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Red Script = Main Point

Blue Script= Directive

Yellow Script= Do not miss this point

Double underline= Important to remember

Boxed= Biblical Text & SDA Commentary

Reference

PURPLE SCRIPT: A Possible Answer

2nd Quarter Sabbath School Bible Study Guide

“HOW TO INTERPRET SCRIPTURE”April / May / June: 2020

Lesson #1‘The Uniqueness of the Bible”

March 28–April 3/4th

Memory Text: “Your word is a lamp to my feet and a light to my path” (Psalm 119:105, NKJV).

Composed of 66 books, and written over 1,500 years on three continents (Asia, Africa, and Europe) by more than forty authors, the Bible is unique. There is no other book, sacred or religious, like it. And no wonder. After all, it is the Word of God.

There are more than 24,600 extant New Testament manuscripts from the first four centuries after Christ. Of Plato’s original manuscripts, there are seven, Herodotus eight, and Homer’s Iliad slightly more with 263 surviving copies. Hence, we have powerful confirming evidence of the integrity of the New Testament text.

The Bible was the first book known to be translated, the first book in the West published on the printing press, and the first book to be so widely distributed in so many languages that it can be read by 95 per- cent of the earth’s population today.

The Bible also is unique in its content and message, which focuses on God’s redemptive acts in history. That history is intertwined with prophecy, as it foretells the future of God’s plans and His eternal kingdom. It is the living Word of God, because the same Spirit of God through which Scripture was inspired (2 Tim. 3:16, 17) is promised to believers today to guide us into all truth as we study the Word (John 14:16, 17; John 15:26; John 16:13). Lesson 1

Sunday March 29th “The Living Word of God ”The most important words spoken are often the last words a person utters. Moses,

the writer of the first five foundational books of the Bible, sings a song to the people just before his death (Deut. 31:30– 32:43).

Read Deuteronomy 32:45–47. How does Moses describe the Word of God and its power in the lives of the Hebrews on the verge of entering the Promised Land?

Deuteronomy 32:45 And Moses made an end of speaking all these words to all Israel: 46 And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. 47 For it  is not a vain thing for you; because it  is your life: and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it. 44. He, and Hoshea. A repetition of Deut. 31:30, except that Hoshea, that is, Joshua (see Num. 13:8, 16) is mentioned as the colaborer of Moses (see Deut. 31:3, 7, 14, 23). 46. Set your hearts. Compare God’s exhortation to Ezekiel (Eze. 40:4). Your children. This instruction concerning the training of the children had already been given a number of times (see chs. 4:10; 6:7; 11:19). 47. Not a vain thing. The service of God never goes without its reward (see ch. 30:20).1

A Possible Answer: Moses describes the Word of God and its power in the lives of the Hebrew people as that which is... A. worthy of their setting their hearts on and the teaching of their children to observe and

1 Nichol, F. D. (Ed.). (1978). The Seventh-day Adventist Bible Commentary (Vol. 1, p. 1071). Review and Herald Publishing Association.2nd Quarter 2020 https://www.drcolinadunbar.com/2nd-qrt-20-sabbath-school-lessons.html Lesson #1

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to do or obey, (verse 46). B. That which is not only profitable or beneficial but life-producing and prolonging.

Among the last words of Moses is a strong exhortation. By setting their hearts on the words that God has spoken to them through him, Moses wanted to stress to the people that their focus should remain on God and His will for their lives. By teaching these words to their children, each generation would pass on God’s covenant plan of salvation. Notice that they were not to pick and choose which words, but were to observe or obey “all the words of this law” (Deut. 32:46).

At the end of earth’s history, God will have a people who remain faithful to all of Scripture, which means keeping the commandments of God and having the faith of Jesus (Rev. 14:12). These people will remain faithful to the teaching of the Bible, for it not only ensures a richer life on earth but an eternal destiny in the home Jesus prepares for us (John 14:1–3).

Read John 1:1–5, 14 and John 14:6. What do these texts teach us about Jesus and eternal life?

Joh 1:1     In the beginning was the Word, and the Word was with God, and the Word was God. Joh 1:2    The same was in the beginning with God. Joh 1:3   All things were made by him; and without him was not anything made that was made. Joh 1:4   In him was life; and the life was the light of men. Joh 1:5    And the light shineth in darkness; and the darkness comprehended it not. 1. In the beginning. [Prologue to John’s Gospel, John 1:1–18.] The Greek phrase lacks the definite article, but is nevertheless definite in meaning. If the definite article were used in the Greek it would tend to imply some particular point of time, or “beginning.” Without the definite article, and in the context of vs. 1–3, the phrase denotes the most remote time conceivable, before the creation of “all things” (v. 3), before any and every other “beginning,” that is, eternity past.

The account of creation opens with the equivalent Hebrew words (see on Gen. 1:1). As Gen. 1 sets forth the nature of creation and the fact that man was originally formed in the image of God, so the prologue to the Gospel of John sets forth the nature of the Creator (vs. 1–4) and the means by which God purposed to make possible the re-creation of His image in man (vs. 5–14). Gen. 1:1 refers to “the beginning” of this world. But the “Word” of John 1:1–4 is the Creator of all things, and therefore antedates “the beginning” of Gen. 1:1. Thus “the beginning” of John 1:1 is prior to “the beginning” of Gen. 1:1. When everything that had a beginning began, the “Word” already “was.” Was. Gr. ēn, a form of the verb eimi, “to be,” expressing continuity of existence, or being. The Word was, throughout all eternity; He never became such. But, in time, the Word “was made [literally, “became,” Gr. egeneto, a form of ginomai, “to become,” expressing action initiated and completed at a given time] flesh” (v. 14). Thus, Christ has ever been God (John 1:1; Heb. 1:8); but, in contrast, He became man (John 1:14; cf. Phil. 2:7). Thus, both in the words and in their form, John stresses the continuous, timeless, unlimited existence of Christ prior to His incarnation. In eternity past there was no point before which it could be said that the Word was not. The Son was “with the Father from all eternity” (AA 39). “There never was a time when He was not in close fellowship with the eternal God” (Ev 615). Compare Rev. 22:13, where Jesus proclaims Himself “the beginning and the end.” He is “the same yesterday, and to day, and for ever” (Heb. 13:8).

The word ginomai, used in v. 14, appears also in v. 3 of the creation of all things (literally, “by him everything became”). Jesus declared, “Before Abraham was [Gr. ginomai, literally, “became,” or “came to be”], I am [Gr. eimi]” (ch. 8:58). The same contrast appears in the LXX of Ps. 90:2: “Before the mountains came into being [Gr. ginomai], from age to age thou art [Gr. eimi] God.”

Ēn occurs three times in John 1:1, first of the eternity of the Word, then of His eternal fellowship with the Father, and finally of His eternal equality of nature with the Father. Verse 2 reaffirms the duration of this state of being throughout all eternity. Word. Gr. logos, “utterance,” “saying,” “speech,” “narrative,” “account,” “treatise,” with emphasis on the systematic, meaningful arrangement of the thoughts thus expressed. Here John uses the term as a designation for Christ, who came to reveal the character, mind, and will of the Father, even as speech is the expression of ideas. In the LXX the word logos is commonly used of both creative (Ps. 33:6; cf. Gen. 1:3, 6, 9, etc.) and communicative (Jer. 1:4; Eze. 1:3; Amos 3:1) expressions of the divine mind and will. No doubt these OT uses of logos were in the mind of John as he wrote. God has expressed His divine will and purpose through creation and through revelation; now (John 1:14) He has done so through the incarnation, His supreme and perfect revelation (see EGW Supplementary Material on v. 18)... In v. 18 John states his reason for speaking of Christ as “the Word”—He came to “declare” the Father. As a designation for Christ the word Logos is used in the NT only by John, in his Gospel (ch. 1) and in 1 John 1:1; Rev. 19:13. The term identifies Christ as the incarnate expression of the will of the Father that all men should be saved (see 1 Tim. 2:4), as “God’s thought made audible” (DA 19). With God. Gr. pros ton theon. The word pros denotes close association and fellowship. Had John meant simply that in the beginning the Word was in proximity to God, he might have been expected to use either the word para, “beside,” or the word meta, “with” (cf. on ch. 6:46). But John intended more than either of these words would convey, as

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when he wrote, “we have an advocate with [Gr. pros ] the Father” (1 John 2:1)—not in the sense that Jesus is simply in the Father’s presence, but that He is closely associated with the Father in the work of salvation. Pros is used in the same sense in Heb. 4:13: “with whom we have to do,” that is, “with whom we have dealings.” The word here implies close personal fellowship in an enterprise of mutual interest and concern. Compare John 17:5.

