Lesson 7 November 7-13 The Crisis Continues

Memory Text: “ 'But let him who glories glory in this, that he understands and knows Me, that I am the Lord, exercising lovingkindness, judgment, and righteousness in the earth. For in these I delight,' says the Lord” (Jeremiah 9:24, NKJV).The travails and trials of God's servant continue. In fact, pretty much all of the book of Jeremiah deals with the challenges and struggles the prophet had in trying to get the people to listen to the words that the Lord was seeking to convey to them out of love and concern.

Imagine what would have happened if the people had listened to Jeremiah and had accepted the prophet's warning. If they had listened-if the people, the kings, and the leaders had humbled themselves before God-the terrible crisis would not have come. The chance for repentance was before them. Even after they had done so much wrong, so much evil, the door to redemption and salvation had not closed. The door stood open; they simply refused to walk through it.

Again, it's so easy for us today to shake our heads at the hardness of their hearts. “Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come” (1 Cor. 10:11, NKJV). We have these examples before us; what will we learn from them? MY POSSIBLE ANSWER: Hopefully, all that God would have us learn.

Sunday November 8 Let Him Who Boasts . . .In Jeremiah 9:1-26, the prophet began his lamentation because he saw the inevitable catastrophe coming to his country and people. God pronounced judgment over Jerusalem, and when God says something, He does it. What they would face wasn't something fortuitous, not just one of those terrible and inexplicable things that happen from time to time. No, what they would face was going to be the direct judgment of God. And it was this realization that was causing Jeremiah such sorrow. His sorrow, though, was only a small reflection of the pain that God must have felt.Though the context is different, this quote captures the idea so well: “The cross is a revelation to our dull senses of the pain that, from its very inception, sin has brought to the heart of God. Every departure from the right, every deed of cruelty, every failure of humanity to reach His ideal, brings grief to Him. When there came upon Israel the calamities that were the sure result of separation from God,-subjugation by their enemies, cruelty, and death,-it is said that 'His soul was grieved for the misery of Israel.' 'In all their affliction He was afflicted: . . . and He bare them, and carried them all the days of old.' Judges 10:16; Isaiah 63:9.”-Ellen G. White, Education , p. 263 .

Read Jeremiah 9:1-26, the prophet's sorrowful lament. Focus especially on Jeremiah 9:23-24.Jer 9:1  Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!Jer 9:2  Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them! for they be all adulterers, an assembly of treacherous men.Jer 9:3  And they bend their tongues like their bow for lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the LORD.

Jer 9:4  Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders.Jer 9:5  And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, and weary themselves to commit iniquity.Jer 9:6  Thine habitation is in the midst of deceit; through deceit they refuse to know me, saith the LORD.Jer 9:7  Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people?Jer 9:8  Their tongue is as an arrow shot out; it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait.Jer 9:9  Shall I not visit them for these things? saith the LORD: shall not my soul be avenged on such a nation as this?Jer 9:10  For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none can pass through them; neither can men hear the voice of the cattle; both the fowl of the heavens and the beast are fled; they are gone.Jer 9:11  And I will make Jerusalem heaps, and a den of dragons; and I will make the cities of Judah desolate, without an inhabitant.Jer 9:12  Who is the wise man, that may understand this? and who is he to whom the mouth of the LORD hath spoken, that he may declare it, for what the land perisheth and is burned up like a wilderness, that none passeth through?Jer 9:13     And the LORD saith, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein;Jer 9:14     But have walked after the imagination of their own heart , and after Baalim, which their fathers taught them:Jer 9:15  Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink.Jer 9:16  I will scatter them also among the heathen, whom neither they nor their fathers have known: and I will send a sword after them, till I have consumed them.Jer 9:17  Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for cunning women, that they may come:Jer 9:18  And let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters.Jer 9:19  For a voice of wailing is heard out of Zion, How are we spoiled! we are greatly confounded, because we have forsaken the land, because our dwellings have cast us out.Jer 9:20  Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation.Jer 9:21  For death is come up into our windows, and is entered into our palaces, to cut off the children from without, and the young men from the streets.Jer 9:22  Speak, Thus saith the LORD, Even the carcases of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather them.Jer 9:23  Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:Jer 9:24  But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.

23. Glory. That is, “boast,” as the word thus translated is rendered in 1 Kings 20:11; Ps. 52:1; Prov. 27:1; etc. The prophet now points out delusive objects of self-confident boasting. The human devices upon which the people prided themselves would be futile in the day of desolation.

Wisdom. Probably the primary reference is to the wisdom, political sagacity (level-headedness), and human farsightedness of statesmen. However, any trust placed in human wisdom is sheer folly, for it is partial and uncertain (see Prov. 3:5; 1 Cor. 13:9, 10).

Might. Military prowess, armaments, strength of soldiers, material force, etc. All of these are limited.Riches. Wealth and material possessions constitute no legitimate ground for boasting. “Riches certainly

make themselves wings; they fly away” (Prov. 23:5).24. Glory in this. The truly wise ascribe praise to God alone, never to self (see on v. 23). The knowledge

of God is the only true ground for glorying (see 1 Cor. 1:31; 2 Cor. 10:17). That man alone is truly wise in whose heart such knowledge is treasured, for it is life eternal (John 17:3). This knowledge has an intellectual aspect involving the understanding. Man’s relationship to God has a reasonable and intelligent basis. It is no blind discipleship. Man is to serve God with all the mind (Matt. 22:37). But knowing God goes beyond a merely theoretical understanding. It is an experimental knowledge. It is practical. It manifests itself in walking in God’s ways (see Job 22:21; Jer. 22:16).

Lovingkindness. Heb. chesed, “divine love” (see Additional Note on Ps. 36). God desires that men become acquainted with His attributes.

Judgment. Heb. mishpat (see on Jer. 5:4; Ps. 119:7).I delight. God takes pleasure in manifesting these moral attributes as well as in seeing them reflected in His

children (see Micah 6:8; 7:18).

Jer 9:25  Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised;Jer 9:26  Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart. Why are those words so relevant even to us today? MY POSSIBLE ANSWER: They are relevant for us today because they hold up an ideal that speaks to us amid the existing standards, value systems and practices of our age.

It has been said that when it comes to death, we are all like an “unwalled city.” Wisdom, might, and riches all have their place, but to rely on these things, especially amid catastrophe, or when death looms, is fruitless, meaningless, and empty. Amid all the warning about the doom, the people are told what really matters, and that is to know and to understand for oneself, at least to the degree that we can, the loving kindness, the justice, and the righteousness of God. What else is there, what else alone can give us hope and comfort when everything earthly, everything human, including our own flesh, fails us?What does the Cross tell us about the loving kindness, the justice, and the righteousness of God? MY POSSIBLE ANSWER: The cross tells us that God’s love for us is all-encompassing meeting our complete needs regardless of our sins while at the same time meeting the demands of justice in the light of His righteous character. In order to destroy sin and its results He gave His best Beloved.

Ellen G. White, Education, pp. 262 – 265.Chapter 31 – The Lifework

Success in any line demands a definite aim. He who would achieve true success in life must keep steadily in view the aim worthy of his endeavor. Such an aim is set before the youth of today. The heaven-appointed purpose of giving the gospel to the world in this generation is the noblest that can appeal to any human being. It opens a field of effort to everyone whose heart Christ has touched.

