Lesson 8 on 'Unity in Faith'€¦ · Web viewThe gracious love of God accepts the repentant sinner, the confessed sin is taken away from him, and the sinner stands before the Lord

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Lesson #8 Unity in Faith November 17th - 23rd /24th

Memory Text: “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12, NKJV).

In 1888 Seventh-day Adventists experienced a period of intense debate over the interpretations of some key Bible texts. While pastors and church leaders were debating the identity of the ten horns of the prophecy of Daniel 7 and of the law in Galatians 3:24, few realized how their hostile attitudes toward each other destroyed their fellowship and friendship and thus marred the unity and mission of the church.

Ellen G. White deeply deplored this state of affairs and encouraged all those involved in these discussions to think carefully about their relationship with Jesus and how love for Jesus ought to be demonstrated in our conduct, especially when we disagree. She also said that we should not expect everyone in the church to agree on every point of interpretation on all Bible texts.

But she also emphasized that we should seek unity of understanding when it comes to essential Adventist beliefs (see Ellen G. White, Counsels to Writers and Editors , pp. 28-32). This week we look at some essential biblical teachings that make us Adventists and that shape our unity in faith.

Sunday “Salvation in Jesus” November 18th.

Although as Seventh-day Adventists we have much in common with other Christian bodies, our set of beliefs form a unique system of biblical truth that no one else in the Christian world is proclaiming. These truths help define us as God’s end-time remnant.

Read Acts 4:8-12, 10:43. What importance does Peter give to the place of Jesus Christ in his understanding of the plan of salvation?

4:8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 4:9 If we this day be examined of the good deed done to the impotent man, by what means he is made whole; 4:10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, [even] by him doth this man stand here before you whole. 4:11 This is the stone which was set at nought of you builders, which is become the head of the corner. 4:12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. 12. Neither is there salvation. Peter intimates that the physical cure of the lame man is an outward indication of Jesus’ power of salvation for the soul, which the lame man had also received. The eyewitnesses were to conclude from the results produced by the injunction, “Arise, and walk,” that the same power could just as surely bring the greater blessing of spiritual salvation (see Matt. 9:5). The salvation of which Peter was speaking was the very thing the rulers were professing to seek. Peter’s claim that Christ is the only Saviour is exactly in line with the claims Jesus Himself made as to His uniqueness (see John 3:16; 14:6). None other name. See on ch. 3:16. Peter had learned to attach to the thought of the name the full personality and power of the possessor of the name. To those who had known and accepted Him, the name of Jesus Christ of Nazareth was the one true source of deliverance and salvation. We must be saved. Christ is the one way through whom we must of necessity seek salvation if we would be saved (see John 14:6; 17:3). The plan of salvation offered through Jesus Christ (1) glorifies God as moral ruler, (2) upholds God’s law as the rule of government, (3) shows the mark of its source in divine revelation, (4) provides, through the vicarious atonement, for the needs of men as sinners, who are otherwise under God’s condemnation. Christ is the one mediator between man and God (1 Tim. 2:5).1

1 Nichol, F. D. (Ed.). (1980). The Seventh-day Adventist Bible Commentary (Vol. 6, p. 167). Review and Herald Publishing Association.

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10:43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. 43. Through his name. These words must have made a deep impression upon Peter’s eager listeners. Here was the answer to their doubts and perplexities. They were to find salvation, not by submitting themselves to circumcision, nor to the traditions of the Jews, nor to all that these things implied, but by the simple act of faith in Christ and in the power of His name (see on ch. 3:16). Their salvation was in the power of Christ’s divine attributes, of which His name was an inclusive symbol. Through Jesus Christ of Nazareth, they, Gentiles though they were, would receive the remission of sins that their aroused consciences taught them was the necessary condition of peace with God. The satisfaction of their previous yearnings put them in a spiritual condition to join in the wonderful event the next verse narrates. Whosoever believeth. This is the promise of John 3:16. Here Peter reiterates it, as Paul did later (Acts 16:31). Salvation is by acceptance of the grace of God through Jesus Christ (Eph. 2:5, 8), and not by the works of the law (Gal. 2:16, 20, 21). The works follow the receiving of the gift of salvation (Eph. 2:10; Phil. 2:12, 13). A Possible Answer: For Peter as well as in reality, salvation is in and through no one else but Jesus alone. He is both the means of salvation and the source of salvation. “They were to find salvation, not by submitting themselves to circumcision, nor to the traditions of the Jews, nor to all that these things implied, but by the simple act of faith in Christ and in the power of His name (see on ch. 3:16). Their salvation was in the power of Christ’s divine attributes, of which His name was an inclusive symbol. Through Jesus Christ of Nazareth, they, Gentiles though they were, would receive the remission of sins that their aroused consciences taught them was the necessary condition of peace with God.” (Ibid, above)

The apostle Paul told the Corinthians that the good news is “that God was in Christ reconciling the world to Himself” (2 Cor. 5:19, NKJV). Christ’s death is our reconciliation with the Father, bridging the chasm left by sin and death. For centuries, Christians have pondered the meaning of Jesus’ death, resurrection, and the reconciliation He came to accomplish. This process of reconciliation has been termed atonement, an old English word that originally meant “at-one-ment.” This is a state of being “at one”, or in agreement. Accordingly, atonement denotes harmony in a relationship, and when there has been estrangement, this harmony would be the result of reconciliation. Church unity is thus a gift of this reconciliation.

What do the following passages teach about the meaning of Jesus’ death and resurrection?

Rom. 3:24, 25 Being justified freely by his grace through the redemption that is in Christ Jesus: 3:25 Whom God hath set forth [to be] a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 24. Being justified. Since men have nothing by which they may set themselves right with God, justification must come as a free gift. Only when in all humility a man is prepared to acknowledge that he is destitute of the glory of God and that he has nothing in himself that would commend him to God is he enabled by faith to accept justification as a free gift. Redemption. Gr. apolutrōsis, literally, “a ransoming,” “a releasing by ransom.” The Greek word consists of two parts, apo, “from,” and lutrōsis, related to lutron, “ransom.” Lutron is a term common in the papyri to describe the purchase price for freeing slaves. The term is used to denote liberation from bondage, captivity, or evil of any kind, the idea of the payment of a price or ransom usually being implied. The English word “redeem” comes from a Latin verb meaning “to buy back,” “to ransom.”

These types are fulfilled in the redemption of man from sin and death. Jesus is “the Lamb that was slain” (Rev. 5:12; cf. John 1:29; 1 Cor. 5:7; 1 Peter 1:18, 19). That a ransom, or price, was paid for our redemption is clearly taught in the NT. Jesus Himself declared that “the Son of man came … to give his life a ransom for many” (Mark 10:45). Paul speaks of Christ as the One “who gave himself a ransom for all” (1 Tim. 2:6). Christians are represented as “bought” (2 Peter 2:1), or “bought with a price” (1 Cor. 6:20). “Christ hath redeemed us from the curse of the law, being made a curse for us” (Gal. 3:13). Thus, in one sense, justification is not free, for a very great price has been paid for it by the sufferings and death of Christ. But it is free to us, since its cost is not met by us, but has been paid by the Son of God Himself.

This redemption ramsons us from sin (Eph. 1:7; Col. 1:14; Titus 2:14; Heb. 9:15; 1 Peter 1:18, 19), from corruption and death (Rom. 8:23), and finally from the present evil state into one of glory and bliss (Luke 21:28; Eph. 4:30). Through justification Christ redeems us from the penalty of sin; through sanctification, from the power of sin; and at the time of the second coming and the resurrection, from the presence of sin.

25. Hath set forth. Gr. protithēmi. This Greek verb is capable of two somewhat associated meanings. One possible meaning is “to exhibit to view.” Compare the “shewbread,” literally, “the loaves of setting forth” (see Mark 2:26). The second possible meaning, derived from the idea of setting something before, is “to determine a purpose,” “to decree,” “to purpose.” The same word is translated “purposed” in Rom. 1:13. The latter sense would agree with Paul’s teaching elsewhere (see Eph. 3:11; 2 Tim. 1:9), but the context seems to indicate that the public exhibition of the sacrifice of Christ is the point being emphasized in this verse. Compare, “before

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whose eyes Jesus Christ was publicly portrayed as crucified” (Gal. 3:1, RSV), and, “as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up” (John 3:14).

