ook of JeremiahLesson 6 October 31-November 6

Symbolic Acts

Sabbath AfternoonMemory Text: “Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?” (Romans 9:21).

Every student of the Bible knows that it is filled with symbols, things that represent concepts and ideas other than themselves. The entire earthly sanctuary service, for example, was a symbolic prophecy of the plan of salvation. “The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding.”-Ellen G. White, Christ's Object Lessons , p. 133 . Through the symbolism of the earthly sanctuary, or the symbols of prophetic books (such as Daniel 2, 7, 8, and Revelation), and in many other ways, the Lord has used symbols to convey truth. Meanwhile, Jesus Himself, with His parables and object lessons, used symbols to explain deep truths.

The book of Jeremiah itself is rich with symbolism and imagery. This week we're going to take a look at a few of these symbols, what they were, what they meant, and what lessons we should take away from them for ourselves.

Ellen G. White, Christs Object Lessons, p. 132 – 134.

The springs of heavenly peace and joy, unsealed in the soul of the teacher by the words of Inspiration, will become a mighty river of influence to bless all who connect with him. The Bible will not become a tiresome book to the student. Under a wise instructor the word will become more and more desirable. It will be as the bread of life, and will never grow old. Its freshness and beauty will attract and charm the children and youth. It is like the sun shining upon the earth, perpetually imparting brightness and warmth, yet never exhausted.

God's holy, educating Spirit is in His word. A light, a new and precious light, shines forth from every page. Truth is there revealed, and words and sentences are made bright and appropriate for the occasion, as the voice of God speaking to the soul.The Holy Spirit loves to address the youth, and to discover to them the treasures and beauties of God's word. The promises spoken by the great Teacher will captivate the senses and animate the soul with spiritual power that is divine. There will grow in the fruitful mind a familiarity with divine things that will be as a barricade against temptation.

The words of truth will grow in importance, and assume a breadth and fullness of meaning of which we have never dreamed. The beauty and riches of the word have a transforming influence on mind and character. The light of heavenly love will fall upon the heart as an inspiration. The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.

The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people

who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.

As we near the close of this world's history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein." Rev. 1:3.

"This is life eternal," Christ said, "that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent." John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?

In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, "Great is the mystery of godliness."

In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.Read Daniel Chapters 2, 7 and 8.

Sunday November 1 Truth in SymbolsScripture is exceedingly rich in symbols. All kinds abound, and in most cases, they represent truths greater than themselves.Read Genesis 4:3-7. Genesis 4:3-73 And in the process of time it came to pass that Cain brought an offering of the fruit of the ground to the Lord. 4 Abel also brought of the firstborn of his flock and of their fat. And the Lord respected Abel and his offering, 5 but He did not respect Cain and his offering.

3. In process of time. Literally, “at the end of days.” This denotes the passing of a considerable, indefinite period of time, and may indicate the harvest season. …The word yamim, “days,” is, however, used in a number of instances where the context makes it clear that a year is meant. In such cases it has been translated “year” (see Ex. 13:10; Num. 9:22; 1 Sam. 2:19; 27:7; 2 Chron. 21:19; etc.).

An offering unto the Lord. “Offering,” minchah. Minchah is used in the Levitical laws for the bloodless thank offering, consisting of flour and oil, or flour prepared with frankincense (Lev. 2:1, 4, 14, 15). Here, however, the word has a wider meaning and includes both meal offerings and animals sacrifices, because it is used as a designation not only for Cain’s bloodless offering but also for Abel’s sacrifice (see v. 4). …The

system of sacrificial offerings had been introduced by God at the time man was expelled from the garden (PP 68, 71). The following verses make it plain that Cain knew he was doing wrong in bringing the kind of gift he offered to God. He had been taught that the blood of the Son of God would atone for his sins. By following the divinely instituted rule of sacrificing a lamb for his sins, he would show allegiance to God, who had ordained the sacrificial system, and express faith in the plan of redemption (Heb. 11:4). The universal prevalence of sacrifices among ancient peoples points to a divine precept rather than to human invention as their origin (see DA 28).

What was it that made Cain’s offering unacceptable to God? He acknowledged, in part, grudgingly, the claims of God upon him. But a secret spirit of resentment and rebellion prompted him to meet the claims of God in a way of his own choosing rather than to follow precisely the plan ordained by God. Ostensibly he complied, but the manner of his compliance revealed a defiant spirit. Cain proposed to justify himself by his own works, to earn salvation by his own merits. Refusing to recognize himself a sinner in need of a savior, he offered a gift that expressed no penitence for sin—a bloodless offering. And “without shedding of blood is no remission,” for “it is the blood that maketh an atonement for the soul” (Heb. 9:22; Lev. 17:11; PP 71, 72).

Cain recognized the existence of God and His power to give or to withhold earthly blessings. Feeling it advantageous to live on good terms with Deity, Cain considered it expedient to appease and avert divine wrath by a gift, even though it be offered grudgingly. He failed to realize that partial, formal compliance with the explicit requirements of God could not earn His favor as a substitute for true obedience and contrition of heart. We today do well to examine our hearts lest we, like Cain, be found offering to God valueless and unacceptable gifts.1

And Cain was very angry, and his countenance fell.6 So the Lord said to Cain, “Why are you angry? And why has your countenance fallen? 7 If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it.”

What do their two different sacrifices symbolize? MY POSSIBLE ANSWER: The offering of fruit symbolized another manmade method of expressing faith /obedience and the offering of the first born of his flock symbolized dependence on god, submission to His will and obedience to His word. Abel’s offering was a demonstration of faith (Heb. 11:4). Cain’s offering, in contrast, was an attempt to earn salvation by works. With Abel, faith in the plan of salvation and in the atoning sacrifice of Christ revealed itself in unquestioning obedience.2

Very early in the Bible we can see the difference between the attempt to work one's way to heaven (in the offering of Cain) and the realization that salvation is by grace alone, made available to us only through the merits of a crucified Savior (the offering of Abel).Read Numbers 21:4-9. The Bronze Serpent4 Then they journeyed from Mount Hor by the Way of the Red Sea, to go around the land of Edom; and the soul of the people became very discouraged on the way. 5 And the people spoke against God and against Moses: “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and our soul loathes this worthless bread.” 6 So the Lord sent fiery serpents among the people, and they bit the people; and many of the people of Israel died.

6. Fiery serpents. Literally, “the serpents, the fiery ones.” The word translated “fiery” elsewhere appears as

1 Nichol, F. D. (Ed.). (1978). The Seventh-day Adventist Bible Commentary (Vol. 1, pp. 238–239). Review and Herald Publishing Association.2 Nichol, F. D. (Ed.). (1978). The Seventh-day Adventist Bible Commentary (Vol. 1, p. 239). Review and Herald Publishing Association.

“seraphims” (Isa. 6:2, 6). It is from the root “to burn” (Joshua 11:9; Isa. 44:16; Eze. 43:21). The serpents were called fiery on account of the violent inflammation caused by their bite (PP 429).