God's purpose for the children growing up beside our hearths is wider, deeper,

higher, than our restricted vision has comprehended. From the humblest lot those whom He has seen faithful have in time past been called to witness for Him in the world's highest places. And many a lad of today, growing up as did Daniel in his Judean home, studying God's word and His works, and learning the lessons of faithful service, will yet stand in legislative assemblies, in halls of justice, or in royal courts, as a witness for the King of kings. Multitudes will be called to a wider ministry. The whole world is opening to the gospel. Ethiopia is stretching out her hands unto God. From Japan and China and India, from the still-darkened lands of our own continent, from every quarter of this world of ours, comes the cry of sin-stricken hearts for a knowledge of the God of love. Millions upon millions have never so much as heard of God or of His love revealed in Christ. It is their right to receive this knowledge. They have an equal claim with us in the Saviour's mercy. And it rests with us who have received the knowledge, with our children to whom we may impart it, to answer their cry. To every household and every school, to every parent, teacher, and child upon whom has shone the light of the gospel, comes at this crisis the question put to Esther the queen at that momentous crisis in Israel's history, "Who knoweth whether thou art come to the kingdom for such a time as this?" Esther 4:14.

Those who think of the result of hastening or hindering the gospel think of it in relation to themselves and to the world. Few think of its relation to God. Few give thought to the suffering that sin has caused our Creator. All heaven suffered in Christ's agony; but that suffering did not begin or end with His manifestation in humanity. The cross is a revelation to our dull senses of the pain that, from its very inception, sin has brought to the heart of God. Every departure from the right, every deed of cruelty, every failure of humanity to reach His ideal, brings grief to Him. When there came upon Israel the calamities that were the sure result of separation from God,--subjugation by their enemies, cruelty, and death, --it is said that "His soul was grieved for the misery of Israel." "In all their affliction He was afflicted: . . . and He bare them, and carried them all the days of old." Judges 10:16; Isaiah 63:9.

His Spirit "maketh intercession for us with groanings which cannot be uttered." As the "whole creation groaneth and travaileth in pain together" (Romans 8:26, 22), the heart of the infinite Father is pained in sympathy. Our world is a vast lazar house, a scene of misery that we dare not allow even our thoughts to dwell upon. Did we realize it as it is, the burden would be too terrible. Yet God feels it all. In order to destroy sin and its results He gave His best Beloved, and He has put it in our power, through co-operation with Him, to bring this scene of misery to an end. "This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." Matthew 24:14. "Go ye into all the world, and preach the gospel to every creature" (Mark 16:15), is Christ's command to His followers. Not that all are called to be ministers or missionaries in the ordinary sense of the term; but all may be workers with Him in giving the "glad tidings" to their fellow men. To all, great or small, learned or ignorant, old or young, the command is given.

In view of this command, can we educate our sons and daughters for a life of respectable conventionality, a life professedly Christian, but lacking His self-sacrifice, a life on which the verdict of Him who is truth must be, "I know you not"?Thousands are doing this. They think to secure for their children the benefits of the gospel while they deny its spirit. But this cannot be. Those who reject the privilege of fellowship with Christ in service, reject the only training that imparts a fitness for participation with Him in His glory. They reject the training that in this life gives strength and nobility of character. Many a father and mother, denying their

children to the cross of Christ, have learned too late that they were thus giving them over to the enemy of God and man. They sealed their ruin, not alone for the future but for the present life. Temptation overcame them. They grew up a curse to the world, a grief and shame to those who gave them being.

Even in seeking a preparation for God's service, many are turned aside by wrong methods of education. Life is too generally regarded as made up of distinct periods, the period of learning and the period of doing--of preparation and of achievement. In preparation for a life of service the youth are sent to school, to acquire knowledge by the study of books. Cut off from the responsibilities of everyday life, they become absorbed in study, and often lose sight of its purpose. The ardor of their early consecration dies out, and too many take up with some personal, selfish ambition. Upon their graduation, thousands find themselves out of touch with life. They have so long dealt with the abstract and theoretical that when the whole being must be roused to meet the sharp contests of real life, they are unprepared. Instead of the noble work they had purposed, their energies are engrossed in a struggle for mere subsistence. After repeated disappointments, in despair even of earning an honest livelihood, many drift into questionable or criminal practices. The world is robbed of the service it might have received; and God is robbed of the souls He longed to uplift, ennoble, and honor as representatives of Himself.

Monday November 9 Creatures or the Creator?As we have seen already, God's people had been called out to be different from the nations around them, which were all steeped in paganism, idolatry, and false teachings. So many of the warnings in the first five books of Moses were especially against following the practices of their neighbors. Instead, the Israelites were to be witnesses to the world of the truth about the Lord as Creator and Redeemer. Unfortunately, so much of Old Testament history is the story of how they were often lured into the very practices that they were warned against.Read Jeremiah 10:1-15. Hear ye the word which the LORD speaketh unto you, O house of Israel:Jer 10:2  Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them.

1. House of Israel. This expression is here used to denote the remnant of the Israelite nation, the kingdom of Judah, rather than the northern kingdom (see on ch. 4:1, 3).

2. Way of the heathen. Primarily the reference is to their way of worshiping, their religion (see Lev. 18:3; 20:23; see on Jer. 4:18).

Signs of heaven. The heathen made astrological calculations based on extraordinary appearances in the sky. Celestial phenomena, such as eclipses, comets, and particular conjunctions of the heavenly bodies, were frequently regarded as indications of national or individual fortunes (see Isa. 47:13).

For the heathen. The reason for the warning is the prevalence and seductive influence of idolatrous religious practices. That idolatry held a fascination for the Israelites is abundantly clear from the frequent warnings against it (see Ex. 23:24, 32, 33; Lev. 18:3; Deut. 7:1–5; Judges 2; 3).1

Jer 10:3  For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe.

3. Customs. From the Heb. chuqqah, “something prescribed,” or “a statute” (see on Ps. 119:5).Vain. Heb. hebel, “vapor,” “breath,” something fleeting and worthless (see on Eccl. 1:2).Cutteth a tree. The worthlessness of the idols as gods is forcefully demonstrated by calling attention to the

1 Nichol, F. D. (Ed.). (1977). The Seventh-day Adventist Bible Commentary (Vol. 4, p. 400). Review and Herald Publishing Association.

origin of these idols (see Isa. 40:20; 45:20).Workman. Heb. charash, “an artificer,” or “a craftsman,” from a verb meaning “to plow,” or “to devise.” In

the hands of such a craftsman the forest tree becomes a work of art.

Jer 10:4  They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not.

4. They deck it. The carved figure is next adorned with precious metals (see Isa. 40:19).Fasten it. The idol is nailed to some wall or pillar to make it stand upright and to keep it from falling (see

Isa. 41:7).Move. Literally, “totter.”

Jer 10:5  They are upright as the palm tree, but speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither also is it in them to do good.

5. Upright. Heb. miqshah, used elsewhere in the OT only of turned or hammered work (see Ex. 25:18, 31, 36), or of a field of cucumbers (see Isa. 1:8).