God’s purpose in the public exhibition of the sacrifice of Christ was “to declare his righteousness.” And this public declaration of God’s righteousness was not only for the benefit of mankind but for the whole universe, that the issues in the great controversy might be more clearly understood by all who may have been tempted to doubt the perfection of God’s character (see DA 626, 758, 759). Propitiation. Gr. hilastērion. This important word has been discussed at great length by many commentators and has been interpreted in a variety of ways. The difficulty seems to be not only to discover the exact meaning of the Greek term but also to find an adequate English word or phrase to represent this meaning...

As used here in Rom. 3:25, and in this context describing the offer of justification and redemption through Christ, hilastērion, “propitiation,” seems to represent the fulfillment of all that was typified by the hilastērion, “mercy seat,” in the OT sanctuary. By His sacrificial death, Jesus has been set forth as the means of atonement, expiation (see DA 469), propitiation (see SC 15), reconciliation. There is perhaps no one English word that can adequately portray all that this implies... Through faith in his blood. Or, “through faith, in his blood.” The connection of these phrases with the rest of the verse may be variously understood. As rendered in the KJV, this passage means that the sacrifice of Jesus brings pardon and reconciliation to those who have faith in His blood...

As representing the perfect life of Jesus given for man, the blood of Christ is efficacious not only for “propitiation” (Rom. 3:25), justification (ch. 5:9), and reconciliation (Eph. 2:13). “It is by receiving the life for us poured out on Calvary’s cross, that we can live the life of holiness” (DA 660). To declare his righteousness. Literally, “for showing of His righteousness,” that is, to exhibit His own righteousness. Such an exhibition was necessary because of His work in remitting sins that are now in the past. Its purpose is further explained in v. 26. Remission. Gr. paresis, the only occurrence of this Greek word in the NT. It is different from the word translated “remission” (aphesis) elsewhere (see Matt. 26:28; etc.). The meaning is not primarily that of forgiveness but rather of passing over or passing by. In the papyri, paresis is used of remission of punishment and of debt. Sins. Gr. hamartēma. Not the word for sin in the abstract, hamartia (cf. on Matt. 18:15), that is, sin as sinfulness (1 John 3:4). Hamartēma refers to the individual acts of sin and disobedience. The word occurs elsewhere in Mark 3:28; 4:12; 1 Cor. 6:18. That are past. That is, done before, previously committed. In this context it appears that Paul is not speaking primarily of the sins of individuals before conversion, but of the sins of the world before the atoning death of Christ. God had permitted the Gentiles “to walk in their own ways” (Acts 14:16). He had overlooked, or “winked at,” the times of this ignorance (Acts 17:30). Because of this the righteousness and justice of God had been somewhat obscured, hence the need of a public manifestation or demonstration. Now, at last, “at this time” (Rom. 3:26), such a manifestation had been provided by the sacrifice of Christ. Compare on John 15:22; Acts 17:30; James 4:17.

A Possible Answer: These texts tells us that Jesus’ death and resurrection... A. Was both a part of the price paid and the process through which believers receive the justification and redemption that God freely offers. B. Brings pardon and reconciliation to those who have faith in His blood. C. It was the means by which the propitiation (conciliation) is accomplished and a declaration of His righteousness. D. It is an exhibition of His unlimited, all-inclusive, transforming love toward sinful men and women. E. Provides liberation from bondage and the captivity of evil of any kind... plus we are redeemed or brought back.

1 John 2:2 And he is the propitiation for our sins: and not for ours only, but also for [the sins of] the whole world. 2. Propitiation. Gr. hilasmos, “expiration,” from hilaskomai, “to be merciful” (Luke 18:13), “to make reconciliation for” (Heb. 2:17). See on Rom. 3:25. In pagan usage a “propitiation” was a gift or sacrifice intended to appease the wrath of a god and to render him friendly or forgiving. But our God has no need to be appeased or to be reconciled to us, for He loves men even while they are sinners (Rom. 5:8; Rev. 13:8). It is we who stand in need of to being reconciled to God (2 Cor. 5:18, 19). The Greek construction here emphasizes that Christ is Himself the propitiation as well as the propitiatory. He is both priest and victim. For our sins. Or, “concerning our sins,” the sphere in which “propitiation” operates. If there were no sin, there would be no need for propitiation, but John acknowledges that even Christians have sinned and offers the assurance that “Jesus Christ the righteous” has taken care of that sin by His expiatory death. He offers His own blood for the removal of our sins (John 1:29; Heb. 9:25, 26; DA 652). The whole world. The preceding words, “the sins of,” are supplied. The complete clause may be translated, “but also concerning the whole world.” Some have interpreted this as referring to the sum total of sin in the world. However, the addition of the supplied words makes the statement accord with the scriptural teaching that Christ died to bear away the sins of the whole world (see John 1:29; Heb. 2:9; 2 Peter 3:9). The sins of every man, woman, and child were placed upon the Saviour. However, this does not mean universal salvation, for the Bible is explicit that salvation is ours only as we individually accept the offered salvation.

A Possible Answer: In Jesus being the propitiation for the whole world, we see here the inclusivity of the benefits resulting from Jesus’s death and resurrection.

1 John 4:9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. 4:10 Herein is love, not that we loved God, but that he loved us, and sent his Son [to be] the propitiation for our sins. Sent. Literally, “hath sent.” The form of the Greek verb presents the act of sending as in the past, but with its effects remaining. Significantly, the results of the sending are permanent for Christ—He remains one of us (see on John 1:14; see Vol. V, pp. 917, 918; 1126–1131). The sending was not that of a father ordering a son to undertake a difficult mission, for Christ’s sacrifice was voluntary (see on John 10:17, 18; see DA 22, 23). He gladly

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undertook to become man and to die for sinners (see Ps. 40:8; Phil. 2:5–8; Rev. 13:8; PP 63; DA 23). Might live. This is the great purpose for which God sent His Son into the world (cf. on John 3:16; 10:10). In his Gospel, John usually employs the phrase “to have life” rather than the verb “to live,” as here, but the variation in phraseology involves no difference in meaning.

A Possible Answer: Jesus’ death and resurrection was voluntary; a manifestation of God’s love through which we may experience abundant life.

1 Pet. 2:21-24 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: 2:22 Who did no sin, neither was guile found in his mouth: 2:23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed [himself] to him that judgeth righteously: 2:24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. 21. For us. Or, “on our behalf.” God purposed that the noble suffering of the Saviour should be an example for every son and daughter of God to follow. Christ’s perfect life, forged in the crucible of suffering and death, was God’s solution to the whole problem of sin. Here, however, Peter is not primarily discussing the atonement but the noble example of patience and fortitude Christ provided in relation to His sufferings.

23. Suffered. Peter thinks of the monstrous things done to his Lord at the time of His trial and death, and of the fact that Christ brought no railing accusation against His tormentors.

24. Who his own self. Or, “who himself.” The apostle parenthetically cites the substitutionary sacrifice of Jesus Christ as a fact always worthy of emphasis, although his main argument here is the heroic example of Jesus under mockery and trial (see on v. 23). Bare. Or, “took away,” “lifted up” (cf. Heb. 7:27; 9:28; 13:15). Sin was imputed to Christ (see on Isa. 53:3–6; 2 Cor. 5:21) in order that righteousness might be imputed to man (cf. DA 25). By bearing man’s sins on the cross Christ could remit their penalty because He thereby paid it (see on Heb. 9:26). His death was vicarious and substitutionary, for He paid the penalty for the guilt of others (see on Heb. 9:28). “He is the propitiation … for the sins of the whole world” (1 John 2:2). Our sins. Christ had no sin of His own (2 Cor. 5:21), but came to bear our sins (Matt. 1:21; John 1:29; 1 Cor. 15:3; Gal. 1:4; cf. DA 25).