The fact that the Word was “with God,” that is, with the Father, emphatically declares Him to be a being altogether distinct from the Father. As the context makes clear, the Word was associated with God in a unique and exclusive sense. The Word was “with God” in the eternity past, but He became “flesh” in order to be with “us” (see on v. 14; cf. DA 23–26). He was Immanuel, “God with us” (see on Matt. 1:23). It is impossible to understand the import of the incarnation except against the background of the eternal pre-existence of Christ as God and as associated with God (see EGW Supplementary Material on Rom. 1:20–25). Word was God. The absence, in the Greek, of the definite article before the word “God” makes it impossible to render the statement, “God was the Word.” Thus to render it would equate God with the Word and thus limit Deity exclusively to the Word. The two terms, “Word” and “God,” are not altogether interchangeable. It would be no more proper to say that “God was the Word” than to say that “love is God” (cf. 1 John 4:16), or, “flesh was made the Word” (cf. John 1:14). Although here in v. 1 the word “God” lacks the definite article, it is still definite. The statement cannot be translated “the Word was a God,” as if the Word were one God among many other gods. In Greek the absence of the article often emphasizes quality expressed by, or inherent in, a word. Accordingly, John means that the Word partook of the essence of Deity, that He was divine in the ultimate and absolute sense. Thus in one terse declaration John denies that the Word was either a God, one among many, or the God, as if He alone were God... Christ is eternally God in the supreme and unqualified sense of the term (see Additional Note at end of chapter). For comment on the fiction that Jesus was merely a great and good man see on Matt. 16:16. 3. All things. A common philosophical phrase denoting the entire universe (see 1 Cor. 8:6; Col. 1:16; cf. Heb. 1:1, 2; see on John 1:9). Were made. Gr. ginomai, “became,” “came into being,” “came to be” (see on v. 1). John describes creation as a completed act. Material things are not eternal; there was a time when they “were made.” By him. John was not thinking of the Logos, or “Word,” in the abstract, metaphysical sense of Greek philosophy... Here John presents Christ as the Creator of all things, as in John 1:14 he sets Him forth as the agent of divine mercy and grace for the restoration, or re-creation, of all things. In eternity past the Word was not a passive, inactive entity, but was actively and intimately associated with the Father in the development and administration of “all things.” 4. Life. Gr. zōē, the life principle shared by all living things, the antithesis of death... The light of men. In Greek the definite article preceding both “life” and “light” equates “light” with “life.”... Not only does the light of Heaven shine forth through Christ, He is that light (John 1:9). Again and again John quotes Jesus to this effect (see John 8:12; 9:5; 12:35, 46; cf. 1 John 1:5, 6; 2:8). Light has ever been a symbol of the divine presence (see on Gen. 3:24). As the first act of creation God flooded the world with light (Gen. 1:3), so when God sets about the work of recreating His image in the souls of men He first illumines their hearts and minds with the light of divine love (2 Cor. 4:6). “With thee,” says the psalmist, “is the fountain of life: in thy light shall we see light” (Ps. 36:9). 5. The light. That is, the light of divine love manifested in the incarnate Word (see on v. 4). 6. Sent from God. In these dramatic words the evangelist affirms the divine origin of the Baptist’s witness concerning the Messiah (see on John 1:23; cf. on Amos 7:14, 15; John 4:34). John. That is, John the Baptist. John the evangelist never refers to himself by name. See on Matt. 3:1–12; Luke 3:1–18. For the meaning of the name see on Luke 1:13.

Joh 1:14   And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. 14. Made flesh. Finite understanding halts at the threshold of infinite love, wisdom, and power—baffled and unable to go further. Paul speaks of the incarnation as a great mystery (1 Tim. 3:16). To stray beyond the bounds of what Inspiration has made known is to delve into mysteries the human mind lacks capacity to comprehend. See on John 6:51; 16:28.

John has already affirmed the true deity of Christ (see on v. 1), and now affirms His true humanity. Christ is divine in the absolute and unqualified sense of the word; He is also human in the same sense, except that He “knew no sin” (2 Cor. 5:21). The Scriptures repeatedly and emphatically proclaim this fundamental truth (see Luke 1:35; Rom. 1:3; 8:3; Gal. 4:4; Phil. 2:6–8; Col. 2:9; 1 Tim. 3:16; Heb. 1:2, 8; 2:14–18; 10:5; 1 John 1:2; etc.; see on Phil. 2:6–8; Col. 2:9). Though Christ was originally “in the form of God” He “did not count equality with God a thing to be grasped, but emptied himself,” and, “being born in the likeness of men,” was “found in human form” (Phil. 2:6–8, RSV). In Him was “all the fulness of the Godhead bodily” (Col. 2:9); nevertheless, “in all things it behoved him to be made like unto his brethren” (Heb. 2:17). “From the days of eternity the Lord Jesus Christ was one with the Father,” but “He chose to give back the scepter into the Father’s hands, and to step down from the throne of the universe,” in order “that He might dwell among us, and make us familiar with His divine character and life” (DA 19, 22, 23).

The two natures, the divine and the human, were mysteriously blended into one person. Divinity was clothed with humanity, not exchanged for it. In no sense did Christ cease to be God when He became man. The two natures became closely and inseparably one, yet each remained distinct. The human nature was not changed into the divine nature, nor the divine nature into the human. See Additional Note at end of chapter; see on Matt. 1:1; Luke 1:35; Phil. 2:6–8; Heb. 2:14–17; see EGW Supplementary Material on John 1:1–3, 14; Mark 16:6; Phil. 2:6–8; Col. 2:9; Heb. 2:14–17.

Christ “assumed the liabilities of human nature” (EGW ST Aug. 2, 1905), but His humanity was nevertheless “perfect” (DA 664). Although, as a man, He could have sinned, no taint of, or inclination to, corruption rested upon Him; He had no propensity toward sin (EGW letter 8, 1895, see p. 1128). He was “tempted like as we are, yet without sin” (see on Heb. 4:15). See Additional Note at

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end of chapter. Dwelt. Gr. skēnoō, literally, “tended,” or “pitched [his] tent,” among us (cf. DA 23). Christ became one of us the better to reveal the Father’s love, to share our experiences, to set us an example, to succor us in temptation, to suffer for our sins, and to represent us before the Father (see on Heb. 2:14–17). The eternal Word, who had ever been with the Father (see on John 1:1). was now to become Immanuel, “God with us” (see on Matt. 1:23). Glory. Gr. doxa, here equivalent to the Heb. kabod, which is used in the OT of the sacred “glory” of the abiding presence of the Lord, the Shekinah (see on Gen. 3:24; Ex. 13:21; cf. on 1 Sam. 4:22)... The Christian faith rests upon the fact that this divine “glory” rested upon a historical person, Jesus of Nazareth. Secondarily, John may also have in mind the perfection of character exemplified by the Saviour (see below under “Grace and truth”). The only begotten. Gr. monogenēs, from two words meaning “only” and “kind,” and thus properly translated “unique,” “only,” “only one of a kind.”.. Absence of the definite article in the Greek either makes monogenēs indefinite, “an only one,” or makes it an expression of quality, in which case John would be saying, “glory as of an only one [who had come] from beside the Father.”

Properly understood of Christ’s unique status as the Son of God, the word monogenēs distinguishes between Him and all others who, through faith in Him, are given “power to become the sons of God” (v. 12), and who are specifically declared to be “born … of God” (v. 13). Christ is, and always has been, very “God” (see on v. 1), and by virtue of this fact we “ become the sons of God” when we receive Christ and believe on His name. Of the Father. Gr. para theou, literally “with the Father,” or “beside the Father,” here probably with the force of “from beside the Father.” The Greek preposition para sometimes has the force of ek, “out of,” “from,” which here agrees best with the context. The incarnate Logos had come forth from the presence of the Father when He entered this world. See on ch. 6:46. Full of. This clearly applies to the Word incarnate. Dwelling on earth as a man among men, the Word was “full of grace and truth.” Grace and truth. Gr. charis kai alētheia. Charis here means “good will,” “loving-kindness,” “[undeserved] favor,” “mercy.” Alētheia refers to the “truth” about the love of God the Father for sinners as revealed in the plan of salvation and in the incarnate Saviour.

Joh 14:6  Jesus saith unto him,  I am the way, the truth, and the life: no man cometh unto the Father, but by me. 6. I am the way. Another of the famous “I am” sayings of Jesus (see on ch. 6:35; see chs. 8:12; 10:7, 11; 11:25). For the use of the expression “I am” without the pronoun “he” see on ch. 8:24... Christ is the way from earth to heaven. By His humanity He touches this earth, and by His divinity He touches heaven. He is the ladder connecting earth and heaven (ch. 1:51; cf. PP 184). Because of His incarnation and death “a new and living way” has been consecrated for us (Heb. 10:20). There is no other means of salvation (Acts 4:12; 1 Tim. 2:5). Truth. See on ch. 8:32. Life. See on chs. 1:4; 8:51; 10:10.

A Possible Answer: These texts teach us that Jesus... 1. Existed in the beginning with God. 2. Is the embodiment of the word of God and of truth. 3. Is verily God, the only one of His kind. 4. “All things were made by him; and without him was not anything made that was made.” (John 1:4) 5. Possesses life, unborrowed and underived; and that life is the light of men. 6. Is the way from earth to heaven. 7. He is the ladder connecting earth and heaven (ch. 1:51; cf. PP 184). 8. Is the only means of salvation (Acts 4:12; 1 Tim. 2:5). 9. Is the only one who can give us eternal life. How does the Word made flesh relate to the revelation and inspiration of Scripture? A Possible Answer: The Word made flesh relates to the revelation and inspiration of Scripture in that it substantiates the fact that Jesus is the embodiment of the ‘word’ in human form and is the supreme expression of the mind of God as revealed in the origination, production and conveyance of all Scripture. In so being, His incarnational life and ministry provided for the existence (God-breathed) of the scriptures, the accuracy of its revelation and the authority of that which it communicates.

Jesus is the focus and aim of all Scripture. His coming in the flesh as the Messiah was a fulfillment of the Old Testament promises. Because He lived, died, and lives again, we have not only the Scriptures con- firmed but, even better, the great promise of eternal life in a whole new existence.

Read again Deuteronomy 32:47. How have you experienced for yourself the truth about how obedience to God’s Word is “not a vain thing” for you? A Possible Answer: We can say that we have experienced for ourselves that truth every time we experience... A. Greater health and healing as a result of following what God’s word says. B. Peace of mind, enhanced sobriety and emotional wellness because of our adherence to its precepts. C. Greater benefit in any area of our lives, plus, most of all, the possession of eternal life through the grace of Christ as evidenced in our obedience to God’s Word. Why is faith in God and obedience to His Word never in vain? A Possible Answer: It is never in vain because to whatever degree we exercise faith and demonstrate

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obedience, there is a corresponding benefit or advantage to us. Not only are we rewarded by the exercise of both faith and obedience, but they are supported by the promises of abundance from “A Source” that has unlimited means.

Monday March 30 “Who Wrote the Bible, and Where?”

The variety of authors, their locations, and their backgrounds provide a unique testimony that God works to communicate history and His message to people as culturally diverse as its intended audience.

What do the following texts tell us about the biblical writers and their backgrounds? (Exod. 2:10, Amos 7:14, Jer. 1:1–6, Dan. 6:1–5, Matt. 9:9, Phil. 3:3–6, Rev. 1:9).

