s love is demonstrated in how the narrative depicts the creation of the

lights. God made “the greater light to rule the day, and the lesser light to rule the night” (Gen.

1:16). He made other lights “in the firmament of the heavens to divide the day from the night”

and “for signs and seasons, and for days and years” (Gen. 1:14).

Although it is not typically regarded as such, Christ’s bestowment of purpose on His creation is

an act of love. One of the worst acts of cruelty would be for Jesus to make something exist

without a purpose. Many who find no purpose in life often seek purpose in seeking death. Yet,

love is the very nature of Christ. When He created humanity, He created it with the greatest

privilege of all: the purpose of reflecting His own infinite and eternal image. Can there be a

greater manifestation of love?

Journal:

Meditate on Genesis 1 again and look for where Jesus is.



How have you used naming and assigning purpose as ways to express your love?

Prayer Response:

inSight

Christ at Creation

“To obtain an education worthy of the name, we must receive a knowledge of God, the Creator,

and of Christ, the Redeemer, as they are revealed in the sacred word. . . .

“In order to understand what is comprehended in the work of education, we need to consider

both the nature of man and the purpose of God in creating him. We need to consider also the

change in man’s condition through the coming in of a knowledge of evil, and God’s plan for still

fulfilling His glorious purpose in the education of the human race.

“When Adam came from the Creator’s hand, he bore, in his physical, mental, and spiritual

nature, a likeness to his Maker. ‘God created man in His own image’ (Genesis 1:27), and it was

His purpose that the longer man lived the more fully he should reveal this image—the more fully

reflect the glory of the Creator. All his faculties were capable of development; their capacity and

vigor were continually to increase. Vast was the scope offered for their exercise, glorious the

field opened to their research. The mysteries of the visible universe—the ‘wondrous works of

Him which is perfect in knowledge’ (Job 37:16)—invited man’s study. Face-to-face, heart-to-

heart communion with his Maker was his high privilege. Had he remained loyal to God, all this

would have been his forever. Throughout eternal ages he would have continued to gain new

treasures of knowledge, to discover fresh springs of happiness, and to obtain clearer and yet

clearer conceptions of the wisdom, the power, and the love of God. More and more fully would

he have fulfilled the object of his creation, more and more fully have reflected the Creator’s

glory. . . .

“ Since God is the source of all true knowledge, it is, as we have seen, the first object of

education to direct our minds to His own revelation of Himself. Adam and Eve received

knowledge through direct communion with God; and they learned of Him through His works.

All created things, in their original perfection, were an expression of the thought of God. To

Adam and Eve nature was teeming with divine wisdom. To Adam and Eve nature was teeming

with divine wisdom. But by transgression man was cut off from learning of God through direct

communion and, to a great degree, through His works. The earth, marred and defiled by sin,

reflects but dimly the Creator’s glory. It is true that His object lessons are not obliterated. Upon

every page of the great volume of His created works may still be traced His handwriting. Nature

still speaks of her Creator. Yet these revelations are partial and imperfect. And in our fallen state,

with weakened powers and restricted vision, we are incapable of interpreting aright. We need the

fuller revelation of Himself that God has given in His written word. . . .

“Every human being, created in the image of God, is endowed with a power akin to that of the

Creator—individuality, power to think and to do. The men in whom this power is developed are

the men who bear responsibilities, who are leaders in enterprise, and who influence character. It

is the work of true education to develop this power, to train the youth to be thinkers, and not

mere reflectors of other men’s thought.”

(Education, 15–18)

Journal:

After this week’s study of the chapter, what applications are you convicted of in your personal life?

Based on the principles of creation, what practical applications can you make in society?

Review the memory verse. How does it apply to your life specifically this week?

inQuire

Share insights from this week’s memory verse and Bible study along with any discoveries,



What other aspects of God’s character are seen in the second account of creation in Genesis 2?

Why is creation ex nihilo (created out of “nothing”) so important to the Creation story?

How does altering the creation narrative impact our understanding of the character of God?

What are the differences between static and dynamic definitions of perfection?

How can we be more perfect physically, spiritually, emotionally, and mentally?

In what areas would you need more grace to be like the Creator God?

Why does true individuality need the creation narrative?

How does this study change your view of God and creation?

lesson three

Knowing God as Redeemer

Genesis 3:1–15

inTro

The Devastating Catastrophe

Sin is catastrophic on many levels: it produces death; it causes separation between us and God;

and it puts stumbling blocks before us and others (Rom. 6:23; Isa. 59:2; Ezek. 14:7). It also

creates a serious challenge to God’s goal and method of education. As seen last week, the

purpose of education was for Adam and Eve to reflect the image of God in every facet of their

being: their mental, physical, spiritual, and emotional faculties. To accomplish this, God created

them capable of development, both in capacity (quantity) and in vigor (quality). Additionally, He

created them with the intention that they should live forever. These two ingredients were

necessary in order for the first human pair to fulfill their purpose of reflecting the image of God

—they needed “equipment” that was capable of development, as well as “time” (eternity) to

develop it forever.

If our first parents had bodies that could develop infinitely but did not have an infinite amount of

time to develop, this would prevent them from fulfilling their goal of education. Equally, if they

could live forever but had a limited capacity to grow, it would be impossible for them to achieve

God’s purpose for them—even if they could sustain the perfection they possessed at creation.

Although suffering these two consequences of sin would have made it impossible for Adam and

Eve to accomplish the object of their creation, their situation was far more critical.

In addition to making them subject to death, sin almost obliterated the image of God from

humanity. It not only impeded progress, but it also caused degeneration. It damaged the four

areas of physical, mental, emotional, and spiritual. In actuality, it made godliness a near absolute

impossibility.

How would God answer this devasting problem? He institutes a redemptive system of education!

In a provisional and experimental time period, humanity would have the ability to live a life of

righteousness by faith in a Redeemer.

Journal (inScribe):

Write out Genesis 3:1–15 from the translation of your choice. If you are pressed for time, you

may write out Genesis 3:6–9. You may also rewrite the passage in your own words, or outline

or mind-map the chapter.

inGest

Wisdom, Power, and Love

Whereas the first two chapters of Genesis have God as the primary subject, the third chapter

focuses on Adam and Eve’s attempt at creation. They sow fig leaves together and struggle to

create robes that cover their unrighteous nakedness. Unsuccessful in covering their bareness,

Adam remarks, “I heard Your voice in the garden, and I was afraid, because I was naked; and I

hid myself” (Gen. 3:10). When God replaced their self-made aprons with coats of skins, Genesis

emphasizes that He made them for the couple (Gen. 3:21).

When God created Adam and Eve, they naturally surrendered themselves to God because they

trusted His wisdom, power, and love. And because they knew He was infinitely wiser, more

powerful, and all-loving, trusting Him was unsurprisingly effortless. It is important to note that

what makes God unique from us is His monopoly on these three distinctive virtues: wisdom,

power, and love. Furthermore, upon these three qualities rests the stability of the entire universe.

If God were to lack even an ounce of the power, wisdom, or love required, the repercussions in

the universe would be incomprehensible.

Prior to Adam and Eve’s first sin, they lived happily in harmony with God. This harmony was

dependent on their complete obedience to God on the basis of the three infinite qualities. The

unity between the human and divine was so pronounced that when Adam was asked to choose

names for the created animals, God fully approved of each of his choices (Gen. 2:20). In Adam

and Eve’s worldview, God was perfect, and His infinite perfection was the basis of unity,

happiness, and trust.

In Genesis 3, however, we see Satan introducing a new and conflicting interpretation of reality.

Whereas God said of the tree of knowledge of good and evil, “In the day that you eat of it you

shall surely die” (Gen. 2:17), Satan now said, “You will not surely die” (Gen. 3:4). If God was

wrong even in the slightest way, He would have been forever undependable. Thus, at the tree of

the knowledge of good and evil, the stakes were high.

Satan was not merely accusing God of being wrong. He was accusing God of being evil: “God

knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing

good and evil” (Gen. 3:5). Satan asserted to Eve that God was deliberately preventing her from

achieving three things: (1) having open eyes, (2) being her own sort of god, and (3) knowing

both good and evil. The implication of Satan was that Adam and Eve had (1) heretofore been

deceived, (2) been prevented from reaching their highest potential, and (3) lacked complete

knowledge.

When Eve swallowed the seeds of doubt that Satan scattered regarding the character of God, she

shifted the entire worldview of humanity. The time came when she “saw that the tree was good

for food, that it was pleasant to the eyes, and a tree desirable to make her wise” (Gen. 3:6).

Humanity today lives under that same reality of judging by sight. We have the tendency to make

sense of the world around us by our senses instead of God’s Word because we naturally trust

ourselves more than we trust God’s character. This is the most catastrophic blow to education!

Nonetheless, God is not caught off guard by Satan’s fierce attack on communion between Him

and His children. He gives Adam and Eve, in their fallen state, the tremendous gift of Jesus

Christ (Gen. 3:15; John 3:16). In God’s own Son, we have the gift of faith that provides an

answer to humanity’s sinful condition and a solution for God’s purpose in education.

Journal:


How have you experienced God’s wisdom, power, and love through Jesus Christ?


- [Circle] repeated words/phrases/ideas- [Underline] words/phrases that are important and have meaning to you- Draw [Arrows] to connect one word/phrase to another associated or related word/phrase


inTerpret

A Whole New Worldview

Worldview determines everything. In order to get Adam and Eve to fall in the Garden of Eden,

Satan had to completely deceive them into adopting a new worldview that was antagonistic to

what God had established. Some argue that Eve was the one deceived, while Adam’s sin was

more deliberate. Regardless of motivation, Adam sinned because he had an incorrect view of

God—he was likewise deceived into adopting a faulty worldview. As mentioned in this week’s

inGest, Satan’s conversation with Eve shows at least three deceptions Satan used in the Garden

of Eden.

Open Eyes

Satan’s words to Eve that her eyes would be opened if she ate of the fruit of the tree of the

knowledge of good and evil were true in one sense. The next verse says: “Then the eyes of both

of them were opened, and they knew that they were naked; and they sewed fig leaves together

and made themselves coverings” (Gen. 3:7). While their eyes were open to shame that follows

sin, they were also closed. Adam and Eve now had their spiritual vision dimmed and mental

capacity diminished, preventing them from being able to fully grasp the wisdom, power, and

love of God.

Unfortunately, we also possess this visually incongruous eyesight that paradoxically recognizes a

fault in our human condition but at the same time stubbornly blinds us in darkness. In our study,

our eyes are opened, only for us to face the realization that there is no hope for the shameful

human condition of racism, pride, lust, and greed. Something outside of the human condition is

needed. Jesus said that in order for human beings to see clearly again, they need “to open their

eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they

may receive forgiveness of sins and an inheritance among those who are sanctified by faith in

Me” (Acts 26:18).

Be as Gods

At the tree of knowledge of good and evil, Satan perverted the calling to be like God, originally

installed by God Himself at creation. First, Satan modified God-likeness into something that

needed to be protected. Godliness was a gift that had been freely offered to Adam and Eve at

their birth. It was not something that required their works; it was not something to be obtained—

godliness was theirs to possess and enjoy. Unselfish surrender was the key to maintaining this

gift. As long as they surrendered what they had (mind, soul, strength, and might) for what God

could offer (a fuller reflection of His image), they could remain in possession of this gift.

However, in the phrase “you will be like God,” Satan instilled in Eve the idea that real God-

likeness was a state of being that was yet to be obtained. Eve was led to believe, ironically, that

godliness was the exact opposite of what it truly is. Thus, Satan’s deception was turning

godliness into selfishness and then making selfishness appealing to Eve.

Knowing Good and Evil

The third way in which Satan deceived was in the estimation of knowledge. Satan convinced Eve

that the knowledge she possessed was incomplete. In mathematics, “and” is a term used for

addition. Eve was told that she could add to the knowledge that she already had (the “and”) by

partaking of the tree’s fruit. Satan continues to use this same argument today, giving the

impression that to know more—including that which is in violation of heavenly things—is better

than knowing only that which is good.

However, this costly deception robs those who believe it. God’s intent has always been for His

children to know that which is good. Good and evil cannot be added together because they are

not similarly valued—what is good is eternal, while that which is evil is temporal. In the Garden

of Eden, Satan deceived Eve into adopting a worldview that settled for a temporary false

conception of excellence at the expense of an eternal fountain of whatever is good and true.

Journal:

After looking at your scribed and annotated text, what special insights do your marks seem to

point to overall?

What aspects of Satan’s worldview from Eden need to be removed from your mindset?



inSpect


Romans 6:23

Isaiah 59:2

Ephesians 1:7–10

What other verses come to mind in connection with how God redeems us?

inVite

The Battle for the Mind

In his warning and counsel to the Colossians, Paul makes several important points. He wrote,

“Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition

of men, according to the basic principles of the world, and not according to Christ. For in Him

dwells all the fullness of the Godhead bodily” (Col. 2:8, 9). First, he states that our natural

tendency is to be mentally swept away. This is the cause of his warning to “beware.” The

implication is that unless there is an intentional effort on our part to beware, we will surely

become captive victims of fraud because our human condition is susceptible to believing that

which is vainly and emptily deceitful.

Another important point Paul establishes is that the deceitful traditions of men or the basic

principles of the world are antagonistic to Christ. Furthermore, this philosophy is deceitful in that

it appears to be fulfilling, while it is, in fact, deficient in its ability to do anything meaningful for

a person’s mind or soul. In other words, the traditions of men and the basic principles of the

world appear to open our eyes and make us as gods, and know good and evil, when it is in Christ

alone in whom “dwells all the fullness of the Godhead bodily.”

The Colossian church struggled with the same temptation many have today: holding to the

perspective that even a small amount of humanistic philosophy can be helpful on a quest to be

like Jesus. Christ’s goal in our lives is to rid us of everything that is worldly, because the source

of worldliness is human effort; and human effort is powerless to transform us into the likeness of

Christ—He alone must save.

Sinlessness in Sinfulness

The problem the Colossian church had—accepting deception instead of the truth—is the same

we have today. It was the cause of Adam and Eve’s fall. Paul gave the solution to the warped

worldview in his letter to the Philippians: “Let this mind be in you which was also in Christ

Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made

Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.

And being found in appearance as a man, He humbled Himself and became obedient to the point

of death, even the death of the cross” (Phil. 2:5–8).

Today, by faith, we can reverse Satan’s deception by allowing the mind of Christ to be in us

(Phil. 2:5). When Christ died on the cross for our sin, He provided Himself the right to give us

His mind by faith so that we could continue the journey of education even in a fallen world,

understanding that a knowledge of Him is always greater than a knowledge of anything else.

Journal:

Meditate on Genesis 3:1–15 again and look for where Jesus is.

In what ways have you seen the battle for your mind occur between Christ and the world?


How do you see Jesus differently or see Him again?Prayer Response:

inSight

Education and Redemption

“Through sin the divine likeness was marred, and well-nigh obliterated. Man’s physical powers

were weakened, his mental capacity was lessened, his spiritual vision dimmed. He had become

subject to death. Yet the race was not left without hope. By infinite love and mercy the plan of

salvation had been devised, and a life of probation was granted. To restore in man the image of

his Maker, to bring him back to the perfection in which he was created, to promote the

development of body, mind, and soul, that the divine purpose in his creation might be realized—

this was to be the work of redemption. This is the object of education, the great object of life.

“Love, the basis of creation and of redemption, is the basis of true education. This is made plain

in the law that God has given as the guide of life. The first and great commandment is, ‘Thou

shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and

with all thy mind.’ Luke 10:27. To love Him, the infinite, the omniscient One, with the whole

strength, and mind, and heart, means the highest development of every power. It means that in

the whole being—the body, the mind, as well as the soul—the image of God is to be restored.

“Like the first is the second commandment—'Thou shalt love thy neighbor as thyself.’ Matthew

22:39. The law of love calls for the devotion of body, mind, and soul to the service of God and

our fellow men. And this service, while making us a blessing to others, brings the greatest

blessing to ourselves. Unselfishness underlies all true development. Through unselfish service

we receive the highest culture of every faculty. More and more fully do we become partakers of

the divine nature. We are fitted for heaven, for we receive heaven into our hearts. . . .

“ . . . To Adam and Eve nature was teeming with divine wisdom. But by transgression man was

cut off from learning of God through direct communion and, to a great degree, through His

works. The earth, marred and defiled by sin, reflects but dimly the Creator's glory. It is true that

His object lessons are not obliterated. Upon every page of the great volume of His created works

may still be traced His handwriting. Nature still speaks of her Creator. Yet these revelations are

partial and imperfect. And in our fallen state, with weakened powers and restricted vision, we are

incapable of interpreting aright. We need the fuller revelation of Himself that God has given in

His written word.

“The Holy Scriptures are the perfect standard of truth, and as such should be given the highest

place in education. To obtain an education worthy of the name, we must receive a knowledge of

God, the Creator, and of Christ, the Redeemer, as they are revealed in the sacred word.”

“… Man was not abandoned to the results of the evil he had chosen. In the sentence pronounced

upon Satan was given an intimation of redemption. ‘I will put enmity between thee and the

woman,’ God said, ‘and between thy seed and her seed; it shall bruise thy head, and thou shalt

bruise his heel.’ Genesis 3:15. This sentence, spoken in the hearing of our first parents, was to

them a promise. Before they heard of the thorn and the thistle, of the toil and sorrow that must be

their portion, or of the dust to which they must return, they listened to words that could not fail

of giving them hope. All that had been lost by yielding to Satan could be regained through

Christ.