A Possible Answer: This passage of scripture tells us that Jesus’s death and resurrection was a part of his baring our sins. His ‘perfect life, forged in the crucible of suffering and death, was God’s solution to the whole problem of sin’. (Ibid, above)

Though we hold this belief in Christ’s death and resurrection in common with many other Christian bodies, we proclaim it in the context of the “everlasting Gospel” (Rev. 14:6), part of the three angels’ messages of Revelation 14:6-12. As Seventh-day Adventists, we place an emphasis on these messages that no other Christian body does.

How can you learn to keep before you at all times the reality of Christ’s death and resurrection and the hope that it offers? A Possible Answer: By... A. Remembering and claiming the benefits thereof every time we see the effects of sin. B. Seeing and interpreting life’s experiences in the context of Christ’s death and resurrection and the hope thereof. C. Pray for the Holy Spirit’s continued enlightenment as we read and study about them. D. Being conscious of the fact that the power/victory we have is because of His death and resurrection.

Monday “Second Coming of Christ” November 19th. The apostles and early Christians considered Christ’s return “the blessed

hope” ( Titus 2:13, NKJV ), and they expected all the prophecies and promises of Scripture to be fulfilled at the Second Advent. Seventh-day Adventists still hold firmly to this conviction. In fact, our name, “Adventist”, states it unequivocally. All who love Christ look forward with anticipation to the day they will be able to share face-to-face fellowship with Him. Until that day, the promise of the second coming of Christ exerts a unifying influence on us as God’s people.

What do the following passages teach about the manner of Christ’s return?

Acts 1:11; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. 11. Why stand ye gazing? The rapt disciples seemed unable to take their gaze from the spot where their beloved Master had disappeared from view. The two angels break the spell with a question: The ascended One is God the Son; He has told you His plans,

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He will come again—“why stand ye gazing?” He has given you work to do in preparation for His return. Compare the question of the angel at the resurrection, “Why seek ye the living among the dead?” (Luke 24:5). There is a sense in which Christians should ever be gazing into heaven (see Phil. 3:20). This same Jesus. The Jesus whom the disciples had intimately known during the previous three and one-half years. Although He had risen from the dead and ascended to heaven, as the Son of God, He still retained His human nature (see DA 23–25). Shall so come. The second coming of Christ is indissolubly bound up with the resurrection and ascension as a promised event tied to historical incidents. Scripture reveals (1) Christ the Creator (Col. 1:16; Heb. 1:2; see on John 1:1–3); (2) Christ the Incarnate (Phil. 2:7; Heb. 2:14, 15; see on John 1:14); (3) Christ the Crucified (Acts 17:3; 1 Cor. 15:3, 4; see on Matt. 27:31–56; John 19:17–37); (4) Christ the Risen One (Rom. 1:3, 4; 1 Cor. 15:3–22; see on Matt. 28:1–15; John 20:1–18); (5) Christ the Coming King (Matt. 24:30; Rev. 11:15; 19:11–16; see on Matt. 25:31). These revelations, no one of which we dare omit, constitute a unified presentation of the Son of God in successive and related phases of His great work of saving men for His kingdom. In all these phases He is “this same Jesus.” “the same yesterday, and to day, and for ever” (Heb. 13:8). In like manner. By this promise, His return must be (1) personal—“this same Jesus” (see DA 832); (2) visible—“ye have seen him go”; (3) with clouds—“a cloud received him”; (4) certain—“shall so come.” This quiet but solemn pledge of the angelic counselors brings to the doctrine of the second coming of Christ an utter certainty, assured by the reality of the ascension. It is all true, event and promise, or none of it is true. Without the second advent, all the preceding work in the plan of salvation would be as vain as the sowing and cultivation of crops without a harvest. A Possible Answer: This text teaches us that Jesus shall return in the same manner in which He left. He appears from the east, with clouds, descending until He is right in their presence.

Matt. 24:26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, [he is] in the secret chambers; believe [it] not. 24:27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. 27. As the lightning. There would be nothing secret or mysterious about the return of Jesus. No one would have to be told that He had come back to earth, for all would see Him (Rev. 1:7). Christ’s words leave no room for a secret rapture, for a mystical coming, or for any of the other false theories contrived by pious but overzealous would-be “prophets.” Men would “see” Jesus “coming in the clouds of heaven” (Matt. 24:30; cf. chs. 16:27; 26:64; Mark 8:38; 14:62; Acts 1:11; Rev. 1:7). There would be no mistaking the event. When Jesus returns, all men will know of it without having to be told.

A Possible Answer: The return of Jesus will be like lightning shining from east to the west... everyone will be visible to every human eye.

Rev. 1:7; Behold, he cometh with clouds; and every eye shall see him, and they [also] which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. (Based on Acts 1:9) A cloud. This cloud was an angelic host (see DA 831). Christ’s return will likewise be “with clouds” (Matt. 24:30; 26:64; Rev. 1:7). Vast companies of angels will accompany their Lord when He appears in glory (Matt. 25:31). He will “so come in like manner” (Acts 1:11). Out of their sight. Literally, “away from their eyes.”

A Possible Answer: When Jesus returns, He will be accompanied with a cloud of angels. Everyone will see Him, including those who took part in His crucifixion. (They will be resurrected).

1 Thess. 4:13-18 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 4:14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 4:15 For this we say unto you by the word of the Lord, that we which are alive [and] remain unto the coming of the Lord shall not prevent them which are asleep. 4:16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 4:17 Then we which are alive [and] remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 4:18 Wherefore comfort one another with these words. 13. Are asleep. Gr. koimaō, “to sleep,” “to die.” Important textual evidence may be cited (cf. p. 10) for the reading “are falling asleep.” More were continually being laid to rest. For sleep as a figure for death see on John 11:11. Greek inscriptions show that a burial place was sometimes known as koimētērion, a word also used for a dormitory, or sleeping room. In Christian usage the dead were thought of as sleeping, awaiting the resurrection morning.

14. If we believe. The Greek shows that there is here no expression of doubt. The conditional clause assumes the death and resurrection of Jesus to be true. Since Paul had presented these teachings to the Thessalonians when he first entered their city (Acts 17:1–3), his converts were well grounded in these basic tenets of the Christian faith. Paul now wants them to use these teachings as a foundation on which to build belief concerning the future resurrection of the Christian dead. The death and resurrection of Jesus give to the Christian a sure hope of resurrection (see John 14:19; see on 1 Cor. 15:20–23). Therefore the Thessalonians should not despair when their loved ones die. Which sleep. Rather, “which have fallen asleep,” that is, the Christians who have already died. With him. That is, with Jesus, from the grave. Paul reaches the crux of his reply to the troubled Thessalonians. They have been concerned over the fate of their dead. The apostle now assures them, by a categorical statement, that God has planned for those Christians who have

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died to be resurrected as Jesus was resurrected. Such words assured the believers that their loved ones were not forgotten. This inspired assurance would satisfy the queries of the Thessalonians and set their minds at rest. It should be noted that Paul is concerned primarily with the fact that the righteous dead are not forgotten, not with the chronological details of the resurrection.

15. We which are alive and remain. Literally, “we the living ones, the remaining over ones,” that is, those who, in contrast with the righteous dead, remain alive until Christ’s return. Prevent. Gr. phthanō, “to come before,” “to precede.” This was the meaning of “prevent” when the KJV was translated. But the word has changed its meaning so that it no longer correctly translates the Gr. phthanō. Paul is assuring his readers that the living Christians will not be united with their Lord before those who have fallen asleep. “The dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them” (vs. 16, 17). Thus the living saints will have no priority over those who have died in the Lord. This teaching makes clear the true state of those who have died “in Christ.” They are asleep, awaiting the Saviour’s coming. They have not yet been united with Him, but, like the living Christians, await the second advent for their longed-for union with the Master (cf. John 11:23–25). Neither class has precedence over the other; both will be taken to glory together by their Lord at His coming.