Exo 2:10 And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water. 10. The child grew. Jochebed had saved her son’s life by transferring her rights as mother to Pharaoh’s daughter. Now she received him back, on loan as it were, and merely as a nurse hired for his years of infancy... She brought him... She must have kept him as long as she could. Her surrender of Moses at the age of 12 would imply that her term of service as “nurse” was to expire with the close of what was generally considered the period of childhood (see PP 244). Moses. Mosheh is comparable to the Egyptian mes or mesu, meaning “child,” “son,” “the one born of.” Drew him out. The name Mosheh means, literally, “one drawn out.”... Originally, Moses’ name in Egyptian may thus have been Hapmose or ’Irumose, meaning, “The one born of [Heb., “drawn out of”] the Nile.” In refusing “to be called the son of Pharaoh’s daughter” (Heb. 11:24), he would naturally drop the reference to an Egyptian deity.

Translators of the LXX rendered his name Mouses. In explanation of this name, Josephus (Antiquities ii. 9. 6) explains Mo as an Egyptian name for the Nile, and uses as Egyptian for anyone “drawn” or “saved” out of it. According to this explanation, then, Moses would mean, “The one saved out of the Nile,” a most appropriate name for one destined to save his people from the land of the Nile. It is not clear, however, whether Josephus’ explanation is based on fact or on wishful thinking.

A Possible Answer: Moses was given up for adoption by his mother Jochebed, after about 12 years, to be a part of Pharaoh’s family. During these years of childhood with his biological mother, the foundations of character and later religious experience were laid. He conclusively received the best of both families which would predispose him to be used by God in his more mature life. Moses’ home training inculcated in him a love for God and some understanding of his life mission (cf. Acts 7:25).

Amo 7:14 Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was an herdman, and a gatherer of sycomore fruit: 14. I was no prophet. Unafraid, Amos denies Amaziah’s insinuation (see on v. 12) and declares that he is not a prophet by profession or to gain a livelihood, but simply because of God’s call. A prophet’s son. Students reared in the schools of the prophets were called “sons of the prophets” (see 1 Kings 20:35; 2 Kings 2:5). Amos was not trained in any human institution. It is a common mistake to suppose that those who have not been educated according to generally accepted standards have not been educated at all. The Lord taught Amos in the solitude of the fields, of the valleys, and of the hills of Judea as he tended the sheep and as he gathered the fruit of the sycamore-fig tree (see on Luke 19:4). Gatherer of sycomore fruit. This denotes either one who gathers sycamore figs for his own use, or one who cultivates them for others.

A Possible Answer: Amos, as an OT writer, not trained in any human institution, but rather the Lord taught him in the solitude of the fields, of the valleys, and of the hills of Judea as he tended the sheep and as he gathered the fruit of the sycamore-fig tree (see on Luke 19:4). Although from one of the humbler walks of life, Amos was a man of natural intelligence, of a deeply religious bent, and with shrewd powers of observance. He was unassuming, but bold and fearless when called to bear witness against the evils of his day. The message he bore was graphic and powerful. Hence, God used him to communicate His will in the writing of the biblical book that bears his name.

Jer 1:1    The words of Jeremiah the son of Hilkiah, of the priests that were  in Anathoth in the land of Benjamin: Jer 1:2    To whom the word of the LORD came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign. Jer 1:3     It came also in the days of Jehoiakim the son of Josiah king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah king of Judah, unto the carrying away of Jerusalem captive in the fifth month. Jer 1:4    Then the word of the LORD came unto me, saying, Jer 1:5    Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I

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ordained thee a prophet unto the nations. Jer 1:6    Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child. 1. The words of Jeremiah. A more common introduction to prophetic books is “the word of the Lord came,” etc. (Eze. 1:3; Hosea 1:1; Joel 1:1; etc.). The LXX begins with the phrase “the word of God which came to Jeremiah.” Of the priests. Jeremiah was a priest by birth and a prophet by a special divine call, as were some of the other prophets (see Eze. 1:3; Zech. 1:1; cf. p. 1085). 4. Came unto me. The first chapter is evidently designed as the author’s introduction to the whole book. In it Jeremiah presents, at the very outset, his credentials as a prophet of God. This vocation was his, not by human choice, but by virtue of a direct commission from God. The deep sense of the divine call was the driving force of his ministry and his support and stay in moments of discouragement. 5. Before I formed thee. Even before Jeremiah was born it had been purposed that he should fill the prophetic office. To every individual God has assigned a place of duty and responsibility in His great plan (see PK 536; COL 326, 327). Sanctified. Heb. qadash, which, in the form here found, may be translated “declared as sacred [or, dedicated]” (see on Gen. 2:3). God set Jeremiah apart for a special use. He separated him for his peculiar prophetic work. Ordained. Heb. nathan, “to give,” here used in the sense “to appoint.” A similar prenatal choice was made of John the Baptist (Luke 1:15). Jeremiah might have refused to comply with the divine call. All men are endowed at birth with certain possibilities, but it is their responsibility to develop these possibilities to the full. Likewise God has a plan for every life today. “The specific place appointed us in life is determined by our capabilities” (Ed 267). We should discover what this place is and seek to carry out God’s purpose and plan for us. A prophet. A prophet is one who receives direct revelations from God to be communicated to others. He is not primarily a foreteller, or predictor. Rather he is a spokesman or interpreter for God. The revelation that the prophet receives may or may not refer to the future. Nations. Heb. goyim, also translated “heathen,” or “Gentiles.” Jeremiah was to be God’s messenger not only to Judah but to the outlying Gentile nations as well. 6. Ah, Lord God! Literally, “Alas! Lord Yahweh!” (see Vol. I, pp. 35, 170–173). The young man shrank back in terror from the thought of being a prophet. A sense of unworthiness overwhelmed him, and his nature recoiled from a task in which he would be out of step with the men of his generation. As indicated also by his bitter complaint later in his ministry (ch. 15:10), he dreaded the enmity of men. I cannot speak. Jeremiah objected that he lacked the eloquence necessary to qualify him for the prophetic office. A prophet must speak to great men and to multitudes. How could he, without the powers of oratory, win the attention of the people or influence them for God (see on Ex. 3:11; 4:10)? He felt that he could not frame his messages in suitable language. Child. Heb. na‘ar, “a young man” (see Gen. 41:12; Ex. 33:11). Judging by the length of his ministry, Jeremiah was probably under 25, perhaps only 18 or 20 years old. Na‘ar is elsewhere used of young adults (see Gen. 41:12; see on 1 Kings 3:7).

A Possible Answer: Jeremiah was a prophet who encouraged the work of reform under King Josiah. He counseled the Jews in Jerusalem prior to and during the Babylonian captivity and wrote the book that bears his name. Jeremiah is perhaps the most colorful of all the OT prophets. Interspersed with his prophetic messages are frequent glimpses into his own soul that give a vivid picture of the feelings and experience of a prophet who was called to bear unpopular messages in a time of national crisis. He was called to the prophetic office while still a young man (vs 6, 7), At first he was reluctant to accept the call, but God assured him that although he would encounter violent opposition he could also expect divine help in the accomplishment of his mission (vs 8, 17–19). By nature, Jeremiah was gentle and tenderhearted, and the conflict between his personal feelings and the stern messages of rebuke and warning he was commissioned to bear caused him great personal distress. Based on the passage, we see he was a priest who was also called to be a prophet and the messages he bore came from the Lord at various times and over varying spans of time. Jeremiah was to be God’s messenger not only to Judah but to Gentile nations as well.

Dan 6:1 It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; 2 And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. 3 Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. 4 Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. 5 Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. 1. Princes. Aramaic ’achashdarpan, literally, “satraps” (see on ch. 3:2). 2. Three presidents. This administrative body is not mentioned in non-Biblical sources... Daniel was first. Literally, “Daniel was one”. The word here translated “first” is rendered “one” in (chs. 2:9; 4:19; 7:5, 16). The aged prophet soon distinguished himself by conscientious service. Excellent spirit. This was not the first time that royal observers had noticed a unique “spirit” in Daniel. Nebuchadnezzar had testified to Daniel’s possession of “the spirit of the holy gods” (ch. 4:8). The queen mother repeated the expression in her interview with Belshazzar on his last fateful night (ch. 5:11). On the same occasion she called attention to the “excellent spirit” that had been observed in Daniel (ch. 5:12). This spirit had no doubt manifested itself, not only in the solving of “hard sentences” (ch. 5:12), but also in scrupulous integrity, unwavering faithfulness, loyalty to duty, and integrity in words and acts—qualities rarely seen in civil servants of that age. A brief acquaintance with this elderly statesman, a survivor of the golden age of imperial Babylonia, was sufficient to convince Darius that Daniel would

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be a wise choice as chief administrator of the new empire and counselor of the crown. 4. Any error. Despite his advanced age—he was now in his middle eighties—Daniel was able to perform his duties of state in such a way that no errors or faults could be charged against him. This accomplishment was due to his personal integrity and to confidence in the unfailing guidance of his heavenly Father. To love and serve God was to him more important than life itself. Scrupulous adherence from his youth to the laws of health doubtless gave him a vigor far beyond what was usual for men of his age. 5. The law of his God. A careful scrutiny of Daniel’s habits, a close observation of his dealings with associates and subordinates, and a careful checking of the records, revealed no irregularities to provide a ground for complaints or accusations.

A Possible Answer: Daniel was the son born to David by Abigail at Hebron, Jewish statesman and prophet at the court of Nebuchadnezzar during the Babylonian captivity, and author of the book that bears his name. Daniel was of the royal family and a person of ability and promise. Apparently from the very first, Daniel’s gracious personality and integrity of character won him the favor of the court officials. He had earned the respect and confidence of the king and his courtiers, having given evidence of a gracious personality, a healthy physique, and superior intellect—in addition to native talent and integrity of character. Here, we see Daniel being distinguished as a man of elevated position, impeccable in character, broad administrative abilities and faultless in action. His book would naturally reveal the fruits of such a character and God spoke through him.

