This We Believe - 2

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          THE SEVENTH-DAY ADVENTIST CHURCH
          119 ST. PETER'S STREET, ST. ALBANS, HERTFORDSHIRE, ENGLAND. ALI 3EY
          Telephone: ST. ALBANS 60331 Telegrams/Cables: 'ADVENTIST ST. ALBANS' Telex: 262284 Ref: 1720

                          Contens
      1. Our Great High Priest                7. Christianity and Health
    2. Judgment and the Judge                      8. Spiritual Gifts
        3. Recall to Worship                  9. Christian Stewardship
       4. The King Is Coming                        10. The Church
      5. "Thy Kingdom Come"                    11. Symbols for Saints
          6. All Things New                      12. Christian Witness
                          13. The Life That Counts

      Editorial Office: 6840 Eastern Ave., N.W., Washington, D.C. 20012


                           Lesson Author: Bernard E. Seton
                                Editor: Gordon M. Hyde
                       Editorial Secretary: Florence L. Wetmore
                        Circulation Manager: Gary D. Grimes
                             Art and Design: Pacific Press

                       Braille lessons available. See page 112.

            Copyright © 1981 by Pacific Press Publishing Association

                                   Nfigh [Mala  "Wherefore, holy brethren, par-       Priest is vital to our salvation. This akers of the heavenly calling, con-    lesson, therefore, assumes that der the Apostle and High Priest of     Sabbath School members possess a air profession, Christ Jesus" (Heb.    basic knowledge of the earthly :1).                                   sanctuary and its services and
                                   spends two thirds of the week in   The wilderness tabernacle, as a      study of Him around whom all ripe,ives human beings a faint         sanctuary services revolve. If ex- Jea oT the heavenly sanctuary, or      planation is needed for this em-
    where Father, Son, and         phasis, it is found in the week's loly Spirit reign in eternal splen-    memory verse, which bids us or. The doctrine has its roots in      "consider" or "contemplate" or ie Old Testament, but it becomes       "fix the mind on" Christ Jesus. He itensely relevant for present-day      is "the Apostle and High Priest of ;hristians through New Testament       our profession" or "confession"— evelation, particularly in the Epis-   that is, our religion. There can be  e to the Hebrews. This unique         no more Christ-centered study  ook concentrates on portraying        than that! May its pursuit enable us ;hrist as the divine-human High        to "see Jesus, . . . crowned with Hest who mediates the benefits of      glory and honour" (Heb. 2:9). lis own self-sacrifice for mankind,       In no sense is this only an thich is lost without such ministry.   academic study. A more spiritual   Our personal acquaintance with       (that is, related to the Spirit) and nd relationship to our great High      personal topic would be hard to
                                   choose. If we wish, it will daily re-
                                   mind us to look up and see our In-
                                   tercessor ministering on our behalf
                                   before the Almighty, who ap-
                                   pointed Him to that merciful work.
                                   Those who wish to refresh their
                                   minds concerning this heavenly re-
                                   ality can hardly do better than to
                                   make the Epistle to the Hebrews
                                   their Further Study for this week.

                                   DAILY HIGHLIGHTS
                                   1. Tabernacle and Temple
                                      (Ex. 25:8, 9)
                                   2. The Priest's Office
                                      (Ex. 28:1)
                                   3. The Perfect Priest
                                      (Heb. 8:1, 2)
                                   4. "Like Unto His Brethren"
                                      (Heb. 2:17)
                                   5. Our Intercessor
                                      (Heb. 9:24)
                                   6. The Believer's Response
                                      (Heb. 4:16)

                   "Let them make me a sanctuary; that I may dwell among
                 them. According to all that I shew thee, after the pattern of the
                 tabernacle, and the pattern of all the instruments thereof,
                 even so shall ye make it" (Ex. 25:8,9).

                    God knew that His wandering people needed a focal point for
                 worship. In the desert a permanent building was neither desir-
                 able nor practicable. A traveling people needed a portable shrine
                 that could be constructed from available materials and be made
                 the center of every campsite. The need was met by the tent, or
                 tabernacle, or sanctuary.
                    We do not here intend to conduct an historical study of the
                 erection of either the temporary or permanent buildings. We
                 would rather note the divine intention in planning their con-
                 struction. This is clearly stated in today's text: "Let them make
                 me a sanctuary; that / may dwell among them." God, as a loving
                 Father as well as an awe-inspiring Deity, ever wants to be per-
                 sonally in the midst of His people. This presents no problem for
                 the Omnipresent One but calls for a localized sense of God for
                 the benefit of His children, who need a specific center where
                 they can meet their Lord, offer their adoration and gifts, obtain
                 pardon and spiritual renewal, and receive His guidance for all
                 aspects of their group and personal lives. The sanctuary, or
                 temple, fills that multiple need and gives them the assurance of
                 God's willingness to dwell in their midst. (See Lev. 26:11, 12.)

                  What did the tabernacle and temples faintly represent?
                 Heb. 9:11, 12, 14. (Compare Heb. 8:1, 2.)

                     "The heavenly temple, the abiding place of the King of kings,
                 where 'thousand thousands minister unto Him, and ten
                 thousand times ten thousand stood before Him,' ... that temple
                 filled with the glory of the eternal throne, where seraphim, its
                 shining guardians, veil their faces in adoration—no earthly
                 structure could represent its vastness and its glory. Yet impor-
                 tant truths concerning the heavenly sanctuary and the great
                 work there carried forward for man's redemption were to be
                 taught by the earthly sanctuary and its services."—Patriarchs
                 and Prophets, p. 357.

 FURTHER STUDY     S.D.A. Bible Commentary, vol. 7, "Additional Note on [He-
                 brews] Chapter 10," pp. 467-469

                   "By divine direction the tribe of Levi was set apart for the
                service of the sanctuary. In the earliest times every man was the
                priest of his own household. In the days of Abraham the priest-
                hood was regarded as the birthright of the eldest son. Now,
                instead of the first-born of all Israel, the Lord accepted the tribe
                of Levi for the work of the sanctuary. By this signal honor He
                manifested His approval of their fidelity, both in adhering to His
                service and in executing His judgments when Israel apostatized
                in the worship of the golden calf. The priesthood, however, was
                restricted to the family of Aaron. Aaron and his sons alone were
                permitted to minister before the Lord."—Patriarchs and
                Prophets, p. 350.

                  How were Aaron and his sons consecrated to their holy
                office? Ex. 40:13-15; 29:4-9.

                   Although, as stated above, "in the earliest times every man
                was the priest of his own household," the spiritual needs of a
                whole people—whose worship was based upon a sanctuary
                graced by the presence of the most high God—called for a
                centralized system. For such service a consecrated priesthood
                was required. Its members ministered on their people's behalf
                "in the priest's office." Because of this "everything connected
                with the apparel and deportment of the priests was to be such as
                to impress the beholder with a sense of the holiness of God, the
                sacredness of His worship, and the purity required of those who
                came into His presence."—Patriarchs and Prophets, p. 351.
                   From its inauguration to its closure, however, the tabernacle
                system of worship was handicapped by the frailty of its priests.
                They were as human as the people whom they represented and
                reflected their apostasy. In the divine economy, therefore, their
                ministry was an interim measure designed to care for Israel's
                needs until the sinless, perfect High Priest would appear.

                                                                                 11

                     In its earlier chapters the Epistle to the Hebrews has been
                  depicting Christ as "the Apostle and High Priest" of the Chris-
                  tian religion (ch. 3:1). In chapter 8 the writer sums up one aspect
                  of his reasoning by asserting the divine nature of that priest-
                  hood, seeing our Lord seated at God's right hand—a position
                  no human priest could ever occupy. The Saviour is also re-
                  vealed as ministering in "the true tabernacle," that is, thereal or
                  genuine one, the heavenly original after which the earthly one
                  was patterned. (Compare Heb. 8:5 with Ex. 25:40.)

                    For what principal purpose were human high priests or-
                  dained or appointed, and what did this require of Christ? Heb.
                  8:3. (Compare Heb. 5:1-3.)

                      The Levitical priesthood was instituted because of man's sin
                  and was largely occupied with the offering of sacrifices for sin.
                  Christ's priesthood is of a wider nature; for His office is eternal,
                  and He will still be our High Priest even after sin has been
                   destroyed. Yet His redemptive role will never be forgotten, and
                  man's chief reason for gratitude will always be remembrance of
                  the Saviour's double service in sacrificing Himself and in
                  mediating that offering by His priestly ministry.
                      "The Christian world in general is acquainted with Christ as
                  'the Lamb of God' that 'taketh away the sin of the world' (John
                  1:29). It is acquainted with Christ as the crucified One, who gave
                  Himself for us that we might be saved. But not all Christians are
                  acquainted with Christ as the high priest who ministers His
                  blood in the sanctuary above. Yet without that ministry the plan
                  of salvation would be ineffective. In the institution of the Pass-
                  over in Egypt God commanded the Israelites not simply to slay
                  the lamb, but to put its blood on the doorposts. . . . So in the
                  antitype the blood of Christ, our Passover... , is not simply shed,
                  it is ministered for us in heaven above by our great High Priest,
                  as a vital part of God's plan to save us."—S.D.A. Bible Commen-
                  tary, vol. 7, p. 430.

 FURTHER STUDY      Prophets and Kings, pp. 681-685

                 In order to be "a merciful and faithful high priest" and "make
               reconciliation for the sins of the people," the Eternal One had to
               be "made in the likeness of men" (Phil. 2:7). We cannot realize
               what this meant to Him who inhabited eternity, but we should'
               understand that this was part of the cost of His high priesthood.
               His humanity, however, will also enable Him to "destroy him
               that had the power of death, that is, the devil" (Heb. 2:14).
                 Jesus "made known to the angelic host that a way of escape
               had been made for lost man. He told them that He had been
               pleading with His Father, and had offered to give His life a
               ransom, to take the sentence of death upon Himself, that
               through Him man might find pardon; that through the merits of
               His blood, and obedience to the law of God, they could have the
               favor of God, and be brought into the beautiful garden, and eat
               of the fruit of the tree of life."—Early Writings, p. 149.

                 Which of the High Priest's divine-human qualities bring Him
               into the most sympathetic touch with His people's daily
               needs? Heb. 4:15.

                 We cannot measure the comfort that comes from knowing
               that our High Priest understands all about the temptations that
               beset us! Still greater is the assurance of knowing that His
               temptation-conquering power may be ours too!
                 "Those who claim that it was not possible for Christ to sin,
               cannot believe that He really took upon Himself human nature.
               But was not Christ actually tempted, not only by Satan in the
               wilderness, but all through His life, from childhood to man-
               hood? In all points He was tempted as we are, and because He
               successfully resisted temptation under every form, He gave man
               the perfect example, and through the ample provision Christ
               has made, we may become partakers of the divine nature, hav-
               ing escaped the corruption that is in the world through lust."—
               Ellen G. White Comments, S.D.A. Bible Commentary, vol. 7, p.
               929.

                                                                              13

         Part 5   Where has our ascended High Priest gone, and for what
          OUR purpose?
  INTERCESSOR
                  "Christ is not entered into the holy places made with hands,
                which are the figures of the true; but into heaven itself, now to
                appear in the presence of God for us" (Heb. 9:24).

                    Every thoughtful Christian asks, "What is my Master now
                 doing in heaven?" Our text provides a partial answer to that vital
                 question. He appears, or presents Himself, "in the presence of"
                 (literally, "in the face of") God for us, on our behalf, as our
                 Representative, our Advocate.
                    "Jesus stands in the holy of holies, now to appear in the
                 presence of God for us. There He ceases not to present His
                 people moment by moment, complete in Himself. But because
                 we are thus represented before the Father, we are not to imag-
                 ine that we are to presume upon His mercy, and become care-
                 less, indifferent, and self-indulgent. Christ is not the minister of
                 sin. We are complete in Him, accepted in the Beloved, only as
                 we abide in Him by faith."—Ellen G. White Comments, S.D.A.
                 Bible Commentary, vol. 7, p. 933.

                    What ministry has engaged the Son since His return to
                  heaven? Heb. 7:25. (Compare Acts 7:55.)

                     This verse reveals the continuing nature of Christ's redemp-
                  tive work. While the cross is at the center of our salvation, our
                  Saviour's priestly ministry as Intercessor is the means by which
                  we benefit from the reconciliation provided between ourselves
                  and God. This does not mean that the Son can do nothing else
                  but present our repentance and pleas for pardon before the
                  Father (that would seem to place limitations on the illimitable)
                  but that our eternal High Priest is ever willing and able to
                  represent us before God. How precious, then, is this part of our
                  Redeemer's work!
                     "The final object of His entrance as high priest and sacrifice
                  into the eternal heaven is there to appear before God for us,
                  presenting on our behalf no exhausted sacrifice, nor one of
                  transient efficacy or needing repetition, but Himself in his own
                  person, as an ever-present, ever-living victim and atonement.
                  And this object is attained at once, and attained for ever."—
                  Franz Delitzsch, Commentary on the Epistle to the Hebrews, vol.
                  2, p. 129. (Quoted by M. L. Andreasen, The Book of Hebrews, p.
                  363.)

 FURTHER STUDY      Study the ninth chapter of Hebrews verse by verse, concen-
                  trating on the current significance of Christ's high-priestly
                  ministry in the heavenly sanctuary. 14

                 The word here rendered "boldly" may also be translated
               "with confidence." "The throne of grace" refers to the throne
               where grace is dispensed, that is, God's throne, since He is "the
               God of all grace" (1 Peter 5:10). There we shall find mercy that
               pardons our transgressions and grace to help us overcome sin.
               "As an earthly parent encourages his child to come to hitn at all
               times, so the Lord encourages us to lay before Him our wants
               and perplexities, our gratitude and love. Every promise is sure.
               Jesus is our Surety and Mediator, and has placed at our com-
               mand every resource, that we may have a perfect character. The
               blood of Christ in ever-abiding efficacy is our only hope; for
               through His merits alone we have pardon and peace."—Ellen G.
               White Comments, S.D.A. Bible Commentary, vol. 6, p. 1116.

                 How may we realize the spiritual benefits provided by
               Christ's intercession in the heavenly sanctuary? Heb. 10:19-
               25.

                  These verses introduce the closing practical counsels in the
               Epistle to the Hebrews. Unless these are heeded and practiced,
               our study of Christ's priesthood brings only a mental satisfac-
               tion which may be lifeless and even deceptive. Four prerequi-
               sites prepare us for entering "into the holiest": (1) a true or
               sincere heart; (2) a full faith in Christ's atoning sacrifice; (3) a
               penitent's clear conscience; (4) a symbolic cleansing from sin in
               baptism (verse 22). These in turn enable us to (1) hold fast our
               hope (rather than "faith"); (2) stimulate our fellows in Christian
               service; (3) be faithful in communal worship; (4) encourage
               fellow members to steadfastness, in view of the second coming
               (verses 23-25).
                  Here we have a divinely endorsed recipe for healthy church
               life. We suggest that we consider each suggestion in our per-
               sonal study of this lesson at horne and then discuss each point
               of apostolic counsel in our Sabbath School class. Such an
               exercise may well improve the spiritual health of the church
               where we worship. The strength of the church lies in its attend-
               ing membership.

                                                                                15

                                   DAILY HIGHLIGHTS
                                   1. Subject to Judgment
                                      (Gen. 1:28)
                                   2. God and Judgment
                                      (Eccl. 12:13, 14)
                                   3. Judgment on Earth
                                      (Lev. 6:2-7)
                                   4. Judgment in Heaven
                                      (Dan. 8:14)
                                   5. New Testament and Judgment
                                      (Acts 17:30, 31)
                                   6. Preparation for Judgment
                                      (1 John 2:1)

                   When God created our first parents, He also blessed them
                with everything they would need to enjoy the world that lay
                before them. At the same time He required certain things of
                them. In fact, the duties grew out of God's gifts. They were to
                populate the earth; they were to govern it and its creatures. They
                were thus called to give account of their stewardship of the
                unmarred creation. They were answerable to the Creator for the
                fulfillment of what He asked. In other words, they were subject
                to judgment from the beginning.
                   "God placed man under law, as an indispensable condition of
                his very existence.... God might have created man without the
                power to transgress His law; He might have withheld the hand of
                Adam from touching the forbidden fruit; but in that case he
                would have been, not a free moral agent, but a mere automaton.
                . . There could have been no development of character"—
                Patriarchs and Prophets, p. 49.

                   When Eve and then Adam disregarded the Creator's direc-
                tives, what judgments came upon them? Gen. 3:16-19.

                   "It was not the will of God that the sinless pair should know
                aught of evil. He had freely given them the good, and had
                withheld the evil. But, contrary to His command, they had eaten
                of the forbidden tree, and now they would continue to eat of
                it—they would have the knowledge of evil—all the days of their
                life. From that time the race would be afflicted by Satan's
                temptations."—Patriarchs and Prophets, p. 59.
                   We should not suppose that all the promised wages of sin
                were received immediately. They were paid gradually as the
                human frame weakened as a result of wrongdoing and as nature
                herself was affected by man's and woman's departure from the
                Creator's perfect standard. But the most grievious result of
                sin—being sent out of Paradise—followed fast upon the heels
                of transgression. Sin, when it is finished, always brings death
                (James 1:15).

                  Because God brings everything we do into judgment, the
               writer urges us to "fear God, and keep his commandments."
               This well summarizes Old Testament theology on conduct in
               relation to judgment, not that we shall survive judgment on the
               strength of our commandment keeping (this would be salvation
               by works), but only through the merits of Jesus. On the other
               hand, our reward in the judgment will be related to the delight
               we have shown in doing God's will and upholding His stan-
               dards. This teaching is related to Christ's own words, "If ye love
               me, keep my commandments" (John 14:15).
                  "God discerns the purposes of man and all his works. Every
               man will be rewarded according as his works have been,
               whether good or evil."—Testimonies, vol. 2, pp. 300, 301.

                 With what attitude does the God-fearer look toward the
               Lord's coming in judgment? Ps. 98:9.

                 The Lord "cometh to judge the earth." This prospect can
               bring fear or joy, depending on the spiritual condition of the
               beholder. The born-again Christian can warmly welcome the
               appearance of the Judge, crying, "This is the Lord; we have
               waited for him, we will be glad and rejoice in his salvation" (Isa.
               25:9). At the other end of the scale, he who has rejected Christ
               will have rejected his Advocate and will face the prospect of
               judgment with shame and fear, knowing his own guilt and
               defenselessness.
                                "Thou Judge of quick and dead,
                                Before whose bar severe,
                                With holy joy or guilty dread,
                                We all shall soon appear—
                                Our erring souls prepare
                                For that tremendous day,
                                And fill us now with watchful care,
                                And stir us up to pray."
                                —Charles Wesley,
                                The New Advent Hymnal, no. 170.

                                                                               19

       Part 3     By what symbolic process was pardon for sin represented
  JUDGMENT      under the Mosaic law?
   ON EARTH
                  "If a soul sin, ... he shall bring his trespass offering unto the
                Lord, a ram without blemish out of the flock.... And the priest
                shall make an atonement for him before the Lord" (Lev. 6:2-7).

                   "The most important part of the daily ministration was the
                service performed in behalf of individuals. The repentant sinner
                brought his offering to the door of the tabernacle, and, placing
                his hand upon the victim's head, confessed his sins, thus in
                figure transferring them from himself to the innocent sacrifice.
                By his own hand the animal was then slain, and the blood was
                carried by the priest into the holy place and sprinkled before the
                veil, behind which was the ark containing the law that the sinner
                had transgressed. . . .
                   "The sins of Israel being thus transferred to the sanctuary, the
                holy places were defiled, and a special work became necessary
                for the removal of the sins."—Patriarchs and Prophets, pp. 354,
                355.