Much people of Israel died. The deaths were due to the withdrawal of the protecting hand of God. The part of the country through which they were traveling was infested with snakes, scorpions, etc. (Deut. 8:15); hence, every day provided miracles of divine protection. But now the Lord withdrew His protection and allowed the snakes to attack the people.

7 Therefore the people came to Moses, and said, “We have sinned, for we have spoken against the Lord and against you; pray to the Lord that He take away the serpents from us.” So Moses prayed for the people.8 Then the Lord said to Moses, “Make a fiery serpent, and set it on a pole; and it shall be that everyone who is bitten, when he looks at it, shall live.” 9 So Moses made a bronze serpent, and put it on a pole; and so it was, if a serpent had bitten anyone, when he looked at the bronze serpent, he lived.

8. …Upon a pole. The word translated “pole” is the one used of a military standard. It occurs in Ex. 17:15, Jehovah-nissi, “Jehovah, my standard.” Also as “banner” (Ps. 60:4), “ensign” (Isa. 11:10), and “standard” (Jer. 51:27). Whatever it was, the pole was high enough to be seen throughout the camp.

9. When he beheld the serpent. The people knew that the serpent was a symbol of the coming Saviour. They also realized that it was not sufficient simply to look at the serpent, but that the looking must be accompanied by faith, since there was no healing in the serpent itself. It was possible to gaze at the image without being healed, if there was no exercise of faith in God as the divine Healer. Similarly, offerings unaccompanied by faith were unavailing (see John 3:14, 15; PP 430, 431).3

What was the symbolism of the bronze serpent uplifted on the pole? (See also John 12:32.) MY POSSIBLE ANSWER: the symbolism represented Christ, the true Sacrifice, being lifted up on the cross… crucified on behalf of the sinner who would be healed of the sickness of sin.

“The Israelites saved their lives by looking upon the uplifted serpent. That look implied faith. They lived because they believed God's word, and trusted in the means provided for their recovery.”-Ellen G. White, Patriarchs and Prophets , p. 431 .

All through the Old Testament, the earthly sanctuary service served as the most detailed symbolic representation of the plan of salvation. How much the Israelites understood about the meaning of all the rituals has been an open question for millennia though no doubt many did grasp the most important of all truths taught there: substitutionary atonement, the idea that in order for their sins to be forgiven a substitute had to die in their stead (see 1 Cor. 5:7).

In fact, through the sanctuary service, we have been given symbols not only of the death of Jesus but also of His high priestly ministry in heaven, the pre-Advent judgment, and the final disposition of sin at the end of the age.What other biblical symbols of the plan of salvation can you think of? MY POSSIBLE ANSWER: Bread and wine in the communion service. Cross of Christ. Which ones especially speak to you about God's saving grace and the hope we can derive from it? MY POSSIBLE ANSWER: Cross on Calvary.

Ellen G. White, Patriarchs and Prophets, pp. 427 – 432.Soon after leaving Mount Hor the Israelites suffered defeat in an engagement with Arad,

3 Nichol, F. D. (Ed.). (1978). The Seventh-day Adventist Bible Commentary (Vol. 1, p. 895). Review and Herald Publishing Association.

one of the Canaanite kings. But as they earnestly sought help from God, divine aid was granted them, and their enemies were routed. This victory, instead of inspiring gratitude and leading the people to feel their dependence upon God, made them boastful and self-confident. Soon they fell into the old habit of murmuring. They were now dissatisfied because the armies of Israel had not been permitted to advance upon Canaan immediately after their rebellion at the report of the spies nearly forty years before. They pronounced their long sojourn in the wilderness an unnecessary delay, reasoning that they might have conquered their enemies as easily heretofore as now.As they continued their journey toward the south, their route lay through a hot, sandy valley, destitute of shade or vegetation. The way seemed long and difficult, and they suffered from weariness and thirst. Again they failed to endure the test of their faith and patience. By continually dwelling on the dark side of their experiences, they separated themselves farther and farther from God. They lost sight of the fact that but for their murmuring when the water ceased at Kadesh, they would have been spared the journey around Edom. God had purposed better things for them. Their hearts should have been filled with gratitude to Him that He had punished their sin so lightly. But instead of this, they flattered themselves that if God and Moses had not interfered, they might now have been in possession of the Promised Land. After bringing trouble upon themselves, making their lot altogether harder than God designed, they charged all their misfortunes upon Him. Thus they cherished bitter thoughts concerning His dealings with them, and finally they became discontented with everything. Egypt looked brighter and more desirable than liberty and the land to which God was leading them.As the Israelites indulged the spirit of discontent, they were disposed to find fault even with their blessings. "And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread."Moses faithfully set before the people their great sin. It was God's power alone that had preserved them in "that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water." Deuteronomy 8:15. Every day of their travels they had been kept by a miracle of divine mercy. In all the way of God's leading they had found water to refresh the thirsty, bread from heaven to satisfy their hunger, and peace and safety under the shadowy cloud by day and the pillar of fire by night. Angels had ministered to them as they climbed the rocky heights or threaded the rugged paths of the wilderness. Notwithstanding the hardships they had endured, there was not a feeble one in all their ranks. Their feet had not swollen in their long journeys, neither had their clothes grown old. God had subdued before them the fierce beasts of prey and the venomous reptiles of the forest and the desert. If with all these tokens of His love the people still continued to complain, the Lord would withdraw His protection until they should be led to appreciate His merciful care, and return to Him with repentance and humiliation.Because they had been shielded by divine power they had not realized the countless dangers by which they were continually surrounded. In their ingratitude and unbelief they had anticipated death, and now the Lord permitted death to come upon them. The poisonous serpents that infested the wilderness were called fiery serpents, on account of the terrible effects produced by their sting, it causing violent inflammation and speedy death. As the protecting hand of God was removed from Israel, great numbers of the people were attacked by these venomous creatures.Now there was terror and confusion throughout the encampment. In almost every tent were the dying or the dead. None were secure. Often the silence of night was broken by piercing cries that told of fresh victims. All were busy in ministering to the sufferers, or with agonizing care endeavoring to protect those who were not yet stricken. No