“This intimation also nature repeats to us. Though marred by sin, it speaks not only of creation

but of redemption. Though the earth bears testimony to the curse in the evident signs of decay, it

is still rich and beautiful in the tokens of life-giving power. The trees cast off their leaves, only to

be robed with fresher verdure; the flowers die, to spring forth in new beauty; and in every

manifestation of creative power is held out the assurance that we may be created anew in

‘righteousness and holiness of truth.’ Ephesians 4:24, margin. Thus the very objects and

operations of nature that bring so vividly to mind our great loss become to us the messengers of

hope.”

(Education, 15–17, 27)

Journal:

After this week’s study of the chapter, what are personal applications you are convicted of in your

life?

What practical applications must you make regarding your worldviews?


inQuire




Describe a hypothetical scenario of having the capability for development but not enough time.

Describe another scenario of having enough time but not the capability for development.

How has sin almost obliterated the image of God in humanity? Why is it “almost”?

Name aspects of the worldview presented by Satan in Genesis 3 also found in contemporary

worldviews.

How do modern theories and values of education reflect God’s values?

How do modern theories and values of education reflect Satan’s values?

How are redemption and education linked?

lesson four

Higher than the Highest

Job 28:12–21

inTro

Awe-Inspiration

In previous weeks, we have established that God duplicated His image into humanity. With this

image, humanity was to grow infinitely as the image of God itself was infinite. This was to be

the basis for human education. The actual learning and development, whether it was intellectual,

ideological, ideational, physical, spiritual, emotional, or for character growth, it was for infinite

growth. That which was to continue for eternity would start here on earth, starting from a

relationship with Christ.

However, sin tarnished the image of God in us. Eternal growth and education stopped, and death

was introduced. Sin morphed the potential for eternal spiritual growth into dimmed spiritual

eyesight. It weakened our physical capabilities and contracted our mental capacities. Sin

damaged every aspect of our human education. More drastically, sin caused a separation between

our teacher God and us, demonstrated in the expulsion of our first parents from Eden.

The gift of redemption was given as hope for humanity. Through the gift of Jesus Christ,

salvation for anyone who believes in Him is available (John 3:16). Redemption was also part of

God’s system of education. Deception prevented Adam and Eve from trusting God—the

foundational principle of true education. Satan’s deception would have continued a downward

spiral, leading us to think that we could do something to cover up our own shame, nakedness,

and sin or that we could do something to fix our catastrophic sin problem. But the gift of Christ

also served as the antidote to cure the mind to base reality, not on a worldview that had the

tendency to deceive us but on the eternal Word of God. The Bible restarts this education process

in human beings by insisting that they “not be conformed to this world, but be transformed by

the renewing of your mind, that you may prove what is that good and acceptable and perfect will

of God” (Rom. 12:2).

Despite humanity’s fall and the complications of sin, one of the most awe-inspiring aspects of

God is His ability to remain the same. His character and His wisdom are unaffected. Even after

the fall of Adam and Eve, God does not change His plan or expectations for the human race; He

does not alter His requirements (in other words, the law) for the human family. Paradoxically,

what is just as awe-inspiring is how God redeems fallen humanity and how much God does

change to save fallen humanity. To understand these things means entering into the realm of the

wisdom of God—a level that is higher than the highest human thought, and one that He asks us

to reach by His power.

Journal (inScribe):

Write out Job 28:12–21 from the translation of your choice. You may also rewrite the passage

in your own words, or outline or mind-map the chapter.

inGest

Invaluable and Unreachable

In one of the most fascinating ways, Job 28:12–21 describes God’s wisdom and the futility of

human endeavor to obtain it outside of Him. Job does this by pointing out two things: (1) the

value of wisdom, and (2) the hiddenness of its source. The ultimate purpose of this passage

shows that God’s ideal for us is (1) beyond human estimate and (2) beyond human intellectual,

physical, and spiritual ability. The first is the limit of our potential to understand, while the

second is the limitation of our actual understanding. This chapter in Job concludes with the

comforting thought that in God, what was once impossible without Him becomes totally

attainable by Him (Job 28:28).

Its Worth

From verses 15–17, gold is mentioned four times and in four various forms. The first word in

verse 15, segore, occurs only twice in the Bible (the other is in Hosea 13:8). In verse 16, Job

refers to the gold (kethem) of Ophir, which is often translated as fine gold. Verse 17 mentions

gold (zahab) with glass or crystal in the beginning of the verse and fine gold (paz) at the end—

the first is widely mentioned in the Bible, more than three hundred times, while the latter is

mentioned less than ten times. The former denotes the golden color, while the latter refers to

refined gold.

Job uses four different words for gold to refer to the worth of wisdom. The passage states that

what God requires of us is unattainable and priceless. The value of God’s ideal for His children

could not be purchased with any form of gold, whether it be common, special, rare, refined, or

the purest gold of all. This wisdom that is not common, but rather religious in its affairs and

salvific in its nature, is not for sale—it exceeds all estimable value.

Its Place

Even if, for the sake of argument, someone had what it takes to purchase this wisdom that leads

to salvation, another challenge confronts us: the place where this wisdom resides is

unapproachable. Job seeks to explain that no one knows where this wisdom is or where it came

from; it has carefully hidden itself from our eyes and may as well be higher than the highest bird

can fly.

Some believe that the Rüppell’s griffon vulture is the highest-flying bird in the world, reaching

heights of nearly 40,000 feet in the air! Speaking of the unreachable heights of God’s wisdom,

Job says that it is concealed even from the birds of the air that, in some cases, are able to fly as

high as commercial airliners. “It is hidden from the eyes of all living” (Job 28:21) means that if it

were possible to combine all human intelligence to seek out the location of this wisdom, the

search would be in vain.

“Behold, the fear of the Lord, that is wisdom, and to depart from evil is understanding” (Job

28:28). Although God’s ideal for us is above the highest human thought and more costly than

silver, gold, or precious rubies, it is attainable through “fear of the Lord.”

Journal:


What is often your natural attitude to wisdom and life experiences?




- Draw [Arrows] to connect one word/phrase to another associated or related word/phrase


inTerpret

The Gospel of Fear

The fear of God finds its context in the everlasting gospel as expressed in the book of Revelation.

“Then I saw another angel flying in the midst of heaven, having the everlasting gospel to preach

to those who dwell on the earth—to every nation, tribe, tongue, and people—saying with a loud

voice, ‘Fear God and give glory to him, for the hour of His judgment has come, and worship

Him who made heaven and earth, the sea and the springs of waters’ ” (Revelation 14:6, 7).

Rarely do we equate fear with wisdom. Even more rare is it to suggest that fear is more precious

than gold and more unreachable than the birds of the air. The beloved disciple of Jesus famously

said, “There is no fear in love; but perfect love casts out fear, because fear involves torment. But

he who fears has not been made perfect in love” (1 John 4:18). Yet the everlasting gospel in

Revelation 14 calls God’s people to fear Him.

More than twenty passages in Scripture speak to the fear of God and wisdom. What did Bible

writers mean when they encouraged us to fear God? We must first note two types of fear—one

that should be embraced and the other rejected.

The Bible commends Moses as a person of faith because “he forsook Egypt, not fearing the

wrath of the king: for he endured as seeing Him who is invisible” (Heb. 11:27). In this case,

Moses was unfazed by the present reality that endangered his life. Instead, because he had seen

the invisible God, the visible danger before him did not frighten him.

In Leviticus 19:3, God counseled His people, “Every one of you shall revere his mother and his

father.” Some Bible versions translate “revere” as “fear.” This kind of fear is not inspired by

frightful circumstances or an inability to see God. Instead, it is obedience to the commandment

of God, “Honor your father and your mother, that your days may be long upon the land which

the Lord your God is giving you” (Ex. 20:12).

The fear of God is the beginning of wisdom because it admits several important things about

God and about the human condition. Although fearing God implies standing in awe of who He is

and reverently obeying Him because He is the great Creator of heaven and earth, it also

recognizes the various beautiful nuances of His character. In the next section, notice the various

texts and see how they connect with the fear of God in for you to order to gain a more complete

picture of the beauty of fearing God.

Journal:

After looking at your scribed and annotated text, what special insights do your marks seem to point to overall?



What are other examples of the differences between the two fears?

inSpect

How do the following verses relate to the primary passage?

The Fear of Obedience (Deut. 6:2)

The Fear of Godliness (Deut. 10:12, 20)

The Fear of Satisfaction (Psalm 34:9)

The Fear of Trust (Psalm 115:11)

What other verses come to mind about fear and wisdom?

inVite

The Wisdom from Above

The Bible not only speaks of two types of fear, but it also speaks of two types of wisdom. In

referencing the heavenly wisdom, James says, “But the wisdom that is from above is first pure,

then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and

without hypocrisy” (3:17). James contrasts this with a human wisdom that leads to bitter

envying, self-seeking in the heart, boasting, and lies—a wisdom that that he calls “earthly,

sensual, demonic” (3:14, 15).

Thus, Proverbs warns us: “Do not be wise in your own eyes; fear the Lord and depart from evil”

(Prov. 3:7). Paul states: “Let no one deceive himself. If anyone among you seems to be wise in

this age, let him become a fool that he may become wise” (1 Cor 3:18). Human wisdom is

deceptive. Divine wisdom is counterintuitive to human reasoning. The best advice Paul could

give to the church at Corinth was to reverse its way of thinking from human logic to divine

insight.

Paul goes on to say: “For the wisdom of this world is foolishness with God. For it is written, ‘He

catches the wise in their own craftiness’; and again, ‘The Lord knows the thoughts of the wise,

that they are futile.’ Therefore let no one boast in men” (19–21). From God’s perspective, that

which the natural mind of humanity considers to be wise is foolishness to Him.

In his second letter to the Corinthian church, Paul describes the fundamental problem with

human wisdom. The tendency we have is to measure wisdom by comparing ourselves with one

another (2 Cor. 10:12). This tendency leads us to envy when the other seems better, and pride

when the other is not as good. It causes strife in the heart because we are at war with our brothers

and sisters in Christ, and it ultimately makes each of us devilish in our greed for superiority.

Thus, many a time have human beings totally exhausted their mental capacities to create great

inventions out of selfish motivations to be better than others.

The only way to obtain that wisdom from above is to find the person of Jesus Christ “in whom

are hidden all the treasures of wisdom and knowledge” (Col. 2:3). And the beauty of it all is that

this invaluable and seemingly unreachable wisdom is actually very present and near us. When

we find the wisdom of God hidden in His Son, we discover the most beautiful truth of all: the

Wisdom that is from above exhausts His energy in knowing everything about us—His fallen,

selfish children. “Such knowledge is too wonderful for me; it is high, I cannot attain it” (Ps.

139:6)!

Journal:

Meditate on Isaiah 55:1–13 (6–11) again and look for where Jesus is.

How does one know if they are seeking heavenly or human wisdom?

What is Jesus saying to you through these texts?


Prayer Response:

inSight

Higher Education

“Higher than the highest human thought can reach is God’s ideal for His children. Godliness—

godlikeness—is the goal to be reached. Before the student there is opened a path of continual

progress. He has an object to achieve, a standard to attain, that includes everything good, and

pure, and noble. He will advance as fast and as far as possible in every branch of true knowledge.

But his efforts will be directed to objects as much higher than mere selfish and temporal interests

as the heavens are higher than the earth.” (Education, 18–19)

“In these days much is said concerning the nature and importance of ‘higher education.’ The true

‘higher education’ is that imparted by Him with whom ‘is wisdom and strength’ (Job 12:13), out

of whose mouth ‘cometh knowledge and understanding.’ Proverbs 2:6.

“In a knowledge of God all true knowledge and real development have their source. Wherever

we turn, in the physical, the mental, or the spiritual realm; in whatever we behold, apart from the

blight of sin, this knowledge is revealed. Whatever line of investigation we pursue, with a sincere

purpose to arrive at truth, we are brought in touch with the unseen, mighty Intelligence that is

working in and through all. The mind of man is brought into communion with the mind of God,

the finite with the Infinite. The effect of such communion on body and mind and soul is beyond

estimate.” (Education, 14)

“He who co-operates with the divine purpose in imparting to the youth a knowledge of God, and

molding the character into harmony with His, does a high and noble work. As he awakens a

desire to reach God's ideal, he presents an education that is as high as heaven and as broad as the

universe; an education that cannot be completed in this life, but that will be continued in the life

to come; an education that secures to the successful student his passport from the preparatory

school of earth to the higher grade, the school above.” (Education, 19)

“The system of education instituted at the beginning of the world was to be a model for man

throughout all aftertime. As an illustration of its principles a model school was established in

Eden, the home of our first parents. The Garden of Eden was the schoolroom, nature was the

lesson book, the Creator Himself was the instructor, and the parents of the human family were

the students.

“Created to be ‘the image and glory of God’ (1 Corinthians 11:7), Adam and Eve had received

endowments not unworthy of their high destiny. Graceful and symmetrical in form, regular and

beautiful in feature, their countenances glowing with the tint of health and the light of joy and

hope, they bore in outward resemblance the likeness of their Maker. Nor was this likeness

manifest in the physical nature only. Every faculty of mind and soul reflected the Creator's glory.

Endowed with high mental and spiritual gifts, Adam and Eve were made but ‘little lower than

the angels’ (Hebrews 2:7), that they might not only discern the wonders of the visible universe,

but comprehend moral responsibilities and obligations.” (Education, 20)

Journal:

After this week’s study of the chapter, what personal applications are you convicted of in your life in terms of attaining wisdom?

What practical applications must you make in education, family, career, and spiritual development?

After this week’s study of the chapter, what personal applications are you convicted of in your life in terms of attaining wisdom?

What practical applications must you make in education, family, career, and spiritual development?

inQuire




How can Bible study practically address spiritual atrophy, spiritual lack of motivation and

energy, spiritual hunger, and even spiritual death, where spiritual things no longer have any

effect?

Describe the paradox of heavenly wisdom that is both unattainable and attainable.

What are creative ways to express the value of true wisdom when other comparisons fail?

How have the two fears been usually misunderstood?

What is the connection between finding Jesus and finding wisdom?

How does one reconcile current expectations with "higher education" and Ellen White's

perspective of "higher education"?

How can one yearn for this heavenly wisdom more? Do you?

lesson five

Unselfishness and True Development

Luke 10:25–37

inTro

To Love More Than Self

The foundation of creation was love. Unlike the creator in other creation narratives from ancient

texts, the God of the Bible did not create the world so He could be served; He created it because

He is love. His love can be seen in every aspect of the creation story, but it is perhaps most

powerfully expressed in the manner in which He created Adam and Eve and the purpose He

instilled in them to achieve. Love is also the foundation of redemption. “God so loved the world,

that He gave His only begotten Son, that whoever believes in Him should not perish but have

everlasting life” (John 3:16). The story of redemption teaches us that God loved us more than He

loved Himself.

Since love is the basis of creation and redemption, it is also the basis of real education. To love

God with heart, mind, soul, and strength means that in the whole being, every aspect of

development is to reach its highest attainment in unselfish love for God.

“Like the first is the second commandment, ‘Thou shalt love thy neighbor as thyself.’ Mark

12:31. The law of love calls for the devotion of body, mind, and soul to the service of God and

humanity. This service, while making us a blessing to others, brings the greatest blessing to

ourselves. Unselfishness underlies all true development. Through unselfish service we receive

the highest culture of every faculty. More and more fully do we become partakers of the divine

nature. We are fitted for heaven, for we receive heaven into our hearts” (Education, 16).

Journal (inScribe):

Write out Luke 10:25–37 from the translation of your choice. You may also rewrite the

passage in your own words, or outline or mind-map the chapter.

inGest

The Players

The parable of the Good Samaritan speaks of at least six key characters: the lawyer, the injured

Jew, the priest, the Levite, the Samaritan, and the innkeeper. The implied question that Christ

answered was, Whom should the priest and Levite regard as neighbor? Assumed in the way that

Jesus tells the parable is the idea that, to the Jews, strangers and Samaritans are automatically

excluded from this definition. This is inferred in the detail that the man who fell among thieves

was none other than a Jew traveling from Jerusalem to Jericho.

The pressing question was how to distinguish a neighbor from among their own people. “Contact

with the ignorant and careless multitude, they taught, would cause defilement that would require

wearisome effort to remove. Were they to regard the ‘unclean’ as neighbors?” (The Desire of

Ages, 498). This question lingers today among those who call themselves followers of Christ.

Who is worthy to partake of the gifts entrusted to the Christian through the grace of God? The

characters in the parable teach us that how we answer the question Who is my neighbor? will

declare whether our religion is real or merely a vain profession.

Deformity of a Self-Centered Heart

The purpose of Christ’s parable is to show His people the deformity of a self-centered heart by

contrasting it with His unselfish love represented in the actions of the good Samaritan. “The way

to dispel darkness is to admit light. The best way to deal with error is to present truth. It is the

revelation of God’s love that makes manifest the deformity and sin of the heart centered in self”

(The Desire of Ages, 498). The priest and the rabbi claimed to be followers of God. However,

when the opportunity presented itself to act out their religion on behalf of an injured countryman,

they considered their own safety and convenience instead of the critical condition of a man

wounded by an enemy. In so doing, their actions exposed them as lovers of self (2 Tim. 3:2)

instead of lovers of God.