                  What annual purification was then ordained for the
                sanctuary and for Israel? Lev. 16:16.

                  On the tenth day of the seventh month (September-October)
                each year, the high priest fulfilled the rituals for the cleansing of
                the sanctuary which represented full atonement for the con-
                fessed sins of Israel on that annual Day of Atonement.

                  What wider significance do these Levitical ceremonies
                have in the plan of salvation? Heb. 9:22-26.

                  Few, if any, have difficulty in seeing the offering of animals as
                a type of "the Lamb of God, which taketh away the sin of the
                world." Sound biblical study invites us to take the further step of
                accepting that the typical Day of Atonement must also have its
                antitype. This would be in an event that will once and for all not
                only pardon sin but remove all condemnatory records from
                against the names of those who have chosen Christ as their
                Substitute and Advocate. This calls for an act of examination or
                judgment of those who have engaged Christ as their Advocate.
                "As in the typical service there was a work of atonement at the
                close of the year, so before Christ's work for the redemption of
                men is completed there is a work of atonement for the removal
                of sin from the sanctuary."—The Great Controversy, p. 421.

                 "Unto two thousand and three hundred days; then shall the
               sanctuary be cleansed" (Dan. 8:14).

                  This verse, in isolation, does not provide its own interpreta-
               tion. It needs to be considered in the context of Daniel's other
               prophecies, especially those in chapters 7 through 9. These
               take us through the remaining Old Testament years into the
               Christian era and into God's eternal kingdom. The earthly
               sanctuary was destroyed in A.D. 70; its services had been re-
               placed by Christ's heavenly ministry in "the true tabernacle,
               which the Lord pitched, and not man" (Heb. 8:2). Since the
               cleansing of the sanctuary takes place at the end of the 2300
               prophetic days or literal years, the event can only refer to the
               cleansing of the sanctuary in heaven.

                In what sense can the heavenly sanctuary be cleansed?
               Heb. 9:23. (Note the translation in the New English Bible.)

                  "As anciently the sins of the people were by faith placed upon
               the sin offering and through its blood transferred, in figure, to
               the earthly sanctuary, so in the new covenant the sins of the
               repentant are by faith placed upon Christ and transferred, in
               fact, to the heavenly sanctuary. And as the typical cleansing of
               the earthly was accomplished by the removal of the sins by
               which it had been polluted, so the actual cleansing of the
               heavenly is to be accomplished by the removal, or blotting out,
               of the sins which are there recorded. But before this can be
               accomplished, there must be an examination of the books of
               record to determine who, through repentance of sin and faith in
               Christ, are entitled to the benefits of His atonement. The cleans-
               ing of the sanctuary therefore involves a work of investigation—
               a work of judgment."—The Great Controversy, pp. 421, 422.
               (Emphasis supplied.)
                  A detailed study of the chronological aspects of Daniel 7
               through 9 points to 457 B.C. as the beginning date for the
               measurement of the 2300 days, or years, with A.D. 1844 as the
               time when our Lord entered on the cleansing, or judicial, phase
               of His high-priestly ministry. The present-day significance of
               that date will appear more fully in next week's lesson. For now,
               we should realize that the ever-nearer arrival of the second
               advent brings nearer our own personal appearance before the
               judgment seat of Christ.

                  In his address to the Athenians, Paul urged his listeners to
               repent because of the certainty of judgment. He knew that God,
               in His infallible foreknowledge, had already fixed a day when His
               Son would judge all men. This, says Paul, was called for by
               Christ's resurrection. Room must therefore be found in the
               prophetic calendar for the Saviour's judging both the living and
               the dead. (Compare Christ's own declaration in John 5:22 and
               Peter's teaching in Acts 10:42.)

                When, in the human life-span, does the judgment occur?
               Heb. 9:27, 28.

                  Generally, judgment cannot be pronounced until a man's
               earthly life is completed, which is normally at death. After this,
               his record can be justly weighed, as it will be in the investigative
               judgment. For those who are alive at Christ's coming, death will
               not be necessary, for all who claim pardon by faith in Christ's
               sacrifice will already have been judged by having their sins
               forgiven and their lives cleansed (1 John 1:9). When the Saviour
               appears the second time, then it will be "without sin," or, in a
               better translation, "apart from sin." When He first came, it was
               to "save his people from their sins" (Matt. 1:21); at the second
               coming, His objective will be to receive the redeemed unto
               Himself (John 14:3).
                 "The work of the investigative judgment and the blotting out
               of sins is to be accomplished before the second advent of the
               Lord. Since the dead are to be judged out of the things written in
               the books, it is impossible that the sins of men should be blotted
               out until after the judgment at which their cases are to be
               investigated.... When the investigative judgment closes, Christ
               will come, and His reward will be with Him to give to every man
               as his work shall be."—The Great Controversy, p. 485.

                 "This is a time when every man in a responsible position, and
               every member of the church, should bring every feature of his
               work into close accord with the teachings of the word of
               God."—Testimonies, vol. 9, p. 185.

                  The apostle provides two phases of the answer to our ques-
               tion. (1) Refrain from sinning. This is the ideal, the objective of
               the plan of salvation. However, since all'of us have sinned (and
               have inherently sinful natures that taint our obedience—see
               Selected Messages, bk. 1, p. 344), that advice gives us excellent
               counsel but does not save us from condemnation. (2) We must
               engage the services of our Mediator—He who longs to plead
               our cause. We all need Jesus Christ the Righteous to speak on
               our behalf, but we must retain Him as our defense lawyer now,
               for it will be too late when the final judgment is set and the books
               are opened.
                  "Our crucified Lord is pleading for us in the presence of the
               Father at thethrone of grace. His atoning sacrifice we may plead
               for our pardon, our justification, and our sanctification. The
               Lamb slain is our only hope. Our faith looks up to Him, grasps
               Him as the One who can save to the uttermost, and the fra-
               grance of the all-sufficient offering is accepted of the Father....
               He is our sympathizing Saviour."—Ellen G. White Comments,
               S.D.A. Bible Commentary, vol. 7, p. 948.

                On what basis may we face with confidence the prospect of
               Christ's coming and the thought of judgment? 1 John 2:28.

                  Only those who "abide in him" here below will be ready to
               abide with Christ above when He returns to gather His elect
               from one end of heaven to the other. "Abiding in Christ means a
               constant receiving of His Spirit, a life of unreserved surrender to
               His service.... As the vine branch constantly draws sap from the
               living vine, so are we to cling to Jesus, and receive from Him by
               faith the strength and perfection of His own character."—The
               Desire of Ages, p. 676. Thus we shall have confidence—not a
               brazen presumption, but a conviction of Christ's faithful, effec-
               tive advocacy on our behalf, a knowledge that He is able "to
               save them to the uttermost that come unto God by him" (Heb.
               7:25). Then we shall not be ashamed before Him.

                                                                                23

                   Study of the book of Revelation quickly reveals that its survey
                of history does not follow a straight line in time, but moves
                forward and backward as the shifting scenes pass beforeJohn's
                eyes. An illustration of this occurs in chapters 13 and 14, where
                the prophet records a normal historical sequence in chapter 13,
                then gives a glimpse into a later scene in chapter 14:1-5, and in
                14:6 resumes the chronological recital from chapter 13:18.
                Recognition of the interruption enables us to see the connec-
                tion between 13:18 and 14:6 and the three messengers of 14:6-
               12 fulfilling their duties in the last days prior to the Lord's return
               (14:14-20).
                   John sees an angel fly in the midst of heaven (ensuring prom-
                inence), to preach eternally good news to all peoples. Since
               angels are not given the task of preaching, the angel must
               symbolize the Christians who bear that responsibility. Their
               message is given them—an everlasting gospel. The only au-
               thentic and efficacious gospel ever published, this good news
               born in times eternal in the heart of our loving God was pro-
               claimed first in Eden (Gen. 3:15), typified in the sacrificial ser-
               vices in the tabernacle, and realized in the ministry of our Lord.
               This is the news that fallen man has always needed—and needs
               even more urgently today. Those who have received it are here
               commissioned in the last days to share it with their fellow
               human beings of all races in all nations.
                   "The first angel's message of Revelation 14, announcing the
               hour of God's judgment and calling upon men to fear and
               worship Him, was designed to separate the professed people of
               God from the corrupting influences of the world and to arouse
               them to see their true condition of worldliness and backsliding.
               In this message, God had sent to the church a warning, which,
               had it been accepted, would have corrected the evils that were
               shutting them away from Him. Had they received the message
               from heaven, humbling their hearts before the Lord and seeking
               in sincerity a preparation to stand in His presence, the Spirit and
               power of God would have been manifested among them."—The
               Great Controversy, p. 379.

                                                                                 27

       Part 3     What is the distinctive attribute of the God, whom the first
 WORSHIP THE    angel's message calls upon men to worship?
    CREATOR
                  "Worship him that made heaven, and earth, and the sea,
                and the fountains of waters" (Rev. 14:7).

                   It is singularly fitting that the first angel's call to worship
                should define God as He who created all things. The proclama-
                tion, "the hour of his judgment is come," began to be preached
                about 1840, which was a little before the time when creationism
                and evolution would begin to be examined more intensively
                than ever before. Interest quickened within the next two de-
                cades and received a dramatic stimulus in 1859 from the publi-
                cation of Charles Darwin's The Origin of Species. Any Christian
                movement, therefore, that stressed creationism and called men
                to worship God as Creator of the world in six literal days and to
                observe the seventh-day Sabbath as a perpetual memorial of
                that fiat Creation—any such movement was peculiarly "on
                target" for the mid-nineteenth century.
                   Let us not forget, however, that the call is for worship. This
                requires that we fear God and give glory to Him, acknowledging
                His primacy, giving Him our adoration, our respect, our obedi-
                ence, our service, our trust, our love. In this way we bring glory
                to Him in the eyes of the watching universe. Only then are we
                fulfilling the third angel's message.
                   "To give glory to God is to reveal His character in our own,
                and thus make Him known. And in whatever way we make
                known the Father or the Son, we glorify God."—Ellen G. White
                Comments, S.D.A. Bible Commentary, vol. 7, p. 979.
                   "The worship of God is in contrast with the worship of the
                beast (ch. 13:8, 12) and that of its image (v. 15). In the crisis soon
                to come, the inhabitants of the earth will be called upon to make
                their choice. . . . The message of the first angel is designed to
                prepare men to make the proper choice and to stand firm in the
                time of crisis."—S.D.A. Bible Commentary, vol. 7, p. 828.
                   From these observations we get a glimpse of the comprehen-
                siveness of this first message. It is universal; it rings the age-old,
                ever-needed call to the worship of our Creator God. It does this
                in the urgent setting of the judgment, against which there can
                be no appeal; and—very significant to each student of this
                lesson—it is sounded by men and women who themselves must
                practice what they preach to every nation, kindred, tongue, and
                people.

                    Manuscript evidence favors the inclusion of "a second" after
                "another angel," thus completing the numbering of the angelic
                trio. But while the angels are shown as following one another,
                there is nothing to suggest that the second and third displace
                the first, or the third the second. When the third appears, the
                other two messages continue to be preached simultaneously.
                    "The term 'Babylon' is derived from 'Babel,' and signifies
                confusion. It is employed in Scripture to designate various
                forms of false or apostate religion. In Revelation 17 Babylon is
                represented as a woman—a figure which is used in the Bible as
                the symbol of a church, a virtuous woman representing a pure
                church, a vile woman an apostate church.
                    "In the Bible the sacred and enduring character of the rela-
                tion that exists between Christ and His church is represented by
                the union of marriage. . . .
                    "The unfaithfulness of the church to Christ in permitting her
                confidence and affection to be turned from Him, and allowing
                the love of worldly things to occupy the soul, is likened to the
                violation of the marriage vow... .
                    "The message of Revelation 14, announcing the fall of Baby-
                lon must apply to religious bodies that were once pure and have
                become corrupt. Since this message follows the warning of
                judgment, it must be given in the last days; therefore it cannot
                refer to the'Roman Church alone, for that church has been in a
                fallen condition for many centuries. Furthermore, in the
                eighteenth chapter of the Revelation the people of God are
                called upon to come out of Babylon. According to this scripture,
                many of God's people must still be in Babylon. And in what
                religious bodies are the greater part of the followers of Christ
                now to be found? Without doubt, in the various churches pro-
                fessing the Protestant faith. At the time of their rise these
                 churches took a noble stand •for God and the truth, and His
                 blessing was with them. . . . But they fell by the same desire
                 which was the curse and ruin of Israel—the desire of imitating
                 the practices and courting the friendship of the ungodly."—The
                Great Controversy, pp. 381, 383.
                    While proclaiming the message, let us never forget Revela-
                 tion 18:4—God sees His people in Babylon! Find them!

                                                                              29

      Part 5     What is the terrible burden published by the third heaven-
  BEWARE OF    sent messenger?
   APOSTASY
                 "The third angel followed them, saying with a loud voice, If
               any man worship the beast and his image, and receive his
               mark in his forehead, or in his hand, the same shall drink of the
               wine of the wrath of God" (Rev. 14:9, 10). (See also verse 11.)

                  The content of these three verses is concentrated, calling for
               our close attention.
                  1. "The third angel followed [or accompanied] them." This
               mention of the third may suggest the unity of the three, may
                confirm the numbering of the first and second angels, and may
               gather the three in a group distinct from the many other mes-
               sengers seen by the revelator. This may also suggest that the
               proclamation of the first two messages continues while the
               third is preached.
                  2. The opening words of the message—worship, beast, im-
               age, mark—firmly link it with the events foretold in chapter
               13:11-18. Indeed, the third message cannot be understood
               apart from chapter 13.
                  3. Note the sin against which the message warns: it is trans-
               gression against the first commandment (Ex. 20:3)—God alone
               is to be worshiped.
                  4. "His mark." "To receive this mark means to come to the
               same decision as the beast has done, and to advocate the same
               ideas, in direct opposition to the Word of God.
                  "If the light of the truth has been presented to you, ... and yet
               you still cling to the false sabbath, refusing to keep holy the
               Sabbath which God calls 'My holy day,' you receive the mark of
               the beast."—Ellen G. White Comments, S.D.A. Bible Commen-
               tary, vol. 7, pp. 979, 980.
                  5. Babylon has made all nations drink of her wine. Those who
               deliberately choose false worship will drink God's wine, His
               judgment.
                  6. The judgment. This does not involve eternal torment. The
               reference might be to the plagues which bring death (chapters
               15, 16) and to the second death (chapter 20:12-15).
                  7. Study of the fearful nature of divine judgment on false
               worship should call out compassion and missionary action on
               the part of God's people. Let us not be self-satisfied, for that
               would be unpardonably pharisaical and make us eligible for the
               same torment that comes to those who worship the beast and
               his image.

                  Verses 6 to 12 are a unit of prophecy and require unified
               interpretation. Since no results are recorded from the giving of
               the first and second messages, the declaration in verse 12
               summarizes the fruitage borne of the threefold witness. That
               summary deserves close study.
                  Saints. Three verses (9-11) have just been devoted to the
               judgment that falls on those who worship the beast and his
               image. The reference to "saints" shows that while such apos-
               tasy is worldwide, it will not be total.
                  Patience. Faithful Christians will need all the patience, for-
               titude, and steadfastness that heaven can furnish them as they
               resist apostate forces and false teachings. The phrase "here is"
               shows that there will be a body of patient, faithful believers, who
               are identified in chapter 12:17 as "the remnant."
                  Keep the commandments of God. This is a further clue to the
               identity of the faithful—they are obedient, and they heed God's
               law, in contrast to those who obey the beast and his image. This
               faithfulness to the law of the Lord, especially in respect to
               Sabbath observance, will distinguish the faithful from those
               who transgress that law.
                  The faith of Jesus. Or, faith in Jesus. If the first rendering is
               preferred, then the saints are to hold the same faith that sus-
               tained Jesus; if the second translation is taken, then the refer-
               ence is to the saints' faith in Jesus and His merits. (NIV has
               "faithful to Jesus.")
                  "In Revelation 14 John beholds another scene. He sees a
               people whose fidelity and loyalty to the laws of. God's kingdom
               grow with the emergency. The contempt placed upon the law of
               God only makes them reveal more decidedly their love for that
               law."—Ellen G. White Comments, S.D.A. Bible Commentary,
               vol. 7, p. 981.
                  These messages are addressed not only to those who have
               not yet made their decisions, but to us who claim to be com-
               mandment keepers. They should provide us with the standard
               by which to assess our fitness for inclusion among "the saints."

                                                                                31

07he XEing 50 C© big    "In the days of these kings shall     vations concerning His return and the God of heaven set up a kingdom,      His counsels to His first and later which shall never be destroyed: and      disciples concerning their involve- the kingdom shall not be left to other   ments in the history of their own people, but it shall break in pieces     times. We note how He wished and consume all these kingdoms, and      they and we should live as the it shall stand for ever" (Dan. 2:44).    Master's prophecies are fulfilled.
                                        We need to read the signs of the    The teaching of the second com-       times, especially those of our own ing of Christ is a natural doctrine, a   times. Each given sign is a logical continuation of world his-       signpost, to be read and then left tory rather than a statement of a        behind as we, the travelers, move theological view. Given the facts of     ahead. To convince others that we Father, Son, and Holy Spirit, Crea-      are on the right road, we May refer tion, the incarnation, Calvary, the      to past landmarks; but they will resurrection, and the ascension,         not now ensure our arrival at the the second coming is called for—         pearly gates. Our completion of one of history's great essentials, a     the journey now depends on our part of creation's total pattern.        right reading and following of the Without it, there is tragedy. With       map of the country that lies ahead. it, there is the greatest of triumphs.      It is not possible to cover such a    We briefly touch on that side of      subject as Christ's coming and His salvation history this week, and we      kingdom in two weeks, in twelve see it as a necessary part of the        brief glances at the wealth of reve- Christian story. We then turn to         lation on this regal topic. Neither is Christ's own foresights and obser-       it desirable that we contentedly
                                                                    .   re-
                                     peat what textbooks have outlined
                                     for more than a century past. We
                                     have, then, had to be severely
                                     selective, while viewing the second
                                     advent from a slightly different
                                     angle from the usual, seeing it as
                                     the culmination of God's eternal
                                     purpose in Christ Jesus.

                                     DAILY HIGHLIGHTS
                                     1. The Kingdom Is Coming
                                        (Luke 1:32, 33)
                                     2. Satisfaction Assured
                                        (Isa. 53:11)
                                     3. Promise of Return
                                        (John 14:1-3)
                                     4. Signs of Return—I
                                        (Matt. 24:3)
                                     5. Signs of Return—II
                                        (Matt. 24:29)
                                     6. Signs of Return—III
                                        (Luke 17:26, 27)

                      With what joy did Gabriel make that announcement! He and
                   his myriads of winged companions had mourned the loss of our
                   world's loyalty for 4000 years. Now their Commander was about
                   to take human form that He might regain "the first dominion"
                   (Micah 4:8), might reign from the throne of David, and might
                   rule over an everlasting kingdom. The first step in fulfilling this
                   bold program was about to be taken—the Eternal would tie
                   Himself to time as a babe, who would live to overthrow the
                   enemy and reestablish God's rule over the whole earth. The
                   beneficent ministry, the death, burial, resurrection, and ascen-
                   sion were further vital steps in the fulfillment of the proclaimed
                   plan, but not yet has David's greatest Son regained "the throne
                   of his father David." While Christ has ever remained a King
                   (witness the Magi's gifts in Bethlehem), He still has to return to
                   rule as King over our world. Therein lies the need for His second
                   advent—to complete the work begun here as a man.