Mat 9:9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. (comment on Mark 2:13,14... 13. He went forth again. [Call of Levi Matthew, Mark 2:13, 14=Matt. 9:9=Luke 5:27, 28. Major comment: Mark. See Early Galilean Ministry; The Ministry of Our Lord.] Apparently this was but a short journey in the vicinity of Capernaum, and not a major preaching tour of Galilee. The second such tour, which was preceded by the appointment of the Twelve and the Sermon on the Mount, did not begin until somewhat later. 14. He saw. See on Luke 5:27. Levi. Luke also uses this name (ch. 5:27), but Matthew in the same story prefers the name Matthew (ch. 9:9). That the two names refer to the same man is indicated further by the fact that Matthew also is called “the publican [taxgatherer]” (ch. 10:3), and by the fact that in their lists of the Twelve, the other Gospels have Matthew and not Levi (Mark 3:18; Luke 6:15; cf. Acts 1:13). It was common for Jews to have more than one name, as Simon Peter and John Mark. See on Mark 3:14... The receipt of custom. That is, the tax office. It apparently was “by the sea side” (v. 13), and was probably an office at which Herod Antipas collected revenue from caravans and travelers passing along the main highway from Damascus and the East to Ptolemais (Accho) on the Mediterranean (see on Isa. 9:1), or over the Lake of Galilee from the territory of Herod Philip. As to the strategic, commercial location of Capernaum see on Matt. 4:13 and Luke 4:31. In popular opinion tax collectors were considered disreputable. Not only were they frequently agents of Roman oppression, they also were often extortioners on their own account, who made use of their official power to oppress and defraud the people. They were hated and despised by all, as social and religious outcasts. See p. 66; see on Luke 3:12. Follow me. The usual language Christ used in extending His invitation to discipleship (see Matt. 4:19; John 1:43). Called upon to make the great decision of his life on a moment’s notice, Matthew was ready; such a decision would presuppose his having had previous contact with Jesus. In his heart there must have been already a longing to follow Him. But since he knew full well the attitude of the rabbis toward tax collectors, it doubtless did not occur to him that this great Rabbi would condescend to have him among His disciples. Luke (ch. 5:28) adds that Matthew “left all” in order to follow Jesus; he left a profitable business to serve without pay.

A Possible Answer: Matthew was a “publican,” or tax gatherer, stationed at Capernaum (Mt 9:9), probably in the service of Herod Antipas. He had apparently listened with interest to the message proclaimed by Jesus, and when summoned to become a disciple he immediately resigned his occupation. Not long afterward he was appointed as one of the Twelve (ch 10:2, 3). Being a tax collector, Matthew must have had some education and may well have been acquainted with Greek as well as his native Aramaic. At some time subsequent to his call, Matthew made Jesus the guest of honor at a feast to which he invited his former associates at the tax office (see Mk 2:14–17).

Php 3:3 For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. 4 Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: 5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; 6 Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. 3. We. Emphatic in the Greek. The apostle contrasts himself and the Philippians with the Judaizers. Circumcision. That is, circumcised ones... Worship. Gr. latreuō, “to serve,” used especially of service rendered to God (see Matt. 4:10; see on Rom. 1:25). God. Important textual evidence may be cited (cf. p. 10) for the following reading of the clause, “who worship by the Spirit of God.” In the spirit. See in

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John 4:23, 24. Those of the true circumcision offer spiritual worship to God and are not satisfied with the ordinances and traditions of men. We Christians, Paul says, have not only the true circumcision but also the only true worship. Rejoice. Gr. kauchaomai, “to boast,” “to glory” (see on Rom. 5:2). Have no confidence. That is, have not trusted. 4. I might also have. Rather, “I have also,” that is, in addition to his trust in Christ, he possessed advantages desired by Judaizers. He now saw that his fleshly advantages were of no value in respect to salvation. When God chose His special witness against trusting inherited privileges for salvation, He chose one who not only possessed all that an Israelite could possibly boast in, but one who had been exceedingly conscious and proud of his heritage. It is in this setting that Paul’s testimony takes on its true force. He confessed that no advantage of birth or education could bring peace or secure the favor of God. 5. Circumcised the eighth day. Paul was not a proselyte, circumcised as an adult, but was a Jew by birth, and underwent the covenant rite at the prescribed age (see on Gen. 17:11, 12; Lev. 12:3; Luke 2:21). Of the stock of Israel. Literally, “out of the race of Israel,” a descendant of Jacob... Hebrew of the Hebrews. That is, a Hebrew spring from Hebrews. Perhaps he means to imply that there was no foreign mixture in his ancestors, perhaps that he was a Hebrew-speaking Jew. For the term “Hebrew” see on Acts 6:1, and for Paul’s ancestry see Vol. VI, pp. 208–210. As touching. This phrase and the words “concerning” and “touching” (v. 6) are variant translations of the same Greek word kata, “as concerning,” “in reference to.” The law. There is no article in the Greek, but Paul doubtless has the Mosaic law in mind (see on Rom. 2:12). Strict adherence to the entire code was a distinguishing mark of the faithful Pharisee (Vol. V, pp. 51, 52). Pharisee. Paul had no control over the fact that he was born of the tribe of Benjamin, that his parents were Hebrews, and that he had been given a Hebrew education. But he now enumerates his personal decisions. He chose to be a Pharisee (see on Acts 22:3; 23:6). Surely none of the Judaizers could be more ardent in their legalism than the apostle had been before Christ met him on the road to Damascus (see on 2 Cor. 11:22; Gal. 1:14).

6. Zeal. Gr. zēlos (see on John 2:17; Rom. 10:2). Not only had Paul been a Pharisee, he was an energetic, enthusiastic Pharisee. He vigorously carried out the principles of his sect, thinking that he did God service by persecuting those whom he counted as heretics (see on Acts 8:1, 3; 9:1; 22:4; 26:10, 11). Blameless. That is, in the eyes of his coreligionists, as a result of rigid observance of the law. Paul neglected no duty that he believed the law enjoined. He led a strictly upright life, and no one had occasion to accuse him of being a violator of the law. It appears that before his conversion Paul was a young man of exemplary deportment, free from the vicious indulgences into which young men often fall. True, he mentions himself as “chief” of sinners (1 Tim. 1:15), and as being unworthy “to be called an apostle” (1 Cor. 15:9), but he never gives the least intimation that his early life was stained with gross sins. Then he met Christ, and learned the futility of his own efforts to earn salvation.

A Possible Answer: Paul is a Roman surname meaning “little,” or “small.” By birth, religion, education, and sentiment Paul was a Hebrew; so much so that in spite of his early contacts with Greek and Roman culture and philosophy, he could call himself a “Hebrew of the Hebrews” (Php 3:5). Paul was born in Asia Minor, in the prosperous metropolis of *Tarsus (Acts 21:39), a city noted for its philosophy, science, education, and culture—a culture in which there was a mingling of Greek, Roman, and Jewish elements. The date of his birth cannot be approximated with any degree of certainty. As far as education was concerned, there was probably a synagogue school in Tarsus that Paul attended. In the multilingual city of Tarsus he learned not only Hebrew and the spoken language of his people, Aramaic, but also Greek (ch 21:37), and probably Latin. He learned tentmaking, probably from his father, by which he later made his living. He went as a youth to Jerusalem (Acts 26:4) and sat at the feet of the most renowned rabbi and Pharisee of his day, the great Gamaliel. Under his instruction Paul was “taught according to the perfect manner of the law”, and as a result lived “after the most straitest sect” of the Pharisees (ch 26:5). So brilliant a scholar was he, and so ardent for the doctrines and traditions of Judaism, that he went beyond many of his peers in learning and zeal (Gal 1:14); and in his fanatical hatred of the Christians, at least, he outstripped his master, Gamaliel. There can be little doubt that he was marked for great things by the leaders of the Jewish nation. As far as his personal appearance and health was concerned, it would appear that, while Paul was intellectually impressive, physically he was not prepossessing. His enemies said of him “his bodily presence is weak, and his speech contemptible” (2 Cor 10:10). Tradition describes him as being short, stooped, and bowlegged. He seems to have suffered from some chronic affliction (2 Cor 12:7–10; Gal 4:13); many believe this was some malady connected with his eyes, basing their conclusion on the facts that he generally dictated his letters (see 2 Th 3:17), that he referred to himself as writing with large letters (Gal 6:11, RSV),... In this passage, notwithstanding the aforementioned background, Paul, emphatically declares his credentials. He was a circumcised Israelite from the tribe of Benjamin when he was eight days old. Paul grew up and was trained in strictest pharisaic tradition. He was a Hebrew who kept all the Jewish laws as

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well as being a member of the highest Jewish national Council, the Sanhedrin. So sincere, gifted and blameless that he was empowered with the responsibility of ridding the country of Christians.

Rev 1:9 I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Was. Or, “came to be,” implying that Patmos was not his permanent home, but that circumstances found John there. Patmos. A small island in the Aegean Sea about 55 mi. (c. 90 km.) southwest of Ephesus. It measures under 10 mi. north and south by about 6 mi. east and west (c. 16 km. by 10 km.), at its widest point. Patmos is rocky and barren... In the present passage the phrases “word of God” and “testimony of [concerning] Jesus” refer to his inspired witness to the gospel for more than half a century. This had been the sole motivating purpose of John’s life. In the bitter days of persecution under Domitian his fearless testimony became the occasion for banishment to Patmos (see p. 721).

A Possible Answer: This last Biblical writer is John. Based on the passage, he is a brother and fellow sufferer who endures persecution because he believed in Jesus Christ. He was exiled to the rocky island of Patmos for preaching the word of God and sharing the good news about Jesus Christ.

The Bible was written by people from many different kinds of backgrounds and in various circumstances. Some were writing from palaces, others from prisons, some in exile, and still others during their missionary journeys to share the gospel. These men had different education and occupations. Some, like Moses, were destined to be kings or, like Daniel, to serve in high positions. Others were simple shepherds. Some were very young and others quite old. Despite these differences, they all had one thing in common: they were called by God and inspired by the Holy Spirit to write messages for His people, no matter when or where they lived.

Also, some of the writers were eyewitnesses to the events they recounted. Others made careful personal investigation of events or careful use of existing documents (Josh. 10:13, Luke 1:1–3). But all parts of the Bible are inspired (2 Tim. 3:16). This is the reason why Paul states that “whatever was written . . . was written for our instruction, so that through . . . the encouragement of the Scriptures we might have hope” (Rom. 15:4, NASB). The God who created human language enables chosen people to communicate inspired thought in a trustworthy and reliable manner in human words.