Selfishness lies at the very foundation of every sin. It is an attitude completely antagonistic to

everything that the kingdom of God stands for. In true education, as in true religion, this attitude

cannot co-exist with real success. It is the purpose of real religion and real education to eradicate

this trait from the Christian and replace it with a love that “does not seek its own” (1 Cor. 13:5).

Journal:


In what way do you identify with each of the six characters of the parable?






inTerpret

Real Religion

“In the story of the good Samaritan, Christ illustrates the nature of true religion. He shows that it

consists not in systems, creeds, or rites, but in the performance of loving deeds, in bringing the

greatest good to others, in genuine goodness” (The Desire of Ages, 497). Through the parable,

Christ shows us two things: (1) who is our neighbor, and (2) what it means to love him/her as

ourselves. There are several factors that make this Samaritan good in the eyes of Jesus

He Came and Saw

One of the distinctions between the Samaritan and the priest/Levite is how they approached the

injured man. Regarding the priest, the Bible says, “When he saw him, he passed by on the other

side” (Luke 10:31). The Levite, as well as the Samaritan, came and saw (Luke 10:32–33). The

difference is that the Samaritan didn’t just come, he came over to the injured man. The Samaritan

is contrasted with Levite, who avoided the man, failing to recognize an injured neighbor worthy

of compassion. One of the key elements that distinguishes the Samaritan is that he came and saw

the wounded individual while not drawing back in disgust. Likewise, the real child of God will

look for and come to people who are wounded and see in their wounds their humanity as sons

and daughters of God.

Unselfish Compassion

Jesus also tells us that when the Samaritan saw the certain man who fell among thieves, he had

compassion on him, bound his wounds, poured oil and wine on them, and set him on his own

beast to carry him to an inn. What is noticeable about this response is what the good Samaritan

does not do. He does not question whether this man is a Jew or a Gentile. He doesn’t consider

what would happen if the roles were reversed. He doesn’t even consider the fact that by

remaining there to help his injured man, he is putting himself in danger. All that he considers is

the need and suffering. This is enough to arrest his attention and support a person in need.

Religion that does not manifest itself in unselfish love for others even at the expense of personal

inconvenience or even harm is not the religion of Christ.

“Thus the question, ‘Who is my neighbor?’ is forever answered. Christ has shown that our

neighbor does not mean merely one of the church or faith to which we belong. It has no

reference to race, color, or class distinction. Our neighbor is every person who needs our help”

(The Desire of Ages, 503).

Journal:




Who is your neighbor this week, and do you love her/him as yourself?

inSpect


1 Corinthians 13

Colossians 3:12–15

Ephesians 5:25–29

What other verses come to mind in connection with unselfishness?

inVite

The Permanence of Love

The Nature of Giving

It is God’s nature to give because it is His nature to love. In the beginning, God revealed Himself

in every aspect of creation from the smallest atom to the largest galaxy. Everything testified of

His great power, wisdom, and love. But it was Christ who unrolled the heavens and established

the foundations of the earth: “In the beginning was the Word, and the Word was with God, and

the Word was God. He was in the beginning with God. All things were made through Him, and

without Him nothing was made that was made” (John 1:1–3). It was Christ Himself who wrote

the name of the Father on and in everything He created. He did this because it is in the nature of

love to give.

After sin marred the image of God in creation, the culture of heaven did not change. Even now,

nature still retains its selfless quality. The precipitation that falls upon mountains is not withheld

but passes through the valleys as vibrant roads of water that bless plants and animals. Flowers

give forth fragrance; trees deliver food and shelter; birds sing songs for listeners to enjoy. The

only thing that lives for itself is the selfish heart in humanity.

Likewise unfallen angels are constantly dispatched through divine order to care for fallen

humanity. With unselfish patience and great care, they bring humanity into communion with

God that surpasses what they themselves can experience. However, when it comes to expressing

His love for us, God goes beyond nature and angels. He shows us Immanuel, God with us.

The Nature of Change

To fulfill the plan of salvation, Jesus could have momentarily taken upon Himself the nature of

humanity, died on a cross, and returned to who He was prior to His incarnation. However, “by

His life and death, Christ has achieved even more than recovery from the ruin wrought through

sin. It was Satan’s purpose to bring about an eternal separation between God and man; but in

Christ we become more closely united to God than if we had never fallen. In taking our nature,

the Saviour has bound Himself to humanity by a tie that is never to be broken. Through the

eternal ages He is linked with us” (The Desire of Ages, 25). When God gave His Son, He did not

merely lend Him to us. When speaking of Himself, God did say: “I am the Lord, I do not

change” (Mal. 3:6). While His character never changes, His nature indeed changed forever for

humanity’s salvation and its eternal connection to divinity.

The Nature of Love

Speaking of God’s love for us, John invites us to behold it (1 John 3:1) rather than merely

understanding it. It is impossible to comprehend how an unselfish God can ever be willing to

adopt a people who are so unlike Him. “But God demonstrates His own love toward us, in that

while we were still sinners, Christ died for us” (Rom. 5:8). “In Christ the family of earth and the

family of heaven are bound together. Christ glorified is our brother. Heaven is enshrined in

humanity, and humanity is enfolded in the bosom of Infinite Love” (The Desire of Ages, 25, 26).

The insanity of the love of God is that He would be willing to give us His Son, change His

nature, and then adopt humanity in the Son, so that a third of the Godhead would now have

divine-human representation. This is love.

Journal:

Meditate on Luke 10:25–37 again and look for where Jesus is.

How does this sublime love inspire you to higher forms of giving, changing, and loving

others?



Prayer Response:

inSight

By His Humanity

“By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of

God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us

power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM

THAT I AM. . . . Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’

Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of

men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is

God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I

AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in

heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every

promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the

assurance of our power to obey the law of heaven.

“In stooping to take upon Himself humanity, Christ revealed a character the opposite of the

character of Satan. But He stepped still lower in the path of humiliation. ‘Being found in fashion

as a man, He humbled Himself, and became obedient unto death, even the death of the cross.’

Philippians 2:8. As the high priest laid aside his gorgeous pontifical robes, and officiated in the

white linen dress of the common priest, so Christ took the form of a servant, and offered

sacrifice, Himself the priest, Himself the victim. ‘He was wounded for our transgressions, He

was bruised for our iniquities: the chastisement of our peace was upon Him.’ Isaiah 53:5.

“Christ was treated as we deserve, that we might be treated as He deserves. He was condemned

for our sins, in which He had no share, that we might be justified by His righteousness, in which

we had no share. He suffered the death which was ours, that we might receive the life which was

His. ‘With His stripes we are healed.’

“By His life and His death, Christ has achieved even more than recovery from the ruin wrought

through sin. It was Satan’s purpose to bring about an eternal separation between God and man;

but in Christ we become more closely united to God than if we had never fallen. In taking our

nature, the Saviour has bound Himself to humanity by a tie that is never to be broken. Through

the eternal ages He is linked with us. ‘God so loved the world, that He gave His only-begotten

Son.’ John 3:16. He gave Him not only to bear our sins, and to die as our sacrifice; He gave Him

to the fallen race. To assure us of His immutable counsel of peace, God gave His only-begotten

Son to become one of the human family, forever to retain His human nature. This is the pledge

that God will fulfill His word. ‘Unto us a child is born, unto us a son is given: and the

government shall be upon His shoulder.’ God has adopted human nature in the person of His

Son, and has carried the same into the highest heaven. It is the ‘Son of man’ who shares the

throne of the universe. It is the ‘Son of man’ whose name shall be called, ‘Wonderful, Counselor,

The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 9:6. The I AM is the

Daysman between God and humanity, laying His hand upon both. He who is ‘holy, harmless,

undefiled, separate from sinners,’ is not ashamed to call us brethren. Hebrews 7:26; 2:11. In

Christ the family of earth and the family of heaven are bound together. Christ glorified is our

brother. Heaven is enshrined in humanity, and humanity is enfolded in the bosom of Infinite

Love.”

(The Desire of Ages, 24–26)

Journal:

After this week’s study of the chapter, what personal applications must you make in your private life regarding unselfishness?

What practical applications must you make in your social life regarding unselfishness?


inQuire




What are some obvious ways that humanity loves selfishly?

What are non-obvious ways of selfishness that are often unmentioned?

How would Christ’s manifestation of unselfishness address the above?

How does unselfishness underlie all true development? Give secular and biblical examples.

Who is your church’s neighbor? Who is your personal neighbor that you can stop avoiding and

start seeing, serving, and loving?

How can we inspire more good Samaritans?

In what way did your education prepare you for unselfish service? In what way did it fail?

Why is the incarnation of Christ connected to an education for service?

lesson six

Adventist Education

Revelation 14:6–12

inTro

Educating on Education

The late 1800s and early 1900s were critical moments in the development of the identity of the

Seventh-day Adventist Church. Ellen White began to emphasize the topic of righteousness by

faith, especially in the book, Desire of Ages. Parallel to this critical period in Adventist theology

was also the development of an Adventist philosophy of education. The first collection of Ellen

White’s articles on Christian education was published in 1886, entitled “Selections From the

Testimonies Concerning the Subject of Education.” That work was expanded in the 1890s. Her

classic work on the topic, Education, came out in 1903, while Counsels to Parents, Teachers

and Students was issued in 1913. A collection of seventy-four Ellen White articles on education,

arranged chronologically from 1872 to 1915, is reprinted in Fundamentals of Christian

Education, published in 1923.

What does all of this mean? For us as Seventh-day Adventists, education is as much a part of our

identity as our theology. Education is as important to Adventist theology as redemption, because

“in the highest sense the work of education and the work of redemption are one, for in education,

as in redemption, ‘other foundation can no man lay than that is laid, which is Jesus Christ’ ”

(Education, 30).

This week, the emphasis of our study will be on the unique elements of Adventist theology and

philosophy of education by looking at a passage in Scripture that deals with calling and is

specifically important to the Seventh-day Adventist Church itself.

Journal (inScribe):

Write out Revelation 14:6–12 from the translation of your choice. You may also rewrite the passage in your own words, or outline or mind-map the chapter.

inGest

The Education of the Redeemed

The book of Revelation is rarely looked upon as a book that addresses the topic of education.

Revelation 14, however, could be considered one of the most critical chapters in all of Scripture

for Seventh-day Adventists. It is the everlasting gospel that Adventists are called to preach to the

world. It has a three-fold message delivered by three symbolic angels or messengers: (1) fear

God and give glory to Him, for the hour of His judgment has come; (2) Babylon is fallen, is

fallen; and, (3) if anyone worships the beast and his image, and receives his mark on his forehead

or on his hand, he himself shall also drink of the wine of the wrath of God (Revelation 14:6–11).

Let us address the first five verses of Revelation 14. It is important to note that it speaks of a

group of people who are redeemed from the earth. The text also says that these individuals have

not been defiled, meaning that they practice a real and true religion—the kind that the good

Samaritan practiced in last week’s lesson. One of the identifying marks of this group known as

the 144,000 is that they follow the Lamb wherever He goes. They are in constant communion

with God in every aspect of life. They have developed the habit of not compartmentalizing their

lives, but instead have mastered the ability to commune with God and love Him with all of their

mind, soul, and strength. Finally, they are truthful. These individuals are morally upright. By

beholding the character of God, they have become changed into His image.

Upon close inspection, Revelation 14 is saturated with education. It is true education that has

prepared this distinguished group of people to stand on Mount Zion, having the Father’s name

written on their foreheads, meaning the character of God imprinted in their minds. Isn’t this the

ultimate goal of education? The real purpose of education is the redemption of humanity!

The significance of the Adventist philosophy of education lies in its dual emphasis on creation

and redemption. The Sabbath is the weekly reminder of creation and the second coming of Jesus

Christ, the culmination of redemption. Communion with God was established at creation and it

gives us the assurance that we can do all things through Christ (Phil. 4:13). Redemption’s work

ends when Jesus comes in the clouds of glory and reminds us of the work of godliness that must

take place in our lives and in the lives of those for whom we labor.

The people of Revelation 14 are in fact individuals who have been beneficiaries of the true

Adventist philosophy of education. This is not to say that all of the 144,000 were students

enrolled in Adventist academies. It simply means that the principles given to the church on

education will be reflected in God’s people when He comes again.

Journal:


Why is the Adventist philosophy and theology of education so unique?






inTerpret

Redemption and Education

Revelation 14:6 is the foundation of the three messages given by angels in the chapter. The term

angel simply means messenger. Angels flying in heaven with a loud voice give metaphorical

expression to the fact that these messengers have an imperative message that must be expressed

urgently and immediately. According to John, the message is none other than the gospel.

Notice that the first angel breaks down the foundation of the gospel into three specific sections:

(1) fear God and give glory to Him, (2) for the hour of His judgment has come, and (3) worship

God because He is the Creator.

Fear God and Give Glory to Him

To fear God and give Him glory is the gospel’s immediate and direct call to action. It is what

God needs us to do. As we studied in lesson 4, the fear of God is the beginning of wisdom that

education seeks to impart to the student. We fear God by seeking after Him in sincerity (Josh.

24:14). To fear God means to obey Him and to seek after godliness (Deut. 6:2; 10:12).

Faithfulness to God is an act of fearing Him (Deut. 10:20). We are fearing God when we choose

not to rebel against Him (1 Sam. 12:24) but surrender ourselves in humility to His will in our

lives.

Most of all, to fear God means to have faith in His character: to trust Him (Ps. 115:11), to believe

that His mercy toward us endures forever (Ps. 118:4) and to be satisfied (Ps. 34:9) because we

trust that He has our best interests in mind. In education as in the context of the gospel, the goal

of the fear of God is a mature faith: “Here is the patience of the saints; here are those who keep

the commandments of God and the faith of Jesus” (Rev. 14:12).

Judgment Has Come

“The hour of His judgment has come” refers to the fact that there is a time limit to redemption.

The life that we have is probationary, for God will and must put an end to sin and death.

Redemption has an expiration date, and now is the time to take hold of God’s redemptive power.

From an Adventist perspective, education and redemption are the same. Thus, the everlasting

gospel is an urgent and immediate call to educate!

Worship the Creator

The call to worship is a call to remember our Creator. We worship God because He created us

and because He created everything we need to sustain and enjoy the life we live.

As a memorial of creation, God instituted the Sabbath. Unlike the year or month, nothing in

nature identifies the need for a seven-day week except the Word of God spoken at creation

regarding the Sabbath. The everlasting gospel of Revelation calls us to worship the Creator on

the seventh-day Sabbath to remember that we are not our own.

Likewise, the first work of education is to introduce the student to a knowledge of God as our

Creator. In the gospel as in education, creation and redemption are the foundation.

Journal:

After looking at your scribed and annotated text, what special insights do your marks overall seem to point to?



In what other ways are education and redemption linked?

inSpect:


Ecclesiastes 12:1–14

Genesis 7:1–24

Daniel 1:3–20

What other verses come to mind in connecting education and redemption?

inVite

A Historical Fulfillment

Seventh-day Adventists have believed that the message of Revelation 14 is an end-time message

which began its historical fulfillment in A.D. 1844.

As far back as Revelation 2, God tells His church in Ephesus that it has lost its first love (Rev.

2:4). Speaking of this church, Ellen White states: “The love that constrained the Saviour to die

for us was not revealed in its fullness in their lives; and hence they were unable to bring honor to

the name of the Redeemer. And as they lost their first love, they increased in a knowledge of

scientific theories originated by the father of lies” (Manuscript 11, 1906).

From the second to the sixth centuries A.D., a gradual change came with a shift of Sabbath from

the seventh day of the week to the first. The implications of this shift were momentously

catastrophic. By shifting to a non-six-day-creation-based Sabbath, the church began to pave the

way for macroevolutionary science. This reflection was made in the book Life Sketches, when

Ellen White wrote, “I was shown that if the true Sabbath had been kept, there would never have

been an infidel or an atheist. The observance of the Sabbath would have preserved the world

from idolatry” (Life Sketches, 96).

What followed next was the accommodating of Scripture to the findings of human discoveries in

science. Augustine, the bishop of Hippo (A.D. 354–430), led the initial discussion between

science and Scripture. Eventually, Johann Salomo Semler led the German rationalism movement,

which included the idea that Scripture and the Word of God were not the same. Because, under

this thinking, the Bible was no longer considered to be the propositional Word of God, the claims

it made regarding origins were open to revisions made by scientific findings. By 1785 the father

of modern geology, James Hutton, introduced the notion of deep time, which had theological

implications that ultimately declared biblical literalism to be dead.

Upon this foundation, the fathers of modern theology began to build their arguments that science

and religion must be separated. It was in this context that Charles R. Darwin (1809–1882) began

to replace the idea of divine creation of the human race with an accidental force of nature.

Ultimately, some theologians would go as far as to conclude that belief in creation was damaging

to Christian thinking.