murmuring now escaped their lips. When compared with the present suffering, their former difficulties and trials seemed unworthy of a thought.The people now humbled themselves before God. They came to Moses with their confessions and entreaties. "We have sinned," they said, "for we have spoken against the Lord, and against thee." Only a little before, they had accused him of being their worst enemy, the cause of all their distress and afflictions. But even when the words were upon their lips, they knew that the charge was false; and as soon as real trouble came they fled to him as the only one who could intercede with God for them. "Pray unto the Lord," was their cry, "that He take away the serpents from us."Moses was divinely commanded to make a serpent of brass resembling the living ones, and to elevate it among the people. To this, all who had been bitten were to look, and they would find relief. He did so, and the joyful news was sounded throughout the encampment that all who had been bitten might look upon the brazen serpent and live. Many had already died, and when Moses raised the serpent upon the pole, some would not believe that merely gazing upon that metallic image would heal them; these perished in their unbelief. Yet there were many who had faith in the provision which God had made. Fathers, mothers, brothers, and sisters were anxiously engaged in helping their suffering, dying friends to fix their languid eyes upon the serpent. If these, though faint and dying, could only once look, they were perfectly restored.The people well knew that there was no power in the serpent of brass to cause such a change in those who looked upon it. The healing virtue was from God alone. In His wisdom He chose this way of displaying His power. By this simple means the people were made to realize that this affliction had been brought upon them by their sins. They were also assured that while obeying God they had no reason to fear, for He would preserve them.The lifting up of the brazen serpent was to teach Israel an important lesson. They could not save themselves from the fatal effect of the poison in their wounds. God alone was able to heal them. Yet they were required to show their faith in the provision which He had made. They must look in order to live. It was their faith that was acceptable with God, and by looking upon the serpent their faith was shown. They knew that there was no virtue in the serpent itself, but it was a symbol of Christ; and the necessity of faith in His merits was thus presented to their minds. Heretofore many had brought their offerings to God, and had felt that in so doing they made ample atonement for their sins. They did not rely upon the Redeemer to come, of whom these offerings were only a type. The Lord would now teach them that their sacrifices, in themselves, had no more power or virtue than the serpent of brass, but were, like that, to lead their minds to Christ, the great sin offering."As Moses lifted up the serpent in the wilderness," even so was the Son of man "lifted up: that whosoever believeth in Him should not perish, but have eternal life." John 3:14, 15. All who have ever lived upon the earth have felt the deadly sting of "that old serpent, called the devil, and Satan." Revelation 12:9. The fatal effects of sin can be removed only by the provision that God has made. The Israelites saved their lives by looking upon the uplifted serpent. That look implied faith. They lived because they believed God's word, and trusted in the means provided for their recovery. So the sinner may look to Christ, and live. He receives pardon through faith in the atoning sacrifice. Unlike the inert and lifeless symbol, Christ has power and virtue in Himself to heal the repenting sinner.While the sinner cannot save himself, he still has something to do to secure salvation. "Him that cometh to Me," says Christ, "I will in no wise cast out." John 6:37. But we must come to Him; and when we repent of our sins, we must believe that He accepts and pardons us. Faith is the gift of God, but the power to exercise it is ours. Faith is the hand

by which the soul takes hold upon the divine offers of grace and mercy.Nothing but the righteousness of Christ can entitle us to one of the blessings of the covenant of grace. There are many who have long desired and tried to obtain these blessings, but have not received them, because they have cherished the idea that they could do something to make themselves worthy of them. They have not looked away from self, believing that Jesus is an all-sufficient Saviour. We must not think that our own merits will save us; Christ is our only hope of salvation. "For there is none other name under heaven given among men, whereby we must be saved." Acts 4:12.When we trust God fully, when we rely upon the merits of Jesus as a sin-pardoning Saviour, we shall receive all the help that we can desire. Let none look to self, as though they had power to save themselves. Jesus died for us because we were helpless to do this. In Him is our hope, our justification, our righteousness. When we see our sinfulness we should not despond and fear that we have no Saviour, or that He has no thoughts of mercy toward us. At this very time He is inviting us to come to Him in our helplessness and be saved.Many of the Israelites saw no help in the remedy which Heaven had appointed. The dead and dying were all around them, and they knew that, without divine aid, their own fate was certain; but they continued to lament their wounds, their pains, their sure death, until their strength was gone, and their eyes were glazed, when they might have had instant healing. If we are conscious of our needs, we should not devote all our powers to mourning over them. While we realize our helpless condition without Christ, we are not to yield to discouragement, but rely upon the merits of a crucified and risen Saviour. Look and live. Jesus has pledged His word; He will save all who come unto Him. Though millions who need to be healed will reject His offered mercy, not one who trusts in His merits will be left to perish.

Many are unwilling to accept of Christ until the whole mystery of the plan of salvation shall be made plain to them. They refuse the look of faith, although they see that thousands have looked, and have felt the efficacy of looking, to the cross of Christ. Many wander in the mazes of philosophy, in search of reasons and evidence which they will never find, while they reject the evidence which God has been pleased to give. They refuse to walk in the light of the Sun of Righteousness, until the reason of its shining shall be explained. All who persist in this course will fail to come to a knowledge of the truth. God will never remove every occasion for doubt. He gives sufficient evidence on which to base faith, and if this is not accepted, the mind is left in darkness. If those who were bitten by the serpents had stopped to doubt and question before they would consent to look, they would have perished. It is our duty, first, to look; and the look of faith will give us life.

Monday November 2 The Potter's ClayWhat crucial truths are taught from these verses and the symbolism found there? (See Gen. 2:7.)Jer. 18:1-10 The Potter and the Clay1 The word which came to Jeremiah from the Lord, saying: 2 “Arise and go down to the potter”s house, and there I will cause you to hear My words.3 Then I went down to the potters house, and there he was, making something at the wheel. 4 And the vessel that he made of clay was marred in the hand of the potter; so he made it again into another vessel, as it seemed good to the potter to make.5 Then the word of the Lord came to me, saying: 6 “O house of Israel, can I not do with you as this potter?” says the Lord. “Look, as the clay is in the potter”s hand, so are you in My hand, O house of Israel! 7 The instant I speak concerning a nation and concerning a kingdom, to pluck up, to pull down, and to destroy it, 8 if that nation against whom I

have spoken turns from its evil, I will relent of the disaster that I thought to bring upon it. 9 And the instant I speak concerning a nation and concerning a kingdom, to build and to plant it,10 if it does evil in My sight so that it does not obey My voice, then I will relent concerning the good with which I said I would benefit it.MY POSSIBLE ANSWER: 1. That God can recreate me. 2. That we must submit to His crafting. 3. That there is not inherent reason for the failure other than the weakness being in the instrument itself. 4. We are ultimately in God’s hands. 5. That God will make something good out of us if we submit to Him.

Isa. 29:16

16 Surely you have things turned around! Shall the potter be esteemed as the clay; For shall the thing made say of him who made it, “He did not make me”? Or shall the thing formed say of him who formed it, “He has no understanding”? MY POSSIBLE ANSWER: That God as the potter understands what we, the clay, needs at any point in our experience.

Isaiah 45:99 “Woe to him who strives with his Maker!Let the potsherd strive with the potsherds of the earth!Shall the clay say to him who forms it, ‘What are you making?’Or shall your handiwork say, ‘He has no hands’?” MY POSSIBLE ANSWER: That God has at His disposal all that He needs to accomplish the task that He has in mind.

Isaiah 64:88 But now, O Lord, You are our Father; We are the clay, and You our potter; And all we are the work of Your hand. MY POSSIBLE ANSWER: In the symbolism, we find the representation of willingness to submit to a father.

8. But now, O Lord. This is a pathetic plea for mercy. Notwithstanding the widespread religious indifference (v. 7) and the desperate state into which the nation had come, God was still the Father of His people and in a position to help (see on ch. 63:16).