16. For. Rather, “because.” Paul is stating the factual basis for his teaching in v. 15. The Lord himself. The personal, visible, bodily appearing of the Lord in great majesty is here clearly described. Christ does not send a deputy, nor does He come spiritually. He Himself comes in person. The same Jesus who ascended to heaven now descends from heaven. Just before He went to heaven He promised to return (John 14:3). The church was assured when He ascended in a cloud that “this same Jesus” would “come in like manner” (Acts 1:9–11). Paul reiterates these promises and records additional details concerning the manner of their fulfillment. Shall descend. Gr. katabainō, “to go down,” “to come down,” “to descend,” used nowhere else in the NT for Christ’s second advent, but used of the Son of man’s coming down from heaven for the first advent (John 3:13; 6:33, 38; etc.)... A shout. Gr. keleusma, “a command,” “a shout of command.” The word occurs only here in the NT. In non-Biblical writings keleusma is used of an officer issuing orders to his troops or of a charioteer urging his horses. It is not clear from the Greek construction whether Christ utters the command or whether another being cries aloud as the Lord descends, but contextual evidence favors Christ as the speaker (see below on “archangel,” and “the trump of God”). No specific reason is here given for the “shout,” but the “shout,” “the voice of the archangel,” and “the trump of God” are immediately followed by the rising of the “dead in Christ”; hence the arousing sounds may be taken as preliminaries to the resurrection of the just (cf. John 5:25, 28, 29; 11:43). Christ comes from heaven proclaiming His victory. He has conquered death and the grave (Rev. 1:18). No longer can the enemy, death, hold any of the redeemed in his cold grasp. The righteous dead respond to their Lord’s command and rise from their graves. Archangel. Gr. archaggelos, “chief angel,” “first angel,” compounded from archi, a prefix denoting “chief,” or “high,” and aggelos, “angel,” hence, “chief of the angels.” The word archaggelos appears in the NT only here and in Jude 9, where Michael is said to be the archangel. This commentary holds the view that Michael is none other than our Lord, Jesus Christ (see on Dan. 10:13; Jude 9; Rev. 12:7). This interpretation makes it possible to conceive of Christ’s own voice, as the voice of the archangel, being heard as He descends (see on Jude 9). The trump of God. Or, “a trump of God.” This does not necessarily refer to any particular trumpet as belonging exclusively to God, but rather to an instrument that is used in God’s service... In the NT the sounding of a trumpet is associated with the gathering of the elect and the raising of the dead (Matt. 24:31; 1 Cor. 15:52). And the dead in Christ. The conjunction “and” is used to indicate the result accompanying the heaven-reverberating sounds, namely, the raising of the righteous dead. The “dead in Christ” are those who fell asleep in faith, including OT saints (see on Rom. 4:3; 1 Cor. 15:18; cf. Rev. 14:13)... Their being raised corresponds to the “first resurrection” (see on Rev. 20:5, 6). The phrase “the dead in Christ” is here used to distinguish the sleeping saints from two other classes of people: (1) the unrighteous dead, who, as a body, are not raised at Christ’s second coming; (2) the living Christians, who are being assured that their beloved dead will be at no disadvantage when Jesus returns, but will rather receive prior attention by being first raised and thus being placed on an equal footing with the living saints. Shall rise first. That is, shall rise before the living are caught up to meet the Lord in the air (v. 17).

17. Then. That is, after the righteous dead have been resurrected. Caught up. Gr. harpazō, “to snatch away” (see on Acts 8:39; Phil. 2:6; Rev. 12:5). Together with. Gr. hama sun. The adverb hama signifies “at the same time,” while the preposition sun here means “together with.” A literal translation of this portion of v. 17 thus reads, “at the same time together with them we shall be snatched away.” Such an assurance would set the Thessalonians at rest by explaining to them that the Christians who were then dead and those who remained alive would be simultaneously united with their Lord. In the clouds. Compare Matt. 24:30; Acts 1:9; Rev. 1:7. To meet the Lord. Literally, “unto a meeting of the Lord,” expressing the fulfillment of the purpose for which the righteous have been caught up from the earth, that is, that they might meet their Lord. At the moment of meeting, the Christian’s dearest desire is fulfilled—he is united to the One whom he loves above all others (cf. on Phil. 1:23). In the air. The saints have ascended from the earth, the Lord and His accompanying hosts have descended from heaven; they meet in the air, between earth and heaven. And so. That is, as a result of Christ’s coming and the consequent events described in vs. 16, 17, all believers are united with their Lord. Ever be with the Lord. Paul does not attempt to take his readers further than the ecstatic moment of meeting. Disciples of all ages are at last united with the Master, the future is assured. There is no need at this juncture to delve into what lies beyond. But we know from other scriptures that after the union the redeemed continue the journey they have begun and go with Christ to His heavenly home (see on John 14:2, 3). Thus shall they “ever be with the Lord.”

A Possible Answer: Relative to the 2nd coming the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God. Those Christians who have died will be resurrected. The resurrected saints shall be caught up together with the living saints in the clouds, to meet

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the Lord in the air to ever be with the Lord.

Rev. 19:11-16. 11 And I saw heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war. 19:12 His eyes [were] as a flame of fire, and on his head [were] many crowns; and he had a name written, that no man knew, but he himself. 19:13 And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God. 19:14 And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean. 19:15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. 19:16 And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. 11. Opened. Literally, “standing open.” Heaven was open when John’s attention was first directed to it, and remained open. Compare chs. 4:1; 11:19; 15:5. Accompanied by the angel armies of heaven (ch. 19:14), Christ is seen descending from heaven as King of kings (v. 16) in power and majesty to deliver His faithful people from those who are bent upon their destruction (cf. GC 641). The scene described in vs. 11–21 is the climax of “the battle of that great day of God Almighty,” often called the battle of Armageddon (see on ch. 16:12–19; cf. 6T 406).

A Possible Answer: In the light of Christ death and glorious resurrection what is seen here in Rev. 19:11 is what happens prior to the 2nd coming... “Accompanied by the angel armies of heaven (ch. 19:14), Christ is seen descending from heaven as King of kings (v. 16) in power and majesty to deliver His faithful people from those who are bent upon their destruction.” (Ibid, above.) How does this differ from some of the popular notions of Christ’s return? A Possible Answer: Some popular notions are... 1. The 2nd coming is figurative... it is an experience. 2. It refers to conversion or the baptism of the Holy Spirit. 3. He will come and go from one place to another converting the world. It differs in that there would be nothing secret or mysterious about the return of Jesus. No one would have to be told that He had come back to earth, for all would see Him (Rev. 1:7). Christ’s words leave no room for a secret rapture, for a mystical coming, or for any of the other false theories contrived by pious but overzealous would-be “prophets.” Men would “see” Jesus “coming in the clouds of heaven” (Matt. 24:30; cf. chs. 16:27; 26:64; Mark 8:38; 14:62; Acts 1:11; Rev. 1:7). There would be no mistaking the event. When Jesus returns, all men will know of it without having to be told. (Ibid, above). Conversion and readiness takes place prior to His literal visable coming.

The Bible repeatedly assures us that Jesus will come again to claim His redeemed people. When this event will happen should not be a matter of speculation, because Jesus Himself stated, “But of that day and hour no one knows, not even the angels of heaven, but My Father only” (Matt. 24:36, NKJV). Not only do we not know when Christ is coming back, we have been told that we do not know.

At the end of His ministry, Jesus told the parable of the ten virgins (Matt. 25:1-13) in order to illustrate the experience of the church as it awaits His second coming. The two groups of virgins represent two types of believers who profess to be waiting for Jesus. Superficially, these two groups appear to be alike; but when the delay of Jesus’ coming occurs, the real difference between them becomes obvious. One group, in spite of the delay, had kept its hope alive and had made the adequate spiritual preparation. By this parable Jesus wished to teach His disciples that the Christian experience is not to be based on emotional excitement or enthusiasm but on a continuous reliance on the grace of God and perseverance in faith even when there is no tangible evidence of the fulfillment of God’s promises. Jesus invites us still today to “watch” and be ready at any time for His coming.