Darwin questions creation in his initial sketch outline of his future work, On the Origin of

Species in 1844. The same year also finds Revelation 14’s fulfillment in history, responding to

Darwin’s challenge of creation. Revelation 14:7 almost perfectly references Exodus 20:11 in its

creation verbiage. However, there is a slight difference in the final phrasing. Whereas Exodus

calls us to worship Him who made heaven, earth, the sea and “all that is in them” (20:11),

Revelation calls us to worship Him who made heaven, earth, the sea, and “the springs of water”

(Rev. 14:7). The latter is a reference to Genesis talking about the fountains of the great deep

being broken up during the global flood (Gen. 7:11).

The significance of this trip through history is that a parallel exists between the two systems of

education. On one hand, secular scholars build upon each other to discount creation and

redemption, which are founded on the person of Jesus Christ. On the other hand, God’s end-time

gospel message is an endorsement of the Genesis flood that not only reminds us of judgment but

also of Jesus the Creator.

The message of Revelation 14, therefore, is not only uniquely important to Adventist preaching,

but it is equally important to the Adventist understanding of education, for the link that binds

them together is the foundation of the person of Jesus Christ in both.

Journal:

Meditate on Revelation 14:6–12 again and look for where Jesus is.

How are science and religion still pitted against each other today?

What is Jesus saying to you through these texts?


Prayer Response:

inSight

The Highest Work of Education

“They were humble and unlearned men, those fishers of Galilee; but Christ, the light of the

world, was abundantly able to qualify them for the position for which He had chosen them. The

Saviour did not despise education; for when controlled by the love of God, and devoted to His

service, intellectual culture is a blessing. But He passed by the wise men of His time, because

they were so self-confident that they could not sympathize with suffering humanity, and become

colaborers with the Man of Nazareth. In their bigotry they scorned to be taught by Christ. The

Lord Jesus seeks the co-operation of those who will become unobstructed channels for the

communication of His grace. The first thing to be learned by all who would become workers

together with God is the lesson of self-distrust; then they are prepared to have imparted to them

the character of Christ. This is not to be gained through education in the most scientific schools.

It is the fruit of wisdom that is obtained from the divine Teacher alone.

“Jesus chose unlearned fishermen because they had not been schooled in the traditions and

erroneous customs of their time. They were men of native ability, and they were humble and

teachable,—men whom He could educate for His work. In the common walks of life there is

many a man patiently treading the round of daily toil, unconscious that he possesses powers

which, if called into action, would raise him to an equality with the world's most honored men.

“It is not the highest work of education to communicate knowledge merely, but to impart that

vitalizing energy which is received through the contact of mind with mind, and soul with soul. It

is only life that can beget life. What privilege, then, was theirs who for three years were in daily

contact with that divine life from which has flowed every life-giving impulse that has blessed the

world! Above all his companions, John the beloved disciple yielded himself to the power of that

wondrous life. He says, ‘The life was manifested, and we have seen it, and bear witness, and

show unto you that eternal life, which was with the Father, and was manifested unto us.’ ‘Of His

fullness have all we received, and grace for grace.’ 1 John 1:2; John 1:16.

“In the apostles of our Lord there was nothing to bring glory to themselves. It was evident that

the success of their labors was due only to God. The lives of these men, the characters they

developed, and the mighty work that God wrought through them, are a testimony to what He will

do for all who are teachable and obedient.

“He who loves Christ the most will do the greatest amount of good. There is no limit to the

usefulness of one who, by putting self aside, makes room for the working of the Holy Spirit upon

his heart, and lives a life wholly consecrated to God. If men will endure the necessary discipline,

without complaining or fainting by the way, God will teach them hour by hour, and day by day.

He longs to reveal His grace. If His people will remove the obstructions, He will pour forth the

waters of salvation in abundant streams through the human channels. If men in humble life were

encouraged to do all the good they could do, if restraining hands were not laid upon them to

repress their zeal, there would be a hundred workers for Christ where now there is one.

“God takes men as they are, and educates them for His service, if they will yield themselves to

Him. The Spirit of God, received into the soul, will quicken all its faculties. Under the guidance

of the Holy Spirit, the mind that is devoted unreservedly to God develops harmoniously, and is

strengthened to comprehend and fulfill the requirements of God. The weak, vacillating character

becomes changed to one of strength and steadfastness. Continual devotion establishes so close a

relation between Jesus and His disciple that the Christian becomes like Him in mind and

character. Through a connection with Christ he will have clearer and broader views. His

discernment will be more penetrative, his judgment better balanced. He who longs to be of

service to Christ is so quickened by the life-giving power of the Sun of Righteousness that he is

enabled to bear much fruit to the glory of God.

“Men of the highest education in the arts and sciences have learned precious lessons from

Christians in humble life who were designated by the world as unlearned. But these obscure

disciples had obtained an education in the highest of all schools. They had sat at the feet of Him

who spoke as ‘never man spake.’ ”

(The Desire of Ages, 249–251)

Journal:

After this week’s study of the chapter, what personal applications are you convicted about in education?

How does the Adventist philosophy of education change your perspective on church, school, and work?


inQuire:




Explain briefly the Adventist philosophy of education.

How do today’s secular educational institutions reflect this philosophy?

How do today’s Adventist educational institutions reflect this philosophy?

How is real, true education so different from the education of today?

What areas of your life have you been inspired to be more “educated” in?

What does the Adventist philosophy of education contribute to world issues?

Does Adventism stress its distinctives too much? Why or why not?

How can Adventism’s contribution to education shine as much as its theology and its health

message?

How are you, and how are you not, an educated Adventist?

lesson seven

Education and Character

Proverbs 4:5–15

inTro

Wisdom and Character

Although the Bible speaks of God’s wisdom as a hidden treasure above the highest heavens (Job

28:21), it also commands us to get it at all cost. There is a healthy tension between the

unreachability and the mandate to acquire wisdom. In fact, throughout Scripture we find many

promises regarding this great virtue. Perhaps one of the greatest revelations about wisdom is that

the God of wisdom is so willing to give it: “If any of you lacks wisdom, let him ask of God, who

gives to all liberally and without reproach, and it will be given to him” (James 1:5).

But what is wisdom and how does it differ from knowledge? How does it intersect with

character? Why is it important in the work of education? In this week’s study, we will seek to

answer these questions and provide clarity between these often seemingly abstract notions.

Journal (inScribe):

Write out Proverbs 4:5–15 from the translation of your choice. You may also rewrite the passage in your own words, or outline or mind-map the chapter.

inGest

Seven Qualities of Wisdom

Notice that our text for this week talks about wisdom and understanding. Also notice that it is not

talking about knowledge. Later we will discuss the relationship between these important items.

For now, let’s address seven insights that the passage shares about wisdom:

1. We Get It. Solomon’s counsel to his son is to get wisdom. Implied in the text is the idea that

wisdom, unlike knowledge, is not learned but is received instead. In this case, it is received from

the words of the father’s mouth. Thus, the counsel is not to find new knowledge; Solomon’s

warning is to remember the wisdom that we already possess. According to the implications of the

text, the moment we come in contact with the Word of God, we also receive a measure of the gift

of wisdom. The first work of wisdom is not to forget the wisdom we already have.

2. It Can Be Forsaken. In addition to being forgettable, wisdom is something that can be

forsaken or abandoned. Solomon’s advice is to avoid the temptation that arises in every human

heart to forsake wisdom when it goes contrary to the desires of the carnal heart. Do not walk

away from it or leave it behind, for in preserving wisdom, it preserves us.

3. It Must Be Loved. Loving wisdom is the means by which we do not forsake it. It is not enough

to appreciate its presence when we need it. Like an important relationship that we value, wisdom

must be loved or else it will be forsaken.

4. Wisdom: The Principal. For Solomon, wisdom is the first and the best thing. It is first in the

sense that it is foundational—without it, nothing else really matters. It is the best in the sense that

wisdom is all you need—with it, nothing else really matters.

5. Wisdom: The Educator. What does Solomon mean when he tells us to exalt wisdom? He gives

us the reason why we must give it first place: because wisdom knows how to promote the person

who possesses it. One of the meanings of “promote” in the original text is to raise up a child or to

cause him or her to grow up.

6. Wisdom Is Life. “Man shall not live by bread alone; but man lives by every word that proceeds

from the mouth of the Lord” (Deut. 8:3). Jesus said, “The words that I speak to you are spirit,

and they are life” (John 6:63). The Word of God is wisdom and life. In other words, there is a

difference between life and living—a foolish person can be living without life, while the wise,

“though he may die, he shall live” (John 11:25).

7. Wisdom Is Moral. Solomon admonishes his son not to be unwise—not to “enter the path of the

wicked” or “walk in the way of evil” (Prov. 4:14). The implication in the text is that wisdom is

just and good. There is moral value to wisdom as opposed to a mere acquiring of information or

knowledge.

Journal:






inTerpret

Wisdom Above Knowledge

In true education, there is a clear hierarchy of priorities. Contrary to common belief, the primary

purpose of education is not the acquisition of scientific breakthroughs or literary achievements.

From a biblical perspective, knowledge—although important—is the least valuable. True

education values character above power and power above knowledge.

Societies today tend to overemphasize the value of knowledge. Our best academic systems and

institutions today are designed to impart the latest and greatest information and research. Though

this attribute has provided much good in them, it is also where they fail. Education must impart

wisdom, which provides the right use of knowledge. The institutions of society succeed in

disseminating knowledge, but the morality and wisdom associated with its usage is often absent.

There are several reasons why wisdom is more critical then knowledge in the education of

students. First, God is all-knowing, and He is also very willing to impart wisdom and knowledge

to those who sincerely seek to do His will. On His own, He has the power to make people

smarter. He does not require the help of a teacher or textbook to accomplish this. He is not even

limited by the ability (or lack thereof) of the student. Acts 2 is the perfect example of this:

uneducated men spoke in languages they had never studied before, strictly on the basis of God’s

desire to give them that ability.

There is another reason why wisdom is more important than knowledge in the work of education.

The trend of education today often appeals to egocentrism. Students are taught to learn material

for the purpose of gaining an edge over their peers. This strengthens the very weaknesses of

character we are called to overcome by appeal to self. It prepares the student to compete with

their classmates and to advance at the expense of others. From the beginning of the educational

career, the student is taught to nurture selfishness, which is the root of all evil and the largest

obstacle facing the world today.

What we have been taught as children in school, we continue to use as our mode of operation in

the workforce. We seek to be better than our coworkers so that we can receive the promotion to a

better position. When our businesses discuss profit margins, they generally do not have the well-

being of the consumer in mind; they’re worried about making business profitable and successful.

The purpose of true education must be to develop a counterinfluence against selfish ambition,

gluttony for power, and indifference to the needs of humanity. This happens when students

develop characters with the ability to control ability and the power to control power. This is the

real work of true education.

Journal:




How diligent have you been in your search for wisdom? How can you start?

inSpect:


Proverbs 3:5–7

Deuteronomy 8:1–6

John 6:1–58

What other verses come to mind in connecting education and character?




How diligent have you been in your search for wisdom? How can you start?

inVite

A Limitless Character

Goodness in the world is not accomplished through intellectual prowess, streamlined efficiency,

or great wealth. It is not the best who make the greatest impact in society; it is those who care the

most. Love is the greatest motivation of all. In heaven and in earth alike, the person who loves

Christ the most will be the one who will be determined and blessed by God in their fortitude to

do the greatest good.

To the person who is discouraged and thinks they have nothing good to offer their community or

no great gift to pour into God’s vineyard, God’s promise is an encouragement: a life of selfless

consecration to God, of discipline, and of uncomplaining endurance will receive Christ’s greatest

gift of grace. The challenges that our world faces is not a want of more brilliant minds, deeper

pockets, or better resources; the desperate need of our societies is men and women who are truly

unobstructed channels of God’s grace and goodness for those in need.

Wisdom takes the knowledge it possesses and asks itself the question, What is the greatest good

that I can perform with the information that I’ve been entrusted with? Often, in order to do what

is good, personal sacrifice will be required. It will be necessary to think of others better than

ourselves. Wisdom does not seek personal riches; it seeks the salvation and wellbeing of others.

Wisdom takes knowledge and power and exercises these advantages in ways that are morally

aligned with the Word of God.

Jesus is wisdom. “In the beginning was the Word, and the Word was with God, and the Word

was God” (John 1:1). He is not just the Word of God; He is God the Word. Jesus is wisdom

itself. Therefore “get wisdom!” (Prov. 4:5). For by receiving wisdom, we are receiving His very

character in our lives, thus accomplishing the real work of true education.

Journal:

Meditate on Proverbs 4:5–15 again and look for where Jesus is.

In what are other ways do wisdom and Jesus parallel? In what ways are they different?



Prayer Response:

inSight

The Need for Noble Character

“True education does not ignore the value of scientific knowledge or literary acquirements; but

above information it values power; above power, goodness; above intellectual acquirements,

character. The world does not so much need men of great intellect as of noble character. It

needs men in whom ability is controlled by steadfast principle.

“‘Wisdom is the principal thing; therefore get wisdom.’ ‘The tongue of the wise useth

knowledge aright.’ Proverbs 4:7; 15:2. True education imparts this wisdom. It teaches the best

use not only of one but of all our powers and acquirements. Thus it covers the whole circle of

obligation—to ourselves, to the world, and to God.

“Character building is the most important work ever entrusted to human beings; and never

before was its diligent study so important as now. Never was any previous generation called to

meet issues so momentous; never before were young men and young women confronted by

perils so great as confront them today.

“At such a time as this, what is the trend of the education given? To what motive is appeal

most often made? To self-seeking. Much of the education given is a perversion of the name. In

true education the selfish ambition, the greed for power, the disregard for the rights and needs

of humanity, that are the curse of our world, find a counterinfluence. God's plan of life has a

place for every human being. Each is to improve his talents to the utmost; and faithfulness in

doing this, be the gifts few or many, entitles one to honor. In God's plan there is no place for

selfish rivalry. Those who measure themselves by themselves, and compare themselves among

themselves, are not wise. 2 Corinthians 10:12. Whatever we do is to be done ‘as of the ability

which God giveth.’ 1 Peter 4:11. It is to be done ‘heartily, as to the Lord, and not unto men;

knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord

Christ.’ Colossians 3:23, 24. Precious the service done and the education gained in carrying out

these principles. But how widely different is much of the education now given! From the

child's earliest years it is an appeal to emulation and rivalry; it fosters selfishness, the root of all

evil.

“Thus is created strife for supremacy; and there is encouraged the system of ‘cramming,’

which in so many cases destroys health and unfits for usefulness. In many others, emulation

leads to dishonesty; and by fostering ambition and discontent, it embitters the life and helps to

fill the world with those restless, turbulent spirits that are a continual menace to society.” . . .

“In every generation and in every land the true foundation and pattern for character building

have been the same. The divine law, ‘Thou shalt love the Lord thy God with all thy heart; . . .

and thy neighbor as thyself’ (Luke 10:27), the great principle made manifest in the character

and life of our Saviour, is the only secure foundation and the only sure guide.

“‘The stability of thy times and the strength of thy happiness shall be wisdom and knowledge’

(Isaiah 33:6, Leeser’s translation)—that wisdom and knowledge which God’s word alone can

impart.

“It is as true now as when the words were spoken to Israel of obedience to His commandments:

‘This is your wisdom and your understanding in the sight of the nations.’ Deuteronomy 4:6.

Here is the only safeguard for individual integrity, for the purity of the home, the well-being of

society, or the stability of the nation. Amidst all life’s perplexities and dangers and conflicting

claims the one safe and sure rule is to do what God says. ‘The statutes of the Lord are right,’

and ‘he that doeth these things shall never be moved.’ Psalm 19:8; 15:5.”


Journal:

After this week’s study of the chapter, what personal applications are you convicted of in regard to character?

What practical applications must you make in your school, family, workplace, and church?


inQuire:




What other qualities of wisdom do you see from the main passage?

Delineate Ellen White’s hierarchy of the components for true education. How does this

resonate with your experience?

How can knowledge-only education be dangerous?

Evaluate your educational experience thus far in light of this week’s study.

How does one develop “the ability to control ability and the power to control power”?

Contrast the motivation for service in the selfish and selfless sense. How can the former be

avoided?

How is character development “the most important work ever entrusted to human beings”?

How can you apply this week’s principles of education to your educational experience?

lesson eight

Education and Faith

Hebrews 11:1–11

inTro

Dry Faith

A small farming community was experiencing hard times as a result of severe drought. The

people determined to gather together in prayer to God until rain fell in answer to their

supplications. Finally, the moment came when their prayers were heard and water began to fall

from the sky. As showers poured down, drenching all the faithful who had gathered to pray, the

most notable person in the crowd was a lone dry child who came to the prayer meeting with an

umbrella.

Faith is an essential part of the Christian’s life. It is not only needed in life’s greatest matters but

also in the small things. God becomes real as the Sustainer through a believer’s steadfast trust in

Him. Through the study of the Bible, the student is led to see the power of God’s Word and to

expect it to do what it says in their life personally.

The role of faith in education is important because it is not possible for the spiritual life to

survive without it. Prayer and faith are closely allied and should be studied together. This week,

we will look at this subject and how it relates to the work of education.