Palm tree. Heb. tomer. The word generally denoting a palm tree is spelled tamar (Ex. 15:27; Lev. 23:40; Num. 33:9; etc.). It is doubtful whether a palm tree is here intended, especially when the translation “upright” for miqshah (see above under “upright”) finds no support. A different interpretation has been suggested, based on a comment in the Apocryphal work, the Epistle of Jeremy, written in the Maccabean period. The Jeremy passage appears to have reference to this prophecy. Verse 70 (v. 69 in the LXX) of this epistle reads, “For even as a scarecrow in a cucumber bed guards nothing, thus are their gods of wood, set in gold and silver.” Inasmuch as the translation “garden of cucumbers” can be supported by Isa. 1:8, it is possible that by the Heb. tomer the prophet meant to designate a scarecrow. This would yield the interesting translation, “They are like a scarecrow in a garden of cucumbers.” A scarecrow in a vegetable garden is stiff, lifeless, and impotent. It is designated to frighten away the birds, but even they may become aware of its impotence.

Speak not. Like scarecrows in a field, idols, though outwardly made to resemble a human being and though standing in a speaking posture, are nought but dumb stocks (see Ps. 115:5).

Must needs be borne. Idols were customarily carried in the grand procession of the gods at the Babylonian religious festivals (see Ps. 115:7; Isa. 46:1, 7).

Go. Literally, “march.” Idols cannot even march in their own processions.Be not afraid of them. Pagans worship their gods either in the hope that these deities may do them good, or

for fear that their deities may harm them. But the prophet declares that these gods are incapable of either hurting their enemies or helping their friends. They can neither reward nor punish (see Isa. 41:23).

Jer 10:6  Forasmuch as there is none like unto thee, O LORD; thou art great, and thy name is great in might.

6. None like. God is presented as the incomparable One (see Ex. 15:11; Ps. 86:8, 10).Thy name. God’s name stands for His revealed character, His renown, His reputation (see on Ps. 31:3).

What is the Lord telling His people here? MY POSSIBLE ANSWER: We are here introduced into an idol-factory. Contrasted with the manufactured idols is the majesty of our God. There is none like Him. His name is great in might; He is the King of the nations, the true and living God, and the everlasting King! Christian, fear not or be dismayed when enemies plot against you. It is a vain device that they frame. To hide in God is a sure defense from all that man can do for our hurt. O thou true and living Savior, in thy wounds harried and faithful souls become strong and brave again. We should not follow the practices of the world. Our position is to stand strong in your might, rely on your character and cooperate with You in the fulfillment of your will for us and

the world.

If this same warning were given today, in our time and culture and context, how might it be written? MY POSSIBLE ANSWER: Members of the Remnant Church, do not learn the ways of the world in which you live. They are obsessed with their vain practices and rely on resources like the government and internet… held in wonder by the unfolding natural disasters and un-certainty of the time, while priding themselves on their accomplishments.

Jeremiah is telling the people what they should have already known: these pagan gods are nothing but human creations, figments of people's own demonically warped imaginations. This is a prime example of what Paul, writing centuries later, meant when he wrote about those who “changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen” (Rom. 1:25).

Notice in this verse how Paul contrasts the creation and the Creator. This same contrast is presented in these verses in Jeremiah, which talk about the impotence and weakness of these “gods” in contrast to the true One. All through these texts Jeremiah is trying to show the people how foolish and silly it is to put their trust in these things, which are incapable of doing anything. All this in contrast to the Creator God, who not only created the world but sustains it by His power (see Heb. 1:3).

However ancient these texts, the message is still so relevant. We might not be tempted to bow down and worship man-made statues; nor are most of us dismayed or worried about the signs in the heavens. Instead, though, it's still so easy to put our trust in things that can no more save us than these idols could save Judea on the day of judgment.What are some things that, if we are not careful, we come to trust more than we should? ANSWER: Counselors, pastors, the internet, pass negative experiences, helping agencies and money.

Tuesday November 10 A Call to RepentanceRead Jeremiah 26:1-6.Jer 26:1  In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word from the LORD, saying,Jer 26:2  Thus saith the LORD; Stand in the court of the LORD'S house, and speak unto all the cities of Judah, which come to worship in the LORD'S house, all the words that I command thee to speak unto them; diminish not a word:

1. Beginning of the reign. This is not a definite date (see on ch. 28:1), but may safely be considered to be at some time approximately between 609 and 605 B.C. Certainly it was before the first siege of Jerusalem by Nebuchadnezzar (see on Dan. 1:1), for the Babylonians are not mentioned in the chapter and Jehoiakim is pictured as being friendly toward Egypt. The message of the Temple Discourse of Jer. 7–10 is summarized briefly here in ch. 26. The reactions to the discourse by the people and the leaders and the final outcome of the entire incident is recorded only here (see on ch. 7:1; see also PK 415–419).

2. Stand in the court. See on ch. 7:2. Verses 2–6 of ch.26 are a summary of ch. 7:1–15. Very likely this incident took place at one of the feasts that drew together worshipers from all parts of the nation.

Diminish not a word. Evidently the divine message was to contain something that Jeremiah would shrink from delivering to the people.Jer 26:3     If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings.

3. If so be. That is, “perhaps.” So severe is the threat that follows (see v. 6) that it is expressed with the hope that it may not have to be carried out.

Repent. See on v. 19. (19. Fear the Lord. While there is no other reference to this specific experience in the Scriptures, it accords with Hezekiah’s character (see 2 Chron. 29:4–10; 32:26).

The Lord repented. See on Gen. 6:6; (6. It repented the Lord. The force of the words “it repented” the Lord, may be gathered from the explanatory statement “it grieved him” to His heart. This shows that the repentance of God does not presuppose lack of foresight on His part or any variableness in His nature or purpose. In this sense God never repents of anything (1 Sam. 15:29). The “repentance” of God is an expression referring to the pain of divine love occasioned by the sinfulness of man. It presents the truth that God, in consistency with His immutability, assumes a changed position in respect to changed man. The mention of divine grief at man’s depraved state is a touching indication that God did not hate man. Human sin fills the divine heart with deep-felt grief and pity. It excites all the fathomless ocean of sympathy for sinning men of which infinite love is capable. Nonetheless, it moves Him also to judicial retribution (see Jer. 18:6–10; PP 630)…) Ex. 32:14; Num. 23:19; Judges 2:18; Joel 2:13.

Procure great evil. The thought of the Hebrew is that they were, or might be, doing great evil against themselves, if they should take the life of an innocent prophet. The LXX reads, “Whereas we have wrought great evil against our own souls.” This verse parallels the advice of Gamaliel as he stood before the council, “But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God” (see Acts 5:34–39). The result of this counsel given by the elders was to open the way for Jeremiah to continue his ministry. Owing largely to the support given the prophet by Ahikam (see Jer. 26:24), this advice of the elders was acted upon by the rulers of the nation. )

Jer 26:4  And thou shalt say unto them, Thus saith the LORD; If ye will not hearken to me, to walk in my law, which I have set before you,Jer 26:5  To hearken to the words of my servants the prophets, whom I sent unto you, both rising up early, and sending them, but ye have not hearkened;Jer 26:6  Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.