“God has been pleased to communicate His truth to the world by human agencies, and He Himself, by His Holy Spirit, qualified men and enabled them to do His work. He guided the mind in the selection of what to speak and what to write. The treasure was entrusted to earthen vessels, yet it is, none the less, from Heaven.”—Ellen G. White, Selected Messages, book 1, p. 26.

There were so many different writers, in so many different contexts, and yet the same God is revealed by them all. How does this amazing truth help confirm for us the veracity of God’s Word? A Possible Answer: This amazing truth helps confirm for us the veracity of God’s Word by displaying an underlying unity throughout the Bible and because He is the one revealed in it all, it carries an accuracy that cannot be ignored and a divine authority that speaks to every aspect of a person’s life.

Tuesday March 31 “The Bible as Prophecy”The Bible is unique among other known religious works because up to 30 percent

of its content comprises of prophecies and prophetic literature. The integration of prophecy and its fulfillment in time is central to the biblical worldview, for the God who acts in history also knows the future and has revealed it to His prophets (Amos 3:7). The Bible is not only the living Word, or the historical Word—it is the prophetic Word.

How do the following texts reveal the details of the coming Messiah? Gen. 49:8–12. Ps. 22:12–18. Isa. 53:3–7. Dan. 9:24–27. Mic. 5:2. Mal. 3:1. Zech. 9:9. 2nd Quarter 2020 https://www.drcolinadunbar.com/2nd-qrt-20-sabbath-school-lessons.html Lesson #1

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Gen 49:8 Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. 9 Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? 10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. 11 Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: 12 His eyes shall be red with wine, and his teeth white with milk. 8. Judah. Jacob’s fourth son was the first to receive a rich and unqualified blessing, one which bestowed upon him supremacy and power. Though not expressly so stated by Jacob, Judah received the right of the first-born to leadership, forfeited by Reuben because of emotional instability, and by Simeon and Levi because of their cruelty. 10. The sceptre. The scepter is a symbol of royal authority. In its earliest form it was a long staff that the king held in his hand when speaking in public assemblies, but that rested between his knees when he sat upon his throne. Such scepters are depicted in various ancient Egyptian reliefs. Judah was to continue as leader among the tribes until the time of the coming of the Messiah. Until Shiloh come. Neither the explanation of Shiloh as a place name nor the interpretation as “rest” is convincing. However, the majority of commentators have believed Shiloh to be a personal name, and agree that the person referred to is the Messiah. This view, expressed long ago by both Jewish and Christian scholars, is correct (see DA 52). As to the exact significance of the word Shiloh, however, interpreters are by no means agreed. It has been variously explained to mean “offspring,” “the one sent out,” “he to whom it [the scepter of the kingdom] belongs,” and “the rest giver.” The last interpretation of the word Shiloh, as “rest giver,” is favored by more commentators than any of the others and is endorsed by Ellen G. White (DA 52). Shiloh, therefore, is the Messiah, who in Jacob’s prophecy was to take over Judah’s royal prerogatives as leader of Israel and to whom all nations would gather. 11. Binding his foal. The reference to the riding of the Messiah on an ass was fulfilled at the triumphal entry of Jesus (Matt. 21:7). It designates him as a harbinger of peace, and as a nobleman, since assess were not used for warfare but served as riding animals for persons of superior rank (Judges 1:14; 10:4; 12:14). Judah’s vine would be so strong that asses might be bound to it, and so fruitful that its juice could be used to wash one’s garment. Judah’s wine and milk would be so exhilarating and invigorating as to impart a sparkling brilliance to the eyes and a charming whiteness to the teeth. This is, of course, a highly figurative picture of Judah’s prosperity.

A Possible Answer: These texts reveal some details of the coming Messiah through visionary insight or prophecy. As spoken by the patriarch Jacob, the Messiah was to come through the lineage of Judah. Further, Shiloh in referring to Jesus, the Messiah would possess a specter and would take over Judah’s royal prerogatives as leader of Israel and to whom all nations would gather. The reference to the riding of the Messiah on an ass was fulfilled at the triumphal entry of Jesus.

Psa 22:12 Many bulls have compassed me: strong bulls of Bashan have beset me round. 13 They gaped upon me with their mouths, as a ravening and a roaring lion. 14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. 15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. 16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. 17 I may tell all my bones: they look and stare upon me. 18 They part my garments among them, and cast lots upon my vesture. 12. Bulls. A figure for fierce men, intent on his destruction. 16. Dogs. Men resembling ferocious, snarling dogs have surrounded him, as it were, in a pack, intent upon his life. Oriental cities were noted for packs of hungry dogs, which often feasted on unburied bodies of the dead (see 1 Kings 14:11; cf. Ps. 59:6, 14, 15). The psalmist further heightens the ferocity of the circumstances by adding dogs to the lion and the bulls of Bashan (see on vs. 12, 13). They pierced. Heb. ke’ari, which may be translated “as a lion,” as in Isa. 38:13, the only other occurrence of the form in the OT... By these words the Saviour foretold the treatment He was to receive (see DA 746). Compare John 20:25–27. 17. Tell. Literally, “count.” He could count them because of their exposure due to emaciation. For a similar use of the verb “tell,” see Ps. 147:4. 18. Part. “Divide,” “apportion.” Cast lots. See the fulfillment of this prediction in Matt. 27:35; Luke 23:34; John 19:23, 24.

A Possible Answer: Here, these texts reveal some details of the coming Messiah. Jesus, through the Psalmist, prophetically telling us of the treatment He, as the Messiah, would receive during His crucifixion. He would be pierced, gazed on and lots would be cast for His garment.

Isa 53:3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. :4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. 7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 3. Despised and rejected. Throughout His life Christ knew what it was to be hated, reviled, and rejected. A man of sorrows. In taking upon Himself the form of a man, Christ became sensitive to all the pain, sorrow, and disappointment known to man. Through the humanity of Jesus, divinity experienced all to which mortal men have fallen heir. All the ill treatment and malice that

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wicked men and evil angels could bring against Him were His constant lot, and reached a climax in His trial and crucifixion. We hid. Instead of sympathizing with Christ in His affliction, men turned from Him with bitterness and contempt. They took no pity on Him, but reproached Him for His unhappy lot. See Matt. 26:29–31; 27:39–44. Even His disciples forsook Him and fled (Matt. 26:56). 4. Our griefs. Verses 4–6 emphasize the vicarious nature of Christ’s sufferings and death. The fact that it was for us, and not for Himself, that He suffered and died is reiterated nine times in these verses, and again in vs. 8, 11. He suffered in our stead. The pain, humiliation, and abuse that we deserve, He took upon Himself (see DA 25). Smitten of God. The enemy made it appear that the sufferings of Jesus were punishment inflicted upon Him by a vengeful God because He was a sinner (see DA 471). If that were true, He could not be the world’s Redeemer. 5. The chastisement. That is, the chastisement necessary to make us at peace with God (see Rom. 5:1). 6. All we like sheep. This seems to have been a proverbial expression (Ps. 119:176; cf. Zech. 10:2; Matt. 18:11, 12). For comment on the rescue of the “lost sheep,” see on Luke 15:1–7, and on relations between the Shepherd and His “sheep,” see on John 10:1–18. 7. Opened not his mouth. That is, in protest or complaint or in self-defense. Silence was evidence of complete and unquestioning submission (see Matt. 26:39–44). What Messiah did, He did voluntarily and cheerfully, in order that doomed sinners might be saved. For the fulfillment of this prophecy see Matt. 26:63; 27:12, 14.

A Possible Answer: Isaiah was called to the prophetic office in his youth (5T 749), toward the close of the reign of Uzziah (Azariah, 790–739 B.C.). This would place his call to prophetic office between the years 750 and 739 B.C. His term of ministry continued for at least 60 years (PK 310). We can see that these verses reveal 600-700 years ahead of time some details as Isaiah foretells the suffering the Messiah would endure and the vicarious nature of His suffering and death.

(The Seventy Weeks) Dan 9:24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. 25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. 26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. 27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. 24. To seal up. Here evidently not in the sense of “shutting up,” but of “confirming,” or “ratifying.” The fulfillment of the predictions connected with the first coming of the Messiah at the time specified in the prophecy gives assurance that the other features of the prophecy, notably the 2300 prophetic days, will be as precisely fulfilled. The most Holy. Heb. qodesh qodashim, “something most holy,” or, “someone most holy.”... In view of the fact that the Hebrew phrase cannot elsewhere be shown to refer definitely to a person, and in view of the fact that the heavenly sanctuary is under discussion in the larger aspects of the vision (see on Dan. 8:14), it is reasonable to conclude that Daniel is here speaking of the anointing of the heavenly sanctuary prior to the time of Christ’s inauguration as high priest. 25. Going forth of the commandment. At the time this vision was given, Jerusalem and the Temple were still in ruins. Heaven announces that a command will be issued to rebuild and restore, and that from that date a definite number of years will reach to the long-looked-for Messiah...

Daniel predicted that the long-looked-for Prince Messiah would appear at a specified time. To this time Jesus referred when He declared, “The time is fulfilled” (Mark 1:15; DA 233). Jesus was anointed at the time of His baptism in the autumn of A.D. 27 (see Luke 3:21, 22; Acts 10:38; cf. Luke 4:18). Prince. See on ch. 11:22. Seven weeks, and threescore and two weeks. The natural method of calculating these weeks is to consider them consecutive, that is, the 62 weeks begin where the 7 weeks end. These divisions are components of the 70 weeks mentioned in v. 24 thus: 7+62+1=70. For the one week see on v. 27.

Beginning with the autumn of 457 B.C. , when the decree went into effect, 69 prophetic weeks, or 483 years, reach to the baptism of Jesus in 27 A.D. It is to be noted that if the 483 years had been reckoned from the beginning of 457 B.C., they would have extended to the close of A.D. 26, for 483 years requires 457 full years B.C. plus 26 full years A.D. Since the period began many months after the beginning of 457, it would end as many months after the end of A.D. 26, that is, in 27. This is due to the fact that historians (unlike astronomers) never count a year zero (see Vol. I, p. 178). Some have been puzzled as to how Christ could begin His work in A.D. 27 when the record says that He was about 30 years of age when He started His public ministry (Luke 3:23). This is due to the fact that when the Christian Era was first computed, an error of about four years occurred. That Christ was not born in A.D. 1, is evident from the fact that when He was born Herod the Great was still alive, and Herod died in 4 B.C. (see Matt. 2:13–20)...