Journal (inScribe):

Write out Hebrews 11:1–11 from the translation of your choice. You may also rewrite the passage in your own words, or outline or mind-map the chapter.

inGest

A Parenthetical Passage

Hebrews 11 is famously called the faith chapter. The book (some consider it a sermon) addresses

four major theological points: (1) Jesus is greater than the angels; (2) Jesus is greater than Moses;

(3) high priests have specific characteristics; and (4) Jesus is a better priesthood, sanctuary,

covenant, and sacrifice. Intertwined with these four points are four exhortations that the preacher

gives to his audience: (1) a call to not drift away; (2) a command to rest; (3) a rebuke for

continuing to drink the milk instead of eating the heavy meat of Scripture, and (4)

encouragements and warnings as a response to the work of Christ.

Hebrews 11 forms part of the final exhortation delivered in the epistle and follows the appeal:

“You have need of endurance, so that after you have done the will of God, you may receive the

promise” (Heb. 10:36). The promise is that “He who is coming will come and will not tarry” (v.

37). The exhortation continues by challenging believers to live by faith and to not draw back, but

instead “believe to the saving of the soul” (v. 39).

The conversation of faith begins in chapter 10, and the discussion ends in chapter 11. Hebrews

12:1, 2 concludes the topic, stating, “Therefore we also, since we are surrounded by so great a

cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let

us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of

our faith.”

One can look at Hebrews 11 as a parenthetical piece of the homily, where the author pauses his

admonition to advocate for a faith fixed on Jesus, taking time to explain what faith is. What the

faith chapter is doing is very simple. Essentially, the preacher describes various examples of

faithful people and uses the experiences of these individuals to teach lessons on faith. As we read

the epistle, we discover that faith is manifested in varied ways. We also see that faith is not stale

or limited, but applies to every aspect of life. Finally, we see that the life of faith is experienced

by men and by women, by old people as well as the young. In some cases faith is the result of a

successful conquest; in other situations, faith is an invisible victory behind outward failure.

Journal:


Which character of Hebrews 11 do you most resonate with?






inTerpret

Manifestations of Faith

One of the first things to note are the varied manifestations of faith. Faith is the foundation by

which we obtain a good testimony (Heb. 11:2). Faith is also the means by which we understand

the unsearchable actions of God (v. 3). In other words, by faith, a finite individual can commune

with God and understand the very acts of an infinite Being.

In Abel’s experience, faith looks like offering a more excellent sacrifice to God. In his case, faith

was an expression of worship (v. 4). We notice that in the quality of his worship, he obtained

witness of his righteousness, with God serving as an expert witness to testify of this fact.

When the word of God came to Noah in the form of a warning regarding things that had never

been previously believed to be possibilities, he moved with godly fear and prepared his

household (v. 7). His faith condemned the world. His faith made him an heir of righteousness.

When the word of God came to Abraham in the form of a command, faith looked like obedience

(v. 8). In Sarah’s life, faith was judging God as someone who is faithful, which gave her strength

to do the impossible. In a sense, faith is responding to God’s word and believing on that word

(only) to do what it has said.

So when the word of God comes in the form of a promise, faith is believing that promise. When

the word of God comes in form of a command, faith is obeying that command. When the word of

God comes in the form of a warning, faith looks like moving with godly fear and preparing to

act, even though it seems altogether impossible that what God has said will actually come to

pass.

And faith has another dimension. Speaking of Enoch’s experience, Paul says, “But without faith

it is impossible to please Him, for he who comes to God must believe that He is, and that He is a

rewarder of those who diligently seek Him” (Heb. 11:6). Faith requires two things: first, it

requires the belief that God is, that He is there, that He is able, and that He is knowledgeable;

second, it requires the belief that He is a rewarder. This means that He is not only able but also

willing. One of the components has to do with God’s power, the other component has to do with

His character. A person cannot be faithful to God without being convinced of both.

Journal:




Which aspect of faith comes easiest to you? Which is hardest?

inSpect


Hebrews 11:12–22; 32–40

Hebrews 10:32–39

Hebrews 12:1–3

Romans 4:16–22

What other verses come to mind in connecting education and faith?

inVite

Trust Me

Faith and prayer are tied together in unbreakable bonds. They are the two legs upon which the

Christian journey is taken. One of the greatest illustrations of how these two virtues work

together is found in the story of the friend in Luke 11:5–8:

“ ‘Which of you shall have a friend, and go to him at midnight and say to him, “Friend, lend me

three loaves; for a friend of mine has come to me on his journey, and I have nothing to set before

him”; and he will answer from within and say, “Do not trouble me; the door is now shut, and my

children are with me in bed; I cannot rise and give to you”? I say to you, though he will not rise

and give to him because he is his friend, yet because of his persistence he will rise and give him

as many as he needs.’ ”

In this parable, the man who asks for bread at midnight does so for three reasons: (1) someone is

asking him for something to eat; (2) he has absolutely nothing to set before him; and (3)

somehow he knows that his neighbor friend has what he needs. The self-awareness of the friend

who has nothing to give must not be overlooked. If by chance this man had some small scraps of

bread or a few morsels, he might be tempted to offer these to his guest. In so doing, his friend

would remain hungry. However, he was aware that he had nothing to set before his surprise

visitor. Faith helps us understand the severity of our condition—that we have nothing to give.

Understanding his true condition, the man goes to his friend’s house—even at an unreasonable

time. When in faith we understand our true condition, our desperate need becomes our greatest

plea. The story then shifts to the man sleeping inside his home with his family. His response is,

“Do not trouble me” (v. 7). Here Jesus makes a forceful point: though the man will not open the

door for friendship’s sake, because of persistence he will rise and give the one in need as many

loaves of bread as he needs. Let’s not miss this critical conclusion: what the man will not do out

of love for his friend, he will do out of love for his sleep, his convenience, himself.

“ ‘So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be

opened to you,’ ” Jesus says (Luke 11:9). He does not say to ask once. He simply encourages us

to ask (in persistence). “ ‘If a son asks for bread from any father among you, will he give him a

stone?’ ” (v. 11). The answer is obvious. Jesus is not comparing but rather contrasting Himself

with the man who hesitates in answering his friend’s request. At times, His apparent delay in

answering our prayers is to test the genuineness of our petition. Persistent prayer is not intended

to change the mind of God; it is intended to change the heart of human beings. And finally, if all

of our petitions were answered immediately, our nature would never sense a need to commune

with Him.

Jesus said, “ ‘If you then, being evil, know how to give good gifts to your children, how much

more will your heavenly Father give the Holy Spirit to those who ask him!’ ” (v. 13). An evil

tree cannot produce good fruit, and a good tree cannot produce evil fruit. It is remarkable, then,

that parents, who are evil, give good gifts to their children. The appeal that Jesus makes to us is

simultaneously sad and powerful: “At the very least, give Me (a good God) the same credit you

would give yourself (a selfish parent). Trust Me.”

Journal:

Meditate on Hebrews 11:1–11 again and look for where Jesus is.

Why do we find it easier to trust selfish people than the selfless God?



Prayer Response:

inSight

Faith Made Practical

“Faith is trusting God—believing that He loves us and knows best what is for our good. Thus,

instead of our own, it leads us to choose His way. In place of our ignorance, it accepts His

wisdom; in place of our weakness, His strength; in place of our sinfulness, His righteousness.

Our lives, ourselves, are already His; faith acknowledges His ownership and accepts its blessing.

Truth, uprightness, purity, have been pointed out as secrets of life's success. It is faith that puts us

in possession of these principles.

“Every good impulse or aspiration is the gift of God; faith receives from God the life that alone

can produce true growth and efficiency.

“How to exercise faith should be made very plain. To every promise of God there are conditions.

If we are willing to do His will, all His strength is ours. Whatever gift He promises, is in the

promise itself. ‘The seed is the word of God.’ Luke 8:11. As surely as the oak is in the acorn, so

surely is the gift of God in His promise. If we receive the promise, we have the gift.

“Faith that enables us to receive God’s gifts is itself a gift, of which some measure is imparted to

every human being. It grows as exercised in appropriating the word of God. In order to

strengthen faith, we must often bring it in contact with the word.

“In the study of the Bible the student should be led to see the power of God's word. In the

creation, ‘He spake, and it was done; He commanded, and it stood fast.’ He ‘calleth those things

which be not as though they were’ (Psalm 33:9; Romans 4:17); for when He calls them, they are.

. . .

“Faith is needed in the smaller no less than in the greater affairs of life. In all our daily interests

and occupations the sustaining strength of God becomes real to us through an abiding trust.” . . .

“Through faith in Christ, every deficiency of character may be supplied, every defilement

cleansed, every fault corrected, every excellence developed.

“‘Ye are complete in Him.’ Colossians 2:10.

“Prayer and faith are closely allied, and they need to be studied together. In the prayer of faith

there is a divine science; it is a science that everyone who would make his lifework a success

must understand. Christ says, ‘What things soever ye desire, when ye pray, believe that ye

receive them, and ye shall have them.’ Mark 11:24. He makes it plain that our asking must be

according to God's will; we must ask for the things that He has promised, and whatever we

receive must be used in doing His will. The conditions met, the promise is unequivocal.

“For the pardon of sin, for the Holy Spirit, for a Christlike temper, for wisdom and strength to do

His work, for any gift He has promised, we may ask; then we are to believe that we receive, and

return thanks to God that we have received.

“We need look for no outward evidence of the blessing. The gift is in the promise, and we may

go about our work assured that what God has promised He is able to perform, and that the gift,

which we already possess, will be realized when we need it most.

“To live thus by the word of God means the surrender to Him of the whole life. There will be felt

a continual sense of need and dependence, a drawing out of the heart after God. Prayer is a

necessity; for it is the life of the soul. Family prayer, public prayer, have their place; but it is

secret communion with God that sustains the soul life.”

(Education, 253–255, 257, 258)

Journal:

After this week’s study of the chapter, what are personal applications you are convicted of in your life?

What are practical applications you must make in your school, family, workplace, and church?


inQuire:




What are other responses of faith found in the chapter?

Explain the flow of the passage from Hebrews chapter 10 to 11 to 12.

Which is harder to have faith in: the power/ability of God or the character/goodness of God?

How can faith help us see the severity of our sinful and selfish condition?

Why is persistence needed in our prayer life?

How is faith connected ultimately to education?

What are ways to increase and strengthen our faith in God and in His promises?

How do faith, prayer, and the Word all practically interact with each other in our relationship with

Christ?

lesson nine

Education and Sabbath

Exodus 31:12–18

inTro

Sabbath and School

The leaders of the Reformation—Martin Luther, John Calvin, Ulrich Zwingli—moved and were

moved on the public university campus. Through their ministry, revolutions were eventually

ignited at the world’s best colleges and universities. However, they were but the tipping point of

revival that eventually led to the birth of the Seventh-day Adventist Church. Arguably, the

groundwork of the Reformation was done at least in part by a group of people known as the

Waldensians, who many Protestant scholars regard as the forerunners of the Reformation. During

a time of intense persecution, those faithful, Bible-believing Christians were forced into the

mountains and valleys to find safety and religious freedom. They became known as the People of

the Valley or the Waldensians.

In the mountains and valleys, their young people were tasked with committing large portions of

the Bible to memory. At schools in the wilderness of the Alps, students wrote portions of

Scripture and wove into their clothing the precious pages of the Bible. Then, they went as

missionaries into the universities. They enrolled as students and lived out their faith, dropping

seeds of truth. People paid attention. They saw the unmovable faith these students of the valley

possessed and were strangely drawn to their example. The Waldensian movement impacted the

best universities in England, Scotland, France, Spain, Germany, the Czech Republic, Poland,

Lithuania, Bulgaria, and Croatia, setting the stage for the fire of the Reformation to light up a

darkened world.

The power in the Waldensian ministry of public campuses lay in the way they lived their faith,

keeping the Sabbath and dropping seeds of truth. They didn’t engage in controversy. As

onlookers watched they asked themselves, What does this all mean? The power of the Sabbath

served as a tool for these underground missionaries to lead souls to Christ.

Journal (inScribe):

Write out Exodus 31:12–18 from the translation of your choice. You may also rewrite the


inGest

Institutions of Creation

When God created Adam and Eve and placed them in the Garden of Eden, two things were

immediately instituted: the family and the Sabbath. The family represents the most basic of all

social groups, with husband and wife as the two-fold foundation. Although the family is basic

and seemingly insignificant in the larger context of society, herein lies the key to the success of

the business, the church, society, and government. Members of society, government, and church

are but ambassadors of the various families they come from. They will attend school, work with

others, lead in enterprises, and rule governments. If they come from strong family backgrounds

where ethical principles have been established, they will rule governments with selfless service

and successful policies. If their homes are weak, the enterprises they lead will likewise lack in

principle and goodness.

The second institution established at Creation was the Sabbath. Immediately after the creation of

humanity was the establishment of the Sabbath. This was not the result of chance. It was God’s

plan that family and the Sabbath be linked together so that “on this day more than any other, it is

possible for us to live the life of Eden” (Education, 250). Through the observance of the Sabbath,

families were to establish foundational tools that would serve as a blessing to each member of

the home and as a benefit to the communities and entities they would represent.

The fact that the Sabbath was established at Creation implies that even in a perfect paradise, the

Sabbath had a useful purpose in the development of Adam and Eve in their perfection. “It was

God’s plan for the members of the family to be associated in work and study, in worship and

recreation, the father as priest of his household, and both father and mother as teachers and

companions of their children” (Education, 250–251).

However, the results of sin have changed life and perverted our associations. Opportunities for

holy companionship and communion have become more difficult to develop in today’s societies.

Through love for fallen humanity, God instituted labor but also put boundaries to the burdens of

employment. His command is “work shall be done for six days, but the seventh is the Sabbath of

rest, holy to the Lord” (Ex. 31:15). Through an everlasting covenant, God has established the

Sabbath as a means by which His children may experience a piece of heaven on earth, while also

being a blessing to those they come in contact with.

Journal:


How have your family and Sabbath experiences compared to the Edenic experience?






inTerpret

The Educational Sabbath

Part of the main passage for this week says, “Speak also to the children of Israel, saying: ‘Surely

My Sabbaths you shall keep, for it is a sign between Me and you throughout your generations,

that you may know that I am the Lord who sanctifies you’ ” (Ex. 31:13).

The word surely is emphatic and restrictive. It is emphatic in the sense that God is commanding

His people to keep Sabbath. This is not an optional proposition but a divine directive. It is also

restrictive—we are to keep the Sabbath only and not keep anything else (or any other day). We

are not to take our relationship with God into our own hands and, like Cain, bring to God

sacrifices of our own liking. “He has shown you, O man, what is good” (Micah 6:8). We are to

do for Him “what is that good and acceptable and perfect will of God” (Rom. 12:2).

Keep the Sabbath

Of all the words God could have used regarding our relationship to the Sabbath, He chose the

word keep. The connotation of this word is that the Sabbath is a treasure. Although some have

come to relate to the Sabbath as a rule that must be followed, a weekly delay in the quest toward

riches or success, or an inherited penalty for Adam and Eve’s fall into sin, the Sabbath is to God

a prized possession that must be guarded at the risk of being lost.

This treasure is not to be guarded with brute force. We do not treasure the Sabbath by burying it

underground. The implication of the word keep is that we guard the Sabbath by treasuring it in

our mind or memory. Elsewhere, the Bible says, “Remember the Sabbath day to keep it holy”

(Ex. 20:8). Keeping the Sabbath is not a once-a-week practice. To treasure the Sabbath means

that in everything we think, do, and plan, we think Sabbath first.

A Sign Between Me and You

In addition to being a treasure, the Sabbath is also a sign between two parties: namely, God and

His people. The text implies that the Sabbath is a sign of a covenant. However, many times in

Scripture when this word sign is used, it refers to miraculous things that God has done. In the

Old Testament, oftentimes it refers to the signs that God made through the hands of Moses

during the deliverance of Israel from Egypt. Although the Sabbath is certainly a reminder of

God’s covenant with us to assure us of salvation, it is also a reminder of the miraculous works of

creation, when His Word alone established the heavens and laid down the foundations of the

earth. The Sabbath as a memorial of creation reminds us of His miraculous power to create and

recreate. The Sabbath as a memorial of His covenant to save us reminds us of His miraculous

power to save and redeem. Thus, the Sabbath is a memorial of creation and of redemption.

It is important to note that the Sabbath was not only designed for the Israelites in Exodus 31.

God said that the sign was to be between Him and His people throughout their generations.

There is a teaching component to Sabbath. Part of its design was to serve as a teaching

mechanism to the next generation, explaining to our children God’s desire for communion with

us. Thus, Sabbath was to be the foundation of education. It was designed to provide parents with

the opportunity to be the child’s first teacher and to make the knowledge of God as Creator and

Redeemer the first lessons to be learned. This method of education was to be preserved from the

first parents to the last generation of the human family.

Journal:




What elements of your Sabbath experience have retained God’s original educational intent?

inSpect


Exodus 20:8–12

Isaiah 58:1–14

Philippians 2:12, 13

Matthew 11:28–30

What other verses come to mind in connecting the Sabbath with education?

inVite

Jesus and the Sabbath

It was Christ who brought the Israelites out of the land of Egypt and who gave the command:

“Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but

the seventh day is the Sabbath of the Lord your God” (Ex. 20:8–10). In the Sabbath

commandment, we discover powerful insights into the character of Christ and His relationship

with us as we explore the nuances of the text.

We cannot speak about the any of God’s commandments without first addressing His preamble

to His law. First, God says, “I am the Lord your God.” God is real. He is not a wooden figurine

or a lifeless image of gold. He is also your God—He is a personal God. Second, it is this

personal God who has delivered Israel and is the Source of their rest from slavery.