4. To walk in my law. It was a prophet’s responsibility to teach the people the demands the law of God made upon them, and to endeavor to make it plain to their understanding (see chs. 7:25–28; 25:4–7).

5. Rising up early. See on ch. 7:13.6. Make this house like Shiloh. The site of the ancient sanctuary was destroyed (see on ch. 7:12, 14).

What hope is the Lord offering the people here? MY POSSIBLE ANSWER: That if they repent of and turn form their sins, God will repent as in change His mind concerning what He planned to do.

The message here was the same as the message all through the Bible, Old and New Testament, and that is the call to repentance, to turn away from our sin and find the salvation that God offers to all.What is the message of the following texts?

2 Chron. 6:37-39; 2Ch 6:37  Yet if they bethink themselves in the land whither they are carried captive, and turn and pray unto thee in the land of their captivity, saying, We have sinned, we have done amiss, and have dealt wickedly;2Ch 6:38  If they return to thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captives, and pray toward their land, which thou gavest unto their fathers, and toward the city which thou hast chosen, and toward the house which I have built for thy name:2Ch 6:39  Then hear thou from the heavens, even from thy dwelling place, their prayer and their supplications, and maintain their cause, and forgive thy people which have sinned against thee.

37. Bethink themselves. Both the spirit of wisdom and the voice of God invite sinners to bethink

themselves. “Come now, and let us reason together, saith the Lord” (Isa 1:18).38. If they return. God earnestly invites those who have strayed to return to Him. There are forgiveness and

life for those who accept the divine invitation to return (see Rev. 22:17).39. Then hear thou. The Israelites sinned and went into captivity, but God looked upon them in mercy, and

promised a restoration on the basis of their repentance.

MY POSSIBLE ANSWER: That if God’s people would think, turn and pray with all their hearts and souls then God will hear their prayers, maintain their cause and forgive them.

Ezek. 14:6; Eze 14:6   Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations.

MY POSSIBLE ANSWER: 6. Repent. The words for “repent” and “turn” are two different verb forms of the same root, the combination giving emphasis. The announcements of the previous verses form the basis for the earnest call to true repentance. There can be no hope for Israel in any merely outward reformation. The nation has to do with the Searcher of hearts, and the only repentance acceptable to Him is that which reaches down into the innermost recesses of the soul.

Yourselves. A supplied word. According to the context the passage should read, instead, “your faces.”

Matt. 3:2; And saying, Repent ye: for the kingdom of heaven is at hand.

2. Repent. Gr. metanoeō, literally, “to think differently after,” hence, “to change one’s mind,” “to change one’s purpose.” It includes far more than confession of sin, though in the preaching of John that was, of course, included (v. 6). Theologically the word includes not only a change of mind but a new direction of the will, an altered purpose and attitude. See on ch. 4:17.

Kingdom of heaven. See on Matt. 4:17; Mark 1:15. Christ made it clear that the kingdom He established at His first advent was not the kingdom of glory (see DA 234). That would only be, He said, “when the Son of man shall come in his glory, and all the holy angels with him” (Matt. 25:31). Nevertheless, Jesus admitted before Pilate that He was indeed a “king” (John 18:33–37); in fact, this was His purpose in coming into this world (John 18:37). But He explained further that this “kingdom” was “not of this world” (John 18:36). The kingdom He came to establish “cometh not with observation,” but is a reality within the hearts of those who believe in Him and become the sons of God (Luke 17:20, 21; cf. John 1:12). See on Mark 3:14. MY POSSIBLE ANSWER: That one should repents as in have a change of mind… a new direction of the will, an altered purpose and attitude because Jesus has set up His kingdom in a hostile world. Yes, in so doing one will become a part of the kingdom of Grace.

Luke 24:47; And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

47. Repentance. Gr. metanoia, “a change of mind” (see on Matt. 3:2, 8). Remission. Or, “forgiveness.”In his name. See on Matt. 10:18.Among all nations. See on Matt. 28:19, 20.Beginning at Jerusalem. Jesus had begun His work in Jerusalem and in Judea (see on Matt. 4:17), and the

disciples were to do the same. Here many of the greatest evidences of His divinity had been given. Jesus had worked first in Judea in order to provide the leaders of the nation with an opportunity to observe His teachings and His ministry, to accept Him as the Messiah, and to unite their efforts with His in the proclamation of the gospel of the kingdom (see DA 231). As later events were to prove, many of the priests, and probably others of the leaders of the nation, became “obedient to the faith” (Acts 6:7). The early successes of the gospel in

Jerusalem were amazing and encouraging (see Acts 2:41, 47; 4:4, 33; 5:14, 16, 28, 42; 6:1, 7). MY POSSIBLE ANSWER: That the preaching of repentance and forgiveness was to begin for the person from where they are and extend all over the world.

Acts 17:30. And the times of this ignorance God winked at; but now commandeth all men every where to repent:

30. Times of this ignorance. The clause literally reads “The times of ignorance therefore.” The word here used for “ignorance” (agnoia), and the words for “unknown” and “ignorantly” in v. 23 are from the same root, and illustrate the closely woven texture of Paul’s speech. He characterizes and partially excuses the whole pre-Christian period as being based on lack of knowledge, especially knowledge of the divine.

Winked at. Gr. hupereidon, “to overlook.” The English phrase, as now used, suggests not merely tolerance, but a conniving at, and condoning of, the wrong. Paul was actually deriving some comfort from the thought that ignorance lessened the guilt of, and thus the punishment due to, the heathen world. In the past ages of the world there had been a “passing over” ( paresis ) of men’s sins in that full retribution had not fallen upon sinners. This was due to the forbearance of God (see on Rom. 3:25). In His great mercy, the Lord was granting forgiveness to men, on condition of repentance, because of Christ’s atoning sacrifice.

But now. There is no word for “but” in the original. However, the Greek phrase points up the contrast between the past times of ignorance and the present time of enlightenment ushered in by such preaching as Paul’s.

Commandeth. Or, “proclaims,” “announces,” “declares.”All men every where. A comprehensive phrase that embraces every human being, and harmonizes with the

worldwide nature of the gospel commission (cf. Matt. 24:14; Mark 16:15).Repent. God has pointed out man’s sinfulness, but His rich mercy has made it possible for him to find

forgiveness, on condition of repentance.At this point in Paul’s address the reaction of both Stoics and Epicureans, who had followed Paul’s thought,

would begin to undergo a change. The Epicurean might regret the mistakes he had made in his search for enjoyment. But a change such as repentance implied—a change of mind, a loathing of one’s past and a resolve to live on a higher plane in the future—was altogether alien to his thoughts. The Stoics, on the other hand, accepted the consequences of their actions with serene apathy. They gave thanks that they were not as other men, that they had been able by their own efforts to attain to ethical perfection. But the idea of repenting had not as yet dawned on their thoughts (cf. Marcus Aurelius Meditations i. 1–16).

MY POSSIBLE ANSWER: All men, everywhere must experience a change of mind, a loathing of one’s past and a resolve to live on a higher plane in the future due to the fact that they are living in a time of enlightenment.