                     What simple but encouraging promise did the Lord give His
                   true followers? Matt. 5:5.

                     This promise, too, calls for our Lord's return. At present "the
                   meek" are the last to inherit even a minute portion of the earth;
                   their little is taken from them—even life itself—by the proud.
                   This state of society will get worse and worse until halted by the
                   dramatic change in world government that Christ's return will
                   bring. This is why He will come again.
                     "The meek 'shall inherit the earth.' It was through the desire
                   of self-exaltation that sin entered into the world, and our first
                   parents lost the dominion over this fair earth, their kingdom. It is
                   through self-abnegation [putting self aside] that Christ redeems
                   what was lost. And He says we are to overcome as He did."—
                   Thoughts From the Mount of Blessing, p. 17.

 FURTHER STUDY       The Great Controversy, pp. 299-302

                  After recounting the suffering that would come to the Man of
               Sorrows as He bore the sins of the world, the prophet foretells
               that the Suffering Servant "will be satisfied." By bearing "their
               iniquities," the Redeemer will "justify man," or "make the many
               righteous." This is an assurance that the Son of man will not
               have suffered in vain. "The travail of his soul" will give birth to a
               multitude of redeemed ones that no man can number, and these
               will be the subjects of His kingdom.
                  It is enlightening to note that this verse contains one of the
               few phrases where the Dead Sea Scrolls' version of Isaiah gives
               a different reading from the traditional Hebrew text. As a result,
               we may literally read, "After the labour of his soul he shall see
               the light of life; he shall be satisfied." (See also NIV.)
                  Our Lord cannot be completely satisfied, however, until those
               He has saved from sin are able to enjoy eternal life. This is only
               possible at the last day, at His own coming in glory. (See John
               5:25, 29; 6:40.)

                 What royal scene did the Spirit of Christ, operating in Daniel,
               reveal to the prophet? Dan. 7:13, 14, 27.

                 This foreview, based on divine foreknowledge and well
               known to our Lord through His own study of the Scriptures,
               called for more than His earthly life could ever provide. When He
               ascended to His Father's court, He expected to return in regal
               majesty to complete all that had been foretold concerning His
               kingdom. This calls for His judgment ministry (that would clear
               His government), for His acceptance of the everlasting domin-
               ion, and, ultimately, for His triumphant royal return. (Compare
               The Great Controversy, pp. 479, 480.) Already, then, it may be
               truly said, He has seen the travail of His soul, and He is satisfied
               (see lsa. 53:11)—the investigative judgment declaring that the
               cross was not in vain. He who had appeared to Daniel must
               Himself have been sustained during His days on earth by His
               study of Daniel's book. How deep must be His interest as its
               prophecies approach their complete fulfillment.

                                                                                  35

                    Although Christ's concern for His followers held first place in
                 His thoughts, His own heart must have been heavy at the
                 thought of leaving those with whom He had shared three years
                 that turned the tide of human history. Yet He faced the parting in
                 the knowledge of reunion, and He wanted the eleven to share
                 that same expectation. He therefore reminded them of the basic
                 position of their faith and appealed to their personal knowledge
                 of Himself. You are believers in God; believe similarly in Me. I am
                 only going away from you that I might come back and be with
                 you, and you with Me, forever.
                   "The object of Christ's departure was the opposite of what the
                 disciples feared. It did not mean a final separation.... While He
                 was building mansions for them, they were to build characters
                 after the divine similitude."—The Desire of Ages, p. 663.

                   Under what circumstances did angels confirm the assur-
                 ance of their Master's return? Acts 1:9-11.

                   "The same Jesus who had walked and talked and prayed with
                 them; who had broken bread with them; who had been with
                 them in their boats on the lake; and who had that very day toiled
                 with them up the ascent of Olivet,—the same Jesus had now
                 gone to share His Father's throne. And the angels had assured
                 them that the very One whom they had seen go up into heaven,
                 would come again even as He had ascended."—The Desire of
                 Ages, p. 832.
                   While the angels did not specifically promise the disciples
                 that they would see their Lord return in the clouds during their
                 own lifetime, the announcement held out that eventual pros-
                 pect to the group of early Christians who had just seen their
                 beloved Jesus carried away from their straining eyes.

 FURTHER STUDY     Testimonies, vol. 8, pp. 252-254

                  The last crowded week of our Lord's peculiarly human minis-
               try had already begun. It would be followed by 40 days of ap-
               pearances after his resurrection. Sunday morning, on His way
               up the steep road from Jericho, He had ridden, humbly but
               triumphantly, into the capital, then withdrawn down the same
               road to the peace of Bethany. On Monday He cleared the temple
               of its blasphemous commerce and entered on an intensive
               threefold teaching program—addressed to the general
               populace, to the rulers, and lastly to the disciples (Matt. 20:29 to
               23:39). His sorrow over the destruction about to strike
               Jerusalem (Matt. 24:1, 2) prompted the Twelve to pose the
               threefold question, "When will these events occur? What sign
               will forewarn us of Your coming? How shall we know when to
               expect the end of the world?"

                 What was the Master's immediate response to His follow-
               ers' inquiries? Matt. 24:4-8.

                  Jesus does not avoid the questions posed by His disciples.
               But because they could not grasp what would occur even in the
               week that lay ahead, because they could not understand the
               centuries that would pass before their Lord would return, and
               because, had they known, they would not have been able to
               bear the revelations—for such reasons Jesus mercifully min-
               gled the immediate with the distant. (See The Great Con-
               troversy, p. 25.) He referred to some signs that would be true of
               both times. Warnings concerning the destruction of the temple
               and the city, of political chaos, devastating wars, and natural
               disasters, merged with signs that particularly applied to His own
               return, or parousia. However, the primary application of the
               phrase "the end is not yet" (Matt. 24:6) is seen as a warning to
               the disciples in A.D. 31 not to expect an immediate destruction
               of Jerusalem. That catastrophe did not occur until A.D. 70,
               nearly 40 years later, by which time some of His listeners were
                dead!

                                                                                 37

                   Some sections of our Lord's prophecy (Matthew 24 and paral-
                lels) may be applied to first-century conditions and events and
                also to the time just before His second advent—as we have
                already observed in Matthew 24:6 (Mark 13:7)—"the end is not
                yet." The same may be said of Matthew 24:21 (Mark 13:19)—"for
                then shall be great tribulation."
                   No double interpretation is possible, however, for today's
                text, though prophecy drastically foreshortens its time ele-
                ments. The physical signs in the sun, the moon, and the stars,
                occurring in 1780 and 1833, are clearly linked to the coming of
                the Son of man (Matt. 24:30; Mark 13:24-26). But they were
                guideposts; and no sensible traveler spends much time looking
                backward—he forges ahead. Furthermore, the lapse of one and
                a half centuries since 1833 should warn us not to measure
                prophecy's view of time by human reckoning.

                  What other signs of Christ's approaching return does Luke
                record, in addition to those in the heavens? Luke 21:25, 26.

                  If Christians had given more heed to the earlier physical signs,
                they might feel less fear in face of "the distress of nations, with
                perplexity" and the shaking of the powers of heaven.
                  The conflict between dramatic improvement in living
                conditions—accompanied by worsening social and political
                relations—and man's inability to ensure lasting peace, pro-
                duces despair. Thoughtful persons' hearts fail them for fear.
                  "We are now standing on the threshold of great and solemn
                events. A crisis is before us, such as the world has never wit-
                nessed. And sweetly to us, as to the first disciples, comes the
                assurance that God's kingdom ruleth over all. The program of
                coming events is in the hands of our Maker. The Majesty of
                heaven has the destiny of nations, as well as the concerns of His
                church, in His own charge."—Thoughts From the Mount of
                Blessing, p. 121.

                   "God did not condemn the antediluvians for eating and drink-
                ing; . . . Their sin consisted in taking these gifts without
                gratitude to the Giver. . . . It was lawful for them to marry.
                Marriage was in God's order; ... but ... marriage was perverted
                and made to minister to passion.
                   "A similar condition of things exists now. That which is lawful
                in itself is carried to excess."—Patriarchs and Prophets, p. 101.

                  How does Paul support the Lord's view of the morality of the
                last-day generation? 2 Tim. 3:1-5.

                   This is a fearful list of moral breakdown. It has applied to most
                generations throughout history, but it is applicable to our gen-
                eration more than to any other. Worse still, it applies to those
                who have "a form of godliness," that is, to professing Chris-
                tians, to church members, and, in some degree at least, to
                ourselves. We can be a sign of the last days, either by being
                justly included in Paul's sad list or by rising out of that class and
                being numbered among them "that keep the commandments of
                God, and the faith of Jesus" (Rev. 14:12).

                  What is the key to passing safely through the moral perils of
                the last days? Luke 21:34-36.

                  We have responsibilities for our own spiritual survival. We
                must "take heed" unto ourselves. We must reject customs that
                debauch millions of our fellow human beings. Christian re-
                straint in eating and drinking and a trustful, watchful way of
                meeting life's demands will enable us to escape the snares that
                entrap so many in our time.

                                                                                   39

                                        m C©   "Thy kingdom come. Thy will be          Last week's lesson dwelt on the done in earth, as it is in heaven"     need for the coming of the King, (Matt. 6:10).                          for His sake as well as that of the
                                   lost worlds. Christ's own promises    This is the first petition in the   assure us that His work did not prayer Jesus taught the multitude      end at Calvary nor even at Bethany on the mount (chapter 5:1). Its po-    (Luke 24:50), but that before the sition reveals its importance in the   foundation of the world He had Teacher's thinking. Its request—so     planned, in concert with the Fa- brief, yet of such magnitude—lies      ther, to come the second time to at the very heart of Christ's minis-   complete the work He began in try. He came so His kingdom could      Bethlehem. Without that return, come. None knew better than He         His Father's kingdom would not that His Palestinian life would not    come; with it, the train of events complete that task. But it would set   would see God's will done on this it in motion; it would gather the      earth as it is in heaven. nucleus of subjects who would             The limitations of brief doctrinal be—in a special sense because of       studies create their own difficul- their openness to Christ—charter       ties. This doctrine of the kingdom members of this kingdom which          is no exception. It had its im- the Son so often described as "the     mediate application to those who kingdom of heaven" (Matt. 4:17         received its message in Palestine onward). The central ambition (in      and to the hearts of those who the purest possible sense) of the      later accepted it in every nation Son of man's existence was the es-     under heaven. But it is also in- tablishment of that kingdom on         separably linked to the Lord's earth.                                 glorious return for the eternal es-
                                    tablishment of His kingdom on
                                    earth as an integral part of His
                                    kingdom in heaven. It is from this
                                   angle that this week's study views
                                    the second advent—as a spectacu-
                                    lar step in answer to the petition,
                                    "Thy kingdom come."

                                   DAILY HIGHLIGHTS
                                   1. When?-1
                                      (Matt. 24:32, 33)
                                   2. When?—II
                                      (Matt. 24:36)
                                   3. Why?
                                      (Matt. 24:14)
                                   4. How?-1
                                      (Acts 1:11)
                                   5. How?-11
                                      (Matt. 16:27)
                                   6. How to Be Ready
                                      (Matt. 24:42)

                   "Now learn a parable of the fig tree; When his branch is yet
                 tender, and putteth forth leaves, ye know that summer is nigh:
                 So likewise ye, when ye shall see all these things, know that it
                 is near, even at the doors" (Matt. 24:32, 33).

                    The disciples' question, "When shall these things be?" (Matt.
                 24:3) led to Christ's prophecies concerning the destruction of
                 Jerusalem and the end of the world. He first wanted to prepare
                 the Twelve for the national tragedy that loomed ahead (A.D. 70).
                 He then wanted to prepare the church for the griefs and joys that
                 would be associated with His second coming. He therefore told
                 of the signs recorded in Matthew 24:29 and described some of
                 the events that would accompany the return (verses 30, 31).
                 Infinite wisdom limited Christ in knowing or giving a date for the
                 advent. It well knew also-what human nature would do if a day
                 were fixed for His appearing. But Christ did reveal enough to
                 alert the believer to the nearness of that glad event. (See Matt.
                 24:36.)
                   The double thread of meaning that runs throughout Matthew
                 24 and its parallels (Mark 13 and Luke 21) appears also in our
                 text for today. The Greek of Matthew 24:33 permits translation
                 either as "it is near" or as "he is near." The first could refer to
                 A.D. 70 or to the advent, while the second would be a distinct
                 reference to Christ's own return. The general context, many
                 modern translations, and The Desire of Ages, page 632, favor
                 the second translation.

                   What solemn assurance of fulfillment did Jesus give con-
                 cerning the signs? Matt. 24:34, 35.

                    Verse 34 has given rise to many time forecasts concerning the
                 end. Yet it is clear from Christ's subsequent words in verse 36
                 that He never intended His followers to assume that He was
                 suggesting a date for His return. Some take the phrase "this
                 generation shall not pass" to mean that all the Lord's predic-
                 tions will have been fulfilled when the life cycle of the last
                 generation is interrupted by the advent itself. This application is
                 seen to be confirmed by the emphatic declaration in verse 35.

 FURTHER STUDY    The Desire of Ages, pp. 632-634

                 "Of that day and hour knoweth no man, no, not the angels of
               heaven, but my Father only" (Matt. 24:36).

                  Speaking in A.D. 31, the Lord could only deal in general terms
               with the time of His second advent. Neither the Twelve nor the
               multitudes who would come into the church after them were
               capable of facing with spiritual calmness the passage of two
               millenniums. Therefore the wise and merciful Father withheld
               time knowledge from them. Yet disciples of all ages have longed
               to have a date for their Master's return. To all of them, the Lord's
               answer is final, "Of that day and hour knoweth no man." The
               parallel passage in Mark contains the phrase "neither the Son"
               (Mark 13:32). How, then, can mere mortals have the boldness to
               claim to foretell the date of the Son's return? All dated forecasts
               are doomed to failure. Worse still, the very attempts are mis-
               placed, being an endeavor to discover what the Father in His
               wisdom has decided to keep secret. (See Acts 1:7.)
                  "Time after time has been set for Christ to come, but repeated
               failures have been the result.... Because the times repeatedly
               set have passed, the world is in a more decided state of unbelief
               than before in regard to the near advent of Christ. They look
               upon the failures of the time setters with disgust; and because
               men have been so deceived, they turn from the truth substan-
               tiated by the word of God that the end of all things is at
               hand."—Testimonies, vol. 4, p. 307.
                  Nevertheless, we must guard against the opposite extreme—
               that of ignoring or denying the Lord's coming. Those negative
               attitudes are often fatal, leading to a complete loss of faith. It is
               the evil servant who says in his heart, "My lord delayeth his
               coming," while the faithful and wise servant is ever ready for his
               Master's return.

                  "Those who think they must preach definite time in order to
               make an impression upon the people do not work from the right
               standpoint. . . . An excitement is created; but when the time
               passes, as it has done repeatedly, those who moved out upon
               time fall back into coldness, darkness, and sin, and it is almost
               impossible to arouse their consciences without some great
               excitement."—Testimonies, vol. 4, p. 308.



                                                                                  43

                 "This gospel of the kingdom shall be preached in all the
               world for a witness unto all nations; and then shall the end
               come" (Matt. 24:14).

                 This gospel of the kingdom. There is only one gospel (com-
               pare Gal. 1:8). It proclaims the coming of the kingdom of which
               Christ is King. It prepares men and women to be His sinless
               subjects.
                 Shall be preached. This is both a commission to preach that
               gospel and an assurance that it will be done.
                 In all the world. This calls for and promises global coverage.
                 For a witness unto all nations. This requires that the good
               news of God's plan of salvation be shared with all nationalities.
                 Then shall the end come. This is a reference to "the end of
               the world" (Matt. 24:3) and a pledge that it will come.

                 Upon whom does the burden for the proclamation of the
               gospel rest? Matt. 28:19, 20; Mark 16:15.

                  The task was originally given to the apostles, but it was soon
               shared with the church and accepted by the early Christians,
               who "went every where preaching the word" (Acts 8:4). These
               took the command literally and spoke to all whom they met,
               sharing with them the wonderful news that "God, having raised
               up his Son Jesus, sent him to bless you, in turning away every
               one of you from his iniquities" (Acts 3:26). The royal command
               in Mark 16:15 shows that a token witness to a nation does not
               fulfill the church's missionary duty. The divine intent is the
               giving of the gospel "to every creature," or "to all creation"—a
               colossal task still to be accomplished before the end can come.
               But what else could we expect? "The Lord is ... not willing that
               any should perish, but that all should come to repentance"
               (2 Peter 3:9), and there are more than 4,000,000,000 "creatures"
               alive in our world today. How many of them have heard and
               accepted or rejected the gospel? How many still remain to be
               reached? What are we doing to reach them? Are we doing it so
               effectively that the end will soon come?
                  "The church of Christ is God's appointed agency for the
               salvation of men. . . . Everyone, to the extent of his talent and
               opportunity, is to fulfill the Saviour's commission."—Steps to
               Christ, p. 81.

                 "This same Jesus, which is taken up from you into heaven
               shall so come in like manner as ye have seen him go into
               heaven" (Acts 1:11).

                 "In like manner. By this promise, His return must be (1)
               personal—`this same Jesus' (see DA 832); (2) visible—`ye have
               seen him go'; (3) with clouds—'a cloud received him'; (4)
               certain—'shall so come.' This quiet but solemn pledge of the
               angelic counselors brings to the doctrine of the second coming
               of Christ an utter certainty, assured by the reality of the ascen-
               sion. It is all true, event and promise, or none of it is true.
               Without the second advent, all the preceding work in the plan of
               salvation would be as vain as the sowing and cultivation of
               crops without a harvest."—S.D.A. Bible Commentary, vol. 6, pp.
               125, 126.

                 With what magnificent words does Paul confirm the angels'
               announcement? 1 Thess. 4:16, 17.

                  Here is the ascension in reverse. The same Jesus, possessing
               the same dual divine-human nature, though glorified beyond
               our utmost imaginings, descends from the heaven to which He
               had ascended centuries ago. The eleven apostles who had seen
               Him caught up will have been resurrected to see their Lord
               returning, as the angels had promised. With them will also be
               raised a multitude of the dead in Christ. (See Dan. 12:2; Early
               Writings, p.285.) This host, together with all living believers who
               had accepted the Saviour by faith, will "meet the Lord in the air:
               and so shall we [Paul, the faithful Thessalonigns, and all the
               redeemed] ever be with the Lord" (1 Thess. 4:17). This descrip-
               tion adds to what Jesus told the people in His time. (See Matt.
               16:27; 24:30, 31; 26:64.)
                  "Christ will come in His own glory, in the glory of His Father,
               and the glory of the holy angels. Ten thousand times ten
               thousand, and thousands of thousands of angels, the beautiful
               and triumphant sons of God, possessing surpassing loveliness
               and glory, will escort Him on His way."—The Desire of Ages, p.
               739.

                 This is no merely academic question. We need to give most
               earnest attention to our answer now.

                                                                               45

                  "For the Son of man shall come in the glory of his Father with
                his angels; and then he shall reward every man according to
                his works" (Matt. 16:27).