When these figures are applied to Christ, His ministry and death, and the gospel to the Jews, perfect synchronism is achieved. See further on ch. 8:25. 26. After threescore and two weeks. The cutting off of the Messiah would take place, not within this period, but after its completion. This expression is not intended to fix the exact time when the calamitous event of the death of the Messiah would take place. That is done in v. 27, where the event is placed “in the midst of the week.” Cut off. According to this prophetic statement, Messiah would not appear as the Jews expected, a glorious conqueror and emancipator. Instead, He would meet a violent death; He would be “cut off.” On the term “cut off” meaning death, see Gen. 9:11. But not for himself. Literally, “and nothing

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to him.” The meaning of this phrase is not clear. Many possible meanings have been suggested, such as “and shall have nothing,” “he shall not be,” “and there was no helper to him.” And the people. The marginal reading, “and they [the Jews] shall be no more his people,” found in some Bibles, is unsupported by the Hebrew. The city and the sanctuary. An obliteration of the Temple and the city of Jerusalem, is here foretold. This was fulfilled by the Romans in A.D. 70. The Roman soldiers took blazing firebrands and deliberately set them in the interior woodwork of the Temple structure, with the result that it was soon utterly demolished. For “the people of the prince that shall come” the LXX reads “the king of nations.” 27. He shall confirm the covenant. The “he” here spoken of is the Messiah of the preceding verses. Interpreting the verse thus makes the entire 70 weeks, or 490 years, of prophecy a consistent, continuous unit. The statements made meet a unique fulfillment in the time of the Messiah. The confirming of the covenant may be considered to be the continuation of the Jewish nation as the chosen people of God through the period named. On the other hand the “confirming” may be that of the everlasting covenant (see on ch. 11:28). For one week. This week, the 70th, began in A.D. 27 with the opening of Christ’s public ministry at the time of His baptism. It extended beyond the crucifixion “in the midst of the week,” in the spring of A.D. 31, to the rejection of the Jews as the covenant people in the autumn of A.D. 34 (490 years after 457 B.C. is A.D. 34; see on v. 25 for the method of computation). The “vineyard” was then “let out … unto other husbandmen” (Matt. 21:41; cf. Isa. 5:1–7; GC 328, 410). For about 31/2 years the authorities in Jerusalem tolerated the preaching of the apostles, but their spite was finally translated into decisive action in the stoning of Stephen, the first Christian martyr, and the general persecution that then broke upon the church. Until this time the apostles and other Christian workers appear to have confined their efforts largely to the immediate vicinity of Jerusalem (see Acts 1:8; 8:1)... Inasmuch as the 70 weeks, or 490 years, are part of the longer period of 2300 years, and inasmuch as the first 490 years of the period extend to the autumn of A.D. 34, it is possible to calculate the ending date of the 2300 years. Adding the remaining 1810 years of the 2300 years to A.D. 34 brings us to the autumn of 1844 as the time when the heavenly sanctuary would be “cleansed” (see on ch. 8:14)... It is to be noted, also, that the fulfillment of the predictions of the prophecy concerning the 70 weeks was to “seal up the vision” (v. 24), that is, the vision of the longer period of 2300 days (see on v. 21). The accurate fulfillment of events foretold for the 70th week, having to do with the ministry and crucifixion of our Lord, provides incontestable evidence of the certainty of events at the close of the 2300 days. In the midst. Heb. chaṣi, a word meaning either “half” (Ex. 24:6; 25:10, 17; etc.) or “middle” (Ex. 27:5; 38:4; etc.), the particular meaning to be assigned in any instance being determined by the context. The midst of the week would be the Passover season of A.D. 31, 31/2 years after Christ’s baptism in the autumn of A.D. 27. For evidence as to the length of Christ’s public ministry, see on Matt. 4:12. For a discussion of “half” and “midst” see Problems in Bible Translation, pp. 184–187. To cease. The sacrifices met their anti-typical fulfillment in the voluntary sacrifice of Christ. The rending of the Temple veil by an unseen hand at the instant of Christ’s death was heaven’s announcement that the sacrifices and oblations had lost their significance.

A Possible Answer: These verses reveal the following facts about the Messiah... A. He would come and be anointed in AD 27, 464 years after Jerusalem is rebuilt. B. Three and a half years into his ministry the Messiah would be rejected by his own people and would be allowed to be crucified. That is, He would be rejected by His own people and lay down His life in death as a sacrifice for the redemption of mankind in ‘the midst of the week’ or AD 31. C. God would ratify his covenant through Jesus and extend one last call to his people. D. His death would make an end to ancient sacrifices and offerings and his followers would offer God’s mercy to issue for another 3 ½ years.

Mic 5:2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. 2. Shall he come forth. The Jews recognized this prophecy as Messianic, and in response to Herod’s request as to where the Messiah was to be born, they quoted this passage in Micah (Matt. 2:3–6; cf. John 7:42). Goings forth. Heb. moṣa’oth, the plural of mosa’ah, from the root yaṣa’, “to go out.” It is not entirely clear just what is referred to by this term. Since the Messiah is here represented as a king, some have thought that the reference is to a king going forth in kingly function. Others see a reference to the various OT appearances of Christ, such as to Abraham (Gen. 18) and Jacob (Gen. 32:24–32). From everlasting. Micah clearly sets forth the pre-existence of the One who was to be born in Bethlehem. The “goings forth” of Christ reach to eternity in the past. “In the beginning was the Word” (see on John 1:1–3). “From the days of eternity the Lord Jesus Christ was one with the Father” (DA 19; cf. DA 530; Ev 615).

A Possible Answer: Jesus, the Messiah, is the ‘Pre-existent One’ who was to be born in Bethlehem of Judah, but whose “goings forth” would reach to eternity in the past and would rule Israel... all prophetically revealed.

Mal 3:1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. 1. My messenger. God replies to the closing question of the previous chapter by affirming with certainty that He is coming in judgment and righteousness. To the people of Malachi’s day this message was a warning that God would deal with their sins. However, in addition

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to its warning message for the Jews of Malachi’s day, this prophecy also had a Messianic import (see on Mark 1:2; see DA 161). John the Baptist was the “messenger” who prepared “the way before” the Lord by preaching repentance (see Isa. 40:3–5; Matt. 3:1–3; 11:10, 11; Luke 3:2–14). Come to his temple. That is, to the most holy place for the work of the investigative judgment (GC 426). Messenger of the covenant. Or, “angel of the covenant” (see on Haggai 1:13). The Lord, or “messenger of the covenant,” is none other than Christ, the second person of the Godhead (see on Ex. 3:2), and is to be clearly distinguished from the previously mentioned “messenger” of this verse. This prophecy regarding the “messenger of the covenant” applies not only to the time when Christ came to His Temple during His first advent (see DA 161), but also to the events connected with the close of earth’s history and the second advent (see GC 424; PP 339).

A Possible Answer: Malachi was a contemporary to Nehemiah who was appointed governor, and beginning in 444 B.C., carried on a mighty work of reformation among the returned exiles for a period of 12 years (see on Neh. 5:14). It was perhaps between Nehemiah’s two terms as governor, that the Lord raised up the prophet Malachi to turn the people back to wholehearted service for God. This text reveals the following details of the coming Messiah some 400 years before... 1. His presence and Ministry would be announced by a forerunner. 2. He would be called the messenger of the covenant whom they had long desired. 3. He would unexpectedly appear in the temple in Jerusalem.

Zec 9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. 9. Rejoice greatly. Zion is called upon to rejoice because her promised salvation will be realized through the coming of her King, the Messiah. Just. Heb. ṣaddiq, a word occurring more than 200 times in the OT. It is generally translated “righteous,” less frequently “just.” The term is elsewhere used of the Messiah. Jeremiah declared, “I will raise unto David a righteous Branch,” who was to be called “the Lord our righteousness [Heb. ṣedeq, from the same root as ṣaddiq]” (Jer. 23:5, 6). Some see in ṣaddiq also the meaning “triumphant” (see RSV). This idea is derived from the observation that one who receives what is his right is therefore triumphant. Though such a definition is in harmony with the context, it is doubtful that the meaning ought to be thus restricted. Moral righteousness is a prime attribute of the Messiah. In His humanity Christ wrought out a perfect character, and this He offers to impart to all who accept Him by faith. “All our righteousnesses are as filthy rags” (Isa. 64:6). But Jesus was made unto us “wisdom, and righteousness, and sanctification, and redemption” (1 Cor. 1:30). Salvation. From the Heb. yasha‘, “to save.” Yasha‘ is the root word of the name “Jesus” (see on Matt. 1:1, 21). Lowly. On this attribute of the Messiah see Matt. 11:29; Phil. 2:5–8. Upon an ass. For a fulfillment of this prediction see on Matt. 21:1–11.

A Possible Answer: It is almost certain that Zechariah was born in Babylonia. He began his ministry some 16 years after the return from the Captivity, in 520/519 B.C. Hence, Zechariah reveals some 500 years ahead of time, that the Messiah would be triumphant and victorious, gentle and riding on a donkey, on a colt, the foal of a donkey.

There are at least 65 direct, Messianic predictions in the Old Testament, many more if we add typology, as well (typology is the study of how Old Testament rituals, such as the sacrifices, were mini prophecies of Jesus). These prophecies relate to such specific details as “the sceptre shall not depart from Judah” (Gen. 49:10) ; that He would be born in Bethlehem in Judah (Mic. 5:2) ; that He would be “despised and rejected of men”; beaten, falsely accused, yet not open His mouth to defend Himself (Isa. 53:3–7) ; that His hands and feet would be pierced; and that they would divide His clothes among them (Ps. 22:12–18).

The fact that these prophecies of the Old Testament were fulfilled with such precision in the life, death, and resurrection of Jesus testifies to their divine inspiration and revelation. It also indicates that Jesus was who He claimed and others claimed Him to be. Jesus followed the prophets of old in predicting His death and resurrection (Luke 9:21, 22; Matt. 17:22, 23), the fall of Jerusalem (Matt. 24:1, 2), and His second coming (John 14:1–3). Thus, the Incarnation, death, and Resurrection are predicted by the Bible, and their fulfillment ensures its reliability.