We are the clay. This prayer—by Isaiah on behalf of his people—indicates penitence and surrender. The spirit of stubborn resistance is gone, and there is a willingness to be molded into the image of God. See chs. 29:16; 45:9.

Romans 9:18 – 2118 Therefore He has mercy on whom He wills, and whom He wills He hardens. 19 You will say to me then, “Why does He still find fault? For who has resisted His will?” 20 But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, “Why have you made me like this?”21 Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?

18. Therefore. Again, as in v. 16, Paul states the general inference to be drawn from the examples cited. Hath he mercy. See on v. 15. Will. Gr. thelō, “to wish,” or “to desire.”

He hardeneth. Gr. sklērunō. The only other NT occurrences of this word are in Acts 19:9; Heb. 3:8, 13, 15; 4:7. In Exodus the hardening of Pharaoh’s heart is sometimes described as self-produced (Ex. 8:15, 32; etc.) and sometimes as produced by God (Ex. 4:21; 7:3; etc.). In the Bible God is often represented as doing that which He does not prevent (see on 2 Chron. 18:18). Paul here chooses the latter representation as better suited to his

purpose in this context. The hardening of a man’s heart is the result of rebellion against the divine revelation and rejection of the Divine Spirit. Paul has spoken earlier in this epistle of how God turns a man over to the inevitable consequences of his stubborn disobedience (Rom. 1:24, 26, 28). For a discussion of the hardening of Pharaoh’s heart see on Ex. 4:21.

19. Thou wilt say then. This introduces the second possible objection that might be raised to Paul’s argument (see v. 14).

Find fault. The objector’s question may be paraphrased thus: If God Himself hardens a man’s heart, how can He go on finding fault with him? Is it just for God to blame sinners if their conduct is in accordance with His purpose and is the result of His irresistible will? Historically this objection may recall God’s rebuke to Pharaoh, “As yet exaltest thou thyself against my people, that thou wilt not let them go?” (Ex. 9:17) and, “How long wilt thou refuse to humble thyself before me?” (ch. 10:3). In the case of Pharaoh the objector would say, “If God had chosen to harden the king’s heart, why did He yet find fault with him?” Compare on Ex. 9:15, 16.

Paul does not here attempt to give a full answer to this objection. His sole emphasis in this context is upon the fact that in His government of the world God reserves to Himself perfect freedom to deal with men on His own conditions, and not on theirs, without, of course, interfering with their opportunity for personal salvation.

By failing to recognize Paul’s emphasis, some theologians have been led to read into these verses ideas that Paul never intended. Calvin understood them to mean that God arbitrarily created some men for salvation and others for destruction. Such a concept of God’s purpose is not in agreement with Paul’s explanation elsewhere in this same epistle that God shows not partiality (Rom. 2:11) but judges each man according to his works (ch. 2:6–10; cf. ch. 3:22, 23) and will save everyone who calls upon Him (ch. 10:12, 13).

Hath resisted. The question means, “Who is there that is resisting God’s will?” implying that no one can resist Him.

Will. Gr. boulēma. This is not the common NT word for “will,” which is thelēma (chs. 2:18; 12:2; 15:32). The only other NT occurrences of boulēma are in Acts 27:43; 1 Peter 4:3. Boulēma implies more definitely the idea of conscious and deliberate purpose.4

MY POSSIBLE ANSWER: Here Paul brings to view that submission involves the will of man giving way to the will of the potter.

Because of the constant rejection and persecution that he faced, no doubt Jeremiah wanted to give up. Was it worth struggling and fighting for that nation? At times he certainly felt that the answer was “No!” No question, though, as he watched the potter's hand, he was given an image, a symbol, of how the Lord worked with human clay. Whatever other truths are found in the image of the potter and the clay, it does teach the ultimate sovereignty of God. That is, however hopeless the situation might have seemed from Jeremiah's perspective, the symbolism of the potter and the clay showed him that ultimately, despite the wrong or even willfully wrong decisions that people make, the Lord is in control of the world. He is the absolute source of power and authority, and in the end He will triumph, regardless of appearances now.Centuries after Jeremiah, Paul picks up on this Old Testament image in Romans 9 and continues with it, basically using it to teach the same lesson that it was to teach Jeremiah. In fact, Paul may even be directly referring to Jeremiah 18:6 in Romans 9:21. We can rest assured that, despite the reality of human free will and free choices, and the often calamitous results of abusing that free will, in the end, we can hope in the absolute sovereignty of our loving and self-sacrificing God, whose love is revealed on the cross. Evil won't triumph; God and His love will. What a hope we have!

How can you learn to trust in the lesson of the potter and the clay, regardless 4 Nichol, F. D. (Ed.). (1980). The Seventh-day Adventist Bible Commentary (Vol. 6, p. 588). Review and Herald Publishing Association.

of present circumstances? MY POSSIBLE ANSWER: By prayerfully submitting our will to God, by being patient looking for evidence of His involvement and activity in our affairs. What other Bible texts show us the reality of God's sovereignty? MY POSSIBLE ANSWER: Isaiah 41.

Tuesday November 3 The Degeneration of a Nation“Because they have forsaken me, and have estranged this place, and have

burned incense in it unto other gods, whom neither they nor their fathers have known, nor the kings of Judah, and have filled this place with the blood of innocents” (Jer. 19:4).

4. Estranged this place. Literally, “made this place unrecognizable,” or “made this place strange”; that is, they had turned it from the Lord to a strange god (see 2 Kings 21:1–5, 10–12; 2 Chron. 33:1–7).

In this text we are given a few examples of the evils that had overtaken Judah. Besides forsaking the Lord, offering incense to “other gods,” and shedding innocent blood, they also “estranged this place.” The Hebrew verb there means “to make foreign,” “to make strange” or to “profane.” Whether “this place” was the temple itself or Jerusalem, the text doesn't say. The crucial point, though, is that the nation was to be holy, special to the Lord (see Exod. 19:5-6), something different and distinct from the nations around them. But that's not what happened. They lost their unique character, the distinctiveness that would have made them a witness to the world. They became just like everyone else.What lessons are here for us? MY POSSIBLE ANSWER: 1. We are in danger of becoming just like the world. 2. We must be careful not to assimilate the values and like of the world. 3. We are to keep our calling in view and prayerfully make all choices in harmony with that.

“They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind” (Jer. 19:5).

I commanded not. A figure of speech where emphasis is made by an understatement of the true situation. Not only had God not commanded these practices; He had forbidden them under the most severe penalties (see Lev. 18:21; 20:1–5; Deut. 12:31; 18:9, 10; Jer. 7:31).

Though the concept of human sacrifice was known in the ancient world, it was anathema to the Lord, who forbade the practice to the Israelites (Deut. 18:10). The phrase, translated above as “neither came it into my mind,” in the Hebrew reads, “it did not rise up on my heart.” This was an idiomatic expression showing just how alien and far from God's will such a practice was. If we, sin-hardened, fallen beings find it abhorrent, imagine what it must have been like to our Holy God!