Though our very name “Seventh-day Adventist” testifies to how crucial the Second Coming is to us, how can we on a personal level keep the reality of the Second Coming before us? A Possible Answer: On a personal level, we can keep the reality of the Second Coming before us... A. By praying and studying about it. B. By looking forward to it and hastening it through our witness. C. By encouraging each other as we see the fulfillment of prophecy as it relates to national or global concerns, social conditions and climatic events. How can we, as the

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years go by, not make the mistake that Jesus warned about in the parable of the ten virgins? A Possible Answer: We can avoid making that mistake by... 1. Watching and praying. 2. Experiencing fresh baptisms of the Holy Spirit. 3. Taking the advice of Jesus to the last day Laodicean church in Rev. 3:13-22. 4. Remembering that it is the acquisition of Christ-like traits of character that is needed in order to accompany the heavenly Bridegroom to His Father’s house... and that takes time and stern battles with self to develop. 5. “Christians are not to await their Lord’s return in idle expectancy. While waiting and watching they are to be vigilant in purifying their own souls by obedience to the truth, and to be earnest in working for others. It is their privilege “not only to look for but to hasten the coming of the day of God” (DA 633).

Tuesday “Jesus’ Ministry in the Heavenly Sanctuary” November 20th. In the Old Testament, God instructed Moses to build a tabernacle, or sanctuary, to

serve as His “dwelling” here on earth (Exod. 25:8). Through its services, the sanctuary is where the people of Israel were taught the plan of salvation. Later, in the time of King Solomon, the portable tabernacle was replaced by a magnificent temple (1 Kings 5-8). Both the tabernacle and temple were patterned after the heavenly sanctuary, “the true tabernacle which the Lord erected, and not man” (Heb. 8:2, NKJV; see also Exod. 25:9, 40).

Throughout the Bible, it is assumed that there is a heavenly sanctuary, serving as the primary dwelling place of God. The earthly sanctuary services were “miniprophecies” of the plan of salvation and of Jesus’ priestly ministry in heaven.

Read Hebrews 8:6; 9:11, 12, 23-28; and 1 John 1:9-2:2. What do these passages teach concerning Jesus’ priestly ministry in heaven?

Hebrews 8:6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. 6. More excellent ministry. With this verse the author begins the discussion of Christ as “the mediator of a better covenant.” The ground for the more excellent ministry of Christ is here demonstrated by the fact that He is the mediator of a better covenant established upon better promises. Mediator. Gr. mesitēs, “arbitrator,” “mediator,” one who mediates between two parties to remove a disagreement or to reach a common goal (cf. on Gal. 3:19). The word occurs six times in the NT, four times with reference to Christ. Christ is the mediator between God and man (1 Tim. 2:5), and can lay His hands on both. As God, He understands God and can speak for Him. As man He understands man and can sympathetically minister for him before the Father. A Possible Answer: This verse teaches that Jesus has a more excellent ministry in that He is the mediator of a better covenant that is established upon better promises.

Hebrews 9:11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us]. 11. But Christ. The high-priestly work of Christ now comes up for consideration and is shown to be vastly superior to the services performed by the earthly high priest. Being come. Gr. paraginomai, “to come,” “to arrive,” “to be present,” “to appear.” The verb form is preferably translated “having come,” or “having appeared.” Christ is here presented at the moment that He is inaugurated high priest of the heavenly sanctuary. Good things to come. Textual evidence is divided (cf. p. 10) between this and the reading “good things having come.” Both readings may be fitted into the context. The phrase “good things to come” would take account that the period when Paul wrote was one of transition and that the new had not completely replaced the old. This was especially true with regard to Jewish Christians (see on v. 9). The translation “good things having come” would take note of the fact that when Jesus was installed as the high priest in heaven above, the good things of the new covenant had also come.

By. Gr. dia, “through,” “by means of,” “with.” The preposition also has many other meanings. The context must determine the precise meaning. The context here does not favor the idea of passing through something. Certain commentators adopting this idea interpret “tabernacle” here as the lower heavens, through which Jesus passed on the way to heaven. But there is insufficient reason for adopting a different meaning for “tabernacle” here from that given to it in ch. 8:2 (see comment there.) Furthermore, the lower heavens are “of this building,” literally, “of this creation.” However, the idea of passing through is only one of the many meanings of dia. The instrumental idea is very common, and that meaning here, in the sense of “employing,” makes excellent sense in the context. The passage may thus be translated, “But Christ having appeared as high priest of good things to come, employing the greater and more perfect tabernacle … entered once for all into the holy place [or “places”].” To perform their services the earthly priests

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employed a handmade tabernacle; for His services Christ employed a greater and more perfect tabernacle.One other view may be mentioned. The majority of the Church Fathers, both Greek and Latin, held that the word “tabernacle”

here refers to the body of Christ, or to His humanity. They gave to dia an instrumental force and taught that it was by means of the incarnation that Christ was prepared for His high-priestly ministry. This is a fact and one that the author has already emphasized (see on ch. 5:7–9). Proponents of this view note that Jesus spoke of the temple of His body (John 2:21), and that the word “dwelt” in John 1:14 is literally “tented” (Gr. skēnaō, the noun form of which is skēnē, the word translated “tabernacle” in Heb. 9:11). They also cite other texts to show that the human body is referred to by “tabernacle” (2 Cor. 5:1, 4) or “temple” (1 Cor. 6:19). The principal objection to this view is that it does not seem to conform well with the context. It introduces a definition for “tabernacle” that disrupts the consistent use the author has at least thus far made of the word. It is therefore safer to give to “tabernacle” a definition already given to it in the context, especially since no difficulty is encountered in interpreting the passage in this way. Greater and more perfect. No earthly structure can represent the vastness and glory of the heavenly temple where God dwells (see PP 357). Not made with hands. That is, not made with human hands. Earthly high priests functioned in handmade temples. Christ, the great High Priest, functions in a vastly superior tabernacle “pitched” by the Lord (ch. 8:2). Building. Literally, “creation,” here probably meaning the visible creation (cf. on Rom. 8:19).

Hebrews 9:23 [It was] therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. 9:24 For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us: 9:25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; 9:26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. 9:27 And as it is appointed unto men once to die, but after this the judgment: 9:28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

A Possible Answer: From both passages we see Christ is a High Priest who has gone into heaven to start/continue His work of atonement, mediation and judgment. Christ is here presented at the moment that He is inaugurated high priest of good things (i.e. His blood, better promises and the benefits of the indwelling Spirit) of the new covenant in the heavenly sanctuary. There, no earthly structure can represent the vastness and glory of the heavenly temple where God dwells and where Christ, employing the greater and more perfect tabernacle … entered once for all into the holy ‘places’. His priestly ministry guarantees our redemption, eternal salvation and the vindication of God’s government.

1 John 1:9 If we confess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from all unrighteousness. 1:10 If we say that we have not sinned, we make him a liar, and his word is not in us. 9. Confess. Gr. homologeō, “to say the same thing [as another],” “to admit the truth of an accusation” (see on Rom. 10:9), from homos, “one and the same,” and legō, “to say.” Our sins. Gr. hamartiai (see on ch. 3:4). John’s words show an awareness that sincere Christians do, at times, fall into sin (cf. on ch. 2:1). It is also clear that he is speaking of specific acts of sin, and not of sin as an evil principle in the life. Accordingly, confession should be more specific than the mere admission of sinfulness. The recognition of the precise nature of a sin and an understanding of the factors that led to its commission are essential to confession and to building up strength to resist a similar temptation when it recurs (5T 639). Unwillingness to be specific may reveal an absence of true repentance and the lack of a real desire for all that forgiveness implies (see SC 41). For discussion of the close relation between confession and repentance see on Eze. 18:30; see 5T 640. Forgive. Gr. aphiēmi, used in the NT with a with the variety of meanings—“to send away,” “to dismiss,” “to leave,” “to forgive.” Us our sins. That is, the particular sins that have been confessed. The Lord is ready to forgive the repentant sinner, though He cannot forgive these sins in the sense of overlooking them. Confessed sins are borne by the Lamb of God (John 1:29). The gracious love of God accepts the repentant sinner, the confessed sin is taken away from him, and the sinner stands before the Lord covered with the perfect life of Christ (Col. 3:3, 9, 10; COL 311, 312). The sin has gone, and the sinner stands a new man in Christ Jesus. And to cleanse. Or, “even to cleanse.” The phrase “to cleanse us from all unrighteousness” may be understood either as in apposition to, and hence explanatory of, the phrase “to forgive us our sins,” or as setting forth a process distinct from, and following that of, forgiveness. Both ideas are valid when applied to practical Christian living. From all unrighteousness. This comprehensive statement makes clear the thoroughness with which God is prepared to remove unrighteousness from those who have confessed and been forgiven their sins. But the sinner himself must cooperate with God by forsaking sin. If the scriptural plan is followed, the cleansing will be complete.