“The inhabitants of Judah were all undeserving, yet God would not give them up. By them His name was to be exalted among the heathen. Many who were wholly unacquainted with His attributes were yet to behold the glory of the divine character. It was for the purpose of making plain His merciful designs that He kept sending His servants the prophets with the message, 'Turn ye again now everyone from his evil way.' Jeremiah 25:5. 'For My name's sake,' He declared through Isaiah, 'will I defer Mine anger, and for My praise will I refrain for thee, that I cut thee not off.' 'For Mine own sake, even for Mine own sake, will I do it: for how should My name be polluted? and I will not give My glory unto another.' Isaiah 48:9, 11.”-Ellen G. White, Prophets and Kings , p. 319.

Old Testament, New Testament-in the end, the message of God is the same to all of us: we are sinners, we have done wrong, we deserve punishment. But through the Cross of Christ, through the atoning death of Jesus, God has made a way for all of us to be saved. We need to acknowledge our sinfulness, we need to claim by faith the merits of Jesus, which are freely given us despite our unworthiness,

and we need to repent of our sins. And of course, true repentance includes putting sin out of our lives by the grace of God.No matter what we have done, we can repent of our sins and be forgiven them. This is the great provision of the gospel. What sins do you need to repent of right now? MY POSSIBLE ANSWER: Personal sins. God and I know them. Sins of omission…things that I should have den but didn’t.

Ellen G. White,Prophets and Kings, pp. 314 – 320.

In beholding his God, the prophet, like Saul of Tarsus at the gate of Damascus, had not only been given a view of his own unworthiness; there had come to his humbled heart the assurance of forgiveness, full and free; and he had arisen a changed man. He had seen his Lord. He had caught a glimpse of the loveliness of the divine character. He could testify of the transformation wrought through beholding Infinite Love. Henceforth he was inspired with longing desire to see erring Israel set free from the burden and penalty of sin. "Why should ye be stricken any more?" the prophet inquired. "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." "Wash you, make you clean; put away the evil of your doings from before Mine eyes; cease to do evil; learn to do well." Isaiah 1:5, 18, 16, 17.

The God whom they had been claiming to serve, but whose character they had misunderstood, was set before them as the great Healer of spiritual disease. What though the whole head was sick and the whole heart faint? what though from the sole of the foot even unto the crown of the head there was no soundness, but wounds, and bruises, and putrefying sores? See Isaiah 1:6. He who had been walking frowardly in the way of his heart might find healing by turning to the Lord. "I have seen his ways," the Lord declared, "and will heal him: I will lead him also, and restore comforts unto him. . . . Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him." Isaiah 57:18, 19.

The prophet exalted God as Creator of all. His message to the cities of Judah was, "Behold your God!" Isaiah 40:9. "Thus saith God the Lord, He that created the heavens, and stretched them out; He that spread forth the earth, and that which cometh out of it;" "I am the Lord that maketh all things;" "I form the light, and create darkness;" "I have made the earth, and created man upon it: I, even My hands, have stretched out the heavens, and all their host have I commanded." Isaiah 42:5; 44:24; 45:7, 12. "To whom then will ye liken Me, or shall I be equal? saith the Holy One. Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: He calleth them all by names by the greatness of His might, for that He is strong in power; not one faileth." Isaiah 40:25, 26.

To those who feared they would not be received if they should return to God, the prophet declared: "Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of His understanding. He giveth power to the faint; and to them that have no might He increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint." Verses 27-31.The heart of Infinite Love yearns after those who feel powerless to free themselves from the snares of Satan; and He graciously offers to strengthen them to live for Him. "Fear thou not," He bids them; "for I am with thee: be not dismayed; for I am thy God: I will

strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness." "I the Lord thy God will hold thy right hand, saying unto thee, Fear not; I will help thee. Fear not, thou worm Jacob, and ye man of Israel; I will help thee, saith the Lord, and thy Redeemer, the Holy One of Israel." Isaiah 41:10, 13, 14.

The inhabitants of Judah were all undeserving, yet God would not give them up. By them His name was to be exalted among the heathen. Many who were wholly unacquainted with His attributes were yet to behold the glory of the divine character. It was for the purpose of making plain His merciful designs that He kept sending His servants the prophets with the message, "Turn ye again now everyone from his evil way." Jeremiah 25:5. "For My name's sake," He declared through Isaiah, "will I defer Mine anger, and for My praise will I refrain for thee, that I cut thee not off." "For Mine own sake, even for Mine own sake, will I do it: for how should My name be polluted? and I will not give My glory unto another." Isaiah 48:9 ,11.

The call to repentance was sounded with unmistakable clearness, and all were invited to return. "Seek ye the Lord while He may be found," the prophet pleaded; "call ye upon Him while He is near: let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon." Isaiah 55:6, 7.

Have you, reader, chosen your own way? Have you wandered far from God? Have you sought to feast upon the fruits of transgression, only to find them turn to ashes upon your lips? And now, your life plans thwarted and your hopes dead, do you sit alone and desolate? That voice which has long been speaking to your heart, but to which you would not listen, comes to you distinct and clear, "Arise ye, and depart; for this is not your rest: because it is polluted, it shall destroy you, even with a sore destruction." Micah 2:10. Return to your Father's house. He invites you, saying, "Return unto Me; for I have redeemed thee." "Come unto Me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David." Isaiah 44:22; 55:3.

Do not listen to the enemy's suggestion to stay away from Christ until you have made yourself better, until you are good enough to come to God. If you wait until then you will never come. When Satan points to your filthy garments, repeat the promise of the Saviour, "Him that cometh to Me I will in no wise cast out." John 6:37. Tell the enemy that the blood of Jesus Christ cleanses from all sin. Make the prayer of David your own: "Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow." Psalm 51:7.

Wednesday November 11 The Call for DeathFrom our perspective looking back, it's hard to believe the hardness of the hearts of the people. As we saw in yesterday's lesson, Jeremiah's message-however strong-was still filled with hope. If they repented, God would avert the horrific punishments that, based on the covenant promises and curses, would come upon them. If only they would do what they were supposed to do, if only they would obey God and obtain the blessing that obedience would bring, then all would be well. God would forgive, God would heal, God would restore. The gospel provision, which would eventually come through the sacrifice of Jesus, would be enough to forgive all their sins and restore the people.What a message of hope, of promise, of salvation!

What was the response to Jeremiah and this message? (See Jer. 26:10-11.) Jer 26:10  When the princes of Judah heard these things, then they came up from the king's house unto the house of the LORD, and sat down in the entry of the new gate of the LORD'S house.Jer 26:11  Then spake the priests and the prophets unto the princes and to all the

people, saying, This man is worthy to die ; for he hath prophesied against this city, as ye have heard with your ears.

10. Princes of Judah heard. Apparently these royal rulers were not present when Jeremiah delivered the divine warning, but were in “the king’s house,” possibly in counsel with the king. When they now came to the Temple they “sat down” to hear what Jeremiah would say next.

11. Worthy to die. Here we have a good example of the kind of vicious initiative and method so characteristic of the Dark Ages, which turned over those falsely charged with heresy and blasphemy to the secular arm of the state for punishment and death.

MY POSSIBLE ANSWER: That Jeremiah must die.