Nevertheless, over time, the power of corruption and culture so overwhelmed His people that they had degenerated into this horrific ritual. 4. What a lesson it should be to us all about how easily we can become so blinded by the prevailing culture that we accept, or even take part in, practices that-were we connected to the Lord and in tune with His Word as we should be-we would never countenance, but would, instead, be horrified by (see Heb. 5:14).

Wednesday November 4 Smashing the JarAs we saw yesterday, the nation had fallen into deep apostasy. They weren't getting the message. God then used Jeremiah to do a powerful symbolic act that, ideally, would help wake them up to the danger they were facing.

Read Jeremiah 19:1-15. The Sign of the Broken Flask

1 Thus says the Lord: “Go and get a potter”s earthen flask, and   take   some of the elders of the people and some of the elders of the priests.   2   And go out to the Valley of the Son of Hinnom, which   is   by the entry of the Potsherd Gate ; and proclaim there the words that I will tell you, The close connection between the events of this chapter and those of chs. 25, 20, and 36 respectively, indicates that the events of ch. 19 likely occurred during the fourth year of Jehoiakim, probably 605/04 B.C. (see PK 432).

Go and get. Literally, “Go and buy.”Ancients. Literally, “elders,” that is, the senior representatives of both civil and ecclesiastical leaders.2. The valley. The Valley of Hinnom was located south of Jerusalem (see maps, Jerusalem in Israelite

Times, Jerusalem Region; see on ch. 7:31). The RSV “Benhinnom” is an English transliteration of the Heb. ben–hinnom, “the son of Hinnom.” The valley may have derived its name from its first owner, or from someone who camped there. See further on 2 Kings 23:10; Matt. 5:22.

East gate. Rather, “the Potsherd Gate,” probably so called because it led into the place where the broken pieces of pottery were cast. If so, the whole setting here furnished Jeremiah with a graphic illustration of what was about to happen to the Jews because of their apostasy.

3 and say, “Hear the word of the Lord, O kings of Judah and inhabitants of Jerusalem. Thus says the Lord of hosts, the God of Israel: ‘Behold, I will bring such a catastrophe on this place, that whoever hears of it, his ears will tingle.’”4 “Because they have forsaken Me and made this an alien place, because they have burned incense in it to other gods whom neither they, their fathers, nor the kings of Judah have known, and have filled this place with the blood of the innocents 5 (they have also built the high places of Baal, to burn their sons with fire for burnt offerings to Baal, which I did not command or speak, nor did it come into My mind),

4. Estranged this place. Literally, “made this place unrecognizable,” or “made this place strange”; that is, they had turned it from the Lord to a strange god (see 2 Kings 21:1–5, 10–12; 2 Chron. 33:1–7). Blood of innocents. Evidently a reference to the cruel sacrifices of children to the god Molech (see on ch. 7:31).

5. I commanded not. A figure of speech where emphasis is made by an understatement of the true situation. Not only had God not commanded these practices; He had forbidden them under the most severe penalties (see Lev. 18:21; 20:1–5; Deut. 12:31; 18:9, 10; Jer. 7:31).5

 6 therefore behold, the days are coming,” says the Lord, “that this place shall no more be called Tophet or the Valley of the Son of Hinnom, but the Valley of Slaughter. 7 And I will make void the counsel of Judah and Jerusalem in this place, and I will cause them to fall by the sword before their enemies and by the hands of those who seek their lives; their corpses I will give as meat for the birds of the heaven and for the beasts of the earth. 8 I will make this city desolate and a hissing; everyone who passes by it will be astonished and hiss because of all its plagues. 9 And I will cause them to eat the flesh of their sons and the flesh of their daughters, and everyone shall eat the flesh of his friend in the siege and in the desperation with which their enemies and those who seek their lives shall drive them to despair.”9. Cause them to eat. See Deut. 28:49–57; Lam. 2:20. Josephus records one instance where a mother ate her own child because of the terrible famine in Jerusalem during the siege of Titus in A.D. 70 (Wars vi. 3. 4).10 “Then you shall break the flask in the sight of the men who go with you, 11 and say to them, ‘Thus says the Lord of hosts: “Even so I will break this people and this city, as one breaks a potter”s vessel, which cannot be made whole again; and they shall bury them in Tophet till there is no place to bury.12 Thus I will do to this place,’ says the Lord, ‘and to its inhabitants, and make this city like Tophet. 13 And the houses of

5 Nichol, F. D. (Ed.). (1977). The Seventh-day Adventist Bible Commentary (Vol. 4, pp. 428–429). Review and Herald Publishing Association.

Jerusalem and the houses of the kings of Judah shall be defiled like the place of Tophet, because of all the houses on whose roofs they have burned incense to all the host of heaven, and poured out drink offerings to other gods.’”

11. That cannot be made whole. The Lord had repeatedly warned His people that He was bringing evil upon them for all their sins (chs. 4:6, 7; 18:11; etc.). By a striking enactment the prophet was now to impress this truth upon their minds. The breaking of the vessel dramatically illustrated what the effects of the Babylonian invasion would be. However, the threat was conditional. It was not yet too late to avert the doom upon the city and the nation. God had declared, “At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them” (ch. 18:7, 8).

The words, “that cannot be made whole again,” were not intended to imply that God had withdrawn His promises of a return and a reinstatement in the Promised Land following the Babylonian captivity (see p. 31). These promises were subsequently repeated (Jer. 29:10; 30:3; etc.). They were in no wise contradicted by this present prophecy.

Not until the Jews rejected Christ were they finally cast off from being God’s people (Matt. 21:33–43). On the relationship of the present return of the Jews to ancient prophecy see p. 33.

14 Then Jeremiah came from Tophet, where the Lord had sent him to prophesy; and he stood in the court of the Lords house and said to all the people,15 “Thus says the Lord of hosts, the God of Israel: ‘Behold, I will bring on this city and on all her towns all the doom that I have pronounced against it, because they have stiffened their necks that they might not hear My words.’”

14. Lord’s house. From the Valley of Hinnom, where he had acted out his message to the leaders of the people (see vs. 1, 2), the prophet now proceeded to the Temple to announce to the people as a whole the coming divine judgment.

15. Thus saith the Lord. Evidently Jeremiah’s discourse to the people repeated what he had given to the leaders in the Valley of Hinnom, so this verse contains only a brief summary of the message.

What was Jeremiah to do and what was the meaning of this act? MY POSSIBLE ANSWER: Jeremiah was to take a potter’s earthen flask, and take some of the elders of the people and some of the elders of the priests and go out to the Valley of the Son of Hinnom, which is by the entry of the Potsherd Gate Then he was to break the flask in the sight of the men and pronounce the sentence of doom.