2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 2:2 And he is the propitiation for our sins: and not for ours only, but also for [the sins of] the whole world. 2. Propitiation. Gr. hilasmos, “expiration,” from hilaskomai, “to be merciful” (Luke 18:13), “to make reconciliation for” (Heb. 2:17). See on Rom. 3:25. In pagan usage a “propitiation” was a gift or sacrifice intended to appease the wrath of a god and to render him friendly or forgiving. But our God has no need to be appeased or to be reconciled to us, for He loves men even while they are sinners (Rom. 5:8; Rev. 13:8). It is we who stand in need of to being

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reconciled to God (2 Cor. 5:18, 19). The Greek construction here emphasizes that Christ is Himself the propitiation as well as the propitiatory. He is both priest and victim. For our sins. Or, “concerning our sins,” the sphere in which “propitiation” operates. If there were no sin, there would be no need for propitiation, but John acknowledges that even Christians have sinned and offers the assurance that “Jesus Christ the righteous” has taken care of that sin by His expiatory death. He offers His own blood for the removal of our sins (John 1:29; Heb. 9:25, 26; DA 652). The whole world. The preceding words, “the sins of,” are supplied. The complete clause may be translated, “but also concerning the whole world.” Some have interpreted this as referring to the sum total of sin in the world. However, the addition of the supplied words makes the statement accord with the scriptural teaching that Christ died to bear away the sins of the whole world (see John 1:29; Heb. 2:9; 2 Peter 3:9). The sins of every man, woman, and child were placed upon the Saviour. However, this does not mean universal salvation, for the Bible is explicit that salvation is ours only as we individually accept the offered salvation.

A Possible Answer: Through Jesus’s ministry in heaven, we are forgiven and cleansed from all unrighteousness. Christ is Himself the propitiation (a person) as well as the propitiatory (sacrifice). He is both priest and victim.

Since His ascension, the heavenly sanctuary is the place where Christ conducts His priestly ministry for our salvation (see Heb. 7:25 ) . Therefore, we are encouraged to “come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Heb. 4:16, NKJV).

As the earthly tabernacle had two phases of priestly ministry-first, on a daily basis in the Holy Place and then once a year in the Most Holy Place-the Scriptures also describe these two phases of Jesus’ ministry in heaven. His ministry in the Holy Place in heaven is characterized by intercession, forgiveness, reconciliation, and restoration. Repentant sinners have immediate access to the Father through Jesus the Mediator (1 John 2:1). Since 1844, Jesus’ ministry in the Most Holy Place deals with the aspects of judgment and cleansing that were done once a year on the Day of Atonement (Leviticus 16) . The ministry of cleansing the sanctuary is also based on Jesus’ shed blood. The atonement performed on this day foreshadowed the final application of the merits of Christ to remove the presence of sin and to accomplish the complete reconciliation of the universe into one harmonious government under God. The doctrine of this two-phase ministry is a unique Adventist contribution to the understanding of the entire plan of salvation.

Wednesday “The Sabbath” November 21st. Another crucial biblical teaching that Seventh-day Adventists believe and uphold is

the seventh-day Sabbath. This is a key doctrine that brings unity and fellowship among us. It is one that, with very few exceptions in Christendom, we alone follow.

The Sabbath is God’s gift to humanity right from the Creation week itself (Gen. 2:1-3). At Creation, three distinctive divine acts established the Sabbath: (1) God rested on the Sabbath, (2) He blessed the day, and (3) He sanctified it. These three actions instituted the Sabbath as God’s special gift, enabling the human race to experience the reality of heaven on earth and to affirm God’s six-day Creation. A well-known rabbi, Abraham Joshua Heschel, has called the Sabbath “a palace in time”, a holy day when God meets with His people in a special way.

What do the following passages teach about the meaning of the Sabbath for humankind?

Exodus 20:8 Remember the sabbath day, to keep it holy. 20:9 Six days shalt thou labour, and do all thy work: 20:10 But the seventh day [is] the sabbath of the LORD thy God: [in it] thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that [is] within thy gates: 20:11 For [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

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it. 8. Remember. This word does not make the fourth commandment more important than the other nine. All are equally so. To break one is to break all (James 2:8–11). But the Sabbath commandment reminds us that the seventh-day Sabbath, as God’s appointed rest for man, goes back to the very beginning of human history and is an inseparable part of the creation week (Gen. 2:1–3; PP 336). The argument that the Sabbath was first given to man at Sinai is wholly without foundation (Mark 2:27; PP 80, 258). In a personal sense the Sabbath comes as a reminder that amid the pressing cares of life we ought not to forget God. To enter fully into the spirit of the Sabbath is to find a valuable aid in obeying the rest of the Decalogue. The special attention and devotion given on this day of rest to God and to things of eternal value provide reserve power for victory over the evils against which we are warned in the other commandments. The Sabbath has well been compared to a bridge thrown across life’s troubled waters, over which we may pass to reach the opposite shore, a link between earth and heaven, a type of the eternal day when those who are true to God shall put on forever the robe of immortal holiness and joy.

We should “remember” also that mere rest from physical labor does not constitute Sabbath observance. The Sabbath was never intended as a day of idleness and inactivity. Sabbathkeeping is not so much a matter of refraining from certain forms of inactivity as it is of entering purposefully into others. We cease from the weekly round of toil only as a means to the end of devoting the day to other pursuits. The spirit of true Sabbathkeeping will lead one to improve its sacred hours by seeking to understand more perfectly the character and will of God, to appreciate more fully His love and mercy, and to cooperate more effectively with Him in ministering to the spiritual needs of his fellow men. Whatever contributes to these primary objectives is appropriate to the spirit and purpose of the Sabbath. Whatever contributes primarily to the gratification of one’s personal desires or to the pursuit of one’s own interests is no more a part of true Sabbathkeeping than is ordinary labor. This principle applies to thoughts and words as well as to actions.

The Sabbath points us back to a perfect world in the long ago (Gen. 1:31; 2:1–3), and reminds us of the time when the Creator will again “make all things new” (Rev. 21:5). It is a reminder also that God stands ready to restore within our hearts and lives His own image as it was in the beginning (Gen. 1:26, 27). He who enters into the true spirit of Sabbath observance will thus qualify for receiving the seal of God, which is the divine recognition that His character is reflected perfectly in the life (Eze. 20:20). It is our happy privilege once each week to forget everything that reminds us of this world of sin and to “remember” those things that draw us closer to God. The Sabbath may become to us a little sanctuary in the wilderness of this world, where we may for a time be free from its cares and enter, as it were, into the joys of heaven. If the Sabbath rest was desirable for sinless beings in Paradise (Gen. 2:1–3), how much more essential it is for erring mortals preparing to re-enter that blest abode!

9. Shalt thou labour. This is a permission rather than a command. What work is to be done should be performed on the first six days of the week, so that the Sabbath, which comes on the seventh day, may be free for the worship and service of God.

10. The seventh day. No unnecessary secular labor is to be performed on that day. It is to be spent in religious reflection, worship, and service for God. It provides, as well, an opportunity for physical rest. This feature of the Sabbath is peculiarly important to man in his sinful state, when he must earn his bread by the sweat of his face (Gen. 3:17–19). The Sabbath of the Lord. Literally, “the Lord’s Sabbath.” In Hebrew, “Sabbath” has no definite article, “the,” but this does not take from the Sabbath command its definiteness. The point of controversy between Sundaykeepers and Sabbathkeepers is not over whether a Christian should rest—“not do any work”—one day in the week, but which day of the week that should be, the first or the seventh. The commandment answers explicitly, “the seventh day.” The command divides the week into two parts: (1) “six days shalt thou … do all thy work,” (2) “the seventh day … thou shalt not do any work.” And why this prohibition of work on “the seventh day”? Because it is a “sabbath of the Lord.” The word Sabbath is from the Heb. shabbath, which means “rest.” Thus the command prohibits work on “the seventh day” because it is a rest day of the Lord. This takes us back to the origin of the Sabbath, when God “rested on the seventh day” (Gen. 2:2). It is therefore plain that the contrast is not between “the” and “a,” but between “work” and “rest.” “Six days,” says the command, are work days, but “the seventh day” is a rest day. That “the seventh day” is uniquely God’s rest day is made evident in the opening words of the command: “Remember the sabbath [rest] day, to keep it holy.” Not do any work. This does not forbid acts of mercy or work essential to the preservation of life and health that cannot be performed on other days. It is always “lawful to do well on the sabbath days” (Matt. 12:1–14; Mark 2:23–28). The rest here spoken of is not to be considered merely in terms of cessation from ordinary labor, though this is, of course, included. It must be a holy rest, in which there is communion with God.