Focusing on the duty of observing the Sabbath has often prevented us from noticing the

generosity that it expresses about God. Notice how, in the initial part of Exodus 20:8, God defers

to us making a living for ourselves first, and then, after we have satisfied our own needs, we turn

to His requirements. Also notice that dividing the week into seven parts, God claims only one of

those parts as His own, while allowing us to use six for ourselves.

Another telling component of God’s generosity is His attention to the needs of those who tend to

go unnoticed. The Sabbath commandment includes regard for servants, cattle, and strangers.

Although beasts of burden may slip the mind of their owner, God remembers that they also need

rest. The Sabbath serves as the great equalizer for the servant, stranger, and owner, showing

God’s generous concern for all.

Another attribute of God that emerges in the command to keep the Sabbath is attention to detail.

He not only tells us to keep the Sabbath, but also provides the two-fold requirement on how to

keep it. Like a meticulous accountant, He budgets every day of the week, setting an example for

us to not waste even a small fragment of time. While many consider God’s fourth commandment

to deal with rest, it is easy for some to grasp the fuller picture of the command also to work.

Working for six days is as much a part of God’s commandment as is resting on the seventh.

One part of keeping the Sabbath entails perpetually remembering and living in view of the

forthcoming day of rest. To keep the Sabbath implies that we store it in our memory or

remember it. Committing something to memory and perpetually storing it there is an exercise of

the mind. Throughout the six days of labor, our minds work in anticipation and preparation for

the soon-coming Sabbath. Mental energy is exerted to ensure that proper preparation has taken

place in the management of business, family, and society. We plan so that we might rest.

The body also labors. We go to work; we run to and fro; we are busy here and there,

accomplishing tasks necessary to successfully fulfill our duty. In six days, we don’t just think,

we do all our work. But on the Sabbath, we rest. Our bodies are called to cease from their labors;

and so are our minds. The command to allow the servant, cattle, and stranger to rest can have a

dual blessing. While their bodies rest, the mind of those directing their labors also rests.

We cannot outwork God. In addition to His personal labor, He also carries the burden of our own

labor. Paul says, “Work out your own salvation with fear and trembling; for it is God who works

in you both to will and do of His good pleasure” (Phil. 2:12, 13). God shares in our labors; He

says, “I am with you always, even to the end of the age” (Matt. 28:20). While Jesus is working in

us, however, He also asks us to rest in Him. His invitation is, “Come to Me, all you who labor

and are heavy laden and I will give you rest” (Matt. 11:28).

Journal:

Meditate on Exodus 31:12–18 again and look for where Jesus is.

How do you recognize, acknowledge, and actualize Jesus as your Lord of the Sabbath?



Prayer Response:

inSight

A Memorial of Creativity

“The value of the Sabbath as a means of education is beyond estimate. Whatever of ours God

claims from us, He returns again, enriched, transfigured, with His own glory. The tithe that He

claimed from Israel was devoted to preserving among men, in its glorious beauty, the pattern of

His temple in the heavens, the token of His presence on the earth. So the portion of our time

which He claims is given again to us, bearing His name and seal. ‘It is a sign,’ He says, ‘between

Me and you; . . . that ye may know that I am the Lord;’ because ‘in six days the Lord made

heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord

blessed the Sabbath day, and hallowed it.’ Exodus 31:13; 20:11. The Sabbath is a sign of creative

and redeeming power; it points to God as the source of life and knowledge; it recalls man’s

primeval glory, and thus witnesses to God’s purpose to re-create us in His own image.

“The Sabbath and the family were alike instituted in Eden, and in God’s purpose they are

indissolubly linked together. On this day more than on any other, it is possible for us to live the

life of Eden. It was God’s plan for the members of the family to be associated in work and study,

in worship and recreation, the father as priest of his household, and both father and mother as

teachers and companions of their children. But the results of sin, having changed the conditions

of life, to a great degree prevent this association. Often the father hardly sees the faces of his

children throughout the week. He is almost wholly deprived of opportunity for companionship or

instruction. But God's love has set a limit to the demands of toil. Over the Sabbath He places His

merciful hand. In His own day He preserves for the family opportunity for communion with

Him, with nature, and with one another.

“Since the Sabbath is the memorial of creative power, it is the day above all others when we

should acquaint ourselves with God through His works. In the minds of the children the very

thought of the Sabbath should be bound up with the beauty of natural things. Happy is the family

who can go to the place of worship on the Sabbath as Jesus and His disciples went to the

synagogue—across the fields, along the shores of the lake, or through the groves. Happy the

father and mother who can teach their children God’s written word with illustrations from the

open pages of the book of nature; who can gather under the green trees, in the fresh, pure air, to

study the word and to sing the praise of the Father above. . . .

“As a means of intellectual training, the opportunities of the Sabbath are invaluable. Let the

Sabbath-school lesson be learned, not by a hasty glance at the lesson scripture on Sabbath

morning, but by careful study for the next week on Sabbath afternoon, with daily review or

illustration during the week. Thus the lesson will become fixed in the memory, a treasure never

to be wholly lost.

“In listening to the sermon, let parents and children note the text and the scriptures quoted, and

as much as possible of the line of thought, to repeat to one another at home.”


Journal:

After this week’s study of the chapter, what personal applications are you convicted of in your Sabbath-keeping?

How can you make practical applications of Sabbath-keeping in your school, family, workplace, and church?


inQuire




How can Sabbath be made a witnessing instrument?

How are the Sabbath and the family attacked today?

What can God do to enhance your Sabbath and family experiences?

How has the Sabbath been a special sign between you and God?

What are ways to make the Sabbath more meaningful and special in your life?

How does this week refresh your understanding of the Sabbath?

Why must work be coupled with rest?

lesson ten

The School of the Sanctuary

Exodus 25:1–9

inTro

Foundational Theology

Although the Sabbath and the second coming of Jesus are foundational doctrines for the Seventh-

day Adventist Church, other Christian denominations also hold these beliefs. What makes

Adventism unique in its theological contribution is the understanding of the biblical doctrine of

the sanctuary. This biblical teaching formed the foundation of the church’s theology. While some

have tried to attack this doctrine, when its implications are properly understood the sanctuary not

only emerges as biblically true, but it also portrays in most vibrant tones the beauty of God’s

relationship with His people.

For most of us, the sanctuary is often understood as a temporary structure and teaching that was

put in place by God to eradicate sin. In this lesson we will discover how the sanctuary was

established long before the plan of salvation, serving as a worship center of praise for our

Creator. We will also explore its value in relation to education.

Journal (inScribe):

Write out Exodus 25:1–9 from the translation of your choice. You may also rewrite the


inGest

The Dwelling Place

The sanctuary that Moses was instructed to build was an inclusive work. Its very construction

was intended to include contributions from everyone. It was also a heart work, meaning that only

people who had willing hearts were to make an offering. As God was not desperate for materials,

the beneficiaries of this project were to be prompted to give an offering to God. The materials

used to construct the structure were intended to be functional but also aesthetically pleasing.

There was both a practical and artistic component to the sanctuary. Aside from all these

elements, there was an ultimate purpose for the sanctuary: “Let them make Me a sanctuary, that I

may dwell among them. According to all that I show you, that is, the pattern of the tabernacle

and the pattern of all its furnishings, just so you shall make it” (Ex. 25:8, 9).

“Let Them”

One of the first observations of the sanctuary that rises to the surface is that the building of the

structure was committed to the hands of people. God did not make the sanctuary Himself—He

asked human beings to make it for Him. Obviously, the reason for this arrangement is not that

God was unable to make the sanctuary. After all, He gave explicit instructions on how the

structure was to be built. Verse 2 describes their efforts to be considered an offering out of their

free will and from their hearts. We see that any human effort put forth into communion with

God will always be blessed by His presence.

“That I”

God is the initiator, not the Israelites. It is God who speaks to Moses; it is God who asks for the

sanctuary to be built; it is God who wants to dwell among His people. God wants what we want

more than we want it.

Creation happened because God wanted us to exist. When Adam and Eve disobeyed, God went

searching for them in the cool of the day (Gen. 3:8). In the parables of Luke, God is portrayed as

searching, sweeping, and yearning for the lost. The valuable lesson that the sanctuary teaches us

regarding the work of education is that God not only knows our heart’s desire—He is more

invested in our success than we are.

The Pattern

God also speaks of a blueprint associated with the sanctuary, “that is, the pattern of the

tabernacle and the pattern of all its furnishings” (Ex. 25:9). The sanctuary built by Moses in the

wilderness was type, pattern, or mold of an original. Just as a mold can serve as an imprint on a

variety of surfaces and textures, so the original heavenly sanctuary serves as a pattern for the

Israelites in the wilderness, as well as a lesson book for education today.

Journal:







Draw out a rough sketch of the sanctuary, including the three main areas and the

corresponding furniture?

inTerpret

Without Hands

The sanctuary structure built by Israel was not done as a favor to a homeless God. “God, who

made the world and everything in it, since He is Lord of heaven and earth, does not dwell in

temples made with hands” (Acts 17:24). Instead, it was a symbolic structure of God’s heavenly

temple, His home, where He invited His creation to come for intimate fellowship with Him. This

is the point that the book of Hebrews seeks to make: “For Christ has not entered the holy places

made with hands, which are copies of the true, but into heaven itself, now to appear in the

presence of God for us” (Heb. 9:24).

Your Body

Jesus said, “ ‘I will destroy this temple made with hands, and within three days I will build

another made without hands’ ” (Mark 14:58). In speaking of His resurrection, He was referring

to His own body being a temple or sanctuary. “Or do you not know that your body is the temple

of the Holy Spirit who is in you, whom you have from God, and you are not your own?” (1 Cor.

6:19). Aside from the Old Testament temple, the Bible also refers to our bodies as being

sanctuaries of God—models of the reality of heaven.

The Garden of Eden

There are only two places where God plants: He plants a garden in Eden, and He plants Himself

in the sanctuary. In the original text, there is a relation between Genesis 2, where God plants, and

Exodus 25, where He dwells. The ancient sanctuary of Israel had three main components: the

courtyard, the holy place, and the most holy place. Similarly, Adam and Eve had their own

sanctuary with three components: Eden, their home located east of Eden, and the midst of the

garden.

The Sanctuary in Time

The sanctuary and the Sabbath have significant parallels. The sanctuary is present at creation in

the Garden of Eden, and the Sabbath is present at the conclusion of creation. The Sabbath has

allusions to creation and so does the sanctuary. Of creation, the Bible says, “Then God saw

everything that He had made, and indeed it was very good. . . . And on the seventh day God

ended His work which He had done. . . . Then God blessed the seventh day and sanctified it”

(Gen. 1:31–2:3). Exodus 39 and 40 have similar language: “Moses looked over all the work, and

indeed they had done it; as the Lord had commanded, just so they had done it. And Moses

blessed them” (Ex. 39:43). Notice the parallels in the concepts: saw // looked, very good // just

so, made // done, blessed // sanctified.

The Sanctuary and Education

From Mount Sinai in the wilderness where Israel sojourned, God desired to reveal His splendid

standard for character—the ideal established at Creation, where Adam was created as “the son of

God” (Luke 3:38). Beholding the character of God, Moses declared, “The Lord, the Lord God,

merciful and gracious, longsuffering, and abounding in goodness and truth” (Ex. 34:6). The

sanctuary was to serve as the second piece of God’s plan not only to present Israel with an ideal

to attain but also with a means by which such character could be attained. “Another lesson the

tabernacle, through its service of sacrifice, was to teach—the lesson of pardon of sin, and power

through the Saviour for obedience unto life” (Education, 36).

The splendor required of the building itself was also a lesson to be learned. In Exodus 31 God

called for Bezaleel and Aholiab by name and made them the artisans of the sanctuary,

responsible for major parts of its aesthetic beauty. In this task, God is personally interested in the

success of the individual, and He calls people to do an overwhelming and beautiful work for

Him. He empowers them with “the Spirit of God, in wisdom, in understanding, in knowledge,

and in all manner of workmanship . . . that they may make all that I have commanded you” (Ex.

31:2, 6).

Journal:




How do you see the pardoning of sin and the power unto life in the sanctuary?

inSpect


Acts 17:24–28

1 Corinthians 6:19, 20

John 1:1–5, 14

What other verses come to mind in connection with the sanctuary?

inVite

God With Us

Jesus Himself is the fulfillment of everything the sanctuary seeks to teach.

“His name shall be called Immanuel, . . . God with us.” “The light of the knowledge of the glory

of God” is seen “in the face of Jesus Christ.” From the days of eternity the Lord Jesus Christ was

one with the Father; He was “the image of God,” the image of His greatness and majesty, “the

outshining of His glory.” It was to manifest this glory that He came to our world. To this sin-

darkened earth He came to reveal the light of God’s love,—to be “God with us.” Therefore it

was prophesied of Him, “His name shall be called Immanuel” (The Desire of Ages, 19).

From the beginning of creation, it has always been God’s purpose to be one with His people. In

the beginning He was revealed in all of creation—the heavens, the earth, the mountains, flowers,

and streams. All these pointed to the Father’s great love for us. Earth was His sanctuary, and He

shared it with us. When sin tried to erase God’s perfect handwriting, hints of God’s love still

lingered. For example, though roses now have thorns, they still carry the fragrance of God’s love

for His children.

With the entrance of sin, the seed of Satan’s selfishness took root in the heart of humanity. To

manifest the love of the Father once again, God declared to Moses, “Let them make Me a

sanctuary; that I may dwell among them” (Ex. 25:8). The purpose of the sanctuary was to turn

the eyes of God’s people to His Son. Although the sanctuary was a great model of God’s purpose

to make us holy, it had a major lack. “For it is not possible that the blood of bulls and goats could

take away sins” (Heb. 10:4). Therefore, “Behold! The Lamb of God who takes away the sin of

the world!” (John 1:29).

Finally, turning away from all shadows and figures, we have God with us in Jesus Christ. The I

AM not only became one of us but also pitched His tent among us. He planted Himself in our

experience. Through His sacrifice, He became like us so that through our sacrifice, we might

become like Him (Rom. 12:1, 2). When the great plan of redemption is complete and sin has

been eradicated, one thing will remain: “ ‘Behold, the tabernacle of God is with men, and He will

dwell with them, and they shall be His people. God Himself with be with them and be their God’

” (Rev. 21:3). Amen!

Journal:

Meditate on Exodus 25:1–9 again and look for where Jesus is.

How does Jesus sharing in the human experience impact your relationship with God?



Prayer Response:

inSight

Unto Israel

“In the building of the sanctuary as a dwelling place for God, Moses was directed to make all

things according to the pattern of things in the heavens. God called him into the mount, and

revealed to him the heavenly things, and in their similitude the tabernacle, with all that pertained

to it, was fashioned.

“So to Israel, whom He desired to make His dwelling place, He revealed His glorious ideal of

character. The pattern was shown them in the mount when the law was given from Sinai and

when God passed by before Moses and proclaimed, ‘The Lord, The Lord God, merciful and

gracious, long-suffering, and abundant in goodness and truth.’ Exodus 34:6. . . .

“Great was the privilege and honor granted Israel in the preparation of the sanctuary; and great

was also the responsibility. A structure of surpassing splendor, demanding for its construction

the most costly material and the highest artistic skill, was to be erected in the wilderness, by a

people just escaped from slavery. It seemed a stupendous task. But He who had given the plan of

the building stood pledged to co-operate with the builders. . . .

“The education of the Israelites included all their habits of life. Everything that concerned their

well-being was the subject of divine solicitude, and came within the province of divine law.

Even in providing their food, God sought their highest good. The manna with which He fed them

in the wilderness was of a nature to promote physical, mental, and moral strength. Though so

many of them rebelled against the restriction of their diet, and longed to return to the days when,

they said, ‘We sat by the fleshpots, and when we did eat bread to the full’ (Exodus 16:3), yet the

wisdom of God's choice for them was vindicated in a manner they could not gainsay.

Notwithstanding the hardships of their wilderness life, there was not a feeble one in all their

tribes. . . .

“In the laws committed to Israel, explicit instruction was given concerning education. To Moses

at Sinai God had revealed Himself as ‘merciful and gracious, long-suffering, and abundant in

goodness and truth.’ Exodus 34:6. These principles, embodied in His law, the fathers and

mothers in Israel were to teach their children. Moses by divine direction declared to them: ‘These

words, which I command thee this day, shall be in thine heart: and thou shalt teach them

diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when

thou walkest by the way, and when thou liest down, and when thou risest up.’ Deuteronomy 6:6,

7. . . .

“Not as a dry theory were these things to be taught. Those who would impart truth must

themselves practice its principles. Only by reflecting the character of God in the uprightness,

nobility, and unselfishness of their own lives can they impress others.

“True education is not the forcing of instruction on an unready and unreceptive mind. The mental

powers must be awakened, the interest aroused. For this, God's method of teaching provided. He

who created the mind and ordained its laws, provided for its development in accordance with

them. In the home and the sanctuary, through the things of nature and of art, in labor and in

festivity, in sacred building and memorial stone, by methods and rites and symbols unnumbered,

God gave to Israel lessons illustrating His principles and preserving the memory of His

wonderful works. Then, as inquiry was made, the instruction given impressed mind and heart.