What are all the reasons you can think of for your belief in Jesus and His death for us? A Possible Answer: I believe in Jesus and His death because... 1. The Bible declares it 2nd Quarter 2020 https://www.drcolinadunbar.com/2nd-qrt-20-sabbath-school-lessons.html Lesson #1

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and I have faith in that revelation. 2. Experience has proven the reality of Jesus presence and power that would be occasioned by the reality of His life and death. 3. My belief is the outgrowth of the convicting impressions of the Holy Spirit. 4. I am experiencing the peace, hope and transforming power that the Bible says one would have as a result of belief in Christ and His death. 5. It’s a part of the larger picture of the reality of God, the entrance of sin into the world and the plan of salvation that makes sense. 6. Non-protestant historical proof supports His existence and subsequent death. 7. The fact that many prophecies accurately foretold thousands of years before, of His incarnation, birth, life, ministry and coming would suggest that I can confidently accept and believe that portion of the total revelation. Share them in class on Sabbath and, in class, ask the question: Why is the evidence so compelling? A Possible Answer: It both makes sense and is compelling... plus it can be confirmed experientially and historically. Tuesday

Wednesday April 1 “The Bible as History”The Bible is unique when compared to other “holy” books because it is constituted

in history. This means that the Bible is not merely the philosophical thoughts of a human being (like Confucius or Buddha), but it records God’s acts in history as they progress toward a specific goal. In the case of the Bible, those goals are (1) the promise of a Messiah and (2) the second coming of Jesus. This progression is unique to the Judeo-Christian faith, in contrast to the cyclical view of many other world religions from ancient Egypt to modern Eastern religions.

Read 1 Corinthians 15:3–5, 51–55; Romans 8:11; and 1 Thessalonians 4:14. What do these passages teach us about not only the historical truth of Christ’s resurrection but also what it means for us personally?1Co 15:3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures: 5 And that he was seen of Cephas, then of the twelve: 3. Delivered. Paul never claims authorship for the gospel he is preaching. He makes clear that he is passing on a message that had been given to him by the Lord (cf. 1 Cor. 11:2, 23; Gal. 1:12; Eph. 3:2, 3). This stresses the divine origin of the doctrine he is preaching, thus exalting his message and making its observance imperative. First of all. Either, first in order of presentation or first in importance. The apostle lists four “first” facts that he had given to the believers: (1) Christ died for our sins, (2) Christ was buried, (3) Christ was resurrected, and (4) Christ appeared (vs. 3–5). Scriptures. It is apparent that Paul had given his converts a thoroughly scriptural basis for their faith, and can now appeal to many of the prophecies concerning the Messiah that are found in the OT (cf. on Luke 24:26, 27, 44). Elsewhere his skillful applications of the passages dealing with the life, sufferings, and death of the promised Messiah had brought conviction to his hearers and silenced the opposition of his Jewish critics (see on Acts 9:19–22; 13:14–41; 17:3; 18:4–6; 24:14; 26:4–8, 22, 23; 28:23). 4. Buried. Christ’s burial certified that our Saviour had indeed died and provided the necessary condition preceding resurrection. Joseph of Arimathaea’s request for permission to remove the Saviour’s body from the cross led to Pilate’s inquiry concerning the truth of His death (Mark 15:43–45). The preparation for His burial as recorded in the Gospels, and the account of His being placed in the tomb and guarded by Roman soldiers at the instigation of the chief priests, all give assurance that He died (see Matt. 27:57–60, 62–66; Luke 23:50–56; John 19:38–42). Rose again. “Again” is supplied. The verb is in the perfect passive form, and hence conveys the meaning “has been raised and is still alive.” The previous verbs “died” (v. 3) and “was buried” (v. 4) occur in the aorist tense, as historical events in the past, in contrast with the continuous sense implied by the perfect. Thus Paul is emphasizing not only that Jesus had risen from the dead but that He still continues in a resurrected state, and that the condition of having thus been raised is a permanent one. 5. Was seen. Or, “appeared,” in which case the action would be credited to the risen Lord rather than to the unprepared Peter. Paul is still listing the major points of the gospel he had delivered to the Corinthians (v. 3). Cephas. Gr. kēphas, a transliteration of the Aramaic name Kepha’, which is translated into Greek as Petros whence, Peter (see on Matt. 4:18)... Twelve... At Christ’s first appearance to His apostles, only ten were present, since Thomas was absent from the group (John 20:24). But Paul was doubtless using the title “twelve” as an official designation of the apostolic group; hence there is no vital discrepancy between this verse and historical facts. 51. Mystery. See on Rom. 11:25. Not all sleep. For sleep as a metaphor of death see on John 11:11. Paul calls attention to the fact that there are some who will not die, but who will be translated from the imperfect physical state to the perfect heavenly state. This instantaneous change will make them like the resurrected saints (see GC 322, 323; SR 411, 412). All be changed. This “all” includes both those who are alive when Jesus comes

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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).1Co 15:51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 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. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 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. 55 O death, where is thy sting? O grave, where is thy victory? 52. In a moment. Gr. en atomō, “in an indivisible point of time,” “in an instant.” Atomos occurs only here in the NT. It is the word from which “atom” is derived. Along with the expression, “twinkling [or “wink”] of an eye,” this phrase points to the extreme rapidity with which the change in the bodies of the living saints will take place. 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).

A Possible Answer: From 1 Corinthians we see God teaching us that Christ’s death, burial and resurrection on the third day, precisely as it was prophesied, actually happened and was verified by other reputable sources. What that means to us today is that those who Believe in Christ will be changed and live forever. We will have immortal bodies--- no sickness, pain or death. We will experience incorruption and will live in eternal bliss.

Rom 8:11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 11. Shall also quicken. That is, shall also make alive. Paul frequently represents the resurrection of Christ as the pledge of the believer’s resurrection (1 Cor. 6:14; 15:20–23; 2 Cor. 4:14; Phil. 3:21; 1 Thess. 4:14). By his Spirit. Textual evidence favors (cf. p. 10) the reading, “because of his Spirit.” According to the reading of the KJV, the Holy Spirit is the power by which the dead are raised. According to the other reading, the Holy Spirit is the reason for their being raised. Both ideas are true, and either is appropriate in this context. The Holy Spirit is the Spirit of life (v. 2), and it is natural that where the Spirit is present there should also be life. Therefore, it would be correct to say that both “by the power of the Spirit” and “because of the presence of the Spirit” God will raise up those in whom the life-giving Spirit dwells.

A Possible Answer: Paul says that because the same Spirit that raised up Jesus dwells in us, so too we shall be given life-transforming power and will definitely be raised up from the dead.

1Th 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. 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. In Jesus. Literally, “through Jesus.”... 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 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. These are set forth in 1 Cor. 15:23: “Christ the firstfruits; afterward they that are Christ’s at his coming.” Paul wished to stress the fact that as God brought forth Christ from the grave, even so would He bring forth the sleeping saints from the graves.2nd Quarter 2020 https://www.drcolinadunbar.com/2nd-qrt-20-sabbath-school-lessons.html Lesson #1

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A Possible Answer: Here, Paul declares to the Thessalonians and to us that because Jesus did die and rose again, those who died believing in Him will be raised to life by God just as Jesus was.

The testimony of the four Gospels and Paul is that Jesus died, was buried, bodily rose from the dead, and appeared to various human beings. This is corroborated by eyewitnesses who laid Him in the tomb and later saw it empty. Witnesses touched Jesus, and He ate with them. Mary Magdalene, Mary (the mother of Jesus), and other women saw Him as the resurrected Christ. The disciples spoke with Him on the road to Emmaus. Jesus appeared to them for the Great Commission. Paul writes that if the witness of Scripture is rejected, then our preaching and faith are in “vain” (1 Cor. 15:14). Other translations say “null and void” (REB) or “useless” (NIV). The disciples state, “ ‘It is true! The Lord has risen’ ” (Luke 24:34, NIV). The Greek term 'ontos' refers to something that actually took place. It is translated, “really,” “surely,” or “indeed.” The disciples testify that “ ‘the Lord is risen indeed’ ” (NKJV).

Christ also is represented as the “firstfruits” (1 Cor. 15:20) of all those who died. The historical fact that Christ bodily rose from the dead and lives today is the guarantee that they, too, will be raised as He was raised. All the righteous “will be made alive in Christ” (1 Cor. 15:22, NRSV). The term here implies a future act of creation, when those “who belong to Christ,” or remain loyal to Him, will be raised “at His coming” (1 Cor. 15:23, NKJV) “at the last trumpet” (1 Cor. 15:52, NKJV).

Why is the promise of the resurrection so central to our faith, especially since we understand that the dead are asleep? A Possible Answer: It is central because the validity and veracity of all scripture, of our hope and even God’s benevolent intent is dependent on it. Without it, why is our faith indeed in “vain”? A Possible Answer: It is in vain if we were left with empty words, futile promises and devoid of the ability to do no more than pleases the mind.

Thursday April 2 “The Transforming Power of the Word”

Read 2 Kings 22:3–20. What causes King Josiah to tear his clothes? (Scriptural portions omitted due to its length) 2Ki 22:10    And Shaphan the scribe shewed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. 11    And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. 12    And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king's, saying, 13    Go ye, enquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found: for great  is  the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us.

11. Rent his clothes. Josiah was deeply stirred as Shaphan read to him the Lord’s messages from the ancient, sacred volume. He understood clearly that the path of disobedience would bring a terrible curse upon the nation, but that obedience would bring blessing, life, and prosperity. 12. Ahikam. The friend and protector of Jeremiah (Jer. 26:24), the father of Gedaliah, governor of Judea after Nebuchadnezzar’s capture of Jerusalem (2 Kings 25:22). 13. Enquire of the Lord. The emissaries consisted of a number of Josiah’s most trusted servants. The king sensed the seriousness of the issues at stake. Knowing how far the people had wandered from the paths of righteousness and to what extent they had forsaken the Lord, he knew the extreme dangers that faced the nation. He determined to do everything in his power to save his people.