In Israel, only a legally assembled court could pass a death sentence. Only a majority vote of the judges was acceptable for the death sentence. The priests and the prophets prosecuted Jeremiah with their deadly accusations. Those opposed to him wanted to present him as a political criminal and as a traitor.What was Jeremiah's response? (Jer. 26:13-15).Jer 26:13  Therefore now amend your ways and your doings, and obey the voice of the LORD your God; and the LORD will repent him of the evil that he hath pronounced against you.Jer 26:14  As for me, behold, I am in your hand: do with me as seemeth good and meet unto you.Jer 26:15  But know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof: for of a truth the LORD hath sent me unto you to speak all these words in your ears.

MY POSSIBLE ANSWER: Jeremiah was steadfast. He appealed to them to amend their ways and their doings and obey the voice of God. Jeremiah didn't back down at all; with the threat of death before him, the prophet, no doubt in some fear, nevertheless did not soften a single word of the message that he had been given by the Lord, who specially warned him at the start not to hold back a word (Jer. 26:2).

Thus, in contrast to the Jeremiah who at times was whining, complaining, and cursing the day of his birth, we see him now as a man of God who is standing faithfully and with conviction.

When was the last time you had to stand faithfully, at a personal cost to yourself, for the truth as it is in Jesus? MY POSSIBLE ANSWER: When I had to address the situation relating to the men of WCMC church.

If you never have had to do that, what's wrong? MY POSSIBLE ANSWER: If a person hasn’t had to experience that, it maybe because they are not standing for something… maybe they are just like the people… maybe they are not in contact with the pure heart of God, not aware of His will and have brought into the beliefs and practices of the culture.

Thursday November 12 Jeremiah's EscapeAs we saw yesterday, whatever his fears, whatever his own emotions, Jeremiah stood firm, fully aware of the potential death that his stance could bring him. He warned the princes and the people very clearly in Jeremiah 26:15 (“know for certain” [NKJV], he said) that if they killed him they would face punishment for spilling innocent blood. Jeremiah knew that he was not guilty of the charges against him.

Read Jeremiah 26:16-24. Jeremiah Spared from Death Jer 26:16    Then said the

princes and all the people unto the priests and to the prophets; This man is not worthy to die: for he hath spoken to us in the name of the LORD our God.Jer 26:17    Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying,Jer 26:18    Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.

16. Not worthy to die. Through his straightforward message Jeremiah evidently swung the balance of public opinion over in his favor, and his life was therefore spared.

17. The elders. So called either because of their official eminence (see 1 Kings 8:1; 20:7) or because of their age. Great respect was given to the opinion of those who possessed both age and wisdom.

18. Micah. Identical with the author of the book of Micah (see Micah 1:1; p. 22).

Jer 26:19    Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and besought the LORD, and the LORD repented him of the evil which he had pronounced against them? Thus might we procure great evil against our souls.

19. Fear the Lord. While there is no other reference to this specific experience in the Scriptures, it accords with Hezekiah’s character (see 2 Chron. 29:4–10; 32:26).

The Lord repented. See on Gen. 6:6; Ex. 32:14; Num. 23:19; Judges 2:18; Joel 2:13.Procure great evil. The thought of the Hebrew is that they were, or might be, doing great evil against

themselves, if they should take the life of an innocent prophet. The LXX reads, “Whereas we have wrought great evil against our own souls.” This verse parallels the advice of Gamaliel as he stood before the council, “But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God” (see Acts 5:34–39). The result of this counsel given by the elders was to open the way for Jeremiah to continue his ministry. Owing largely to the support given the prophet by Ahikam (see Jer. 26:24), this advice of the elders was acted upon by the rulers of the nation.

Jer 26:20    And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjathjearim, who prophesied against this city and against this land according to all the words of Jeremiah:Jer 26:21    And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt;Jer 26:22    And Jehoiakim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him into Egypt.

20. Urijah. This incident was probably recorded to show that the experience of Jeremiah was not unique.

21. Into Egypt. See the parallel cases of Jeroboam (1 Kings 11:40), Hadad (1 Kings 11:17, 18), and Joseph and Mary (Matt. 2:13–15). The country along the Nile was frequently an asylum for refugees from Judea.

22. Sent men into Egypt. Ancient treaties contained a clause in which both parties promised to return political prisoners to their country of origin.

Elnathan. Probably the king’s father-in-law (see 2 Kings 24:8). Elnathan was one of the princes favorable to Jeremiah (Jer. 36:12).

Jer 26:23    And they fetched forth Urijah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the common people.Jer 26:24    Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.

23. Fetched forth Urijah. For earlier instances of the martyrdom of prophets, see 1 Kings 19:10, 14; 2 Chron. 24:19–22. According to Jewish tradition Isaiah was “sawn asunder” by Manasseh (see Heb. 11:37; EGW, Supplementary Material, on Isa. 1:1). Urijah was treated most shamefully. “His dead body” was denied burial with his fathers, and was “cast … into the graves of the common people” in the Kidron Valley. Later the king who committed this dishonor was himself “buried with the burial of an ass,” without customary funeral honors or mourning (Jer. 22:18, 19). (WHAT GOES AROUND COMES AROUND)

24. Ahikam. Ahikam’s father was probably the Shaphan who was a well-known scribe in Josiah’s reformation, the one who superintended the restoration of the Temple (see 2 Kings 22:3, 8–14; 2 Chron. 34:8, 14–21). Ahikam’s brothers, Gemariah (Jer. 36:12, 25) and Elasah (ch. 29:3), were of like noble character. It was with Ahikam’s son, Gedaliah (see ch. 40:6), “governor over the cities of Judah,” that Jeremiah found refuge after Nebuchadnezzar’s conquest of Judea (ch. 40:5, 6).

How did Jeremiah escape death? MY POSSIBLE ANSWER: The Elders came to his defense and appealed to them to not kill Jeremiah. Through his straightforward message Jeremiah evidently swung the balance of public opinion over in his favor, and his life was therefore spared.

How fascinating that the priests and the prophets, the ones who were supposed to be the spiritual leaders, had to be rebuked and challenged by mere “elders” and “regular people” who came forward in defense of Jeremiah. They brought up the memory of Micah, who had lived a century before Jeremiah, in Israel. The king then did not hurt Micah but listened to his advice, the whole nation repented, and disaster was averted, at least for a time. Now these people, in Jeremiah's day, were wiser than their leaders, wanted to spare the nation from making a big mistake by putting a prophet of God to death.

The acquittal emphasized that Jeremiah was not guilty of those things he was accused of. However, the priests' and prophets' hatred became stronger. Anger and the desire for revenge rose in them, so that at another time they would pounce on Jeremiah with their full fury. His release meant only a moment of ease for the prophet. He was not completely out of danger.What we can see here is an example of how some people learned lessons from history while others, knowing the same history, refused to learn the same lessons. We can see something similar centuries later, with the Pharisee Gamaliel and his caution to other leaders concerning how to handle the followers of Jesus.Read Acts 5:34-41. Act 5:34  Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;Act 5:35  And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.Act 5:36  For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.Act 5:37  After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.Act 5:38  And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:Act 5:39  But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.Act 5:40  And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them

go.Act 5:41  And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. What parallels exist here and with what happened to Jeremiah? MY POSSIBLE ANSWER: 1) MARKED FOR DEATH. 2) Someone of note came to his rescue. 3) History was cited as examples. 4) Awareness of the consequence of choices. 5) His life was speared for a time.