11. The Lord made. It is significant that Christ Himself, as Creator (John 1:1–3), rested upon the world’s first Sabbath day (DA 769) and spoke the law at Sinai (PP 366). Those who are re-created in His likeness (Eph. 4:24) will choose to follow His example in this as in other matters (1 Peter 2:21). The Creator did not “rest” because of weariness or fatigue (Isa. 40:28). His “rest” was cessation of labor at the close of a completed task (Gen. 1:31 to 2:3). In resting He set us an example (Matt. 3:15; cf. Heb. 4:10). The Sabbath was made for man (Mark 2:27), to satisfy a need that was originally spiritual, but which, with the entrance of sin, became physical as well (see Gen. 3:17–19). One of the reasons the Israelites were delivered from Egypt was that they might observe the divinely appointed day of rest. Their oppression in Egypt had made such observance most difficult (see Ex. 5:5–9; Deut. 5:12–15; PK 180). A Possible Answer: For mankind, it means physical, emotional and spiritual rest. It is an opportunity to convey to us the holiness and sanctity that is intrinsically there. It points us back to the God of creation and bids us to enter into wholesome relationships with God and our entire environment. “The Sabbath commandment reminds us that the seventh-day Sabbath, as God’s appointed rest for man, goes back to the very beginning of human history and is an inseparable part of the creation week... In a personal sense the Sabbath comes as a reminder that amid the pressing cares of life we ought not to forget God. To enter

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fully into the spirit of the Sabbath is to find a valuable aid in obeying the rest of the Decalogue. The special attention and devotion given on this day of rest to God and to things of eternal value provide reserve power for victory over the evils against which we are warned in the other commandments.” (Ibid, above) It provides a means to holiness and is the instrument that God uses to seal his children. Deuteronomy 5:12 Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee. 5:13 Six days thou shalt labour, and do all thy work: 5:14 But the seventh day [is] the sabbath of the LORD thy God: [in it] thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that [is] within thy gates; that thy manservant and thy maidservant may rest as well as thou. 5:15 And remember that thou wast a servant in the land of Egypt, and [that] the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day. 12. The sabbath day. See on Ex. 20:8–11. The fourth commandment has a natural basis reaching back to creation (Gen. 2:1–3); it also has a moral basis in the Creator-creature relationship. The primary purpose of the Sabbath as an institution is to safeguard that relationship. As physical health calls for a day of rest each week, so spiritual health requires the Sabbath for exercising the mind and heart in quest of God, that we may “feel after him, and find him” (Acts 17:27).

A Possible Answer: The Sabbath is a celebration that points everyone relationally connected to us to God as creator and the Deliverer from all enslavement and sin. The primary purpose of the Sabbath is to safeguard relationships and tie us to our Creator.

Ezekiel 20:12 Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I [am] the LORD that sanctify them. 12. I gave them my sabbaths. Not that the Sabbath was first instituted at Sinai, for it had existed since creation (Gen. 2:1–3); but it was there commanded anew. The word “remember” in the fourth commandment implies its earlier existence (see Ex. 16:22–28; PP 258). The Decalogue (Ex. 20:8–11) presents the great facts of the creation history as the basis for the Sabbath. God created “heaven and earth, the sea, and all that in them is” in six literal days (see on Gen. 1:5). On the seventh day He rested, and set the day apart as the day of rest for all mankind (Mark 2:27). The observance of the Sabbath is then a mark, or sign, that he who honors the day acknowledges Jehovah as his God, for only to Him do these facts of creation apply. The observance of the day does not rest upon any natural division of time into weekly cycles, but upon an express command of God, and belief in His revelation. Men may reason that the salutary purposes of the Sabbath could be as readily realized upon another day. However, God has specified a particular day. He has bidden us to keep it holy, free from worldly pursuits and personal pleasures (Isa. 58:13). This obligation men cannot with impunity escape.

The prophecies of Rev. 12–14 make it clear that the Sabbath will be the point especially controverted in the days preceding the coming of the Son of man (see GC 605). God’s remnant will be distinguished by their observance of the commandments of God (Rev. 12:17; 14:12), including the Sabbath command. At the same time apostate religious powers will exalt a false sabbath and demand allegiance to it. Men will be called upon to decide between the Sabbath of the Lord and the substitute sabbath, or first day of the week. The keeping of the Sabbath will thus again become a distinctive test and constitute a sign (called a seal, Rev. 7) of true worshipers (see GC 640). 20:20 And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I [am] the LORD your God. 20. Hallow my sabbaths. See on v. 12. The Sabbath was there declared to be a sign that “I am the Lord that sanctify them.” Here it is a sign “that ye may know that I am the Lord your God.” The Sabbath, coming with regularity every seventh day, was designed to keep God ever in remembrance (see PK 182). Had the Sabbath always been kept as God intended, man’s thoughts and affections would have been led to the Creator as the object of reverence and worship, and there would never have been an idolater or an atheist (see PP 336). For other instances of the plural form, “sabbaths,” see Ex. 31:13; Lev. 23:38.

A Possible Answer: The 7th day Sabbath, when properly experienced, is a sign to the believer that it is the God of creation that is the one who is sanctifying them. We may know that we are being sanctified by how we observe and experience Sabbath rest. The observance of the Sabbath (when man’s thoughts and affections have been led to the Creator as the object of reverence and worship) is then a mark, or sign, that he who honors the day acknowledges Jehovah as his God, for only to Him do these facts of creation apply.

In our desire to follow Jesus’ example ( Luke 4:16 ) , Seventh-day Adventists observe the seventh-day Sabbath. Jesus’ participation in Sabbath services reveals that He endorsed it as a day of rest and worship. Some of His miracles were done on the Sabbath in order to teach the dimension of healing (both physical and spiritual) that comes from the celebration of the Sabbath (see Luke 13:10-17). The apostles and early Christians

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understood that Jesus had not abolished the Sabbath; they themselves kept it as well and attended worship on that day (Acts 13:14, 42, 44; 16:13; 17:2; 18:4).

Another beautiful dimension of the Sabbath is its sign of our deliverance from sin. The Sabbath is the memorial of God’s salvation of the people of Israel from slavery in Egypt to the rest He promised in the land of Canaan (Deut. 5:12-15). Despite the failure of Israel to enter fully into this rest because of their repeated disobedience and idolatry, God still promises that “there remains therefore a rest for the people of God” (Heb. 4:9, NKJV). All who desire to enter into that rest can enter it by faith in the salvation Jesus provides. The observance of the Sabbath symbolizes this spiritual rest in Christ and that we rely only on His merits, and not works, to save us from sin and to give us eternal life. (See Heb. 4:10, Matt. 11:28-30.)

In what very tangible ways has the Sabbath helped you experience the unity and fellowship that Christ desires for His people? A Possible Answer: 1. It has provided a structured time where I can fellowship with other believers. 2. It has provided me the opportunity to spiritually feed myself on the same ‘diet’ through bible study and listening to the sermonic message. 3. I am able to mutually experience with others the sanctification, holiness and grace through corporate worship and fellowship. 4. It has positioned me to be validated and blessed by the Holy Spirit so much so that I feel emotionally supported by others of like experience and be used to do the same as I reflect His gifts and fruits. 5. It provides all of us a block of uninterrupted time (a 24 hr. period) where Jesus has unlimited access (I’m not busy doing other things) to us on an unchallenged basis. I feel tremendously close and bonded to others who put Christ first place in their thoughts and attention.