                 Peter had recognized the divinity of his Lord (Matt. 16:16).
               Jesus had forewarned His companions of His approaching pas-
               sion and had expounded His philosophy of sacrificial living
               (verses 21-26). Then comes the revelation—already shared with
               Nathaniel at the time of his call (John 1:51) but apparently
               forgotten or not understood—"the Son of man shall come in the
               glory of his Father" (Matt. 16:27). We memorize such words. Do
               we have any true idea of what they mean? Moses pleaded,
               "Shew me thy glory" (Ex. 33:18); and he was told, "There shall
               no man see me, and live" (verse 20). In vision Daniel saw the
               Ancient of Days and tried to describe what he saw (Dan. 7:9, 10;
               compare Matt. 24:30, 31).

                 With what words does one of the psalmists describe Christ's
               coming? Ps. 50:3, 4.

                   Those who knew their God as did the psalmists had a
                sanctified respect for His glory. When they thought of His ap-
                pearing, they visualized the awe-inspiring splendor, the purity
                that could only be expressed in terms of fire, and the turmoil in
                the elements as the shining hosts precede, surround, and follow
                the King in His beauty. Habakkuk records an even more blazing
                vision in chapter 3:3-6. Yet his reaction is not one of craven fear.
                Instead, he exclaims, "I will rejoice in the Lord, I will joy in the
                God of my salvation" (verse 18). Isaiah's response was similar
                when he saw the Lord will "swallow up death in victory; and the
                Lord God will wipe away tears from off all faces; . . . it shall be
                said in that day, Lo, this is our God; we have waited for him, and
                he will save us" (Isa. 25:8, 9).
                  "No language can describe the glory of the scene. The living
                cloud of majesty and unsurpassed glory came still nearer, and
                we could clearly behold the lovely person of Jesus. . . . His
                countenance was as bright as the noonday sun, His eyes were
               as a flame of fire, and His feet had the appearance of fine brass.
               His voice sounded like many musical instruments."—EarlyWrit-
               ings, p. 286.

                 Watch, or keep on the alert. Ye know not. Thanks to the
               Saviour's Instruction, we can know much about His coming, but
               not one of us knows the day (rather than hour) of that coming
               (compare verse 36). This makes it necessary for us to read the
               signs of the times rightly and to be always on the alert, espe-
               cially as we see the day approaching (Heb. 10:25). The Master
               placed great emphasis on this watchful state, telling six para-
               bles to drive the counsel home (Mark 13:34-37; Matt. 24:43, 44,
               45-51; 25:1-13, 14-30, 31-46).
                  "The desire of our Lord is that we should be watching, so that
               when He cometh and knocketh we may open to Him immedi-
               ately. A blessing is pronounced upon those servants whom He
               finds watching. . . . Are we prepared without delay to open to
               Him immediately and welcome Him in? Watch, watch, watch."—
               Testimonies, vol. 2, p. 195.

                What can we do for ourselves that will better prepare us to
               meet our Master in peace? 2 Peter 3:14.

                  This verse is for all who love their Lord's appearing—those
               who look for or wait for or expect "the coming of the day of
               God" and "new heavens and a new earth" (verses 12, 13). It is,
               then, a peculiarly Adventist verse and should be given earnest,
               receptive attention by those who await the Saviour. Peter bids
               us, "be diligent" or take pains, making every effort for a specific
               purpose—namely, to be found by the Lord in a state of peace,
               spiritually spotless and therefore blameless. This is an ex-
               tremely high standard. It has only been fully met byJesus Christ,
               and yet it can be credited to us. We then choote to be like Him
               through His transforming power. Here, then, is a recipe for
               readiness to meet the Redeemer in the last great day—daily
               justified and daily being sanctified.
                  "My brother, my sister, I urge you to prepare for the coming of
               Christ in the clouds of heaven. Day by day cast the love of the
               world out of your hearts. Understand by experience what it
               means to have fellowship with Christ."—Testimonies, vol. 9, p.
               285.

                                                                               47

                      There is no boasting here. The Creator is calmly reminding
                  mankind and all other inhabitants of the universe that the ful-
                  fillment of His plan in the creation of our earth has been post-
                  poned, but not defeated, by the disease of sin. When human
                  history closes and the redeemed move over into the eternity that
                  we can now see only as the future—but which to the Eternal
                  is the ever-continuing present—we shall perceive that the Al-
                  mighty's original purposes for the earth have been fulfilled.
                      "There will be open to the student, history of infinite scope
                  and of wealth inexpressible. Here, from the vantage ground of
                  God's word, the student is afforded a view of the vast field of
                  history and may gain some knowledge of the principles that
                  govern the course of human events. But his vision is still
                  clouded, and his knowledge incomplete. Not until he stands in
                  the light of eternity will he see all things clearly."—Education, p.
                  304.

                    With what words does David remind us that the earth will be
                  peopled by righteous inhabitants? Ps. 37:9-11, 29.

                     "Those that wait upon the Lord, they shall inherit the earth."
                  "The meek shall inherit the earth." "The righteous shall inherit
                  the land." This must be so. An all-wise all-powerful God could
                  not determine otherwise. In the beginning He made man free to
                  choose good or evil in order to settle the conflict between right
                  and wrong. When the war against wrong shall have ended in
                  favor of right, it would be foolish and fatal to allow those who
                  prefer sin to introduce its destructive conceits into a new and
                  perfect creation. Those who are going to inhabit the renewed
                  earth must, therefore, be in complete harmony with the Creator's
                  ideals. The Son of God confirmed this in His teaching on the
                  mount (Matt. 5:5). To the poor in spirit, to the meek, to the pure
                  in heart, to the persecuted, to the reviled, the Son of man will
                  say, "Come, ye blessed of my Father, inherit the kingdom pre-
                  pared for you from the foundation of the world" (Matt. 25:34).

 FURTHER STUDY      Patriarchs and Prophets, pp. 729-735

                  Behold the irony of history! After John the Baptist had been
                imprisoned while preaching "the kingdom of heaven is at hand"
                (Matt. 3:1, 2), Jesus of Nazareth opened His ministry with the
                very same message (Matt. 4:17). He who had set Adam and Eve
                in Eden—there to establish a branch of the kingdom on planet
                earth—and had seen that kingdom usurped by Satan, had come
                in human guise to regain that realm for God. He was recruiting
                subjects for the kingdom—those who agreed with its principles,
                served Him as King, and were loyal to God the Father. The
                kingdom would be first established in His followers' hearts and
                then be realized in Eden restored, when the kingdoms of this
                world become the kingdom of our Lord.

                  Why did the Lord often give instruction about the kingdom
                by an indirect method? Matt. 13:10, 11.

                   The King had much to tell about the kingdom, but He had to
                convey His news gently, for even the Jewish people were unpre-
                pared to accept His revelations. He therefore taught in parables.
                Thirteen of those, recorded by Matthew, dealt with the kingdom
                of heaven or of God (Matt. 13:3 with 19, 24, 31, 33, etc.). Later,
                just prior to ascension, He spent 40 days with the eleven apos-
                tles, "speaking of the things pertaining to the kingdom of God"
                (Acts 1:3). He educated them to prepare others to be subjects of
                that kingdom.
                   There can be no doubt, however, that Christ's far-seeing mind
                looked beyond the building of the kingdom of God on a limited
                basis among willing members of the human race. He was living
                and working for the establishment of that kingdom as the su-
                preme ruling power for all the universe, with the New Jerusalem
                —set upon this earth—as the seat of divine government. Given
                His eternal background and His knowledge of God's eternal
                 purpose, He could foresee no less than what is so briefly por-
                 trayed in the two final chapters of the Bible—Revelation, chap-
                 ters 21 and 22. We need to share His vision, while safeguarding
                 our own understanding of it from the blurrings that arise from
                 our own limitations.

                      In this, Abraham was typical of all saints who endured trou-
                   bled earthly lives on the strength of a heavenly vision. Through
                   eyes of faith they looked toward the well-founded city of which
                   God is both designer and builder. They looked ahead, seeking a
                   better, heavenly fatherland, and believing that God had pre-
                   pared such a country especially for them (verses 14, 16). Those
                   who have lived nearest to God have most clearly seen "the
                   things which God hath prepared for them that love him" (1 Cor.
                   2:9), even though they have been numbered among those who
                   "died in faith, not having received the promises" (Heb. 11:13).

                     How did New Testament saints share the patriarchal vi-
                   sion? 2 Peter 3:13.

                      Earlier in this chapter, Peter has been writing of the scoffers
                   and earthly-minded ones who have ever been doubtful of bibli-
                   cal promises of the Lord's return and of His re-creative acts
                   (2 Peter 3:1-7). He has stated the Lord's patience (verse 9), that
                   "the day of the Lord will come" (verse 10), that the old creation
                   will be destroyed (verse 12), and that those who trust the divine
                   promise (see verses 4, 9) will look for "new heavens and a new
                   earth" (verse 13). The word here translated "new" does not call
                   for a completely different kind of heaven and earth, but rather
                   renewed heavens and a renewed earth from which all that is evil
                   has been purged and in which all that is right has made its
                   permanent home.

                      "In heaven there is perfect order, perfect obedience, perfect
                   peace and harmony. Those who have had no respect for order
                   or discipline in this life would have no respect for the order
                   which is observed in heaven. They can never be admitted into
                   heaven, for all worthy of an entrance there will love order and
                   respect discipline. The characters formed in this life will deter-
                   mine the future destiny. When Christ shall come, He will not
                   change the character of any individual. Precious, probationary
                   time is given to be improved in washing our robes of character
                   and making them white in the blood of the Lamb. To remove the
                   stains of sin requires the work of a lifetime."—Testimonies, vol.
                   4, p. 429.

 FURTHER STUDY      Testimonies, vol. 9, pp. 285-288

      Part 4   What final and pleasing vision was granted to the revelator?
NEW HEAVEN, What does it mean to us today?
 NEW EARTH
               "I saw a new heaven and a new earth; for the first heaven
             and the first earth were passed away; and there was no more
             sea" (Rev. 21:1).

                  The heavenly guides have led the apostle from the days of the
                early church to the threshold of eternity, and now they give him
                a glimpse into the timeless future, when all that God originally
                planned will come to pass. What Peter and others looked for,
                John is permitted to see—a renewed heaven and a remade earth
                to replace those that have been destroyed by the shattering
                events attendant to the end of the age. The greater part of the
                remaining apocalyptic visions (Rev. 21:2 to 22:5) describes
                conditions on the new earth and the glories of its capital city.

                  What impression of the Holy City is given .by the simile
                applied to it by John? Rev. 21:2, 9, 10.

                  The New Jerusalem has been the heavenly city, but it is now to
                be the seat of divine government. It is therefore seen to be
                "descending out of heaven from God," gleaming because of the
                glory of the Father radiating from it. The physical and spiritual
                glories of that city are spelled out more fully in verses 11 to 27;
                but we should remember that John is there trying to describe
                the indescribable, using earthly language to convey eternal
                realities that are beyond the mental reach of human beings.
                  "Workers for God should not spend time speculating as to
                what conditions will prevail in the new earth.... He has made
                every provision for our happiness in the future life, and we are
                not to speculate regarding His plans for us. Neither are we to
                measure the conditions of the future life by the conditions of
                this life."—Gospel Workers, p. 314.
                  When all that the Lord has seen fit to reveal to us concerning
                the nature of eternal life and the occupations that will engage us
                during the eternal years has been faithfully studied, we are
                scarcely carried beyond the pearly gates. The limitation need
                cause us no dismay. We shall have eternity itself in which to
                explore unimagined wonders where there will be no limits of
                time to press us into peace-destroying haste!

                                                                                 53

                    "I heard a great voice out of heaven saying, Behold, the
                  tabernacle of God is with men, and he will dwell with them, and
                  they shall be his people, and God himself shall be with them,
                  and be their God" (Rev. 21:3).

                     While the Lord God had walked in Eden, there is no scriptural
                  suggestion that He had then intended to make our earth the
                  center of His government. But the disaster of disobedience not
                  only called out redemptive love, but revealed the plan that God
                  Himself would live among the redeemed. This is beautifully
                  confirmed by the revelator's choice of words in this verse: "The
                  tabernacle of God is with men."
                     The earthly sanctuary was made so that the Lord might dwell
                  among His people (Ex. 25:8; 29:45); the temples built by Sol-
                  omon and Zerubbabel were to be similarly honored (1 Kings
                  6:13; Hag. 2:6-9); and when the Word, who was God, was made
                  flesh, God came to "dwell"—or to "tabernacle"—among men
                  (John 1:14). And now, with every form of evil destroyed (Rev.
                  20:7-15), God comes to make His everlasting home among the
                  ransomed race.
                     In considering this, we should ever bear in mind the limita-
                  tions of human thought and language and realize that the Om-
                  nipresent will not be localized, though He will dwell among His
                  people, even as their God. That surprising honor will suffice.

                   Over which territory and for how long a time will the Lord
                  God reign? Rev. 11:15; 19:6, 16.

                    "Then cometh the end, when he [Christ] shall have delivered
                  up the kingdom to God, even the Father.... And when all things
                  shall be subdued unto him [Christ], then shall the Son also
                  himself be subject unto him [the Father] that put all things under
                  him [Christ], that God [the Father] may be all in all" (1 Cor.
                  15:24-28).
                    Since heaven itself and all other worlds already delight in
                  loyalty to the Lord God, the submission of our wayward world
                  proclaims the Godhead as King of kings and Lord of lords over
                  the whole universe. Then will be fulfilled the declaration
                  prophesied by John: "and every creature which is in heaven,
                  and on the earth, and under the earth, and such as are in the sea,
                  and all that are in them" say, "Blessing, and honour, and glory,
                  and power, be unto him that sitteth upon the throne and unto
                  the Lamb for ever and ever" (Rev. 5:13). Alleluia!

 FURTHER STUDY     The Great Controversy, pp. 674-678

                   This is but one of many ways of describing the qualities that
                must be possessed by all who would be citizens of the kingdom
                of God. They must, by the grace of the Lord Jesus Christ, have
                overcome the world, the flesh, and the devil. This is the refrain in
                the messages to the seven churches (Rev. 2:7, 11, 17, 26; 3:5, 12,
                21). Other biblical writers mention other facets of the character
                of him who would live with the Eternal—law lover, upright, pure
                hearted, guileless (Ps. 1:1-3; 15; 24:3-5; 34:12-14), humble (Isa.
                57:15), Spirit controlled (Rom. 8:1-4)—while Jesus declares
                simply but with authority that the new birth is the prime essen-
                tial (John 3:3). From another point of view it might be truly said
                that the whole Bible is given that we might learn the secret of
                how to become citizens of the kingdom of heaven.

                  After reviewing the many Instructions given for finding eter-
                nal life, what basic requirement must we ever keep in mind?
                Matt. 18:3.

                   "To be great in God's kingdom is to be a little child in humility,
                in simplicity of faith, and in the purity of love. All pride must
                perish, all jealousy be overcome, all ambition for supremacy be
                given up, and the meekness and trust of the child be encour-
                aged. . . .
                   "Are we willing to renounce our own wisdom and to receive
                the kingdom of heaven as a little child? Are we willing to part
                with self-righteousness? Are we willing to give up our chosen
                worldly associates? Are we willing to sacrifice the approbation
                of men? The prize of eternal life is of infinite value. Will we put
                forth efforts and make sacrifices proportionate to the worth of
                the object to be attained? . . .
                   "'He that saith he abideth in Him ought himself also so to
                 walk, even as He walked.' Now if any man have not the spirit of
                 Christ, he is none of His.' This conformity to Jesus will not be
                 unobserved by the world. It is a subject of notice and comment.
                 The Christian may not be conscious of the great change; for the
                 more closely he resembles Christ in character the more humble
                 will be the opinion of himself; but it will be seen and felt by all
                 around him."—Testimonies, vol. 5, pp. 130, 222, 223.

                                                                                  55

                                    DAILY HIGHLIGHTS
                                    1. God's Ideals for His Children
                                       (Gen. 1:27.)
                                    2. Guidance on Diet
                                       (Deut. 14:2)
                                    3. Jesus and Health
                                       (Matt. 4:23)
                                    4. The Believer and His Body
                                       (Rom. 12:1)
                                    5. Spirit-inspired Temperance
                                       (Gal. 5:22, 23)
                                    6. Health Forevermore
                                       (2 Peter 3:13)

                    In His creation of the first man and woman the Creator ex-
                 pressed His intention toward the human race. By making "man
                 in his own image" He cast him in a perfect mold, for, by defini-
                 tion, Deity is perfect. Consequently, Adam and Eve were without
                 blemish, literally in perfect health, and not subject to disease.
                 Furthermore, they were models for all mankind. If sin had not
                 burst into Eden, all human beings would have possessed a
                 perfect physique and would have enjoyed perfect health and
                 self-control. Such was God's ideal for His earthly children.

                   In spite of sin's ruin, what assurance has God given to show
                 His continuing desire to give health to His children and the
                 assurance of a return to self-control? Deut. 7:12-15; Ex. 15:26;
                 23:25. (See also Ps. 103:2-5.)

                    "Christ had been the guide and teacher of ancient Israel, and
                 He taught them that health is the reward of obedience to the
                 laws of God. The Great Physician who healed the sick in Pales-
                 tine had spoken to His people from the pillar of cloud, telling
                 them what they must do, and what God would do for them....
                 Christ gave to Israel definite instruction in regard to their habits
                 of life, and he assured them, 'The Lord will take away from thee
                 all sickness.' ... When they fulfilled the conditions, the promise
                 was verified to them. 'There was not one feeble person among
                 their tribes.' "—The Desire of Ages, p. 824.
                    Our very salvation depends on the truth of the psalmist's
                 declaration that the Lord is He "who forgiveth all thine in-
                 iquities" (Ps. 103:3); and we believe and know that this pardon
                 is ours in Christ Jesus (1 John 1:9). The full benefit of such
                 forgiveness, however, will not be enjoyed until we enter into
                 eternity. May it not be similar, though to a lesser degree, with
                 our health? As we follow Christ's guidance, we shall enjoy
                 better health and also the prospect of full restoration when "this
                 mortal shall have put on immortality" (1 Cor. 15:54).

 FURTHER STUDY     The Ministry of Healing, pp. 128-130

      Part 2   What is the spiritual concern that prompts the Lord's inter-
   GUIDANCE est in our physical well-being?
    ON DIET
               "For thou art an holy people unto the Lord thy God, and the
             Lord hath chosen thee to be a peculiar people unto himself,
             above all the nations that are upon the earth" (Deut. 14:2).

                  It was no thoughtless act that led our Maker to define clean
                and unclean meats. (See Gen. 7:2; Deut. 14:3-21; Lev. 11:1-47.)
                The Lord had chosen Israel to be "a special people" above all
                the nations (Deut. 7:6). They were to be "his treasured posses-
                sion" (NIV), and with this high calling, they were to see them-
                selves as "an holy people." To this high end, they were to be
                careful in their diet and in other matters, for the sake of spiritual
                as well as physical health.
                   The difference between clean and unclean meats is still to be
                observed; and vegetarianism stands on its own merits; but the
                prevalence of disease among animals used for food offers a
                sound and additional reason why a lacto-ovo-vegetarian
                diet—where we can find and pay for it—offers an excellent
                solution to the dietary question.
                   "In teaching health principles, keep before the mind the great
                object of reform—that its purpose is to secure the highest de-
                velopment of body and mind and soul. Show that the laws of
                 nature, being the laws of God, are designed for our good; that
                 obedience to them promotes happiness in this life, and aids in
                 preparation for the life to come."—The Ministry of Healing, p.
                 146.