Jeremiah had to go to the potter's house again. This time, though, the Lord wanted to make sure that he brought witnesses with him to see exactly what he was going to do. The witnesses were the elders and priests from Judah (Jer. 19:1). As leaders, they were responsible for what happened in the nation, and so they needed to get the message that Jeremiah was to give to them through the power of his symbolic act. The Potsherd Gate ( Jer. 19:2, NKJV ) , where he was to smash the jar, might have been near where the potters worked, and just outside the gate might have been where they would dump their shards of ruined pots. Thus, the symbolism became even more powerful.

What good is a smashed clay jar? If the jar were cracked, some use might be found for it, even if not for the original intent of the jar. But Jeremiah wasn't merely to crack it. Instead he was to break it, essentially rendering it useless. Between the act itself and the words that followed, it's hard to imagine how the people could not have understood the warning. Of course, understanding the warning and acting on it are two different things entirely.What's even more frightening is the apparent finality of the act. Who can repair a smashed jar? Though the Lord gave the nation a hope for the future, yet for the moment

unless they were to turn around, the Judeans were doomed, they and their children. All the places that they had defiled with their abominations and sinful acts would soon be defiled with their corpses. Perhaps, the depths of their depravity can be best understood by the depths of the punishment that their depravity brought upon their heads.

Think of something ruined-ruined beyond repair. What was it originally made for, and what happened to it that now rendered it useless? How careful we need to be that this doesn't happen to us! MY POSSIBLE ANSWER: What is ruined can also be a person’s optimal hope or destiny. What they could have been in Christ if they would have followed His will implicitly.

Thursday November 5 The Linen BeltRead Jeremiah 13:1-11. Symbol of the Linen Sash1 Thus the Lord said to me: “Go and get yourself a linen sash, and put it around your waist, but do not put it in water.”

In the type of a linen girdle, hidden at Euphrates, God prefigures the destruction of his people. 1. Thus saith the Lord. The events of this chapter may be dated with a high degree of probability in 597

B.C., during the three months’ reign of Jehoiachin, since, as some think, the queen (mother) is probably mentioned in v. 18 (see comments there), and since Nehushta, Jehoiachin’s mother, is frequently mentioned in connection with the reign of Jehoiachin (see 2 Kings 24:6–8, 12, 15; Jer. 22:24, 26; 29:2).

Get. Rather, “buy,” or “acquire.” Girdle. Heb. ’ezor, “a loincloth.” The loincloth symbolically represented the Israelites, whom God had closely bound to Himself (see ch. 13:11). Not in water. A damp, soiled garment would decompose the more readily (see v. 7).

2. Got. Rather, “bought.”

 2 So I got a sash according to the word of the Lord, and put it around my waist. 3 And the word of the Lord came to me the second time, saying, 4 “Take the sash that you acquired, which is around your waist, and arise, go to the Euphrates, and hide it there in a hole in the rock.” 5 So I went and hid it by the Euphrates, as the Lord commanded me.

3. Second time. The time interval between the first and second messages is not stated.4. Go to Euphrates. Inasmuch as at its nearest point the Euphrates River is approximately 330 mi. (528 km.)

from Jerusalem, some have questioned whether the actual river is meant, or whether some other geographical location by the same name is referred to. The word for Euphrates, Perath, is consistently translated “Euphrates” in the OT. In every case Perath is coupled with the word for “river,” except in this chapter, in 2 Chron. 35:20, and in Jer. 51:63. Two journeys to and from the Euphrates River, one to bury the loincloth (Jer. 13:4, 5), and one to recover it (vs. 6, 7), would necessitate the extremely hard and arduous task of traveling 1,400 mi. (868 km.). Some have felt that the importance of the prophecy of this chapter justified such an undertaking. Others have contended that “Euphrates” here refers to some other geographical site, and have offered various explanations for the use of Perath. Suggested explanations are: (1) that it was a wadi near Jerusalem not yet identified; (2) that Perath was a scribal error for Parah (Joshua 18:23), thought to be about 31/4 mi. (5.3 km.) northeast of Anathoth; (3) that it was Paran, in harmony with Aquila’s Greek version. The last explanation seems highly unlikely. All the other versions render Perath as Euphrates. Though there may be some question as to whether Jeremiah was required to bury the girdle on the banks of the famous river, there is no uncertainty regarding the application of the symbolic prophecy. The girdle represented the house of Israel (Jer. 13:11), and the removal and burial of it, the removal of the people to Babylon.

6 Now it came to pass after many days that the Lord said to me, “Arise, go to the Euphrates, and take from there the sash which I commanded you to hide there.”   7 Then I went to the Euphrates and dug, and I took the sash from the place where I had hidden it; and there was the sash, ruined. It was profitable for nothing.8 Then the word of the Lord came to me, saying, 9 “Thus says the Lord: ‘In this manner I will ruin the pride of Judah and the great pride of Jerusalem.   10   This evil people, who

refuse to hear My words, who follow the dictates of their hearts, and walk after other gods to serve them and worship them, shall be just like this sash which is profitable for nothing. 11 For as the sash clings to the waist of a man, so I have caused the whole house of Israel and the whole house of Judah to cling to Me,’ says the Lord, ‘that they may become My people, for renown, for praise, and for glory; but they would not hear.’”

6. After many days. How long the girdle lay buried is not stated. It was sufficiently long for deterioration to render the garment useless (see v. 7). 7. Marred. Heb. shachath, “to spoil,” or “to ruin.” 9. Great pride of Jerusalem. The vain, boastful, arrogant pride arising from the people’s sinful, wayward heart. Any blow to the pride of the city would be likely to involve the great object of Jerusalem’s pride, the Temple (see on ch. 7:4). 10. Imagination. Literally, “stubbornness.” 11. House of Israel. The symbolism of the prophecy is here explained. The loincloth represented both the house of Israel and the house of Judah. For a people. God reminds His people of what would have been their lot had they proved loyal to Him and had they been obedient to His will (see Deut. 7:6; 26:18, 19; 28:1, 13; see pp. 25–38).

What was the symbolic act Jeremiah was ordered to do, and what important lesson was it to teach? MY POSSIBLE ANSWER: The symbolic act was to go and purchase a linen cloth and burry it around the Euphatees river then sometime later he was to go and retrieve it… the clothe represented the house of Isreal and Judah. The act of the removal and burial of it implied the removal of the people to Babylon.

This symbolic act has caused some difficulties for interpreters because the river Euphrates (a common interpretation of the Hebrew but not necessarily the only one) was hundreds of kilometers from Jerusalem. Ezra needed four months to travel there in one direction only (Ezra 7:9). In order to understand the message better, God made Jeremiah go back and forth twice. Thus, some scholars have argued that some other geographical location was meant. On the other hand, some argue that the long distances he had to travel helped show him just how far away the children of Israel would be taken. What's more, after returning from such a long trip, Jeremiah could understand the joy of returning after 70 years of captivity.