19. Tender. Humility and tenderness of heart are among the outstanding Christian graces. The tender heart of Josiah caused him to respond to the influences of God’s Holy Spirit and to be deeply moved by the sins of the people that were bringing so much of woe and distress. 20. In peace. There are times when even death is a blessing. In mercy God would allow Josiah to go to his grave before Judah was involved in final ruin. Josiah himself was slain in battle (ch. 23:29), but his death spared him from witnessing the terrible calamity a few years later.

A Possible Answer: While repairs were performed on the sanctuary, the priest Hilkiah found the book of the law in the temple (22:8). When Josiah the king heard about the blessings and curses that were written

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in the book and the consequences that followed disobedience, he tore his robe in anguish. (22:11). What made the king tear his clothes was that he was deeply stirred by the realization that the path of disobedience would bring a terrible curse upon the nation, but that obedience would bring blessing, life, and prosperity. How does his discovery change not only him but also the entire nation of Judah? A Possible Answer: The discovery changed the king in that upon realizing the Lord was greatly displeased with them as a people because of what their fathers did and the fact that they passed their lifestyle of disobedience on to them, (22:13), they renewed the covenant of the Lord, promising to keep His commandments, laws and statutes with all their heart, soul and mind (23:3). Hence, they moved from being deeply stirred by the revelation to a reformation in conduct where they clearly understood that the path of disobedience would bring a terrible curse upon the nation, but that obedience would bring blessing, life, and prosperity.

In 621 b.c., when Josiah was about 25 years old, Hilkiah, the high priest, discovered “the book of the law,” which may have been the first five books of Moses or, specifically, the book of Deuteronomy. During the reign of his father Amon, and his most wicked grandfather Manasseh, this scroll had been lost in the midst of the worship of Baal, Asherah, and “all the host of heaven” (2 Kings 21:3–9). As Josiah hears the conditions of the covenant, he tears his clothes in utter distress, for he realizes how far he and his people have come from worshiping the true God. He immediately begins a reformation throughout the land, tearing down the high places and destroying images to foreign gods. When he is finished, there is only one place left to worship in Judah: the temple of God in Jerusalem. The discovery of the Word of God leads to conviction, repentance, and the power to change. This change begins with Josiah and eventually spreads to the rest of Judah.

How does the Bible assure us that it has the power to change our lives and show us the way to salvation? Read John 16:13, John 17:17, Hebrews 4:12, and Romans 12:2.

Joh 16:13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. 13. Spirit of truth. See on ch. 14:17. Into all truth. See on chs. 14:26; 16:12. “Truth” is here used primarily in its theological sense (see on ch. 8:32). However, it is also true that all right scientific discoveries and inventions have their source in God (see CT 277). Not speak of himself. Jesus declared the same concerning Himself (chs. 12:49; 14:10). The ultimate source of authority was God. Things to come. Jesus had revealed things to come (Matt. 24; etc.). But more light concerning the future was to be given. The prophecies of Revelation are an outstanding example of how this was fulfilled. Concerning the messages to the churches John declared, “Let him hear what the Spirit saith unto the churches” (Rev. 2:7, 11; etc.).

Joh 17:17 Sanctify them through thy truth: thy word is truth. 17. Sanctify. Gr. hagiazō, literally, “to treat as holy,” “to consecrate,” “to make holy.” The disciples were to be consecrated to their task. Holiness is one of the attributes of God (1 Peter 1:16). Hence to be made holy is to become like God. This work the plan of salvation was designed to accomplish (2 Peter 1:4; Ed 125). Through thy truth. For a definition of truth see on ch. 8:32. The Word of God is declared to be “truth”. The Scriptures reveal to us the character of God and of Jesus Christ. We become new creatures by making the truths of the Word of God a part of the life.

Heb 4:12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. 12. For. At first sight vs. 12 and 13 may appear to have no direct connection with the theme of chs. 3 and 4. However, as the word “for” indicates, there is a close, logical relationship. Verses 12 and 13 explain how to avoid falling in unbelief (v. 11) and how to cease from one’s “own works” (v. 10), and set forth the means God has provided to enable His children to enter into His “rest.” Word. Gr. logos (see on John 1:1). In the context the “word” here referred to is the “word” that was “preached” both to ancient Israel and to Christians (Heb. 4:2), particularly with respect to the invitation to enter into God’s “rest.” As v. 2 makes clear, this “word” is equated with the “gospel” message. In an extended sense the “word” of v. 12 may also be thought of as including all the writings of the Sacred Canon, inasmuch as the entire Bible is the “word” of God and sets forth the “gospel” of Jesus Christ. Quick. That is, “living.” It takes a living and active force to create in man a new heart and to renew a right spirit within him (cf. Ps. 51:10). The “word” of God is living, and imparts life. Thus it was in the work of creation (Ps. 33:6, 9 and thus it is in the re-creation of the image of God in the soul of man.

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Christ, the incarnate Word, likewise has life in Himself (John 1:4, 12; 5:26). The “word of God” is the energizing force in conversion. The Christian is “born again, … by the word of God, which liveth and abideth for ever” (1 Peter 1:23). Powerful. Gr. energēs, “effective,” “active,” “powerful” (cf. on 1 Cor. 12:6). Our word “energy” is derived from energēs. There is power in God’s “word” to transform sinners into saints. Sharper. The nature of this sharpness is explained in the remainder of v. 12. The “word” of God is living, powerful, and sharp—fully able to accomplish His beneficent purposes for mankind (see Isa. 46:10; 55:10, 11).

Rom 12:2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. 2. Transformed. Gr. metamorphoō, from which comes our English word “metamorphosis.” In Matt. 17:2; Mark 9:2 it is used to describe the transfiguration of Christ. In 2 Cor. 3:18 it describes the transformation of the believer into the image of Christ. Paul is saying that the Christian should not copy the external and fleeting fashions of this world, but should be thoroughly changed in his inmost nature. Sanctification includes both an outward separation from all the unholy customs of this age and an inward transformation of the believer himself. Elsewhere in the NT this change is described as a new birth (John 3:3), a resurrection (Rom. 6:4, 11, 13), a new creation (2 Cor. 5:17; Gal. 6:15). Renewing of your mind. Before conversion, man’s power of reason, the faculty for discerning between right and wrong, is under the dominion of bodily impulses. The mind is described as a “fleshly mind” (Col. 2:18). But at the time of conversion the mind comes under the influence of the Spirit of God. The result is that “we have the mind of Christ” (1 Cor. 2:13–16). “The words, ‘A new heart also will I give you,’ mean, ‘A new mind will I give you’” (EGW RH Dec 18, 1913). The death of the old life in the flesh and the beginning of the new life in the Spirit (Rom 6:3–13) is described as “the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5). This renewing change, which begins when the believer is converted and reborn, is a progressive and continuing transformation, for our “inward man is renewed day by day” (2 Cor. 4:16) “in knowledge” (Col. 3:10). And as the inward man is being transformed by the power of the Holy Spirit, so the outward life is being progressively changed. The sanctification of the mind will reveal itself in a holier way of living, as the character of Christ is more and more perfectly reproduced in the believer (see COL 69).

A Possible Answer: The Bible assures us that it has the power to change our lives and show us the way to salvation by revealing and underscoring in no uncertain terms that the Holy Spirit would guide us to all truth. The practice which enables us to be renewed in our mind after the divine order, transform our thinking, sanctify us and further, in partaking of the divine quality of life, becomes the energizing force in conversion and spiritual life.

One of the most powerful testimonies of the power of the Bible is the changed life of a person. It is the Word that cuts through human sin and depravity and reveals our true human nature and our need for a Savior.

Such a unique book as the Bible, constituted in history, imbued with prophecy, and with the power to transform the life, also must be interpreted in a unique way. It cannot be interpreted like any other book, for the living Word of God must be understood in the light of a living Christ who promised to send His Spirit to lead us “into all truth” (John 16:13). The Bible, then, as a revelation of God’s truth, must contain its own internal principles of interpretation. These principles can be found in studying how the writers of Scripture used Scripture and were guided by it as they allowed Scripture to interpret itself. Thursday

Friday April 3 Further ThoughtRead Ellen G. White, “The Scriptures a Safeguard,” pp. 593–602, in The Great

Controversy; “Let Not Your Heart Be Troubled,” pp. 662–680, in The Desire of Ages. Many have died for upholding and remaining faithful to the Word of God. One such

man was Dr. Rowland Taylor, an English Parish minister, who resisted the imposition of the Catholic mass during the reign of Bloody Mary in his Hadley, England parish. After being cast out of the church and derided for his adherence to Scripture, he appealed in person to the bishop of Winchester, the Lord Chancellor of England, but he had him cast into prison and eventually sent him to the stake. Just before his death in 1555, he spoke these words:

“ ‘Good people! I have taught you nothing but God’s holy Word, and those lessons that I have taken out of God’s blessed book, the holy Bible. I have come here this day to 2nd Quarter 2020 https://www.drcolinadunbar.com/2nd-qrt-20-sabbath-school-lessons.html Lesson #1

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seal it with my blood.’ ”—John Foxe, The New Foxe’s Book of Martyrs, rewritten and updated by Harold J. Chadwick (North Brunswick, N.J.: Bridge-Logos Publishers, 1997), p. 193. Dr. Taylor was heard repeating Psalm 51 just before the fire was lit, and he gave up his life.

The question we need to ask ourselves now is: Would we remain as faithful to upholding the truths in God’s Word? Sooner or later, in the final conflict, that test will come. The time to prepare for it, of course, is now.

Discussion Questions:1. In what way does prophecy confirm the Bible’s divine origin? How can these

fulfilled prophecies affirm us in our faith? 2. In reference to the question at the end of Tuesday’s study, why is the evidence for

Jesus as the Messiah so powerful? 3. Jesus and the apostles demonstrated unwavering faith in the trustworthiness and

divine authority of Holy Scripture. For example, how many times did Jesus Himself refer to the Scriptures and the fact that (often in reference to Himself) the Scriptures must be “fulfilled”? (See, for instance, Matt. 26:54, 56; Mark 14:49; Luke 4:21; John 13:18; John 17:12.) Thus, if Jesus Himself took Scripture (in His case, the Old Testament) so seriously, especially in terms of prophecy being fulfilled, what then should our attitude be, as well, toward the Bible?

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