Thursday “Death and Resurrection” November 22nd. At Creation, “God formed man of the dust of the ground, and breathed into his

nostrils the breath of life; and man became a living being” (Gen. 2:7, NKJV). This account of the creation of humanity reveals that life derives from God. Is immortality an intrinsic aspect of this life? The Bible tells us that only God is immortal (1 Tim. 6:16); immortality is not given to humans at birth. In contrast to God, human beings are mortal. Scripture compares our lives with “a vapor that appears for a little time and then vanishes away” (James 4:14, NKJV), and at death our lives enter a sleeplike state in which there is no consciousness. (See Eccl. 9:5, 6, 10; Ps. 146:4; Ps. 115:17; John 11:11-15.)

Although people are born mortal and subject to death, the Bible speaks of Jesus Christ as the source of immortality and tells us that He gives the promise of immortality and eternal life to all those who believe in His salvation. “The gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23, NKJV). Jesus “has abolished death and brought life and immortality to light through the Gospel” (2 Tim. 1:10, NKJV). “For 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, NKJV). So, there is hope of life after death.

Read 1 Corinthians 15:51-54 and 1 Thessalonians 4:13-18. What do these passages tell us about life after death and when immortality will be given to human beings?

1 Corinthians 15:51 Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, 15:52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 15:53 For this corruptible must put on incorruption, and this mortal [must] put on immortality. 15:54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 51. All be changed. This “all” includes both those who are alive when Jesus comes and those who have died. The former instantaneously exchange their mortal bodies for immortal bodies; the latter are raised with immortal bodies (cf. on 2 Cor. 5:1–4).

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52. In a moment. Gr. en atomō, “in an indivisible point of time,” “in an instant.” At the last trump. The time when this glorious transformation will take place is next indicated. It will be at the second coming of Christ, for it is then that the “trump of God” will sound, and faithful believers who have died will be raised in bodies that are entirely free from all effects of sin (Col. 3:4; see on 1 Thess. 4:16). Then Christians who are alive and looking eagerly for the coming of their Lord will undergo a marvelous change, whereby all traces of corruption and imperfection will be removed from their bodies, which will be made like unto Christ’s glorious body (see Phil. 3:20, 21; 1 John 3:2). They will have the wondrous experience of being taken from earth to heaven without dying, like Elijah, who was a type of all true believers who will be living when Christ comes again (see 2 Kings 2:11; PK 227).

53. This corruptible must. Or, “it is necessary that this corruptible.” It is essential that a change take place in the bodies of the saints. And this will take place either by their dying and being raised from the dead in immortal, incorruptible bodies (v. 42), or by their being changed to that state without seeing death; for they cannot enter heaven as they now are (v. 50). Put on. Gr. enduō, “to put on oneself,” as a garment, etc. This points clearly to the maintenance of individual, personal identity when this change of body takes place. Each one of the redeemed will retain his own individual character (see COL 332, 361; 2T 266, 267; 5T 215, 216; EGW Supplementary Material on 1 Cor. 15:42–52). Mortal. That is, subject to death. The gift of immortality will be received only by those who accept God’s offer of salvation through Jesus Christ, and this gift will be theirs when Jesus comes again (see John 3:16; Rom. 2:7; 6:23; 2 Cor. 5:4).

54. Death is swallowed up. The citation is doubtless from Isa. 25:8, though it does not agree exactly with either the Hebrew or the LXX. When, at Christ’s coming, the amazing transformation from mortal to immortal has taken place, both of the righteous dead and the righteous living, then man’s great enemy will no longer trouble the redeemed. The last thought that occupied their minds as the shadow of death overtook the saints was that of approaching sleep, their last feeling was that of the pain of death. As they see that Christ has come and conferred on them the gift of immortality, their first sensation will be one of great rejoicing that never again will they succumb to the power of death (see GC 550).

1 Thessalonians 4:13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 4:14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 4:15 For this we say unto you by the word of the Lord, that we which are alive [and] remain unto the coming of the Lord shall not prevent them which are asleep. 4:16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 4:17 Then we which are alive [and] remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 4:18 Wherefore comfort one another with these words. (See Monday’s Lesson for SDA Commentary on this passage)

A Possible Answer: Taken together, these verses tell us that... death is comparable to a condition of unconscious sleep. The Lord himself shall visibly descend from heaven with a shout, with the voice of the archangel, and with the trump of God. The dead in Christ shall rise first and then those who are alive [and] remain shall be raised in a moment, at the twinkling of an eye to rid themselves of the corruptible mortal bodies to receive incorruptible immortal bodies. Thereafter, they all will be caught up together in the clouds, to meet the Lord in the air: and so shall they ever be with the Lord. The change from mortal to immortal will be quick... in an instant. Our bodies will be incorruptible. Life will be glorious... all will take place at the 2nd coming of Jesus.

The apostle Paul makes it clear that God bestows immortality upon people, not at the moment of death, but rather at the resurrection, when the last trumpet will sound. While believers receive the promise of eternal life at the moment they accept Jesus as their Savior, immortality is given only at the resurrection. The New Testament knows nothing of the idea of souls going off to heaven immediately at death; this teaching has its roots in paganism, going back to the philosophy of the ancient Greeks, and is not found in either the Old or New Testament.

How does our understanding of death help us appreciate even more the promise of the Second Coming? A Possible Answer: It helps us appreciate even more the promise of the Second Coming by reaffirming... a. the hope of seeing deceased loved ones again, b. the possession of immortal/incorruptible bodies. c. The timeliness of the sequence of events. No one gets to heaven before the other. One occurrence naturally precipitates and builds on the other and gloriously concludes with the final stages of the executive judgment. How does this belief powerfully unite us as Seventh-day Adventists? A Possible Answer: The commonality and acceptance of the belief relating to death and the 2nd Advent as coming from a jointly acknowledged source of

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authority (the Bible) places us on the same footing and serves as a unifying factor to motivate the corporate church in ministry, mission and worship.

Friday Further Thought: November 23rd. Ellen G. White, “The Foundations, Pillars, and Landmarks”, pp. 28-32, in Counsels to

Writers and Editors. Read the article “Doctrines, Importance of”, pp. 778, 779, in The Ellen G. White Encyclopedia.

As Seventh-day Adventists we do share important beliefs in common with some other Christian bodies. The central one, of course, is belief in salvation by faith alone through the atoning and substitutionary death of Jesus. We, along with other Christians, believe that our righteousness is found, not in our own works but in Christ’s righteousness, which is credited to us by faith, an unmerited gift of grace. Or, as Ellen G. White famously wrote: “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.” - The Desire of Ages , p. 25 . At the same time, taken as a whole, our set of fundamental beliefs, and the practices and lifestyle that emerge from those beliefs, make us unique among the Christian world. That’s the way it should be, too; if not, why even exist, at least as Seventh-day Adventists? Our love of Jesus, and the teaching we proclaim, should be the most powerful uniting factor among us.

Discussion Questions:

1 In Faith and Works , p. 103 , Ellen G. White equates justification with forgiveness of sins. How is an appreciation of our forgiveness and justification in Christ a basis for our fellowship and community with brothers and sisters?

2 Think about how important our doctrines are in the context of church unity. That is, what has brought together millions of people from so many diverse ethnic, religious, political, and cultural backgrounds other than our shared doctrinal beliefs? What does this tell us about how important doctrine is, not just in the context of mission and message but for church unity as well?

3 Our very name “Seventh-day Adventist” points to two crucial teachings, the seventh-day Sabbath and the Second Advent. One part of our name points to Creation, the other redemption. How are these two teachings related, and in what ways do they together so succinctly capture the essence of who we are as a people?

Summary: Seventh-day Adventists hold in common many fundamental beliefs. Some we hold in common with other Christians; others not. Taken as a whole these teachings form our identity as a distinct church and are the foundation of our unity in Jesus.

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Documents

Lesson 8 on 'Unity in Faith'€¦ · Web viewThe gracious love of God accepts the repentant sinner, the confessed sin is taken away from him, and the sinner stands before the Lord