Whatever the case, the belt symbolizes both the house of Israel and the house of Judah, pure and unstained at the time of the call. The man wearing the belt is God Himself. This shows, among other things, just how closely tied God Himself was to His people. Some commentators have seen significance in the fact that the belt was made of linen, the same material as the priestly garments (Lev. 16:4); after all, Judah was to be a priestly nation (Exod. 19:6).Just as the belt had been ruined, the pride of the nation would be, too. As a belt clings to a man's waist, these people had once clung to the Lord, and were His source of praise and glory. But they had become tarnished and spoiled by contact with the surrounding cultures.

Read Jeremiah 13:11 For as the sash clings to the waist of a man, so I have caused the whole house of Israel and the whole house of Judah to cling to Me,’ says the Lord, ‘that they may become My people, for renown, for praise, and for glory; but they would not hear.’” and contrast it with Deuteronomy 4:5-8. 5 “Surely I have taught you statutes and judgments, just as the Lord my God commanded me, that you should act according to them in the land which you go to possess. 6 Therefore be careful to observe   them ; for this is your wisdom and your understanding in the sight of the peoples who will hear all these statutes, and say, ‘Surely this great nation is a wise and understanding people.’”7 “For what great nation is there that has God so near to it, as the Lord our God is to us,

for whatever reason we may call upon Him? 8 And what great nation is there that has such statutes and righteous judgments as are in all this law which I set before you this day?”

How do these verses together show what happened to the nation? MY POSSIBLE ANSWER: Together, They show that the nation did not listen and do what God said… as a result they assimilated the values of the heathen nations, practiced what they believed and (even worse) practiced other abominable things. In the end, God permitted them to go into captivity. What should these texts say to us as well? MY POSSIBLE ANSWER: It says us in no uncertain terms that if we do not recognize or hear God word and respond to His will we too can fail to reach the glorious destiny God has envisioned for us and finally experience the disfavor of God.

Friday November 6 Further Thought: The image of the potter and the clay, especially as seen in Romans 9:1-33, brings up the important question of how we seek to understand God's actions. The fact is, of course, we often don't. That shouldn't be surprising, should it? Read Isaiah 55:8. As human beings, we simply are very limited in what we can know about anything, much less about all the ways of God.This point, the limitation of human knowledge, is revealed by what has been called the “self-referential problem.” Look at this sentence: “The barber of Seville shaves everyone who doesn't shave himself.” Does the barber of Seville shave himself? If he shaves himself, he can't shave himself because he shaves everyone who doesn't shave himself. But if he doesn't shave himself, then he has to shave himself, for the same reason-because he shaves everyone who doesn't shave himself. The answer forms an insolvable paradox that reveals the limits of reason. Thus, if reason gets tangled in itself on something as mundane as whom the barber of Seville shaves, how much more so on something as profound as the nature and extent of God's dealings in the world? What we do have is the Cross, which gives us abundant reason to trust in Him and His love even when what happens in His world makes no sense to us at all.

“To many minds the origin of sin and the reason for its existence are a source of great perplexity. They see the work of evil, with its terrible results of woe and desolation, and they question how all this can exist under the sovereignty of One who is infinite in wisdom, in power, and in love. Here is a mystery of which they find no explanation. And in their uncertainty and doubt they are blinded to truths plainly revealed in God's word and essential to salvation.”-Ellen G. White, The Great Controversy , p. 492 .

Discussion Questions:1. What challenges does the idea of God's absolute sovereignty present to us

in regard to the question of evil? How does the great controversy scenario help us work through the tough questions, at least partially for now?

2. What other symbols can you find in the Bible? Why would God use symbols anyway? What are the advantages of symbols?

Inside SEllen G. White, The Great Controversy, p. 492 – 497.

CHAPTER 29 - The Origin of EvilTo many minds the origin of sin and the reason for its existence are a source of great perplexity. They see the work of evil, with its terrible results of woe and desolation, and they question how all this can exist under the sovereignty of One who is infinite in wisdom, in power, and in love. Here is a mystery of which they find no explanation. And in their uncertainty and doubt they are

blinded to truths plainly revealed in God's word and essential to salvation. There are those who, in their inquiries concerning the existence of sin, endeavor to search into that which God has never revealed; hence they find no solution of their difficulties; and such as are actuated by a disposition to doubt and cavil seize upon this as an excuse for rejecting the words of Holy Writ. Others, however, fail of a satisfactory understanding of the great problem of evil, from the fact that tradition and misinterpretation have obscured the teaching of the Bible concerning the character of God, the nature of His government, and the principles of His dealing with sin.It is impossible to explain the origin of sin so as to give a reason for its existence. Yet enough may be understood concerning both the origin and the final disposition of sin to make fully manifest the justice and benevolence of God in all His dealings with evil. Nothing is more plainly taught in Scripture than that God was in no wise responsible for the entrance of sin; that there was no arbitrary withdrawal of divine grace, no deficiency in the divine government, that gave occasion for the uprising of rebellion. Sin is an intruder, for whose presence no reason can be given. It is mysterious, unaccountable; to excuse it is to defend it. Could excuse for it be found, or cause be shown for its existence, it would cease to be sin. Our only definition of sin is that given in the word of God; it is "the transgression of the law;" it is the outworking of a principle at war with the great law of love which is the foundation of the divine government.Before the entrance of evil there was peace and joy throughout the universe. All was in perfect harmony with the Creator's will. Love for God was supreme, love for one another impartial. Christ the Word, the Only Begotten of God, was one with the eternal Father,--one in nature, in character, and in purpose,--the only being in all the universe that could enter into all the counsels and purposes of God. By Christ the Father wrought in the creation of all heavenly beings. "By Him were all things created, that are in heaven, . . . whether they be thrones, or dominions, or principalities, or powers" (Colossians 1:16); and to Christ, equally with the Father, all heaven gave allegiance.The law of love being the foundation of the government of God, the happiness of all created beings depended upon their perfect accord with its great principles of righteousness. God desires from all His creatures the service of love--homage that springs from an intelligent appreciation of His character. He takes no pleasure in a forced allegiance, and to all He grants freedom of will, that they may render Him voluntary service.But there was one that chose to pervert this freedom. Sin originated with him who, next to Christ, had been most honored of God and who stood highest in power and glory among the inhabitants of heaven. Before his fall, Lucifer was first of the covering cherubs, holy and undefiled. "Thus saith the Lord God; Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden the garden of God; every precious stone was thy covering. . . .Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee." Ezekiel 28:12-15.Lucifer might have remained in favor with God, beloved and honored by all the angelic host, exercising his noble powers to bless others and to glorify his Maker. But, says the prophet, "Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness." Verse 17. Little by little, Lucifer came to indulge a desire for self-exaltation. "Thou hast set thine heart as the heart of God." "Thou hast said, . . . I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation....I will ascend above the heights of the clouds; I will be like the Most High." Verse 6; Isaiah 14:13, 14. Instead of seeking to make God supreme in the affections and allegiance of His creatures, it was Lucifer's endeavor to win their service