                  What lessons can we learn and apply from the drinking and
                eating practices of certain Old Testament characters? Num.
                6:2-4; Judges 13:2-5; Jer. 35:1-10; Dan. 1:3-20.

                  Manoah's wife and son, the Rechabites, the captive royal
                Jewish children in Babylon, and the Nazarites—more accu-
                rately Nazirites—were willing to deny their appetites and ob-
                serve strict temperance principles amid widely differing cir-
                cumstances. "True temperance teaches us to dispense entirely
                with everything hurtful and to use judiciously that which is
                healthful. There are few who realize as they should how much
                their habits of diet have to do with their health, their character,
                their usefulness in this world, and their eternal destiny."—
                Patriarchs and Prophets. p. 562.

                                                                                    59

                      There is no room for any doubt concerning the Godhead's
                   attitude to disease. The beneficent medical ministry of the Son
                   proclaims to the world that Father, Son, and Spirit are against it.
                   They want to abolish it. As we saw in part 1 of this week's lesson,
                   one of the Lord's own self-descriptions is, "I am the Lord that
                   healeth thee" (Ex. 15:26). And now, the Lord Incarnate demon-
                   strates His desire to overcome human suffering and to make.His
                   creatures whole.
                      "The burden of disease and wretchedness and sin He came to
                   remove. It was His mission to bring to men complete restora-
                   tion; He came to give them health and peace and perfection of
                   character."—The Ministry of Healing, p. 17.
                     As Christ prepared His church to meet the last days, how did
                   He speak of the indulged craving of appetite in relation to
                   readiness for His return? Luke 21:34. (Compare Rom. 13:11-
                   14.)

                      Our Lord, in His omniscience, knows our need for self-
                   examination and self-control in matters of appetite. He also
                   knows that need will increase as pressures grow greater prior to
                   the end. He therefore urges us, "Do not let your minds be dulled
                   by dissipation and drunkenness and worldly cares so that the
                   great Day closes upon you suddenly like a trap" (Luke 21:34,
                   NEB). There is real spiritual peril in our appetites for food, drink,
                   and all kinds of pleasure; and the Saviour here underlines our
                   personal responsibility for curbing those desires that they not
                   swamp our spiritual faculties.
                      "In all ages, temptations appealing to the physical nature
                   have been most effectual in corrupting and degrading mankind.
                   Through intemperance, Satan works to destroy the mental and
                   moral powers that God gave to man as a priceless endowment.
                   Through sensual indulgence, Satan seeks to blot from the soul
                   every trace of likeness to God.
                      "The uncontrolled indulgence and consequent disease and
                   degradation that existed at Christ's first advent will again exist,
                   with intensity of evil, before His second coming."—The Desire
                  .of Ages, p. 122.

 FURTHER STUDY       Testimonies, vol. 3, pp. 485-492

       Part 4      What solution to bodily temptations does Paul offer to Chris-    THE BELIEVER     tians? How do I relate to this solution?    AND HIS BODY
                  "I beseech you therefore, brethren, by the mercies of God,
                that ye present your bodies a living sacrifice, holy, acceptable
                unto God, which is your reasonable service" (Rom. 12:1).

                  Those who accept this solution take a great stride in the
                conquest of many temptations. The offering, to be effective, has
                to be on a continuing basis so that the body always remains
                under God's ownership and control. "The body is the only
                medium through which the mind and the soul are developed for
                the upbuilding of character. Hence it is that the adversary of
                souls directs his temptations to the enfeebling and degrading of
                the physical powers....
                   "The body is to be brought into subjection. The higher
                powers of the being are to rule. The passions are to be control-
                led by the will, which is itself to be under the control of God. The
                kingly power of reason, sanctified by divine grace, is to bear
                sway in our lives."—The. Ministry of Healing, p. 130.

                  In what picturesque and enlightening way does Paul extend
                his teaching concerning our bodies? 1 Cor. 6:19, 20.

                   For the Christian, this is not a matter of choice, but of fact. By
                baptism he has offered back his body to God, who makes of it a
                shrine wherein dwells the Holy Spirit. The Christian's body,
                then, does not belong to himself. He will choose to use it so that
                God is glorified.
                   The Seventh-day Adventist Church Manual has long ex-
                pressed concern that the followers of Christ should be a godly
                people, not adopting the unholy maxims or conforming to the
                unrighteous ways of the world, not loving its sinful pleasures or
                countenancing its follies. It has indicated that believers should
                recognize their bodies as the temple of the Holy Spirit and that
                therefore they should clothe themselves in neat, modest, dig-
                nified apparel. Further, in eating and drinking and in their entire
                course of conduct, they have been instructed to shape their
                lives as followers of the meek and lowly Master. Adventist fol-
                 lowers of Christ have been led to abstain from all intoxicating
                 drinks, tobacco, and other narcotics and to avoid every body-
                 and soul-defiling habit and practice.

                                                                                   61

                      Here we encounter one of Paul's deep insights—the contrast
                  and conflict between "the works of the flesh" (verses 19-21),
                  translated byJ. B. Phillips as "the activities of the lower nature,"
                  and "the fruit" (verse 22), or "the harvest" (NEB), of the Spirit.
                  The last item of "fruit" noted is "temperance" (verse 23), which
                  comes from a word that is better translated as "self-control."
                  Temperance therefore has a broader meaning than abstinence.
                  It includes Spirit-controlled living in every activity—drinking,
                  eating, sleeping, dressing, working, or pleasure. This is also
                  God's answer to every false craving and desire.
                     But there are nine "fruits" in Paul's list. While emphasizing
                  the ninth, must we not also give similar attention to the other
                  eight? It is of little use to stress temperance if we fall lamentably
                  short on the other qualities.

                    What is God's plan by which we may reach and continue in
                  the scriptural ideals for personal conduct? 1 Thess. 5:23.

                     Every human being can, if he will, testify to his inability to live
                  according to Christian ideals. He needs a power outside of
                  himself that will provide strength to overcome the downward
                  pull of his lower nature. That power is available; the god of
                  peace, who is almighty, is well able to make and keep us per-
                  fectly holy, that we might be spotless at Christ's appearing.
                      "Apart from divine power, no genuine reform can be effected.
                  ... Not until the life of Christ becomes a vitalizing power in our
                  lives can we resist the temptations that assail us from within and
                  from without. . . .
                     "When one surrenders to Christ, the mind is brought under
                  the control of the law; but it is the royal law, which proclaims
                  liberty to every captive."—The Ministry of Healing, pp. 130, 131.

 FURTHER STUDY      The Great Controversy, pp. 473-478

                  While temperance or the consistent practice of self-control
                yields high dividends in this life, its principal fruitage is fitness
                for living in the Holy City and for eternity in the re-created
                heavens and earth. Paul emphasizes this in 1 Corinthians 9:24-
                27, declaring that he disciplined himself on earth in order to
                gain a fadeless trophy in the life to come. "Those who enter into
                a contest of physical strength for a corruptible prize realize the
                necessity of rigid abstinence from every indulgence that would
                weaken the spiritual powers. . . .
                  "How much more should those who enter for the gospel race,
                restrain themselves from the unlawful indulgence of appetite
                and 'abstain from fleshly lusts, which war against the soul.' They
                must be temperate at all times. The same restraint that gives
                them the power to obtain the victory at one time will, if practiced
               'constantly, give them a great advantage in the race for the
                crown of life."—Ellen G. White Comments, S.D.A. Bible Com-
                mentary, vol. 6, p. 1089.

                 What unique blessings does the heavenly herald promise to
               citizens of the earth made new? Rev. 21:3, 4; 22:1-3.

                 At long, long last! The separation caused by sin has ended.
               God and His people are united; they live together forevermore,
               and in the Divine presence sin and its sorry results cannot exist.
               God Himself permanently removes all need for tears. Death is
               abolished because sin and its causes are conquered. There is
               no reason for sorrow or crying; there is no more pain. The
               redeemed will be forever in perfect physical, mental, and
               spiritual fitness. As Isaiah so picturesquely records on God's
               behalf: "as the days of a tree are the days of my people" (Isa.
               65:22), which may suggest they shall live forever, temperately,
               and in undiluted, unmarred health and happiness.
                 And the relief will not only be ours. Spend time to realize what
               the complete removal of sin from the universe will mean to the
               Father, to the Son, and to the Holy Spirit.

                                                                                  63

  Spiritual Gifts   "The Spirit of the Lord is upon me,   resist sin and grace to lead others because he hath anointed me to          to similar victory. And this was in- preach the gospel to the poor; he       deed the pattern followed by the hath sent me to heal the                church from its infancy. In obedi- brokenhearted, to preach deliverance    ence to the Master's command, its to the captives, and recovering of      first members tarried in Jerusalem sight to the blind, to set at liberty   (Luke 24:49) until they were en- them that are bruised" (Luke 4:18).     dued with power from on high and
                                    were thus enabled to witness to    We can truly understand the life     Christ "both in Jerusalem, and in and ministry of our Lord only when      all Judaea, and in Samaria, and we give full weight to the role of      unto the uttermost part of the the Holy Spirit in His life journey     earth" (Acts 1:8). from conception to ascension. To           We have been called to complete Mary, the angel promised, "The          the work begun by Christ and His Holy Ghost shall come upon              apostles. We do not have the sin- thee"; and, as a result, "she was       lessness and singleness of purpose found with child of the Holy            of the One, neither the apostolic Ghost" (Luke 1:35; Matt. 1:18). At      dedication of the others; but we Jesus' baptism "the Holy Ghost de-      can, if we will, have the same scended in a bodily shape like a        Power from on high that inspired dove upon him," and "immediately        and sustained them all. The Spirit the spirit driveth him into the wil-    Himself is waiting to bestow on us derness," after which "Jesus re-        the needed gifts. Our part is to de- turned in the power of the Spirit       sire them fervently and to receive into Galilee" and there announced,      and use them as they are sent. "The Spirit of the Lord is upon            "The outpouring of the.Holy me" (Luke 3:22; Mark 1:12; Luke         Spirit on the day of Pentecost was 4:14, 18).                              the former rain, but the latter rain    If the Son of God needed and         will be more abundant. The Spirit welcomed the Spirit as He worked        awaits our demand and reception. to "save his people from their          Christ is again to be revealed in His sins" (Matt. 1:21), surely His          fulness by the Spirit's power."—  people need the Spirit's power         Christ's Object Lessons, p. 121. even more as they seek strength to
                                    DAILY HIGHLIGHTS
                                    1. Divine Partnership
                                       (John 14:16)
                                    2. Promise and Fulfillment
                                       (Acts 1:4)
                                    3. The Spirit-guided Church
                                       (Acts 4:31)
                                    4. Gifts in the Church
                                       (1 Cor. 12:28)
                                    5. The Gift of Prophecy
                                       (1 Cor. 14:3, 4)
                                    6. The Greatest Gift
                                       (1 Cor. 12:31; 13:13)

                    As we have already noted in the introduction to this week's
                  study, the Holy Spirit shared in Christ's mission. He had also
                  worked with and for humanity from the very beginning, though
                  the Old Testament stress on one God may have veiled man's
                  grasp of that ministry. But the incarnation, with its divine part-
                  nership between the Three Persons of the Godhead, enabled
                  the disciples more clearly to sense the reality of the Spirit. As
                  Christ had revealed the Father, so, in His life and teachings, He
                  was revealing the personality of the Spirit. As He neared the
                  hour when He would "depart out of this world unto the Father,"
                  He sought to assure the Twelve that the Spirit would continue
                  the work He Himself had begun.

                    In what specific ways was the Comforter to work with the
                  church after Christ's departure? John 14:16, 17, 27; 15:26;
                  16:7-14.

                    1. The Comforter, or Paraclete, or Advocate would console,
                  stand beside, and plead with and for those who would be left
                  without the Saviour's own dynamic, sustaining presence.
                    2. He would abide with them "for ever." His would be no
                  temporary presence; there would be no separation unless the
                  disciples themselves took the step.
                    3. He would teach them "all things," reminding them of all
                  that Christ had revealed and they had only dimly understood.
                    4. The Spirit of truth would work not only with believers, but
                  also with "the world" to convince its peoples of their need of
                  redemption.
                    5. He would guide "into all truth," reveal "things to come,"
                  and develop what Christ had already taught them.
                    "Jesus saw that they did not lay hold of the real meaning of
                  His words..He compassionately promised that the Holy Spirit
                  should recall these sayings to their minds. And He had left
                  unsaid many things that could not be comprehended by the
                  disciples. These also would be opened to them by the
                  Spirit."—The Desire of Ages, p. 670.

 FURTHER STUDY     The Desire of Ages, pp. 668-672

                 "Being assembled together with them, commanded them
               that they should not depart from Jerusalem, but wait for the
               promise of the Father, which, said he, ye have heard of me"
               (Acts 1:4).

                 The Master had clearly told His disciples to expect the coming
               of the Comforter after His own departure (John 16:7), and that
               departure was now near. It is clear, however, that this coming of
               the Spirit was of a special nature, additional to the fact that He
               had been working with Jesus throughout His life and ministry.
               The Third Person was now serving with the resurrected Christ to
               prepare the eleven for their great responsibilities (Acts 1:2); and
               as the weight of their tasks began to be felt, they all the more
               readily recalled the promises of the Spirit's help (outlined in our
               previous lesson). They were thus very open to the final promise,
               just prior to the ascension, that they would receive supernatural
               power from the Spirit's coming upon them (verse 8). After see-
               ing their Master taken up into heaven, they returned to
               Jerusalem and "continued with one accord in prayer and sup-
               plication" (verse 14), awaiting the promise of the Father.

                  In what matchless manner and with what remarkable re-
               sults did the Spirit come upon the waiting believers? Acts 2:1,
               2, 38-41.

                  These early Christians must have spent about 10 days in
               soul-searching prayer and witnessing, for Pentecost came 50
               days after the beginning of Passover. During 40 of those days
               their Lord had appeared to them on several occasions (Acts
               1:3); then 10 days remained after the ascension. They were 10
               days well spent, for they led to the descent of the Spirit.
                  "They were filled with an intense longing to carry forward the
               work He had begun. They realized the greatness of their debt to
               heaven and the responsibility of their work. Strengthened by the
               endowment of the Holy Spirit, they went forth filled with zeal to
               extend the triumphs of the cross.... They had consecrated their
               lives to Him for service, and their very features bore evidence of
               the surrender they had made."—The Acts of the Apostles, p. 46.

                                                                                67

                   The young church had learned its lesson well. Its following of
                 divine instruction had brought the first, spectacular blessing at
                 Pentecost, and its leaders and membership were willing to
                 follow that example in order to enjoy a continuance of that
                 experience. They reaped a rich reward—deep fellowship with
                 unity, community of possessions, and great apostolic power
                 (Acts 4:32, 33).

                   What further proofs came of God's readiness to give the
                 Holy Spirit to them that were truly ready to receive Him? Acts
                 8:14-17, 26-40.

                    Ellen G. White describes these events as a picture of the work
                  that we are to do. They show that the Spirit is ever willing to work
                 with those who are willing to be guided by Him, and for those
                  who are willing to be instructed by Him. Like Peter, John, and
                  Philip in these illustrations, we need consciously to cooperate
                  with the Spirit; then He will use us for the salvation of others.
                    The recipients of this combined evangelistic attention may be
                  unaware of the power that is moving on their behalf, but they do
                  feel a spiritual hunger which, while not fully recognized and not
                  always understood, longs to be satisfied.
                    "There are many who are reading the Scriptures who cannot
                  understand their true import. All over the world men and women
                 are looking wistfully to heaven. Prayers and tears and inquiries
                 go up from souls longing for light, for grace, for the Holy Spirit.
                 Many are on the verge of the kingdom, waiting only to be
                 gathered in.
                    "An angel guided Philip to the one who was seeking for light
                 and who was ready to receive the gospel, and today angels will
                 guide the footsteps of those workers who will allow the Holy
                 Spirit to sanctify their tongues and refine and ennoble their
                 hearts. The angel sent to Philip could himself have done the
                 work for the Ethiopian, but this is not God's way of working. It is
                 His plan that men are to work for their fellow men."—TheActs of
                 the Apostles, p. 109.

 FURTHER STUDY     Gospel Workers, pp. 284-289

                   The fact that a whole chapter is devoted to the subject of
                spiritual gifts reveals their importance in the life of the church.
                In his summing up (1 Cor. 12:28), the apostle refers to eight
                different gifts borne by different church members. The number-
                ing of the gifts suggests an order of importance, with apostle-
                ship ranking first and the use of tongues standing last. That this
                list does not cover all the gifts is clear from verses 4 to 11, where
                others are mentioned—namely, wisdom, knowledge, faith,
                speaking in and interpretation of tongues.
                   A large, mature church might reasonably expect to find all of
                the gifts distributed among its membership. Christians are
                urged to "covet earnestly the best [or greater, or higher] gifts"
                (verse 31), suggesting that it is fitting to ask the Spirit for be-
                stowal of suitable gifts—ever remembering that these are even
                then distributed according to divine wisdom (verse 11).

                  Compare the above listing with that given by Paul in Ephe-
                sians 4:8-11.

                  Paul does not here enter on as full a survey of gifts as he had
                done earlier in 1 Corinthians 12, for his purpose is different. He
                is here concerned with unity; hence he refers to the gifts—
                several forms of church ministry—that will promote this highly
                desirable state. However, there is harmony between 1 Corinthi-
                ans 12:28 and Ephesians 4:11, for the purpose is the same in
                each chapter—the furtherance of unity (1 Cor. 12:11, 12; Eph.
                4:2-6).
                   This purpose is further outlined in Ephesians 4:12, 13, where
                the apostle's wealth of meaning can be better savored by the
                free rendering that follows: The gifts are given for equipping the
                saints for a work of service or ministry that will build up Christ's
                body (that is, the church), until we all attain to the oneness or
                unity of the faith and the personal, experiential knowledge of
                God's Son, which will lead us to perfect or mature manhood
                measured against the stature of Christ or of Christ in His full-
                ness.

                     The biblical understanding of prophecy is not limited to a
                   foretelling of the future, but also includes the ministry of coun-
                   seling, of communicating God's will to the church and its indi-
                   vidual members. Paul, therefore, exalts the office of prophet in
                   preference to that of a speaker of tongues—known or unknown.
                   Prophecy is given second place in his lists of spiritual gifts
                   (1 Cor. 12:28; Eph. 4:11), and its operation played an important
                   part in the development of the early church (Acts 2:17, 18; 11:27,
                   28; 13:1; 15:32; 21:8-10). To a more limited extent, each age of
                   the church has been served by those who possessed one or
                   more aspects of the gift of prophecy. But Scripture shows that
                   in the last days, prior to Christ's triumphant return, the pro-
                   phetic gift will function no less prominently than it did in the
                   founding of the church.

                     To which prophecy did Peter appeal in his historic sermon at
                   Pentecost? Acts 2:16-18.

                      Under the Spirit's guidance the apostle applied Joel's
                   prophecy (Joel 2:28, 29) to the last days of the Jewish nation,
                   which were the first days of the Christian church. But Joel's
                   words primarily apply to "the great and terrible day of the Lord"
                   (Joel 2:31), which is the last day—the day when Christ will come
                   in glory. The gift of prophecy is to prepare men and women who
                   live in that day to meet their Lord in peace and with joy.
                      Seventh-day Adventists believe that the prophetic gift has
                   been bestowed on the church in the last days in the work and
                   writings of Ellen G. White. They believe that her prophetic minis-
                   try serves as one of the identifying features of the remnant
                   church. The foretelling of that gift in the church is seen in
                   Revelation 12:17, with an explanation in chapter 19:10.
                      The function of Ellen G. White's prophetic gift has not only
                   unveiled the future, but has guided the church in its develop-
                   ment, fortified it in the fulfillment of its mission, and given its
                   membership a wealth of Bible-based, Christ-centered counsel
                   that is unsurpassed in spiritual quality.