“In the arrangements for the education of the chosen people it is made manifest that a life

centered in God is a life of completeness. Every want He has implanted, He provides to satisfy;

every faculty imparted, He seeks to develop.

“The Author of all beauty, Himself a lover of the beautiful, God provided to gratify in His

children the love of beauty. He made provision also for their social needs, for the kindly and

helpful associations that do so much to cultivate sympathy and to brighten and sweeten life.”

(Education 35, 36, 38, 40, 41)

Journal:

After this week’s study of the chapter, what are personal applications you are convicted of in your life?

What practical applications can be linked between the sanctuary and your school, family, workplace, or church?


inQuire




How are all the doctrines of the church linked to the sanctuary?

If the main passage could be distilled, how could it be articulated?

What are initial challenges to understanding the sanctuary better?

What are ways to overcome these challenges?

Where are moments in your life when pardon for sin and power for life are made real?

What are ways the sanctuary parallels Jesus?

What are ways Jesus exceeds the provisions of the sanctuary?

What has the sanctuary taught or reminded you of this week about salvation?

lesson eleven

The Schools of the Prophets

2 Kings 4:38–44

inTro

Special Forces

During the world wars in the twentieth century, most major fighting armies established

formations dedicated to special operations behind enemy lines. They called them special forces.

Instead of using conventional combat techniques, these soldiers were used for sabotage and

reconnaissance. Since World War II, the operations that these specially trained individuals

perform have increased in complexity. Among the major responsibilities of these elite military

teams are covert intelligence operations, foreign internal defense, and hostage rescue. In 2018, a

Thai junior football team was trapped in the Tham Luang Nang Non cave, and a group of

volunteers that included special forces were called upon to conduct the rescue of the twelve

children and their coach from the cave.

If ancient Israel had an elite special forces team, it probably would have been made up of youth

who had graduated from the schools of the prophets. In fact, the reason this school received its

name was that God often called upon the students to serve as prophets for His people.

Journal (inScribe):

Write out 2 Kings 4:38–44 from the translation of your choice. You may also rewrite the


inGest

An Answer to Apostasy

Shortly after David slew Goliath, he “went out wherever Saul sent him, and behaved wisely” (1

Sam. 18:5). Saul even appointed David to serve as the leader of his men of war, giving a

favorable platform for David to gain a favorable impression among the people. “So the women

sang as they danced, and said: ‘Saul has slain his thousands, and David his ten thousands.’ Then

Saul was very angry, and the saying displeased him” (1 Sam. 18:7, 8). From that point on, Saul

not only hated David, but “the distressing spirit from God came upon Saul” (1 Sam. 18:10).

After a failed attempt at killing David, the apostate king sent messengers to find him.

“So David fled and escaped, and went to Samuel at Ramah. . . . Then Saul sent messengers to

take David. And when they saw the group of prophets prophesying, and Samuel standing as

leader over them, the Spirit of God came upon the messengers of Saul, and they also prophesied”

(1 Sam. 19:18–20). In fact, Saul sent messengers three times before he himself went in search of

David. In each case, David’s persecutors prophesied with the group or school of prophets.

The school of the prophets served as a safeguard against apostasy. Because the Israelites failed in

eradicating the nations whom God had commanded them to destroy, they mingled with the

Canaanites and soon adopted their customs. “To meet this growing evil, God provided other

agencies as an aid to parents in the work of education. From the earliest times, prophets had been

recognized as teachers divinely appointed” (Education, 46). To help provide a counterinfluence

against social corruption, Samuel gathered young men who strove for spiritual and academic

excellence, who later become known as the sons of the prophets.

From these places emerged young men who could be trusted by the nation to serve as leaders and

counselors. Through these special operations, the prosperity of the nation was promoted. Not all

of these prophets were directly inspired to communicate messages directly from God. These

prophets were to serve as teachers of the people to bring the nation back to the way they had

walked away from.

Journal:


What protects against apostasy today?






inTerpret

An Answer to Famine

The school of the prophets continued under the leadership of Elijah (2 Kings 2). After his

ascension to heaven, the school was under the leadership of Elisha. Perhaps some of those

prophets were included in heaven’s seven thousand heroes who never bowed the knee to Baal.

In one instance where the school of the prophets is mentioned, Elisha came to Gilgal, where

there was famine in the land. A large pot was set before them with boiling stew for the sons of

the prophets to eat. Wild edible plants were put into the stew, and when the food was poured out

for the men to eat it, it was discovered that there was something deadly in the pot. Elisha then

poured flour into the pot, and the food became edible.

Later, a man came from Baal-shalishah with bread and corn to give to the men to eat. However,

the food was insufficient to fill the hungry men. At the word of the prophet, the food was set

before the young men, where they ate and had leftovers. In the schools of Elisha, the Bible

portrays miracles dealing with food during a time of famine.

The purpose of famine is not to kill people from hunger. Even though there was one in the land,

God intended that His people be fed. The school of the prophets provided these young students

an opportunity to develop their faith and to recognize that the answer was not dependent on

them; it was dependent on what God could do for them. It was also a lesson to teach them that

every crisis should be a call to prayer. Even after there was “death in the pot” (2 Kings 4:40),

God miraculously preserved the lives of each of the students.

It is the work of education to develop these kinds of young people—individuals who have an

experience with God to impart to others. Students must not have merely a theoretical

understanding of God, but a living experience with Him that leads to a confidence in God’s

ability and full persuasion that God’s character is love. Our world today needs schools that will

elevate nations, churches, and communities by developing pupils who strive for spiritual as well

as academic excellence, people whom God can use for such a time as this.

Journal:




How can anyone be involved in the work of the “school of the prophets”??

inSpect


1 Kings 20:35–43

2 Kings 2:1–18

2 Kings 6:1–7

What other verses come to mind in connection with the school of the prophets?

inVite

Radical Value

The parable of the pearl of great price is one of the shortest stories that Jesus told. It is part of a

string a parables that Jesus tells regarding the kingdom of heaven in Matthew 13. “Again, the

kingdom of heaven is like a merchant seeking beautiful pearls, who, when he had found one

pearl of great price, went and sold all that he had and bought it” (Matt. 13:45, 46).

This parable can be looked at from different angles. From one perspective, the pearl can

symbolize Jesus selling everything He had in order to save lost humanity. God looked at

humanity not as worthless but as what we might become in the hands of a gifted Merchant.

The second approach looks at Jesus as the pearl of great price. This perspective is somewhat

confusing for people. Salvation is free to us. To some, this parable not only implies that heaven

must be paid for but that it must be paid for at great cost. However, “we are to seek for the pearl

of great price, but not in worldly marts or in worldly ways. The price we are required to pay is

not gold or silver, for this belongs to God. Abandon the idea that temporal or spiritual advantages

will win for you salvation” (Christ’s Object Lessons, 117).

This parable simply and clearly states that, when it comes to Jesus, value is a radical concept.

Unlike the hidden treasure that precedes this parable of the pearl, the seller knows the value. The

purchaser of the pearl is not getting a good deal, he is getting a fair deal—he is paying the

amount of money that the pearl is valued for. It just so happens that in order for the buyer to

afford the pearl, he must sell everything he has.

This is where value becomes radical. There are some people who can afford a car that costs as

much as another person’s house. One athlete owns a watch that costs as much as the person’s

car. This means that the homeowner is actually able to purchase the watch the athlete wears. The

only thing stopping this person from doing so is the fact that he chose to buy the house over the

watch. He could wear an expensive watch and be homeless. However, this, to him (and to many

others), would be too radical of an idea. The watch and the car, although equal in value to the

house, are not worth as much to the person who can afford only one of those three objects.

In the case of Christ, we can’t have Him and hold onto the world in any of its forms. To have

Him, we must give up even more than material things like watches, cars, and houses. We must

also sell our way of thinking. In fact, we must even sell our motivations for learning, living, and

being. This is how radical the value of Christ is.

We cannot earn salvation, but we are to seek for it with as much interest and perseverance as

though we would abandon everything in the world for it. . . . There are some who seem to be

always seeking for the heavenly pearl. But they do not make an entire surrender of their wrong

habits. They do not die to self that Christ may live in them. Therefore they do not find the

precious pearl. They have not overcome unholy ambition and their love for worldly attractions.

They do not take up the cross and follow Christ in the path of self-denial and sacrifice. Almost

Christians, yet not fully Christians, they seem near the kingdom of heaven, but they cannot enter

there. Almost but not wholly saved, means to be not almost but wholly lost (Christ’s Object

Lessons, 117–118).

Journal:

Meditate on 2 Kings 4:38–44 again and look for where Jesus is.

How does this parable reeducate your understanding of value Him?



Prayer Response:

inSight

God’s Home and School Association

“To meet this growing evil, God provided other agencies as an aid to parents in the work of

education. From the earliest times, prophets had been recognized as teachers divinely appointed.

In the highest sense the prophet was one who spoke by direct inspiration, communicating to the

people the messages he had received from God. But the name was given also to those who,

though not so directly inspired, were divinely called to instruct the people in the works and ways

of God. For the training of such a class of teachers, Samuel, by the Lord’s direction, established

the schools of the prophets.

“These schools were intended to serve as a barrier against the wide-spreading corruption, to

provide for the mental and spiritual welfare of the youth, and to promote the prosperity of the

nation by furnishing it with men qualified to act in the fear of God as leaders and counselors. To

this end, Samuel gathered companies of young men who were pious, intelligent, and studious.

These were called the sons of the prophets. As they studied the word and the works of God, His

life-giving power quickened the energies of mind and soul, and the students received wisdom

from above. The instructors were not only versed in divine truth, but had themselves enjoyed

communion with God, and had received the special endowment of His Spirit. They had the

respect and confidence of the people, both for learning and for piety. In Samuel's day there were

two of these schools—one at Ramah, the home of the prophet, and the other at Kirjath-jearim. In

later times others were established.

“The pupils of these schools sustained themselves by their own labor in tilling the soil or in some

mechanical employment. In Israel this was not thought strange or degrading; indeed, it was

regarded as a sin to allow children to grow up in ignorance of useful labor. Every youth, whether

his parents were rich or poor, was taught some trade. Even though he was to be educated for holy

office, a knowledge of practical life was regarded as essential to the greatest usefulness. Many,

also, of the teachers supported themselves by manual labor.

“In both the school and the home much of the teaching was oral; but the youth also learned to

read the Hebrew writings, and the parchment rolls of the Old Testament Scriptures were open to

their study. The chief subjects of study in these schools were the law of God, with the instruction

given to Moses, sacred history, sacred music, and poetry. In the records of sacred history were

traced the footsteps of Jehovah. The great truths set forth by the types in the service of the

sanctuary were brought to view, and faith grasped the central object of all that system—the

Lamb of God, that was to take away the sin of the world. A spirit of devotion was cherished. Not

only were the students taught the duty of prayer, but they were taught how to pray, how to

approach their Creator, how to exercise faith in Him, and how to understand and obey the

teachings of His Spirit. Sanctified intellect brought forth from the treasure house of God things

new and old, and the Spirit of God was manifested in prophecy and sacred song.

“These schools proved to be one of the means most effective in promoting that righteousness

which ‘exalteth a nation.’ Proverbs 14:34. In no small degree they aided in laying the foundation

of that marvelous prosperity which distinguished the reigns of David and Solomon.

“The principles taught in the schools of the prophets were the same that molded David's

character and shaped his life. The word of God was his instructor. ‘Through Thy precepts,’ he

said, ‘I get understanding. . . . I have inclined mine heart to perform Thy statutes.’ Psalm

119:104–112. It was this that caused the Lord to pronounce David, when in his youth He called

him to the throne, ‘a man after Mine own heart.’ Acts 13:22.”


Journal:

After this week’s study of the chapter, what personal applications can you make?

What are applications you can make in your school, family, workplace, and church?


inQuire




What would have been in the curriculum of the school of the prophets?

How does the school of the prophets protect against apostasy and social evils?

Why are spiritual and academic excellence necessary?

What would a school look like that espoused God’s radical understanding of value?

After studying this week’s topic, how can education change the world?

Would you have desired to enroll in one of the schools of the prophets? How would you have

fared?

What functions as the school of the prophets today?

How is this week’s lesson linked to the previous weeks?

lesson twelve

The School of Life

Hebrews 11:23–29

inTro

Where Was God?

He was slated to be the first man to break the four-minute mile at the Olympics. When he was

twenty-six years old, however, Louis Zamperini boarded the Green Hornet, a wobbly B-24

bomber, in late May 1943, during World War II. The plane went down over the Pacific, forcing

him and his pilot to travel 2,000 miles on a tenuous raft with no water or food.

What followed is a series of events that went from bad to worse. This great Olympic athlete

spent nearly fifty days at sea, battling starvation, dehydration, and battles with sharks and enemy

planes. After surviving the most trying of circumstances, he became a prisoner of war and

endured torture beyond human imagination, disease, and psychological trauma. Although he

survived the war, he did so with a difficult re-entry that included hatred, nightmares, flashbacks,

and alcoholism.

When evil is unleashed and has its own way with people full of so much promise—when

morality is overcome by evil—how is it possible for an all-loving God to exist at the same time,

in the same place? To answer these questions, God points to sacred history, where the lives of

great men and women who learned the value of true education changed the world.

Journal (inScribe):

Write out Hebrews 11:23–29 from the translation of your choice. You may also rewrite the


inGest

This Mind

The Faith of Moses

Moses’ suffering was different from that of others. Whereas Joseph was sold as a slave and

Daniel taken captive, Moses was taken from his parents while he was still a child. Only for the

first twelve years of his life was Moses able to spend time with his people before his departure to

the court of Egypt. His parents were enslaved, making him a son of a humble background. And

yet he was to move into Pharaoh’s palace to live among Egyptian royalty and became the son of

Pharaoh’s daughter.

“By faith Moses, when he became of age, refused to be called the son of Pharaoh’s daughter,

choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of

sin, esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to

the reward. By faith he forsook Egypt, not fearing the wrath of the king; for he endured as seeing

Him who is invisible” (Heb. 11:24–28). The life of Moses is outlined in this passage by some

decisions he made.

1. Not Her Son

The first of Moses’ decisions that Hebrews records is the choice to refuse to be called the son of

Pharaoh’s daughter. A careful student of Scripture and history should be immediately alarmed at

Moses for this choice. This woman saved his life. While Moses was floating on the Nile River

with reeds as his only anchor and a small ark as his single source of safety from the elements or

predators, it was Pharaoh’s daughter who rescued him.

Knowing that he was a Hebrew boy, “she had compassion on him” (Ex. 2:6). To Jochebed, she

said, “Take this child away and nurse him for me, and I will give you wages” (Ex. 2:9). What a

great person this woman may have been! She saves the life of a slave, has compassion on him,

pays a slave to ensure his proper care, and then takes him as her own. In most cases, it would not

be a sign of disrespect for Moses to adopt this woman as a second mother. However, Moses

refused the closeness of this connection.

2. Choosing to Suffer

The second decision Moses made was to choose suffering. Normally not something people

choose, suffering is often simply endured. No one wakes up in the morning and, given the

option, chooses suffering and affliction. For some honorable cause one might choose to suffer,

but not typically for the people who are the cause of the suffering. Yet, Moses was of a different

breed—he not only endured affliction, but he chose it.

3. The Mathematics of Faith

The third choice Moses made is one of value. Given the simple mathematical problem to solve,

Moses was asked if the riches of the greatest country in the world were less than, greater than, or

equal to the reproach of the cross. For Moses, the reproach of Christ was greater than the greatest

riches of the wealthiest country in the world up to that time.

The narrative states that Moses didn’t fear the king. Fear is intelligent. In many cases, fear keeps

us alive. Fear prevents us from doing things that are unreasonably dangerous. A person who has

no fear is not safe to be around. But in Moses’ case, he was not afraid of the most powerful

person in the world.

There was a reason for the unreasonable actions of Moses. Rather than fearing, Moses was a man

of faith. He “endured as seeing Him who is invisible” (Heb. 11:27). Faith opened his eyes to see

what sight and reason are incapable of understanding. Yet he did not arrive at this place on his

own. By example, his parents had educated and instructed him. Because “they were not afraid of

the king’s command” (v. 23), “he forsook Egypt, not fearing the wrath of the king” (v. 27). In

the highest sense, this is true education—instilling in others our own faithfulness to God.

Journal:


What inspires you most in Hebrews 11’s vignette of Moses?






inTerpret

The Faith of Joseph

“By faith Joseph, when he was dying, made mention of the departure of the children of Israel,

and gave instructions concerning his bones” (Heb. 11:22).

The life of Joseph speaks to faithfulness to God in all things—the little as well as the big matters

of life. He was sold as a slave at the beginning of his adulthood, committing his future to God

and never taking it back regardless of the challenges he encountered.

“In the bitter life of a stranger and a slave, amidst the sights and sounds of vice and the

allurements of heathen worship, a worship surrounded with all the attractions of wealth and

culture and the pomp of royalty, Joseph was steadfast. He had learned the lesson of obedience to

duty. Faithfulness in every station, from the most lowly to the most exalted, trained every power

for highest service.

“At the time when he was called to the court of Pharaoh, Egypt was the greatest of nations. In

civilization, art, learning, she was unequaled. Through a period of utmost difficulty and danger,

Joseph administered the affairs of the kingdom; and this he did in a manner that won the

confidence of the king and the people” (Education, 52, 53).