and homage to himself. And coveting the honor which the infinite Father had bestowed upon His Son, this prince of angels aspired to power which it was the prerogative of Christ alone to wield.All heaven had rejoiced to reflect the Creator's glory and to show forth His praise. And while God was thus honored, all had been peace and gladness. But a note of discord now marred the celestial harmonies. The service and exaltation of self, contrary to the Creator's plan, awakened forebodings of evil in minds to whom God's glory was supreme. The heavenly councils pleaded with Lucifer. The Son of God presented before him the greatness, the goodness, and the justice of the Creator, and the sacred, unchanging nature of His law. God Himself had established the order of heaven; and in departing from it, Lucifer would dishonor his Maker, and bring ruin upon himself. But the warning, given in infinite love and mercy, only aroused a spirit of resistance. Lucifer allowed jealousy of Christ to prevail, and he became the more determined.Pride in his own glory nourished the desire for supremacy. The high honors conferred upon Lucifer were not appreciated as the gift of God and called forth no gratitude to the Creator. He gloried in his brightness and exaltation, and aspired to be equal with God. He was beloved and reverenced by the heavenly host. Angels delighted to execute his commands, and he was clothed with wisdom and glory above them all. Yet the Son of God was the acknowledged Sovereign of heaven, one in power and authority with the Father. In all the councils of God, Christ was a participant, while Lucifer was not permitted thus to enter into the divine purposes. "Why," questioned this mighty angel, "should Christ have the supremacy? Why is He thus honored above Lucifer?"Leaving his place in the immediate presence of God, Lucifer went forth to diffuse the spirit of discontent among the angels. Working with mysterious secrecy, and for a time concealing his real purpose under an appearance of reverence for God, he endeavored to excite dissatisfaction concerning the laws that governed heavenly beings, intimating that they imposed an unnecessary restraint. Since their natures were holy, he urged that the angels should obey the dictates of their own will. He sought to create sympathy for himself by representing that God had dealt unjustly with him in bestowing supreme honor upon Christ. He claimed that in aspiring to greater power and honor he was not aiming at self-exaltation, but was seeking to secure liberty for all the inhabitants of heaven, that by this means they might attain to a higher state of existence.God in His great mercy bore long with Lucifer. He was not immediately degraded from his exalted station when he first indulged the spirit of discontent, nor even when he began to present his false claims before the loyal angels. Long was he retained in heaven. Again and again he was offered pardon on condition of repentance and submission. Such efforts as only infinite love and wisdom could devise were made to convince him of his error. The spirit of discontent had never before been known in heaven. Lucifer himself did not at first see whither he was drifting; he did not understand the real nature of his feelings. But as his dissatisfaction was proved to be without cause, Lucifer was convinced that he was in the wrong, that the divine claims were just, and that he ought to acknowledge them as such before all heaven. Had he done this, he might have saved himself and many angels. He had not at this time fully cast off his allegiance to God. Though he had forsaken his position as covering cherub, yet if he had been willing to return to God, acknowledging the Creator's wisdom, and satisfied to fill the place appointed him in God's great plan, he would have been reinstated in his office. But pride forbade him to submit. He persistently defended his own course, maintained that he had no need of repentance, and fully committed himself, in the great controversy, against his Maker.All the powers of his master mind were now bent to the work of deception, to secure the sympathy of the angels that had been under his command. Even the fact that Christ had

warned and counseled him was perverted to serve his traitorous designs. To those whose loving trust bound them most closely to him, Satan had represented that he was wrongly judged, that his position was not respected, and that his liberty was to be abridged. From misrepresentation of the words of Christ he passed to prevarication and direct falsehood, accusing the Son of God of a design to humiliate him before the inhabitants of heaven. He sought also to make a false issue between himself and the loyal angels. All whom he could not subvert and bring fully to his side he accused of indifference to the interests of heavenly beings. The very work which he himself was doing he charged upon those who remained true to God. And to sustain his charge of God's injustice toward him, he resorted to misrepresentation of the words and acts of the Creator. It was his policy to perplex the angels with subtle arguments concerning the purposes of God. Everything that was simple he shrouded in mystery, and by artful perversion cast doubt upon the plainest statements of Jehovah. His high position, in such close connection with the divine administration, gave greater force to his representations, and many were induced to unite with him in rebellion against Heaven's authority.God in His wisdom permitted Satan to carry forward his work, until the spirit of disaffection ripened into active revolt. It was necessary for his plans to be fully developed, that their true nature and tendency might be seen by all. Lucifer, as the anointed cherub, had been highly exalted; he was greatly loved by the heavenly beings, and his influence over them was strong. God's government included not only the inhabitants of heaven, but of all the worlds that He had created; and Satan thought that if he could carry the angels of heaven with him in rebellion, he could carry also the other worlds. He had artfully presented his side of the question, employing sophistry and fraud to secure his objects. His power to deceive was very great, and by disguising himself in a cloak of falsehood he had gained an advantage. Even the loyal angels could not fully discern his character or see to what his work was leading.tory~ 

Enlarge My Vision—Part 1I never intended to become a Christian. I met God while enrolled in a public boarding school. Actually, I met a girl whom I wanted to date. I got up the courage to ask her out, then went to her study hall to charm her into dating me. I knew she was a Christian, but that didn’t bother me. When I entered the room, I found her reading a pamphlet. I sat down beside her and asked her what she was reading. She offered me one of the pamphlets, and I pretended to read it just to impress her. When I asked her for a date, she gently declined, but asked me to keep the pamphlet. Later that evening I sat down and read it. It was a Voice of Prophecy lesson about hell, and it worried me. I hardly slept that night.I was often in trouble because I frequently broke school rules. On Saturday morning, the day after I had asked this girl for a date, I went to the administration building to see if I had been caught breaking any rules that week and had been assigned campus duties.As I was reading the list a boy came up beside me and invited me to come to a worship service with him that day in the auditorium. I hadn’t been to church in 10 years and wasn’t interested in religion. But for some reason, I accepted this boy’s invitation. I think even he was surprised when I accepted! We walked across campus together and entered the auditorium. It didn’t dawn on me that the girl I had asked out the day before was an Adventist.Something else really strange happened. I had two dollars in my pocket that I had planned to spend drinking on Saturday night. But when the offering basket was passed, I surprised myself by giving the $2. Later I realized that this action saved me from drinking that weekend.I discovered that this group of high school students on campus did more than just pray

and sing. They had a strong Pathfinder program. I was interested in what Pathfinders do, so I stayed the afternoon and watched. The next week I joined the Pathfinder Club. Everyone was surprised.While I hadn’t accepted the invitation to attend church because of the girl I wanted to date, I was glad when I saw her at church. She befriended me and helped me feel welcome at the church meetings. But she still wouldn’t go out with me.From the first day I attended church I decided to stop smoking and drinking. Thank God, I never smoked or drank again. When I broke away from old friends, they gave me trouble about my new religious interest. They begged me to go drinking with them, and did everything they could to get me back. But I refused. I made new friends in church. Several months later I gave my life to Christ and followed Him in baptism. I was 17 years old at the time.-To be continued-

Produced by the General Conference Office of Adventist Mission. email: info@adventistmission.org    website: www.adventistmission.org