More important, what lesson can we ourselves learn from history and from the mistakes of those who have come before us? MY POSSIBLE ANSWER: That we should leave those who we do not agree with in the hands of the Lord. Live a irrefutable life for Christ and let the fruits of others be their witness.

Friday November 13 Further Thought: “Hereby perceive we the love of God, because he laid down his life for us” (1 John 3:16). No doubt we can look around in nature, in human relationships, and in the marvels of the creation itself and get a view of God's love, however much sin has damaged that creation as well as our ability to appreciate or even read it correctly. But at the cross, veils were torn off, and the world was given the starkest and sharpest revelation possible of that love-a love so great that it led to what Ellen G. White called “the sundering of the divine powers.”-The SDA Bible Commentary , vol. 7, p. 924 .

The sundering of the divine powers?So great was God's love for us that the Godhead, whose members loved each other

from eternity, endured this “sundering” in order to redeem us. “My God, my God, why hast thou forsaken me?” (Matt. 27:46) is the clearest and most powerful expression of that “sundering,” of what it cost to save us. Here, we can again see the pain and suffering the Lord has endured because of our sin.

No wonder, then, that “we love because he first loved us” (1 John 4:19, NIV). Of course, as fallen humans we only imitate that love, and even that imitation is often warped by our own selfishness and sinful desires. God's love transcends ours; we reflect God's love the way an oily mud puddle reflects the sky.

Discussion Questions:1. Though, many of us today don't worship animals or things in nature the

way the ancients did, in what ways are we still in danger of making an idol or a god out of nature itself?

2. What is the role of repentance in the life of a Christian? That is, outside of one's initial repentance in the course of first accepting Jesus, what role does repentance continue to have in the life of faith?

3. Try to wrap your mind around the idea of the “sundering of the divine powers.” How are we to understand this? If nothing else, what does this tell us about just how deadly and costly sin is?

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The SDA Bible Commentary, vol. 7, p. 924, quoting Ellen G. White, Manuscript 93,  July 13, 1899.

Words of Instruction from the Apostle Paul

“Know ye not,” Paul asks, “that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown, but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air.”

Thus Paul presents the conditions which God imposes upon every soul who enlists in His service. The apostle fears for himself, lest he shall fail of bearing the examination test and be found wanting, and he places himself under severe training. So the Christian today needs to keep strict guard over his appetite. He needs to subject himself to severe training, that he may not run uncertainly or at random, without seeing his standard and striving to reach it. He must obey the laws of God. The physical, mental, and moral powers must be kept in the most perfect condition if he would obtain the approval of God. “I keep under my body,” the apostle says. This means literally to beat back its desires and impulses and passions by severe discipline, even as did those competing for an earthly prize.

Paul continues, “Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses, in the cloud and in the sea.” By the power of that invisible Presence all Israel were enshrouded in the pillar of cloud, and all were baptized unto Moses, in the cloud and in the sea. The signs given by God to Moses placed the children of Israel under his guidance, as the acknowledged, visible leader of the chosen people of God.

Though Paul sat, a diligent student, at the feet of Gamaliel, he also learned a trade. He was an educated tentmaker. It was the custom among the Jews, the wealthy as well as the poorer classes, to train their sons and daughters to some useful employment, so that should adverse circumstances come, they would not be dependent on others, but would have educated ability to provide for their own necessities. They might be instructed in literary lines, but they must also be trained to some craft. This was deemed an indispensable part of their education.

The testimony of Paul and Aquila is that by their occupation they were tentmakers. While they preached the gospel Paul and his companion wrought at their trade as tentmakers, and in doing this they could give a more thorough knowledge of Christ to those who heard them. They labored that they might obtain means for support.

Paul taught the Scriptures, as well as working at his trade. The twentieth chapter of Acts gives the history of his earnest labors. “From Miletus he sent to Ephesus, and called the elders of the church. And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and in many tears, and temptations, which befell me by the lying in wait of the Jews: and how I kept back nothing that was profitable unto you, but had showed you, and taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ....”

“And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. Wherefore I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. For I know this, that after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and

remember, that by the space of three years I ceased not to warn everyone night and day with tears. And now, brethren, I commend you to God and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. I have coveted no man”s silver or gold or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.

Paul is not speaking mysteries. He is appealing to their knowledge of his manner of life. In Corinth he had lived and labored with Aquila and Priscilla, instructing them more perfectly in the truth. The great apostle was not ashamed or afraid of work, and he did not treat this subject as in any way lowering to his work in the ministry.

Again he says, to the brethren in Thessalonica, “Finally brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you, and that we may be delivered from unreasonable and wicked men; for all men have not faith. But the Lord is faithful, who shall stablish you, and keep you from evil, and we have confidence in the Lord touching you, that ye both do and will do the things which we command you. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which ye received of us.”

“For yourselves know how ye ought to follow us; for we behaved not ourselves disorderly among you; neither did we eat any man”s bread for nought; but wrought with labor and travail night and day, that we might not be chargeable to any of you; not because we have not power, but to make ourselves an ensample unto you to follow us. For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. But ye, brethren, be not weary in well doing.

The greatest care is necessary that every obstruction may be removed from the church, that no stumbling block shall be placed in the way of sinners by an inconsistent course in those who profess the faith. The name of the Lord is to be glorified in the virtuous, honest, godly character of those who believe; for if men walk humbly and prayerfully with God, manifesting His divine power, and co-operating with Him in the work of salvation, righteousness will be the fruit they will bear.

The apostle in his day considered idleness a sin, and those who indulge this evil today disgrace their profession. They will criticize the faithful worker, and bring reproach upon the gospel of Christ. Those who would believe, they turn from the way of truth and righteousness. We should be warned not to associate with those who by their course of action lay a stumbling block in the way of others. “If any man obey not our word by this epistle,” the apostle says, “note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother.” If he refuses the admonition of the Lords servants, and follows his own will and judgment under the inspiration of his leader, Satan, he will bring ruin upon himself, and must bear his own sin.

The custom of supporting men and women in idleness by private gifts or church money encourages them in sinful habits, and this course should be conscientiously avoided. Every man, woman, and child should be educated to do practical, useful work. All should learn some trade. It may be tentmaking, or it may be business in other lines; but all should be educated to use the members of their body to some purpose, and God is ready and willing to increase the adaptability of all who will educate themselves to industrious habits.

If a man in good physical health has property, and has no need of entering into

employment for his own support, he should labor to acquire means that he may advance the cause and work of God. He is to be “not slothful in business; fervent in spirit, serving the Lord.” God will bless all who guard their influence others in this respect.

Health and physical strength are established by the use and improvement of every opportunity to be useful. Diligence in business is highly appropriate, and in no case need it quench fervency of spirit in our service for the Lord. The apostle Paul was not ashamed of honest labor. He did not consider it demeaning that teachers, educators of the youth, or ministers of the gospel should labor with their hands as circumstances demanded. Physical development is essential if we would preserve all parts of the living machinery in health.