 FURTHER STUDY      Testimonies to Ministers, pp. 112-115

                  No one could accuse Paul of not having dealt thoroughly,
               within the limits of one long letter, with the topic of spiritual
               gifts; yet, as he meditated on the subject, he realized he had not
               yet even mentioned the greatest gift of all. He had been saving
               that till last, and then he writes one of the greatest pieces of
               religious literature ever penned, which we identify as 1 Corin-
               thians 13 (there were no chapter or verse divisions in the origi-
               nal letter).
                  The theme is charity a seventeenth-century translation of the
               Greek agape, which has long since been more meaningfully
               rendered as love, and that of the loftiest kind. Without posses-
               sion of this gift, says Paul, we are nothing. We might have the
               gift of tongues or prophecy, the ability to understand all mys-
               teries and specialized knowledge, mountain-moving faith, un-
               selfish willingness to face martyrdom by burning, yet if spiritual
               love does not inspire and permeate the exercise of those gifts,
               their use is profitless. The all-surpassing greatness of love need
               not surprise us, for the highest definition of God is the so-well-
               known, but still so-little-understood declaration—"God is
               love." Small wonder, then, that we can only possess that
               greatest of all qualities as His supreme gift.

                 What position does love occupy in Paul's list of Spirit-given
               fruits? Gal. 5:22, 23.

                  The priority given to love (agape) in this listing of finest Chris-
               tian qualities and the unequivocal exaltation of love in the
               Corinthian letter convince us of the necessity of having love as
               the spiritual essence that gives special flavor to all other noble
               gifts.
                  "Supreme love for God and unselfish love for one another—
               this is the best gift that our heavenly Father can bestow. This
               love is not an impulse, but a divine principle, a permanent
               power. The unconsecrated heart cannot originate or produce it.
               Only in the heart where Jesus reigns is it found. 'We love Him,
               because He first loved us.' In the heart renewed by divine grace,
               love is the ruling principle of action."—The Acts of the Apostles,
               p. 551. THINK IT THROUGH    How earnestly do we desire the Holy Spirit to,give us, in full
               measure, the greatest of His many gifts?   FURTHER STUDY      Testimonies, vol. 5, pp. 167-171
                                                                                  71

 FURTHER STUDY     Patriarchs and Prophets, pp. 47-51

                   The Levites were set apart for full-time sacred service on
                behalf of Israel and had no time in which to earn their own living.
                The Lord therefore ordained that they should be supported by
                one tenth, or a tithe, from the income of the members of the
                other eleven tribes. "But the tithing system did not originate
                with the Hebrews. From the earliest times the Lord claimed a
                tithe as His, and this claim was recognized and honored. Abra-
                ham paid tithes to Melchizedek, the priest of the most high God.
                ... Jacob, when at Bethel, an exile and a wanderer, promised the
                Lord, 'Of all that Thou shalt give me I will surely give the tenth
                unto Thee.' ... As the Israelites were about to be established as a
                nation, the law of tithing was reaffirmed as one of the divinely
                ordained statutes upon obedience to which their prosperity
                depended."—Patriarchs and Prophets, p. 525.

                  Note the Bible's record that the custom of tithing continued
                among God's chosen people over a span of eight to nine
                hundred years. 2 Chron. 31:5, 6; Neh. 10:37, 38.

                   If we accept the fifteenth century B.C. as the time of the
                Exodus, about 700 years elapsed before Hezekiah came to
                Judah's throne, some 5 years before Samaria fell to the Assyr-
                ians in 721 B.C. Hezekiah brought his people back to the Lord.
                Among other reforms, he encouraged them to renewed faith-
                fulness in tithing and in offerings for support of the temple
                services. About 120 years later (about 605 B.C.) Judah fell to
                Nebuchadnezzar, and the Jews were deported to Babylon,
                where they eventually established a Jewish way of life. When a
                large body returned to Judah in the days of Ezra and Nehemiah
                (457 and 445 B.C.), we find them ready to pay tithes to the
                Levites and resolving not to "forsake the house of our God"
                (Neh. 10:39). Some 40 years afterward, however, religious fervor
                had cooled; and Malachi had to exhort both priests and people
                to renewed faithfulness in worship and in support of their relig-
                 ion. It is thus clear that not only did tithing precede God's rule
                 over Israel, but that it continued and survived it; and, as New
                Testament readers know, it was practiced in Christ's own day
                 (Matt. 23:23).

                    Tithes supported the Levites in the performance of their sa-
                 cred duties, while the freewill offerings made possible the many
                 other forms of religious and charitable service that belonged to
                 Israel.
                    "The contributions required of the Hebrews for religious and
                 charitable purposes amounted to fully one fourth of their
                 income."—Patriarchs and Prophets, p. 527. "There are many
                 who have looked upon the Jewish nation as a people to be pitied
                 because they were constantly taxed for the support of their
                 religion; but God, who created man and provided him with all
                 the blessings he enjoys, knew what was for his best good. And
                 through His blessing He made their nine tenths worth more to
                 them than the entire amount without His blessing."—
                 Testimonies, vol. 3, p. 404.

                    There is great significance for the church in Paul's en-
                  dorsement of the principle on which tithing is based. 1 Cor.
                  9:11-14.

                    As the church grew, its members realized the need of system-
                 atic giving for the support of its ministry and the furtherance of
                 the gospel. In the ancient custom of tithing there was a ready-
                 made system that had divine approval and would meet the
                 Christian community's needs. The plan distributes responsibil-
                 ity on a proportionate basis, "For unto whomsoever much is
                 given, of him shall be much required" (Luke 12:48); while the
                 converse is also true, he who has little being only expected to
                 contribute little.
                    A similar principle applies to freewill offerings. However, we
                 should always remember the widow and her mite (Mark 12:41-
                 44)! Gaining wealth becomes a habit easily, and it is danger-
                 ously possible to hug more to onself as one obtains more. The
                 Master knew this, and so He warned His followers: "Beware of
                 covetousness: for a man's life consisteth not in the abundance
                 of the things he possesseth." He then told of the covetous but
                 foolish farmer who built bigger barns instead of sharing some of
                 his prosperity with needy neighbors. (See Luke 12:15-21.)

 FURTHER STUDY     S.D.A. Church Manual, chapter on Gospel Finance 76

                  Which scripture expresses the principle on which such use
                of gifts Is based?

                  "For none of us liveth to himself, and no man dieth to him-
                self" (Rom. 14:7).

                  Whether we like it or not, our lives touch those of our
                neighbors. We therefore need a sympathetic awareness of their
                circumstances and outlook and a willingness to meet their
                needs. We all have possessions the use of which might benefit
                others besides ourselves—there are our homes, our gardens
                and their produce, our cars, our tools, our skills. Stewardship in
                such areas comes so easily to some, with such effort to others,
                but it is possible for all who yield to the Spirit's promptings.

                 Note Jesus' summary of His disicples' duty toward others.
                Matt. 10:7, 8.

                  This commission was not given to the Twelve alone. Its
                motivating principle, that of service based on gratitude, applies
                equally well to us today. We can be useful stewards of our
                intellectual gifts, our scriptural and spiritual knowledge, our
                artistic talents, our musical abilities, our social accomplish-
                ments, and our developing compassions. The hearts and minds
                God has given us can be used for His glory and the salvation of
                our neighbors.
                   "We should feel it our special duty to work for those living in
                our neighborhood. Study how you can best help those who take
                no interest in religious things. As you visit your friends and
                neighbors, show an interest in their spiritual as well as in their
                temporal welfare. Speak to them of Christ as a sin-pardoning
                Saviour. Invite your neighbors to your home, and read with them
                from the precious Bible and from books that explain its
                truths."—The Ministry of Healing, p. 152.

                                                                                77

                    This verse needs to be studied in its setting in order to avoid
                  an unbalanced interpretation of its message. It is the climax 10.
                  the writer's counsel begun in verse 22, where he stresses deeds
                  above words. His purpose in verse 27 is not to give a theological
                  definition of "pure religion and undefiled," but to explain that in
                  God's eyes genuine religion includes care of orphans and
                  widows, who represent all who need Christian compassion and
                  service. A necessary part of stewardship, then, is the use of
                  one's time, energy, sympathy, and money in the care of those
                  who cannot adequately care for themselves.

                    In what ways does Jesus' teaching of the Christian duty of
                  promptly caring for the unfortunate apply to us today? Luke
                  10:25-37.

                     The parable is too well known to need detailed exposition
                  here, but we might well note the two questions that led to its
                  application. "Master," inquired the lawyer, "what shall I do to
                  inherit eternal life?" Later, he asked, "Who is my neighbour?"
                  Christ's reply to the first inquiry emphasized the paramount
                  importance of love to God and to our neighbors, while the
                  second response established need as the basis for neighborly
                  assistance, though that need cut across racial and social prej-
                  udices. The application is nothing but practical: "Go, and do as
                  the Samaritan did!"
                     The Lord's instruction shows that stewardship includes the
                  generous use of compassion; first aid when no medical service
                  is at hand, the application of simple emergency remedies, the
                  use of our own car or other available means of transport to the
                  nearest medical facility, readiness to give financial aid where
                  needed, and a continuing interest in the welfare of the one we
                  have tried to help.
                    Christ "showed that our neighbor does not mean merely one
                  of the church or faith to which we belong. It has no reference to
                  race, color, or class distinction. Our neighbor is every person
                  who needs our help."—Christ's Object Lessons, p. 376.

 FURTHER STUDY      Isa. 58:6-14; Matt. 25:34-46

                   Here we find three good reasons for returning a tenth of our
                total income to the Lord: (1) The plan is authorized by God. (2)
                The plan is used by God for the support of His work on earth. (3)
                Taking part in the plan produces God's rich blessing. While we
                do not follow the plan to obtain the blessing, the blessing comes
                when, in willing obedience to the divine urging, we bring "all the
                tithes into the storehouse."
                   "If all the tithes of our people flowed into the treasury of the
                Lord as they should, such blessings would be received that gifts
                and offerings for sacred purposes would be multiplied tenfold,
                and thus the channel between God and man would be kept
                open."—Testimonies, vol. 4, p. 474.

                  What does Christ promise those who are generous givers?
                Luke 6:38.

                  While the Master makes rigorous demands on His followers,
                He also promises. rich rewards to those who follow His own
                sacrificial example. Many a time the rewards will seem out of all
                proportion to the relative little that we have given. They will be
                "good measure, pressed down, and shaken together, and run-
                ning over," until the recipient protests that he by no means
                merits such abundant blessings—and that will be true. But the
                harvest follows a divinely ordained formula—we reap what we
                have sown. "He which soweth bountifully shall reap also bounti-
                fully" (2 Cor. 9:6). The converse is also true—"he which soweth
                sparingly shall reap also sparingly."
                   When it comes to giving, let us err on the side of generosity,
                even if our gifts sometimes seem to go astray. "The followers of
                Christ should not wait for thrilling missionary appeals to arouse
                them to action. If spiritually awake, they would hear in the
                income of every week, whether much or little, the voice of God
                and of conscience with authority demanding the tithes and
                offerings due the Lord."—Testimonies, vol. 4, p. 474.

                                                                                79

 FURTHER STUDY       The book par excellence for the study of the church is the
                   Epistle to the Ephesians. It is suggested that we slowly, thought-
                   fully, prayerfully consider selected passages for this week's
                   Further Study sections. The passage chosen for today is chap-
                   ter 1:1-10.

                  We should mark well the setting of this declaration (verses
               13-20). The central question is the identity of the Son of man
               (verse 13). The answer comes in Simon Peter's confession
               (verse 16). Christ's reference to "my church" (verse 18) arises
               from Peter's declaration and is not basic to it. From it we learn
               that the church—My church, that is Christ's own churdh, the
               Christian church—was not then built. Its construction lay still in
               the future.
                  This does not deny the reality of the Old Testament church,
               but it does spell a change from the earlier tradition. The change
               was brought about by the Son's advent and the universal scope
               of the institution He was then establishing. The founding of that
               church was accompanied by no fanfare of trumpets, but by the
               quiet announcement to the small circle of His chosen Twelve.
               Through the faithful witness of those disciples, the church
               reached out to the ends of the world and has drawn into its
               fellowship people of every nation.
                  "Not on the rock of human strength, but on Christ Jesus, the
               Rock of Ages, was the church founded, 'and the gates of hell
               shall not prevail against it.' "—Prophets and Kings, pp. 595, 596.

                  What authority did Jesus bestow on the disciples for the
                government of His church? Matt. 16:19; 18:18-20.

                  The Saviour knew His remaining days on earth were few. He
                therefore placed authority upon Peter "as the representative of
                the whole body of believers. . . .
                  " 'The keys of the kingdom of heaven' are the words of Christ.
                All the words of Holy Scripture are His, and are here
                included."—The Desire of Ages, p. 413. But the disciples were
                not left to their own methods. The Master's authority under-
                girded them and their successors for the right conduct of the
                church's business, and by His Spirit He was ever present to
                guide them into right decisions. There is a neat phrase from the
                Latin that sums up the relationship between the Lord and His
                church—Where Christ is, there is the church.

                                                                               83

                     Until Pentecost the infant church was composed of those, few
                  in number, who had responded to Christ's own ministry. As a
                  result of Pentecost (sometimes known as "the birthday of the
                  church")—when the apostles had become the Spirit's effective
                  instruments—some 3000 accepted the Saviour's personal invi-
                  tation, answered His servants' appeals, were baptized, and
                  greatly strengthened the church. Their very number called for
                  organization and accelerated the development of church order.
                  But no infallible blueprint dropped from heaven; the leaders
                  adopted no ready-made, sophisticated system of government.
                  Instead, as the need arose, they engaged in prayer and group
                  discussion, sought the Spirit's counsel, followed it, and found
                  the best ways to conduct church business. (See Acts 6:1-8;
                  15:1-31.)

                     What fuller evidence does Acts provide concerning the de-
                   velopment of church organization? Acts 9:31; 20:28.

                    The preferred reading of Acts 9:31 speaks of "the church"
                  rather than "the churches." This is significant, for it harmonizes
                  with the Lord's own words that we studied in yesterday's lesson.
                  The reference is not to membership of local churches, but to a
                  corporate group of churches that together composed "the
                  church." The conversion of Saul brought ''''rest"—literally,
                  "peace"—to the persecuted Christians; and, as a result, the
                  church was "edified" or "built up" and grew as the number of
                  believers steadily increased.
                    With the exception of Acts 20:28, which speaks of "the church
                  of God"—a phrase which might justly be taken as a reference to
                  the church membership as a spiritual entity rather than as a
                  local congregation—the other 19 references in Acts to
                  "church" or "churches" are to local groups. The one apparent
                  exception (Acts 2:47) carries no weight, since the words "to the
                  church" do not appear in the best manuscripts. Luke's account,
                  however, does provide a picture of rapid growth, of the found-
                  ing of many groups of Christians, and of the emergence of the
                  concept of the church as embracing all believers in the ever-
                  increasing number of local congregations.

 FURTHER STUDY      Ephesians 4:1-16

                  "He is the head of the body, the church: who is the begin-
                ning, the firstborn from the dead; that in all things he might
                have the preeminence" (Col. 1:18).

                   We use the week's memory verse to impress on our minds
                Christ's first place in relation to the church. We would not wish
                to lose sight of the Head while studying the body, for we recog-
                nize that no living body exists apart from a living head. The
                headship of Christ saves us from seeing the church as a late
                development—an afterthought—and sets its genesis in times
                eternal.
                   The human body is used in several scriptures to illustrate the
                vital relationship that exists between Christ and His church (see
                Rom. 12:4, 5; 1 Cor. 12:27; Eph. 1:22, 23; 4:15,16; 5:23, 30; Col.
                1:24). In particular, our text emphasizes that Christ is the head
                and the church is the body. This is more than an illustration—it
                is an expression of a timeless truth. Christ, who is "the begin-
                ning" and "beginner," who is "the first," "the preeminent,"
                "the supreme"—He, as Creator, always has been and ever will
                be first. He is also the controller, even as the head controls the
                body. As the body is subject to the directives that come from the
                head, so is the church subject to Christ. It can own no other
                master and remain the church. Indeed, when the body ceases to
                obey the head, it is diseased and on its way to death. Happy are
                those sections of the church that with spiritual integrity ac-
                knowledge Christ as their Head!

                  What exalted office does Christ fill as Head of the church?
                Eph. 5:23.

                  The body cannot save itself or its head, except as it obeys the
                injunctions that come from the head. The analogy is richly
                fulfilled in Christ's ministry for the church. He not only saves it
                by giving the right directives, protecting it from self-injury and
                destruction; but He has given Himself—His own life—to save
                the church from eternal death. If He, the Head, had not sacrifi-
                cially died, the church would have no life. Indeed, it would have
                been stillborn. How willingly subject to His kind biddings the
                church ought then to be!

                                                                                85

                  This latter-day church—specifically, the Seventh-day Advent-
               ist Church—flourishing just prior to the return of the Son of man
               (verses 13-16), will possess the regular qualities that have
               characterized the true church in every age. (See S.D.A. Bible
               Commentary, vol. 7, pp. 814, 815.) But to cope with the last-day
               stresses, it will also need the special endowments listed in verse
               12:
                  1. The patience of the saints. In the context of persecution
               (compare Rev. 12:17) this covers more than forbearance. It
               includes strong elements of fortitude, which saints need when
               brought under the wrath of the dragon power.
                  2. Keep the commandments of God. In the original, there is
               no word for "here" at this point. The phrase may therefore be
               taken as a further definition of "saints"—they are command-
               ment keepers. Since no one commandment is mentioned, we
               may understand that God's nonceremonial commands are in-
               tended, those in the Decalogue and others that have been given
               to the church on other occasions since Sinai.
                  3. The faith of Jesus. This also further describes the saints.
               In addition to keeping the commandments, they keep the faith
               of Jesus—that is, they retain and use the faith that Jesus had, or
               they keep their faith in Jesus. They will, in fact, retain both.

                 What is God's eternal purpose with respect to His church in
               all ages? Eph. 3:8-11.

                 Since this passage is too rich in meaning to be studied in full
               here, we can only consider the core (verses 10 and 11). God's
               eternal intention has been that the church should be the
               medium through which His manifold wisdom—multi-colored,
               much-variegated, of infinite diversity and sparkling beauty—is
               displayed to the watching universe, to the principalities and
               powers in heavenly places. What a responsibility for the church!
               "The church is the depositary of the wealth of the riches of the
               grace of Christ, and through the church eventually will be made
               manifest the final and full display of the love of God to the world
               that is to be lightened with its glory."—Testimonies to Ministers,
               p. 50.