Speaking of Joseph, the Bible says that he was a fruitful bough by a well (Genesis 49:22). He

may not have been planted on favorable soil, but the external source of water provided through a

well allowed him to grow. The implication is that the well was the reason why his branches

flourished—so much so that they ran “over the wall.” His mission was not to be contained to the

place where the tree belonged. It was to cross over to the other side. He was hated and shot at,

yet he “remained in strength” (Genesis 49:24).

This mission of Joseph was not a common one. He was the source of the salvation of an entire

nation. In order to accomplish this, the young man had to first become a slave and a prisoner.

There was a high price to his usefulness. In God’s wisdom and love, Joseph was prepared

through trial and difficulty. Yet these experiences were not wasted.

The course on suffering is not extracurricular in the field of success—it is the main subject.

Through suffering, the heart of Joseph and the heart of God were bound together. One who

suffered much was able to trace his life and conclude that God always stands by us. Among all

the Bible narratives, Joseph’s circumstances would have given him good reason to confuse

God’s preparation with abandonment. Instead he leaves behind the legacy of faith, saying, “

‘God will surely visit you, and you shall carry up my bones up from here’ ” (Genesis 50:25).

Journal:




What inspires you most in Hebrews 11’s vignette of Joseph?

inSpect


Exodus 2:1–10

Genesis 49:22–26

Genesis 37, 39, 41–50

What other narratives come to mind, where the main character learned great life principles from

suffering?

inVite

A Life of Dissonance

The book of Esther is a book of dissonance. From a literary standpoint, it is deeply sober while

also being humorous. For example, when Haman’s plan of betrayal is uncovered at the end of the

book, he pleads to the queen for his life. This is a solemn moment when life is at stake. However,

while he pleads for mercy, he accidentally falls on the queen just as the king walks in upon the

scene. His clumsiness might be very humorous were it not for its unfortunate timing and deadly

consequences.

The narrative itself is dissonant. The story is structured around ten banquets. In the beginning,

there is a banquet for Vashti, and in the end there is one for Esther. Each banquet forever alters

the life of the woman hosting it. Their lives are impacted in opposite ways by the banquets they

prepare. Even the plot is dissonant. Mordecai, a descendent of Kish, a Benjamite Jew, and

Haman the Agagite are engaged in a continuation of a feud that existed between their ancestors,

Saul, the literal son of Kish of the tribe of Benjamin, and Agag, the previous king of the

Amalekites, whom Saul failed to eradicate at the command of God.

Finally, the lead figure in the book, Esther, is herself a dissonant character. For some, she is a

faithful woman who, at the risk of her own life, stood up to save God’s people from certain

death. Others have serious questions regarding her faith. Why did she hide her identity? Why

would she marry an unbelieving king? Why would she partake of a pageant that might

compromise her purity?

Some argue that she was a victim and was unable to escape things beyond her control as a young

woman living in a male-dominated society. Others point to Daniel and his three friends, who,

even at the prospect of death, were unwilling to sacrifice any of God’s principles. Regardless of

where we stand regarding the character of Esther, her story illustrates that God is not afraid of

dissonance. Whether our faithfulness in Him is enduring and misunderstood, or whether we’ve

had weak faith but decide to put it all on the line for Him in a particular moment of crisis,

Esther’s life shows us that God can use us when we are totally surrendered to Him.

A great dissonant reality that emerges in the life of Esther is the character of God. Out of all the

books in the Bible, the book of Esther is the only one that doesn’t mention God by name. When

Esther and her entire people, who call themselves by God’s name, are in the moment of greatest

crisis, is God missing because He’s absent? Esther’s story demonstrates that the obvious answer

is no. A hidden God is still a very present One. Although a casual reader of the book will not be

able to see God, a careful reader cannot but see Him. He is orchestrating the salvation of His

people with measures beyond anything they themselves could imagine.

Luke clarifies this very thing about God in the life of Jesus. When certain women went to the

tomb of Jesus in search for Him, the angels responded, “He is not here, but is risen” (Luke 24:6).

True education prepares us so that in the hardest moments of our lives, when God is hidden, we

might be able to see the Invisible.

Journal:

Meditate on Hebrews 11:23–29 again and look for where Jesus is.

Where are dissonant areas of your spiritual life in which you welcome God’s mercy?



Prayer Response:

inSight

The Greatest Want of the World

“In early life, just as they were passing from youth to manhood, Joseph and Daniel were

separated from their homes and carried as captives to heathen lands. Especially was Joseph

subject to the temptations that attend great changes of fortune. In his father's home a tenderly

cherished child; in the house of Potiphar a slave, then a confidant and companion; a man of

affairs, educated by study, observation, contact with men; in Pharaoh's dungeon a prisoner of

state, condemned unjustly, without hope of vindication or prospect of release; called at a great

crisis to the leadership of the nation—what enabled him to preserve his integrity?

“No one can stand upon a lofty height without danger. As the tempest that leaves unharmed the

flower of the valley uproots the tree upon the mountaintop, so do fierce temptations that leave

untouched the lowly in life assail those who stand in the world's high places of success and

honor. But Joseph bore alike the test of adversity and of prosperity. The same fidelity was

manifest in the palace of the Pharaohs as in the prisoner's cell.” . . .

“Loyalty to God, faith in the Unseen, was Joseph’s anchor. In this lay the hiding of his power.

‘The arms of his hands were made strong

By the hands of the mighty God of Jacob.’ ” . . .

“By their wisdom and justice, by the purity and benevolence of their daily life, by their devotion

to the interests of the people,—and they, idolaters,—Joseph and Daniel proved themselves true

to the principles of their early training, true to Him whose representatives they were. These men,

both in Egypt and in Babylon, the whole nation honored; and in them a heathen people, and all

the nations with which they were connected, beheld an illustration of the goodness and

beneficence of God, an illustration of the love of Christ.

“What a lifework was that of these noble Hebrews! As they bade farewell to their childhood

home, how little did they dream of their high destiny! Faithful and steadfast, they yielded

themselves to the divine guiding, so that through them God could fulfill His purpose.

“The same mighty truths that were revealed through these men, God desires to reveal through the

youth and the children of today. The history of Joseph and Daniel is an illustration of what He

will do for those who yield themselves to Him and with the whole heart seek to accomplish His

purpose.

“The greatest want of the world is the want of men—men who will not be bought or sold, men

who in their inmost souls are true and honest, men who do not fear to call sin by its right name,

men whose conscience is as true to duty as the needle to the pole, men who will stand for the

right though the heavens fall.

“But such a character is not the result of accident; it is not due to special favors or endowments

of Providence. A noble character is the result of self-discipline, of the subjection of the lower to

the higher nature—the surrender of self for the service of love to God and man.”


Journal:

After this week’s study of the chapter, what are personal applications you are convicted of in

your life?

What have you learned from the school of life that you must apply in your school, family,

workplace, and/or church?

inQuire




What are some valuable life lessons that you have learned from enduring through suffering?

Why does God allow some suffering?

How can you make the same choices that Moses did?

How can we instill in others our own faithfulness to God?

How does the dissonance of the book of Esther resonate with you?

What are some moments when you “sensed” God’s providence even though you didn't “sense”

Him?

How have you fared in tests of adversity and of prosperity?

How does the education of character development help us endure not only through but during

suffering?

lesson thirteen

The Revolution of Jesus Christ

Matthew 6:25–34

inTro

The Kingdom of Seeds

We must make no mistake about it—God is intent on launching a revolution. Through the

prophet Daniel, He clearly stated His goal to King Nebuchadnezzar that “in the days of these

kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom

shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it

shall stand forever” (Dan. 2:44).

“ ‘Whereunto shall we liken the kingdom of God? or with what comparison shall we compare

it?’ In earthly governments there was nothing that could serve for a similitude. No civil society

could afford Him a symbol. ‘It is like a grain of mustard seed,’ He said, ‘which, when it is sown

upon the earth, though it be less than all the seeds that are upon the earth, yet when it is sown,

groweth up, and becometh greater than all the herbs, and putteth out great branches; so that the

birds of the heaven can lodge under the shadow thereof.’ (R.V.)” (Christ’s Object Lessons, 76).

The kingdom of Jesus Christ is not illustrated in brute force, military strength, or the caprice of

man. Instead it is based on the immeasurable results produced through the life of a seed that has

found fertile ground. When the faded glory of earthly kingdoms perishes with the leaders who

established them, the power of Christ’s revolution against sin remains forever in the lives of

those He came to claim.

Journal:

Write out Matthew 6:25–34 from the translation of your choice. You may also rewrite the


inGest

The Heart Revolution

In Matthew 6:16–34, Christ shows the either/or nature of discipleship. It is not possible for one

to be obsessed with outward appearance while seeking an inward transformation. A person who

merely seeks to look the part of a Christian will only rise to the level of hypocrisy. Additionally,

a person who seeks to lay up treasures on earth cannot also lay up treasures in heaven. This

doesn’t mean that rich people cannot invest in heaven’s economy. Rather, it means that where

your treasure is, your heart will follow. The value of a treasure is determined not so much by the

material it is composed of but by the quality of sacrifice a person is willing to make in order to

obtain it. According to Jesus, we cannot have our affections set on things of the earth if we wish

to have them set on things above.

The apex of Christ’s teaching revolves around worry. “Worry is blind and cannot discern the

future, but Jesus sees the end from the beginning. In every difficulty He has a way prepared to

bring relief. . . . Our heavenly Father has a thousand ways to provide for us of which we know

nothing. Those who accept the one principle of making the service of God supreme will find

perplexities vanish and a plan path before their feet” (The Ministry of Healing, 481).

Worry is also something that the Gentiles do. It is unnecessary because what we ask of God, He

already does for animals that are less valuable than us—and He does it without their asking.

Finally, worrying is irrational. We accomplish nothing worthwhile by worrying. Our problems

still remain unanswered, and it only shows how weak our trust in God really is.

Instead, Jesus says, “Seek first the kingdom of God and His righteousness, and all these things

shall be added to you. Therefore do not worry about tomorrow, for tomorrow will worry about its

own things. Sufficient for the day is its own trouble” (Matt. 6:33, 34).

The revolution that Christ seeks to establish takes place in the heart of a person before it takes

place in a community of believers. In the Sermon on the Mount, Jesus declares that a person

cannot be a citizen of heaven if they are a citizen of earth, for these two kingdoms are

antagonistic to each other. The only option for us is to choose to be God’s ambassadors—

promoters of a better kingdom established solely upon faith in the character of His Son.

Journal:


What is Jesus repeatedly saying in the main passage? Why nations?





What special insights do your marks seem overall to point to?

inTerpret

The Seeds of Revolution

If the seed is the Word of God, then one of the most precious seeds ever scattered by Jesus was

in His sermon on the mount of blessing beginning in Matthew 5. Among other things, the sermon

addresses who we must be, what we must do, and how what we do helps us know who we are.

In this sermon, Jesus clearly outlines the principles of His kingdom by dropping seeds of truth to

transform the lives of His hearers.

The first portion of Christ’s sermon implies that happiness is often disguised by what seems

counter-intuitive. What we think makes us happy actually doesn’t. For the human being, there is

no greater joy than the recognition of our spiritual poverty, mourning, meekness, hunger, mercy,

purity, peace, and persecution. For only when we experience these things are we able to become

the recipients of real godliness.

The Beatitudes are one of the clearest indicators to show the legitimacy of our profession as

Christians. How can one know if one is really a Christian? Is it by their actions, their speech,

their affections? Yes, but these can at times be deceiving. People with good actions can have evil

motivations, and real Christians can struggle with overcoming a habit of bad speech. The

Christian journey has highs and lows, which sometimes makes it hard to even know whether or

not we are who we claim to be. The Beatitudes answer this question. Do you hunger and thirst

for righteousness? As a deer pants for water and stops to quench its thirst even though it’s being

hunted, is the love of Christ more desirable than life itself? Whatever our profession, our

relationship to the Beatitudes exposes the genuineness of our claims.

The power of the kingdom of God is not found in overcoming others. It is found in overcoming

self. Jesus declared that His followers are salt and light. Salt infuses itself with what it must

season. In the same way, light mixes into the darkness in order for it to make an impact. So the

Christian must lose sight of who they are in order to make a real impact in the kingdom of God.

Selflessness, not selfishness is the fulfilling of the law. True Christians do not only focus on their

own righteousness, but, like Christ, they say, “For their sakes I sanctify myself, that they also

may be sanctified by the truth” (John 17:19).

Journal:




What do the Beatitudes reveal about you?

inSpect


Luke 5:1–11

Matthew 13:1–52

Luke 15:1–32

What other parables come to mind that present a new kingdom?

inVite

God Is Love

“ ‘God is love.’ 1 John 4:16. His nature, His law, is love. It ever has been; it ever will be. ‘The

high and lofty One that inhabiteth eternity,’ whose ‘ways are everlasting,’ changeth not. With

Him ‘is no variableness, neither shadow of turning.’ Isaiah 57:15; Habakkuk 3:6; James 1:17.

“Every manifestation of creative power is an expression of infinite love. The sovereignty of God

involves fullness of blessing to all created beings. . . .

“The history of the great conflict between good and evil, from the time it first began in heaven to

the final overthrow of rebellion and the total eradication of sin, is also a demonstration of God's

unchanging love” (Patriarchs and Prophets, 33).

It was to prove this message true that God sent His only Son into this world to save the human

race. Jesus became flesh and tabernacled with us because that is the nature of His kingdom.

Satan’s accusation against God was that He was selfish and that His unkeepable law was the

means by which God chose to separate Himself from humanity.

By launching his attack on the human family, Satan thought to create an eternal separation

between us and God, thus ruining the principles of heaven’s government forever. God must

either change His law which He declares to be founded on love, or He must destroy His children

whom He claims to love. However, when it comes to measuring the love of God, only one

outcome is possible: our estimation of it will always fall short of its grandeur. God so loved the

world that He gave His Son to be one with the human race and to die the death that we deserved

so that we might obtain the life that He deserves.

God’s purpose from the beginning of creation has always been the same. He has always desired

communion with us. Our sin, separating God from us, has created a chasm that seemed

insurmountable. How could the divine purpose in us be fulfilled now that sin had marred the

image of God in our characters and introduced death to our experience? Through Jesus, all things

are possible. For this reason, His life, death, and resurrection were, are, and forever will be the

only object worthy of our affection and study.

“The great controversy is ended. Sin and sinners are no more. The entire universe is clean. One

pulse of harmony and gladness beats through the vast creation. From Him who created all, flow

life and light and gladness, throughout the realms of illimitable space. From the minutest atom to

the greatest world, all things, animate and inanimate, in their unshadowed beauty and perfect joy,

declare that God is love” (The Great Controversy, 678).

Journal:

Meditate on Matthew 6:25–34 again and look for where Jesus is.

How has Jesus been your personal instructor throughout this lesson?



Prayer Response:

inSight

The Risk of Redemption

“The King of glory stooped low to take humanity. Rude and forbidding were His earthly

surroundings. His glory was veiled, that the majesty of His outward form might not become an

object of attraction. He shunned all outward display. Riches, worldly honor, and human

greatness can never save a soul from death; Jesus purposed that no attraction of an earthly nature

should call men to His side. Only the beauty of heavenly truth must draw those who would

follow Him. The character of the Messiah had long been foretold in prophecy, and He desired

men to accept Him upon the testimony of the word of God. . . .

“The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of

the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in

exchanging the throne of heaven for the manger, and the companionship of adoring angels for

the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this

was but the beginning of His wonderful condescension. It would have been an almost infinite

humiliation for the Son of God to take man's nature, even when Adam stood in his innocence in

Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of

sin. Like every child of Adam He accepted the results of the working of the great law of heredity.

What these results were is shown in the history of His earthly ancestors. He came with such a

heredity to share our sorrows and temptations, and to give us the example of a sinless life.

“Satan in heaven had hated Christ for His position in the courts of God. He hated Him the more

when he himself was dethroned. He hated Him who pledged Himself to redeem a race of sinners.

Yet into the world where Satan claimed dominion God permitted His Son to come, a helpless

babe, subject to the weakness of humanity. He permitted Him to meet life’s peril in common

with every human soul, to fight the battle as every child of humanity must fight it, at the risk of

failure and eternal loss.

“The heart of the human father yearns over his son. He looks into the face of his little child, and

trembles at the thought of life’s peril. He longs to shield his dear one from Satan’s power, to hold

him back from temptation and conflict. To meet a bitterer conflict and a more fearful risk, God

gave His only-begotten Son, that the path of life might be made sure for our little ones. ‘Herein is

love.’ Wonder, O heavens! and be astonished, O earth!”

(The Desire of Ages, 43, 48, 49)

Journal:

After this entire lesson’s study, what applications are needed most in your personal life?

What applications must be made in your school, family, workplace, and church?


inQuire




How is the biblical revolution of Christ different from other revolutions in Christ’s name?

What happens when biblical outcomes are desired by use of force, strength, and other unbiblical

methods?

How can we stop worrying?

Why does humanity enjoy the duality of the external and the internal?

What aspects of the Beatitudes are most needed today?

Which parables of Christ are most inspirational? Which of them are most disturbing?

Summarize the whole lesson in three points that you have newly experienced.

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