This education in physical lines would save many men in high positions from premature death. Intemperance in eating and drinking has cut short millions of lives. Many influential men have sacrificed health and life itself by their indulgence at feasts and dinners and late suppers, by indulging in wine and liquor drinking. The history of Daniel and his fellows is written for our instruction. These youth practiced total abstinence from all intoxicating drinks. We should abstain from everything that is hurtful, and we should be temperate in our use of that class of food which, if taken in proper quantities and at proper times, will build up the human structure, keep the brain clear, the breath pure, the stomach strong to do its appointed work. Do not crowd the hours for eating too closely together. Give the stomach periods of entire rest, and the food that is placed in the mouth, do not bolt it down without masticating it, thus leaving to the digestive organs the work which the teeth should do. As a rule men in official positions eat food at all times and on all occasions, and this is the cause of so much disease and suffering. Gout, apoplexy, paralysis, and death are the result.

As a child and youth Jesus worked with His father Joseph and learned the trade of a carpenter, a builder. His trade was significant. He was indeed a character-builder, and as such all His labors were perfect. At the age of twelve, on His return from His first visit to Jerusalem, His parents lost Him, and returning to Jerusalem they sought Him sorrowing. They found Him in the temple, sitting among the doctors, hearing them and asking them questions. He was imparting light to their darkened and confused minds, and all who heard Him were astonished at His understanding and answers.

When His parents saw Him, and heard His questions and answers to the dignitaries of the temple, they were amazed, and scarcely knew what to say. His mother said, “Son, why hast thou dealt thus with us? Behold, thy father and I have sought thee sorrowing.” The wise doctors were surprised to hear His answer, “How is it that ye sought me? wist ye not that I must be about my Father”s business? As He said these words, He raised His hand to heaven. Divinity flashed through humanity. His countenance was lighted up like the face of an angel. Neither parents or doctors understood His words. They were a mystery which they could not understand, but a solemn awe fell upon them. “And he went down with them, and came to Nazareth, and was subject unto them; but his mother kept all these sayings in her heart. And Jesus increased in wisdom and stature, and in favor with God and man.”

To His chosen church in the wilderness Christ taught the lessons essential for them to know in order to win a crown of life. All are bound to obey the law of God. All may be educated to see the grievous result of sin. No man can feel the justice and mercy of God in the destruction of the sinner until he beholds Christ as the Sinbearer, bearing the stroke of the justice of God. Christ, as our Substitute and Surety, stands at the head of the offending order, and says, Lay the sins of man to My account. All who will may find pardon for their transgressions.

The temptations to which Christ was subjected were a terrible reality. As a free agent He was placed on probation, with liberty to pass under Satans jurisdiction, to work at

cross-purposes with God. If this were not so, if there was no possibility of His falling, He could not be tempted in all points as the human family is tempted. If it were impossible for Him to yield to temptation, it was no temptation to Him. And the temptations of Christ, and His suffering under them, were proportionate to His exalted, sinless character. Says the apostle, “Ye have not resisted unto blood, striving against sin.” Christ did resist unto blood in that hour when the fear of moral failure was as the fear of death. As the worlds Redeemer bowed in Gethsemane, His soul-agony was so great that drops of blood fell from the pores of His skin, and moistened the sods of the earth. He prayed with strong crying and tears, and He was heard in that He feared. God strengthened Him as He will strengthen all who humble themselves as Christ humbled Himself, all who will throw themselves, soul, body, and spirit, into the hands of a covenant-keeping God.

Upon the cross Christ knew as no other can know the awful power of Satans temptation, and His heart was called out in pity and forgiveness for the dying thief who had been ensnared by the enemy. How marvelously that power has been exercised against the human family, against Him who has undertaken their cause!

The disciple John writes, “My little children, These things write I unto you that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world. And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected.”

The Captain of our salvation was perfected through suffering. His soul was made an offering for sin. It was necessary for the awful darkness to gather about His soul because of the withdrawal of the Fathers love and favor, for He was standing in the sinners place, and this darkness every sinner must experience. The righteous One must suffer the condemnation and wrath of God, not in vindictiveness; for the heart of God yearned with greatest sorrow when His Son, was suffering the penalty of sin. This sundering of the divine powers will never again occur throughout the eternal ages. In His expiring agony nature sympathized with her suffering, dying Author. The sun was darkened. The rocks were rent. There was a great earthquake, and many graves were opened as Christ with a loud voice cried, “It is finished. Father, into thy hands I commit my spirit.” “Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.”

I know not how to trace these words. I would try to make sin appear as the terrible thing that it is, that students and teachers may not feel it a small thing to sin. It was sin that caused all this suffering to the Son of God. These things should be considered. Let not teachers refrain from exercising all their God-given power to restrain sin in the students. Let ministers and all who claim to be children of God work as never before to counterwork iniquity. We must respect and reverence Christ and all who are laboring with God to eradicate evil. Let teachers and ministers and all who handle sacred things depart from all iniquity. “Blessed are they that do his commandments,” John declares, “that they may have right to the tree of life, and may enter in through the gates into the city.”

Enlarge My Vision—Part 2After completing high school, I worked as a literature evangelist for three years. One day I visited a hospital, and there I saw someone who looked familiar. I barely recognized him, but it was one of my former drinking buddies, my childhood friend. He was dying of TB and AIDS. I stared at him in shock as he lay there unconscious. It was too late for me to share Christ with him, but I couldn’t shake the realization

that if I had resisted God’s call, it could have been me lying there. My former friend died a few days later. This experience deepened my conviction that I must answer God’s call whenever and wherever it comes. To put it off could mean death.I planned to be a literature evangelist for the rest of my life. After all, it had been the printed page that had influenced me to consider Christ. But the local field called me to pastor three churches. I had no training as a minister, and had never thought about doing this kind of work. I struggled to decide whether to take this call, because it was not in the direction I thought God had been leading me. Nevertheless, I finally accepted the call.After I had been in the ministry for several years, the conference urged me to study at Solusi University. During school breaks I held evangelistic meetings wherever someone asked me to go. Word spread that I was willing, and more invitations came. I discovered that this is what I love to do.During an evangelism field school a speaker challenged us to expand our vision of how God can use us. “Don’t limit yourself,” he said, “and don’t limit God.” The speaker’s words challenged me. But how could I expand my vision of what God expected of me? He had already done so much more than I thought would ever be possible!Several months later I received a call to hold evangelistic meetings in South Africa. I looked at the calendar and realized that the dates they gave me were the dates of my final exams. Because of my prayer for God to expand my territory, I didn’t tell the people in South Africa of my dilemma, but I fasted and prayed that God would make it possible for me to go. I believed God would open the way. I knew that the dates for the meetings were not changeable, and I knew I could not change my exam schedule. God went to work on my behalf, and I learned that my exams had been moved up a full week. I could take my exams and still minister in South Africa!The meetings were such a blessing. Nineteen persons gave their lives to God. Surely God has increased my territory, enlarged my vision, and made a worthless sinner into a willing instrument of God’s power.___Moses Muyunda is completed his studies in theology and is now serving as an ordained minister in Zambia.

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

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