                                                                               87

                                      r Seints   "Without faith it is impossible to    described as holy ordinances "in- please him: for he that cometh to       stituted by Christ, in which by sen- God must believe that he is, and that   sible signs the grace of God in he is a rewarder of them that dili-     Christ, and the benefits of the cov- gently seek him" (Heb. 11:6).           enant of grace, are represented,
                                    sealed, and applied to believers,    True religion connects earth with    and these, in turn, give expression heaven. While having its feet firmly    to their faith and allegiance to planted on the ground, it will de-      God."—Louis Berkhof, Systematic liberately have its head and its        Theology (Grand Rapids, Mich.: heart in heaven. We should there-       William B. Eerdmans, 1938), p. 617. fore expect our religion to possess        The Seventh-day Adventist a few "mysteries" that will bridge      Church recognizes two ordinances the gulf between the human and          that meet this definition—baptism divine, earthly and heavenly, seen      and the communion service. Each and unseen, tangible and intangi-       of them was authorized by Christ. ble, known and unknown, tem-            Each is based on earthbound acts poral and eternal, until we can         that lift the participants into truly say with Francis Thompson,        heavenly associations and move
  0 world invisible, we view        them toward eternal life. Each re-
    thee,                           veals a major incident in the life of
 0 world intangible, we touch       our Lord and invites the believer to
    thee,                           share in that experience with a
 0 world unknowable, we             view to eventual union with the
    know thee,                      Master.
 Inapprehensible, we clutch            Reverent observance of these
    thee!                           two Christian rituals will help us    In prayer and worship we already     regain our lost sense of awe--of have private and congregational         mystery—and will bring us closer means of grace that enable us to        to "the high and lofty One that in- communicate with the super-             habiteth eternity." For this we natural. In addition, we have bibli-    need the exercise of faith, as stated cal authority for more specialized      in our memory verse, and a sense observances, which may be justly        of the reality of God.

                                    DAILY HIGHLIGHTS
                                    1. Patterns
                                       (Ex. 12:26, 27)
                                    2. Baptism—I
                                       (Mark 1:4)
                                    3. Baptism—II
                                       (John 3:5)
                                    4. The Last Supper
                                       (Mark 14:16)
                                    5. The Lord's Supper
                                       (John 13:4, 5)
                                    6. In Memoriam
                                       (1 Cor. 11:23-29)

                    What ceremony of remembrance, established in Israel
                  under the crisis of the Exodus from Egypt, pointed to the way
                  of salvation from sin and its penalty?

                     "It shall come to pass, when your children shall say unto
                  you, What mean ye by this service? That ye shall say, It is the
                  sacrifice of the Lord's passover, who passed over the houses
                  of the children of Israel in Egypt, when he smote the Egyp-
                  tians, and delivered our houses. And the people bowed the
                  head and worshipped" (Ex. 12:26, 27).

                    "The Passover was to be both commemorative and typical not
                  only pointing back to the deliverance from Egypt, but forward to
                  the greater deliverance which Christ was to accomplish in free-
                  ing His people from the bondage of sin. The sacrifical lamb
                  represents 'the Lamb of God,' in whom is our only hope of
                  salvation. Says the apostle, 'Christ our passover is sacrificed for
                  us.' 1 Corinthians 5:7. It was not enough that the paschal lamb
                  be slain; its blood must be sprinkled upon the doorposts; so the
                  merits of Christ's blood must be applied to the soul. We must
                  believe, not only that He died for the world, but that He died for
                  us individually. We must appropriate to ourselves the virtue of
                  the atoning sacrifice."—Patriarchs and Prophets, p. 277.

                   What other Exodus events foreshadowed the New Testa-
                  ment ordinance of baptism? 1 Cor. 10:1-4.

                    Jewish Christians and first-century converts had little if any
                  difficulty in following parallels between ancient historical oc-
                  currences and Christian teachings. They readily saw the cross-
                  ing of the Red Sea, the protective pillars of cloud and fire, the
                  water-giving rock, and the earlier rite of circumcision as
                  foreshadowings of the later and loftier revelations centered on
                  Christ and illustrated in the ordinances of baptism and the
                  Lord's Supper.

 FURTHER STUDY      Patriarchs and Prophets, pp. 273-280

                 "John did baptize in the wilderness, and preach the baptism
               of repentance for the remission of sins" (Mark 1:4).

                 Mark, as usual, is the most concise of the evangelists. Here he
               records that John the Baptizer was baptizing in the wilderness,
               that is, in the Jordan, after preaching in the barren territory
               through which the river passed. He called his audiences to
               confess and repent of their sins that they might find forgiveness.
               Public baptism would proclaim their break with the past and the
               new life that then began.
                 Baptism did not originate with John. It was already a Jewish
               practice—a ceremonial washing by immersion—but without
               the spiritual overtones that marked John's ministration. John's
               call also had a still higher purpose—that of preparing his fol-
               lowers for the appearance of the Messiah (verses 7, 8) and of
               baptizing the Sinless One Himself (verse 9).

                 What trust did Jesus place upon His disciples immediately
               before His ascension? Matt. 28:19, 20.

                  The disciples had already baptized those who were converted
               by Christ's ministry (John 3:22 and 4:2); but now, possessing a
               far deeper knowledge, they were given a much wider commis-
               sion. Clothed with the Master's power over all things (Matt.
               28:18), they were to go into all the world (Mark 16:15) and teach
               (Matt. 28:19)—literally, "make disciples" (Greekmath6teud, not
               didaskd, "teach," as used in Matt. 28:20)—all nations. A basic
               part of their evangelism was to baptize converts in the threefold
               name of Father, Son, and Holy Ghost and instruct them in all
               that Christ had taught His apostles. Thus, from its beginning,
               admission to membership in the Christian church included the
               rite of baptism (compare Mark 16:16). The remainder of the New
               Testament record shows that the apostles faithfully fulfilled
               their Lord's command.
                  "Baptism is a most solemn renunciation of the world. Those
               who are baptized in the threefold name of the Father, the Son,
               and the Holy Spirit, at the very entrance of their Christian life
               declare publicly that they have forsaken the service of Satan
               and have become members of the royal family, children of the
               heavenly King."—Testimonies, vol. 6, p. 91.

                                                                               91

                   "Jesus answered, Verily, verily, I say unto thee, Except a
                 man be born of water and of the Spirit, he cannot enter into the
                 kingdom of God" (John 3:5).

                    Jesus is here solemnly restating (note the repetition of "Ver-
                 ily, verily" from verse 3) the thought He had already expressed in
                 verse 3, namely, that the new birth is essential for all who would
                 see or enter the kingdom of God. He here reveals that the
                 experience must cover two distinct but closely related
                 stages—new birth by water baptism and new birth by the Holy
                 Spirit. The interlocking of the two is emphasized in the Greek by
                 the union of "water and spirit" in one phrase without any defi-
                 nite article for either noun. Christian teaching and experience
                 reveal that the Spirit's part in the new birth, and therefore in
                 salvation, must come before baptism to give the rite value and
                 must follow immersion in order to sustain its effect and bless-
                 ing.

                   What additional scriptural authority do we have for regard-
                 ing baptism as more than a picturesque ceremony? Rom.
                 6:3, 4.

                    The secular mind would see no more in baptism than an act of
                 purification. The informed Christian sees in the ordinance a
                 symbol of God's most mighty deed, which centered on the
                 death, burial, and resurrection of His Son. This makes the cere-
                 mony holy, clothing it with a spiritual meaning that goes beyond
                 the physical and visible act. It testifies that the participant has
                 died to the old life, that he has been buried, and that a new
                 person rises from the baptismal water to live a new life in union
                 with Christ.
                    "That the rite of Christian baptism is simply a symbol and
                 does not convey divine grace, is evident throughout the NT.
                 Unless a man believes in Jesus Christ (Acts 8:37; cf. Rom. 10:9)
                 and repents of sin (Acts 2:38; cf. ch. 19:18), baptism can be of no
                 value to him. In other words, there is no saving power in the rite
                 itself, apart from faith in the heart of the one receiving the rite.
                 From these considerations it is clear that infant baptism is a
                 meaningless procedure so far as the salvation of the child is
                 concerned. Baptism can become meaningful only when the
                 child is old enough to understand salvation, faith, and
                 repentance."—S.D.A. Bible Commentary, vol. 5, p. 298.

 FURTHER STUDY     Col. 3:1-6 and Bible encyclopedias on "Baptism"

                 For more than a thousand years, God's chosen people had
               been celebrating their deliverance from Egyptian slavery and
               keeping the Passover as the Lord had commanded. The heart of
               the observance was the slain lamb, the use of its blood to
               identify lsraelitish homes, and the eating of the roast flesh
               immediately before flight from Egypt. (See Ex. 12:3-17.) Jesus
               Himself must have shared in some 18 such anniversaries during
               His human lifetime; and now, as faithful Jews, He and His disci-
               ples prepared for what the Master alone knew would be His last
               Passover supper. (For the chronology of this supper, see S.D.A.
               Bible Commentary, vol. 5, pp. 532-537.)

                What application did Jesus make of the Passover meal?
               Mark 14:22-25.

                  He who, on the eve of His Palestinian ministry, had been
               introduced to His fellow countrymen as "the Lamb of God,
               which taketh away the sin of the world" (John 1:29), was about
               to fulfill His mission. It was eminently fitting, then, that this
               fulfillment should come at the time of the observance of the
               type, the Passover. The tragedy was that its true significance did
               not then dawn on His followers' minds. Only later did they see
               that "Christ our passover is sacrificed for us" (1 Cor. 5:7).
                  "Christ was standing at the point of transition between two
               economies and their two great festivals. He, the spotless Lamb
               of God, was about to present Himself as a sin offering, that He
               would thus bring to an end the system of types and ceremonies
               that for four thousand years had pointed to His death. As He ate
               the Passover with His disciples, He instituted in its place the ser-
               vice that was to be the memorial of His great sacrifice. The na-
               tional festival of the Jews was to pass away forever. The service
               which Christ established was to be observed by His followers in
               all lands and through all ages. . . .
                   "It is the means by which his great work for us is to be kept
                fresh in our minds."—The Desire of Ages, pp. 652, 653.

                                                                                 93

                     Blessing awaits those who meditate upon the service of foot
                  washing. The ceremony should be observed thoughtfully, re-
                  pentantly, humbly, sympathetically, lovingly, and in true frater-
                  nity of spirit. It should be observed with insight into our own and
                  our partner's needs, remembering the quality of love that Christ
                  brought into His own washing of His followers' feet. There is
                  more opportunity for blessing when observance takes place in
                  small groups unpressured by space and time, with each pair of
                  partners enjoying spiritual leisure to savor the uplift that comes
                  from bending low in loving service.

                    How did Jesus sanctify the bread and wine of the Passover
                  supper? Matt. 26: 26-29.

                     In chapter 72 of The Desire of Ages, pages 652-661, Ellen G.
                  White employs at least seven distinctive titles for the second
                  service held in the upper room. After reference to "two great
                  festivals" it is called "the memorial of His great sacrifice," "the
                  ordinance of the Lord's Supper," "the sacramental service,"
                  "the administration of the sacrament," "the communion ser-
                  vice," and "the holy communion."
                    The communion emblems received special attention from our
                  Lord. The bread He blessed and broke, distributing a portion to
                  each disciple; for the wine He gave thanks (Greek eucharisted,
                  "to give thanks," whence the word Eucharist); and He passed
                  the cup around that each might drink from it. How precious
                  would be the apostles' remembrance of that holy occasion!
                    "These emblems [the bread and wine] Christ employs to rep-
                  resent His own unblemished sacrifice. Nothing corrupted by
                  fermentation, the symbol of sin and death, could represent the
                  'Lamb without blemish and without spot.' "—The Desire of
                  Ages, p. 653.

 FURTHER STUDY      The Desire of Ages, pp. 642-651

                  1. Paul's account was given in the setting of strife in Corinth
               (1 Cor. 11:17-22). It represents his appeal to the church for unity
               and koinonia—"communion" or "fellowship" (1 Cor. 10:16,17).
                  2. He was here recording what he had already given the
               church verbally, namely, that which he had "received of the
               Lord."         •
                  3. The setting for the most holy of all services was the night
               Jesus was betrayed. The reaction to the sad fact would be a new
               declaration of loyalty, a strengthening of unity among disciples.
                  4. Christ is calm against the background of His impending
               cruel death. He gives thanks (eucharisted) for the bread which
               takes the place of the Passover lamb, which is no longer needed
               now that the antitype, the Lamb of God, is offering Himself for
               the sins not only of Israel but of the whole world.
                  5. Christ breaks the bread, symbolizing the wounding of His
               own body on the cross. As in the foot washing, so in the Supper
               itself: the Master serves the servants. He distributes the emblem
               of His bodily sacrifice, telling them that He is making the sac-
               rifice for their sakes and bidding them continue the practice in
               remembrance of His redemptive ministry. Could they ever
               forget?
                  6. He then similarly serves the cup, that is, the wine in the
               common cup, as the emblem of His blood, so soon to be spilled
               on their behalf. He then reveals that it "is the new testament" or
               the "new covenant" of Jeremiah 31:31-34 at last—after cen-
               turies of the shedding of animal blood as a type—ratified by the
               lifeblood of the Sinless Sacrifice. As with the bread, this shar-
               ing, too, is to be repeated in remembrance of what He is about to
                do.
                  7. The sharing of the bread and wine is to be more than a re-
               freshing observance. It is to be a proclamation of His redeem-
               ing death and of His intention to return and gather them into His
               Father's kingdom (Matt. 26:29).

                 In one fleeting lesson we can only touch the fringes of mean-
               ing found in this sacred service. Each celebration will, if we
               earnestly request it, yield deeper, richer revelations of God's
               love for us as shown in Christ Jesus our Lord.

                                                                               95

    Ch                    Clfi WritteSS    "Ye are my witnesses, saith the      Then follows a mixture of men and Lord, and my servant whom I have        women who, in widely differing chosen: that ye may know and be-        ways, attested to the reality and lieve me, and understand that I am      goodness of the Almighty—Ruth, he: before me there was no God          Elijah, Elisha, Naaman, Jonah, formed, neither shall there be after    Jeremiah, Daniel, Nebuchadnezzar, me" (Isa. 43:10).                       and Malachi—last in the succession
                                    of Old Testament prophets—and    The need for and the appoint-        John the Baptist, who witnessed to ment of godly witnesses is as old       Messiah Himself. as Adam. After expulsion from              We might truly say, adapting Acts Eden he must have witnessed con-        14:17, that even in the darkest days tinually concerning his origin, the     God has never left Himself without sinless time spent in the garden,       witnesses to His power, His pur- his sin and its pardon, the promise     poses, and His love. For this we of a Redeemer made to Eve and           should be truly grateful, for sad himself, and the early days outside     would be the day if no voice when they laid foundations for re-      should testify to the One who up- ligious practices that kept open the    holds the universe. communication between them-                The dynamic influence of the selves and their Creator.               Son made New Testament times    Thereafter, all the patriarchs and   rich in bold and faithful witnesses their successors witnessed to as-       to the love of God in Christ, and in pects of truth that had meaning for     the following 20 centuries the Lord their times. Noah spent 120 years       has never been without courage- fulfilling his responsibility; Abra-    ous representatives. Now, prior to ham testified to his God with vary-     His return, He needs a multitude ing degrees of faith; Joseph did        who will witness to His redemptive noble work under extremely dif-         power, both by word and by life, ficult conditions; Moses bore wit-      that citizens for His kingdom might ness before Pharaoh and among           be made ready for His coming. his own people for 40 trying years.        It is our privilege to have the
                                    royal words of our memory verse
                                    spoken to us today!

                                    DAILY HIGHLIGHTS
                                    1. Essential Qualification
                                       (Matt. 10:32)
                                    2. The First Witnesses
                                       (John 1:41)
                                    3. Witnesses to Miracles
                                       (Mark 5:19)
                                    4. Secret of Witnessing
                                       (2 Cor. 5:14)
                                    5. How to Witness
                                       (Matt. 5:16)
                                    6. Christian Witness
                                       (Acts 26:18)

                   "Whosoever therefore shall confess me before men, him
                 will I confess also before my Father which is in heaven" (Matt.
                 10:32).

                    At first sight this might appear a commonplace statement—a
                 bargain struck between two parties: you speak up for me, and I
                 will speak up for you. But the setting for Christ's words forbids
                 such an easy analysis. He has commissioned His disciples
                 (verses 1-4) and instructed them in their mission (verses 5-15),
                 forewarned them of its often dangerous nature (verses 16-28),
                 and now acquaints them with a law. Their confession—their
                 public acknowledgement of Him as their Lord and Saviour—will
                 enable Him to acknowledge them as His own before His
                 heavenly Father. They will have declared themselves to be His
                 followers, His servants, His representatives; they will have suf-
                 fered for loyalty to His cause.
                   The day will come when Christ will be proud to testify in God's
                 presence that His disciples have been faithful ministers and are
                 worthy of being with Him eternally. But there are two sides to the
                 picture. Those who publicly deny Him cannot then expect Him
                 to claim them as His own, for He must be truthful and say, "I
                 never knew you: depart from me" (Matt. 7:23). Confession of or
                 witnessing to the lordship of Christ is therefore a matter of life
                 or death.

                   What was an essential qualification for apostleship? Luke
                 24:48; Acts 1:8, 21, 22.

                    Christ bequeathed to His disciples the task of continuing the
                 work that He had begun. They were to testify to the miracle of
                 the incarnation as "eyewitnesses of his majesty" (2 Peter 1:16),
                 observers of His sinless life, His sacrificial death, His triumphant
                 resurrection, and His glorious ascension. This was then their
                 lifelong calling. The New Testament shows how humbly willing
                 they were to accept this task as soon as the cloud had received
                 their beloved Master out of their sight (Acts 1:9; Luke 24:51-53).

 FURTHER STUDY     The Acts of the Apostles, pp. 27-34

                 "He [Andrew] first findeth his own brother Simon, and saith
               unto him, We have found the Messias, which is, being inter-
               preted, the Christ" (John 1:41).

                 The Baptist's inspired example in testifying to the divinity and
               office of our Lord quickly bore fruit in the transfer of two of his
               own disciples to the group that formed around the person of
               Jesus of Nazareth. The two who left the Baptist to follow Jesus
               were Andrew and John. The former became the first Christian
               missionary as he testified, "We have found the Messias"—
               which confident declaration has been termed, "this great
               Eureka" (from the Greek heurEkamen, "we have found").

                 One day later, what further personal witness was given by
               one who had already been directly recruited by Jesus? John
               1:43-45.

                  The spiritual magnetism that flowed from Jesus fires Philip to
               find Nathanael and to announce, "We have found him." But his
               confidence seems to have fallen short of Andrew's. He does not
               boldly announce the Messiah; rather, he contents himself by
               referring to the One of whom Moses and the prophets had
               written—"Jesus of Nazareth, the son of Joseph" (verse 45)—
               stressing the humanity rather than the divinity of the newfound
               Leader. But the witness bore good fruit. After some hesitation,
               Nathanael acknowledged the Man from Nazareth to be "the Son
               of God" (verse 49). It would be unfair to expect a full under-
               standing of Jesus' nature at a first meeting, but both Philip and
               Nathanael made a commendable beginning, and both proved to
               be faithful apostles. Such was the fruitage of this early personal
               witness by one to another.

                 What effect did her discovery of Jesus have on the Samari-
               tan woman at Sychar? John 4:28-30, 39-42.

                 The woman had the greatest of blesgings in a long personal
               interview with the Messiah. She immediately bore witness to the
               Stranger, speaking with such fervor that many of her fellow
               townspeople believed on Him, while others were convicted
               "because of his own word" (John 4:41).

                                                                               99

                  Mark and Luke (Luke 8:27) mention one demoniac only, but
                Matthew (Matt. 8:28) speaks of two. The three writers record the
                request to remain with the Healer and that Christ gave the
                commission, instead, to share news of the cure with friends.
                "The two restored demoniacs were the first missionaries whom
                Christ sent to preach the gospel in the region of Decapolis. For a
                few moments only these men had been privileged to hear the
                teachings of Christ. Not one sermon from His lips had ever fallen
                upon their ears. . . . But they bore in their own persons the
                evidence that Jesus was the Messiah. They could tell what they
                knew; what they themselves had seen, and heard, and felt of the
                power of Christ."—The Desire of Ages, p. 340.

                 When the greatest of all miracles took place, how did those
                who first learned of it respond?

                   The most notable proclaimers of the resurrection were the
                following people:
                   Mary Magdalene (John 20:18)
                   Mary Magdalene and the other Mary (Matt. 28:1, 7-10)
                   Peter (Luke 24:34)
                   Cleopas and friend at Emmaus (Luke 24:13, 33-35)
                   At first, there were mixed reactions to the amazing, unbeliev-
                able news that the crucified Jesus had risen from His tomb; but
                when Mary Magdalene personally met Him in the garden and
                other meetings followed, doubt began to disappear. (See John
                20:20.)
                   Ere long, the once-frightened group, empowered by the
                Spirit, gave bold witness to the truth of the resurrection. Peter
                first proclaimed it at Pentecost, others followed, and Saul, hav-
                ing met the Resurrected One, preached that "he is the Son of
                God" (Acts 9:20). And so it has ever been—those who have
                experienced the truth of the resurrection have vigorously
                witnessed to its reality and its redeeming power.

                 A moment's thought reveals two possible interpretations of
               the phrase "the love of Christ"—it refers either to the love which
               Christ has for us, or the love which we have for Christ, or both
               meanings are valid. But the significance of these few words is
               best discovered in the context of this well-known verse, and for
               that one needs to pick up the thread of thought in 2 Corinthians
               4:1.
                 Paul has received a commission (compare Acts 9:15, 16),
               which he fulfills by openly sharing the light of the glorious
               gospel of Christ (2 Cor. 4:2, 4) which had illumined his own life
               (verses 5, 6). Such sharing was only done at great personal cost
               (verses 8-12), but he willingly paid the price because he knew
               the value of the eternal in contrast to the temporal (verses
               16-18). Knowledge that all must appear in judgment (2 Cor. 5:10)
               drives him to address his appeal to all men (verse 11). Indeed,
               the love of Christ and the knowledge that He died for all "leaves
               us no choice" (verse 14, NEB). Those who share this knowledge
               should no longer live for themselves, but for Christ, who died
               and rose again (verse 15).
                  The climax to this close-knit reasoning is reached in verses
               18-21, where Paul shares with the Corinthians and with us his
               understanding of the redeeming love of God revealed in Christ's
               ministry. It is this that impels Paul's own evangelistic witness.
               We, in turn, shall only be fired for similar witness when a similar
               love possesses us. Therein lies the secret of genuine
               evangelism. When we find it, we shall say, with Peter and John,
               "We cannot but speak the things which we have seen and
               heard" (Acts 4:20). "No sooner is one converted than there is
               born within him a desire to make known to others what a pre-
               cious friend he has found in Jesus. The saving and sanctifying
               truth cannot be shut up in his heart. . . .
                  "Men may combat and defy our logic, they may resist our
               appeals; but a life of disinterested love is an argument they
               cannot gainsay."—The Desire of Ages, pp. 141, 142.

                                                                              101

                   This counsel arises from the giving of the Beatitudes (verses
                1-12) and the observation that true Christians are the salt and
                the light of the world (verses 13-15). But even the brightest of
                lights is useless unless its beams are allowed to illumine its
                surroundings. Jesus is thus exhorting us so to live the truly
                godly life that our conduct, especially "our good works," will
                bring glory to God. The persuasive power of the dedicated life
                that leads others to follow the same Lord brings our Father the
                greatest glory of all, for it increases the number of those who
                adore and serve Him.
                   "Let us remember that a Christlike life is the most powerful
                argument that can be advanced in favor of Christianity, and that
                a cheap Christian character works more harm in the world than
                the character of a worldling. Not all the books written can serve
                the purpose of a holy life. Men will believe, not what the minister
                preaches, but what the church lives."—Testimonies, vol. 9, p.
                21

                  In addition to the living of godly lives, what worldwide form
                of witness are Christians called to render? Mark 16:15.

                   It was by scattering that the gospel was first carried beyond
                the boundry of Jerusalem, and it is by this same law that the
                gospel will be spread today. The quality of believers' lives is a
                first means of sharing the good news; but if no other steps are
                taken, we shall not be fulfilling the divine command. We must
                "go . . . into all the world, and preach the gospel to every
                creature," either by personal service beyond our local setting or
                by sending others who are able to go where we cannot. "All who
                are ordained unto the life of Christ are ordained to work for the
                salvation of their fellow men. The same longing of soul that He
                felt for the saving of the lost is to be manifest in them. . . . All
                upon whom God's blessings have been bestowed are to re-
                spond by actual service; every gift is to be employed for the
                advancement of His kingdom."—Testimonies, vol. 8, p. 16.

                  The real meaning of this verse is best grasped by reading
               verses 16 and 17, which show that Christ appeared to Saul to
               make him "a minister and a witness" to the Gentiles for their
               eternal salvation. This purpose is not restricted to the dramatic
               call that came to Saul, for "every true disciple is born ihto the
               kingdom of God as a missionary."—The Desire of Ages, p. 195.
               We, therefore, can be witnesses who will open eyes that are
               spiritually blind, turning them from the darkness of unbelief to
               the light of the gospel, from bondage to Satan to freedom in
               God. Such witness is able first to bring our friends pardon from
               sin and holiness of life, then a place in the kingdom of God.
                  "You are not to wait for great occasions or to expect extraor-
               dinary abilities before you go to work for God. You need not
               have a thought of what the world will think of you. If your daily
               life is a testimony to the purity and sincerity of your faith, and
               others are convinced that you desire to benefit them, your
               efforts will not be wholly lost."—Steps to Christ, p. 83.

                 What twofold result will flow from our fulfillment of the high
               calling given us by God? 1 Peter 2:9-12.

                 Those whom God has chosen to be His own people and who
               have themselves responded to that choice will (1) display in
               their own characters the virtues of the One who has called them
               out of spiritual darkness (verse 9) and (2) find that nonbelievers
               observing Christians' faithful adherence to their declared prin-
               ciples (verse 11) will themselves be led to glorify God (verse 12).
                  Witness that bears such welcome fruitage must be of a high
               order. It is possible for all who faithfully fulfill that high calling
               by living Christlike lives.
                 The picture painted by Peter is really a portrait of the Christian
               that should be produced by daily adherence to the total body of
               doctrine. Unless profession of belief results in such a life, that
               profession will not lead to salvation. This is in no sense salvation
               by works—it concerns the presence or absence of fruitage from
               our beliefs.

                                                                                 103

                                     DAILY HIGHLIGHTS
                                     1. Our Inner Life
                                        (Isa. 26:3)
                                     2. Our Aspiring Life
                                        (Matt. 5:6)
                                     3. Our Family Life
                                        (Matt. 6:11)
                                     4. Our Social Life
                                        (Col. 3:9, 10)
                                     5. Our Quality of Life
                                        (Col. 3:12, 13)
                                     6. Our Eternal Life
                                        (Matt. 16:24)

                   The prophet proposes two steps to serenity—first, staying,
                fixing, or reposing the mind on the Eternal; second, trusting in
                the Lord. He who takes these steps is assured of mental and
                spiritual peace. He is encouraged (verse 4) to trust in the Lord at
                all times because the Eternal is the Rock of Ages and well able to
                bring peace of mind to those who commit their ways to Him. The
                New Testament version of this promise can be found in Philip-
                pians 4:6, 7.
                   Brother Lawrence, a remarkable lay brother who joined a
                religious community in Paris in 1666, described Isaiah's
                program as "The Practice of the Presence of God." "The time of
                business," said he, "does not with me differ from the time of
                prayer; and in the noise and clutter of my kitchen, while several
                persons are at the same time calling for different things, I pos-
                sess God in as great tranquility as if I were upon my knees at the
                Blessed Sacrament."—The Practice of the Presence of God,
                1977 ed. (London: Mowbrays), p. 23.

                  By what means does God intend that we may renew our
                physical and spiritual strength? Isa. 40:31.

                   This counsel must be tried to be trusted. Those who have
                waited on the Lord in prayer have found new reserves of
                strength that have hitherto been unsuspected. They have risen
                from their knees refreshed and have been able to do exploits
                that were earlier considered impossible. This "practice" is not
                acquired in a day. It is realized only after persistent observance.
                But a host of Christians will testify to its reality and reliability,
                and we can join their ranks by following their example.
                   "All who are under the training of God need the quiet hour for
                communion with their own hearts, with nature, and with God....
                When every other voice is hushed, and in quietness we wait
                before him, the silence of the soul makes more distinct the voice
                of God. He bids us, 'Be still, and know that I am God.' ... This is
                the effectual preparation for all labor for God. Amidst the hurry-
                ing throng, and the strain of life's intense activities, he who is
                thus refreshed will be surrounded with an atmosphere of light
                and peace."—The Ministry of Healing, p. 58.

                  Blessed are those who feel hungry and thirsty for the right, for
               they shall be satisfied. Those spoken of in this beatitude must
               have a finely honed conscience that leads them to want that
               righteousness or justice, or what is right. This is not often a
               comfortable doctrine. It is easier to eat and drink the world's
               fare than to aspire to the finer heavenly diet. But it is possible to
               develop an appetite for whatsoever things are true, honest, just,
               pure, lovely, and of good report (Phil. 4:8). Much depends on the
               food which we feed our souls. If physical diet affects our
               spiritual appetites—and it does—our mental food has an even
               greater effect on our spiritual health. We must set our affections
               "on things above, not on things on the earth" (Col. 3:2). And in
               the matter of "happiness," or "blessedness," it is well to re-
               member this truth: "Happiness is not, essentially, something we
               have, but something we are, though we become what we are by
               doing."—Gerald Vann, The Divine Pity (New York: Fontana
               Books, 1962), p. 94.

                  In the light of His faultless knowledge, what counsel on
               "first things" does Jesus give His followers? Matt. 6:33.

                  For most of us this is a hard doctrine, for "the things which are
               seen" so easily claim our attention and affection; the unseen
               seems so far away and easy to neglect. But herein lies the heart
               of the Christian philosophy of life—the seen is temporal be-
               cause "the world passeth away, and the lust thereof"; the un-
               seen is eternal, and "he that doeth the will of God abideth for
               ever" (1 John 2:17). Christ does not ignore everyday needs, but
               He assigns them their rightful place while the Christian seeks
               first the kingdom of God and His righteousness. And this, when
               we pause to think it through, leaves no area of our lives un-
               touched.
                  "Those who are willing to make any sacrifice for eternal life,
               will have it; and it will be worth suffering for, worth crucifying
               self for, and sacrificing every idol for. The far more exceeding
               and eternal weight of glory swallows up everything and eclipses
               every earthly pleasure."—Testimonies, vol. 1, p. 126.

                                                                                107

                  What is the first request framed for us in our Lord's "family"
                prayer?

                  "Give us this day our daily bread" (Matt. 6:11).

                   It is by no accident that these familiar words find their place
                early in our Master's model prayer. Just before them, He gives
                the petition that God's will should be done on earth as it is done
                in heaven (verse 10). Then He follows them with the request for
                pardon in respect to neighborly relations (verse 12). The prime
                reference in verse 11, then, is to spiritual food, and that on a
                daily basis. Since we do not go to church each day, this calls for
                taking that food at home; and this calls for "family" worship,
                with father, mother, and children if that is how we live, or by
                ourselves if our family unit has been dispersed by time or cir-
                cumstance or if we otherwise live alone.
                  It is hardly possible to overstress the importance of family
                worship in our daily spiritual life. There can be only one com-
                petitor for first place there, namely, the personal devotions of
                each member of the family. After that, family worship holds the
                central position. Its faithful observance, morning and evening,
                keeps the parents in daily touch with the Infinite and opens the
                children's hearts to the converting influence of the Holy Spirit.

                  What should be the holy ambition of each Christian parent?
                Eph. 6:4.

                  After the very necessary negative admonition against goad-
                ing children to resentment by harsh discipline, Paul offers par-
                ents this positive counsel: "Give them the instruction, and the
                correction, which belong to a Christian upbringing" (Eph. 6:4,
                NEB). Happy the family where this advice is followed!

                 Christian doctrine holds before its followers an extremely
               high moral and social standard that comes from the character
               of Christ, who is truth personified. If we then "be risen with
               Christ" (verse 1), we shall not wish to lie "one to another," for
               such conduct is alien to the new men and women who are ever
               gaining a fresh personal knowledge of Christ until they them-
               selves take on their Creator's image.

                 How will our new life affect our social relations, and how
               shall we find the spiritual resources to achieve the Christian
               ideal? Col. 3:11-13.

                  In verse 11 Paul is swiftly covering the population of the world
               in which the early Christians lived. By "Greek" he refers to
               non-Jews from a national-political point of view, as distinct from
               the chosen people. "Circumcision" and "uncircumcision"
               cares for religious differences; "Barbarian" cares for linguistic
               distinctions; "Scythian" covers those outside the bounds of
               civilization. Having thus dealt with various classes into which
               the human family was then divided, he formulates the Christian
               response to these sin-induced divisions—"Christ is all, and in
               all," that is, Christ identifies Himself with each and all of these
               sections of human society. It is now for us to apply this undi-
               luted Christian approach to our present world situation. This is
               not easy. Some find it the hardest test of their religious sincerity.
               We all need the fine qualities listed in verses 12 and 13 in order
               to reach the ideal conduct.
                  "Christ recognized no distinction of nationality or rank or
               creed.... [He] came to break down every wall of partition....
                  "The life of Christ established a religion in which there is no
               caste, a religion by which Jew and Gentile, free and bond, are
               linked in a common brotherhood, equal before God. No ques-
               tion of policy influenced His movements."—Gospel Workers, p.
               46.

                                                                                109

                   "Put on therefore, as the elect of God, holy and beloved,
                 bowels of mercies, kindness, humbleness of mind, meekness,
                 longsuffering; forebearing one another, and forgiving one
                 another" (Col. 3:12, 13).

                    Here we again meet the biblical picture of clothing ourselves
                 with clean garments. (Compare Isa. 52:1; 61:10; Matt. 22:11-14.)
                 But we must also heed the counsel not to use high-flown senti
                 ments as a cloak to disguise our true natures (John 15:22;
                 1 Thess. 2:5; 1 Peter 2:16). We are to be genuine, "the elect of i
                 God, holy and beloved." We are to possess compassionate
                 hearts, a hard-hearted Christian being an impossible kind of
                 creature. As John Ruysbroek, the fourteenth-century Flemish
                 mystic, has said: "Be kind, be kind, and you will be saints." That
                 is not the whole truth, for sainthood requires much more than
                 kindness; but saints must be kind! They must also be humble,
                 meek, patient, tolerant of others' weaknesses, and ready to
                 forgive. As always, Christ is the model.

                   To which three virtues does Paul give exceptional em-
                 phasis? Col. 3:14, 15.

                    Beyond dispute, first place is ever reserved for "charity," or
                 love. Without it other spiritual qualities are of little avail (com-
                 pare 1 Cor. 13:13), for it binds all other good qualities together.
                 We should also allow the peace of Christ (better supported than
                 "of God") to reign in our hearts and exert its unifying influence
                 in our relations, and we should always be a grateful people.

                   How may we attain these high standards? Col. 3:16, 17.

                    These suggestions are closely associated with worship, both
                 formal and otherwise. We should so study Christ's Word that it
                 will make its. home in our hearts; we should wisely teach and;
                 counsel one another; we should sing psalms (might we do more \
                 of this?), hymns, and sacred songs, not merely with our lips, but
                 also in our hearts, as expressions of gratitude to the Father sung
                 in Christ's name. What a stimulating program! But how easy to
                 forget.

                   True Christianity is not a matter of assent to a set of doctrinal
                statements, though these are necessary in order to formulate
                belief. True Christianity, as its name implies, is Christ's way of
                life, a matter of Christlikeness, of bringing together those who
                reach out to be like their Master. The way is one of self-denial,
                not as a punishing exercise for gathering merit, but as an imita-
                tion of the example of the Lord who, "though he was rich, ...
                became poor" (2 Cor. 8:9). Just as Jesus did not allow earthly
                considerations to interfere with the fulfillment of His mission, so
                he who follows Him must be willing to "deny himself, and take
                up his cross," whatever form that cross may take.
                   There are good reasons for this hard condition to discipleship
                (Matt. 16:25). It we expend our energies in "saving" our lives, we
                shall lose them, for true eternal life will slip from our grasp. If we
                are willing to renounce our own interests in order to promote
                those of Christ's cause and to follow Christ's example, denying
                ourselves as He did, then we shall find eternal life. Since eternal
                life is the farthest boundary beyond which none can pass, it is
                worthy of our most severe self-discipline, most dedicated ser-
                vice, deepest trust, and highest aspirations.

                  Since personal experience, human history, and biblical
                revelation show that we can in no wise save ourselves, to
                whom can we turn for salvation? Jude 24 and 25.

                   We bring our 26 weeks of doctrinal study to a close by humbly
                and gratefully addressing a reverent doxology to the One to
                whom all doctrine should point—the Eternal Father, with the
                Son and the Holy Spirit. He and He alone has power to keep us
                from stumbling into sin, enabling us to stand not only faultless
                but blameless and exultingly happy in His presence. To Him,
                then, the only God who has saved us through our Lord Jesus
                Christ—to this one God be there ascribed glory, majesty, power,
                and authority in the past and through eternity. And may this
                praise be rendered by us as faithful members of the Seventh-day
                Adventist Church, in company with all the innumerable host of
                the redeemed, forever and ever. Amen.

                                                                                  111

                           First Lesson
  LOVE, THE SUPREME MOTIVE. Memory Text, 1 Cor. 13:4-7
              1.What Love Is (1 Cor. 13:4, 6, 7)
             2. What Love Is Not (1 Cor. 13:4-6)
          3. When There Is No Love (1 Cor. 13:1-3)
            4. True Love Is Timeless (1 Cor. 13:8)
               5. Perfect Love (1 Cor. 13:9-12)
           6. Faith, Hope, and Love (1 Cor. 13:13)



                      Second Lesson
  CONSCIENCE AND THE SPIRIT. Memory Text, Isa. 30:21
             1. The Inner Voice (Isa. 30:21)
        2. "Voice" of the Holy Spirit (John 16:8)
               3. Gift to All (Rom. 2:14, 15)
      4. Good and Weak Consciences (1 Tim. 1:5)
            5. Can Be Put Away (1 Tim. 1:19)
         6. The Unpardonable Sin (Luke 12:10)



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               Amsterdam

                                ERLANDS
                               UNION




                                                             Church         S.S.
                 Unions              Population    Churches Members       Members
                 British              60,126,811     162    14,204          12,143
                 Finland               4,743,160      54     5,921           4,744
                 •Iceland                220.918       7       540             407
                 Netherlands          14,000,000      47     3,893           3,049
                 Polish               35,000,000     121     4,084           4,676
                 Swedish               8,433,000      56     3,655.          4,241
                 West Nordic           9,253,429     128     9.181           7.815
                 DIVISION TOTALS     131,777,318     575    41,478          37,075
                 'Attached Field                             Figures as of March 31. 1980