LESSON 12 *September 14–20

Tried and Crucified

Tried and Crucified

Sabbath Afternoon

Read for This Week’s Study: Mark 15, Luke 13:1, Ps. 22:18, John 20:24–29, John 1:1–3, Dan. 9:24–27.

Memory Text: “And at the ninth hour Jesus cried out with a loud voice, saying, ‘Eloi, Eloi, lama sabachthani?’ which is translated, ‘My God, My God, why have You forsaken Me?’ ” (Mark 15:34, NKJV).

Mark 15 is the heart of the Passion Narrative. It presents the trial of Jesus, His condemnation, the mockery by the soldiers, His crucifixion, and then His death and burial. The events in this chapter are presented in stark, crisp detail, likely because the author let the facts speak for themselves.

Throughout this chapter, irony plays an important role. Because of this, it is helpful to have a clear definition of what irony is.

Irony often contains three components: (1) two levels of meaning, (2) the two levels are in conflict or contrast to each other, and (3) someone does not see the irony and does not recognize what is happening and does not know that he or she is the one who will suffer the consequences.

This week, from the question of Pilate, “ ‘Are you the king of the Jews?’ ” to the mocking soldiers, the sign above the cross, and the mocking of the religious leaders, “ ‘He saved others; Himself He cannot save,’ ” to the unexpected appearance of Joseph of Arimathea, the chapter is filled with painful ironies that nevertheless reveal powerful truths about the death of Jesus and what it means.

* Study this week’s lesson to prepare for Sabbath, September 21.


Sabbath Afternoon, September 14

Lesson 12 - Tried and Crucified

As soon as it was day, the Sanhedrin again assembled, and again Jesus was brought into the council room. He had declared Himself the Son of God, and they had construed His words into a charge against Him. But they could not condemn Him on this, for many of them had not been present at the night session, and they had not heard His words. And they knew that the Roman tribunal would find in them nothing worthy of death. But if from His own lips they could all hear those words repeated, their object might be gained. His claim to the Messiahship they might construe into a seditious political claim.

“Art Thou the Christ?” they said, “tell us.” But Christ remained silent. They continued to ply Him with questions. At last in tones of mournful pathos He answered, “If I tell you, ye will not believe; and if I also ask you, ye will not answer Me, nor let Me go.” But that they might be left without excuse He added the solemn warning, “Hereafter shall the Son of man sit on the right hand of the power of God.”—The Desire of Ages, p. 714.
 

Priests and rulers forgot the dignity of their office, and abused the Son of God with foul epithets. They taunted Him with His parentage. They declared that His presumption in proclaiming Himself the Messiah made Him deserving of the most ignominious death. The most dissolute men engaged in infamous abuse of the Saviour. An old garment was thrown over His head, and His persecutors struck Him in the face, saying, “Prophesy unto us, Thou Christ, Who is he that smote Thee?” When the garment was removed, one poor wretch spat in His face.

The angels of God faithfully recorded every insulting look, word, and act against their beloved Commander. One day the base men who scorned and spat upon the calm, pale face of Christ will look upon it in its glory, shining brighter than the sun.—The Desire of Ages, p. 715.
 

As man’s substitute and surety, the iniquity of men was laid upon Christ; He was counted a transgressor that He might redeem them from the curse of the law. The guilt of every descendant of Adam of every age was pressing upon His heart; and the wrath of God and the terrible manifestation of His displeasure because of iniquity, filled the soul of His Son with consternation. The withdrawal of the divine countenance from the Saviour in this hour of supreme anguish pierced His heart with a sorrow that can never be fully understood by man.—The Story of Redemption, p. 225.

SUNDAY September 15

“Are You the King of the Jews?”

Read Mark 15:1–15. What kind of ironic situations occur here?

* Your notes will not be saved!

Pontius Pilate was the governor of Judea from a.d. 26–a.d. 36. He was not a kind leader, and a number of his actions caused consternation among the inhabitants of the land (compare with Luke 13:1). The Jewish trial of Jesus resulted in a death sentence for blasphemy. But under Roman rule, the Jews could not execute people in most cases, and so, they brought Jesus to Pilate for condemnation.

The charge against Jesus before Pilate is not mentioned, but it is possible to ascertain the charge based on the brief question that Pilate asks Jesus: “ ‘Are you the King of the Jews?’ ” (Mark 15:2, ESV). In Old Testament times, Israel anointed its kings; so, it is not hard to see how the term Messiah (“Anointed One”) could be twisted into claiming homage as a king in competition with the emperor. Thus, the charge brought before the Sanhedrin was blasphemy while the charge brought before the governor was sedition, which would lead to death.

The irony is that Jesus is both the Messiah and the King of the Jews. His convictions for blasphemy and sedition were mistaken; He should have received homage and worship instead. Yet, Jesus still acts in a kingly manner. His response to Pilate, “ ‘You have said so’ ” (Mark 15:2, ESV), is noncommittal. He does not deny the title or affirm it. This response may suggest that He is a king but of a different sort (compare with John 18:33–38).

Mark 15:6 introduces into the narrative a custom of releasing a prisoner at the time of the Passover. In Mark 15:9, Pilate asks if they want him to release the “ ‘King of the Jews,’ ” and though he might have meant it ironically, the irony is really playing out against him. Mark 15:9, 10 is a study in perception and imperception. Pilate perceives that the religious leaders turned over Jesus because of envy, but he does not perceive that, by asking the crowd, he is playing into the hands of the religious leaders. They stir up the crowd and call for Jesus’ crucifixion. Pilate recoils. Crucifixion was such a terrible way to die, particularly for one he considered innocent. How painfully ironic that the pagan governor wanted to release the Messiah while the religious leaders wanted Him crucified.

What can keep you from following the crowd when the pressure is great to do so?


Sunday, September 15

“Are You the King of the Jews?”

Jesus had many sympathizers in the company about Him, and His answering nothing to the many questions put to Him amazed the throng. Under all the mockery and violence of the mob, not a frown, not a troubled expression, rested upon His features. He was dignified and composed. The spectators looked upon Him with wonder. They compared His perfect form and firm, dignified bearing with the appearance of those who sat in judgment against Him, and said to one another that He appeared more like a king than any of the rulers. He bore no marks of being a criminal. His eye was mild, clear, and undaunted, His forehead broad and high. Every feature was strongly marked with benevolence and noble principle. His patience and forbearance were so unlike man that many trembled. Even Herod and Pilate were greatly troubled at His noble, Godlike bearing.—The Story of Redemption, p. 216.
 

From the first, Pilate was convinced that Jesus was no common man. He believed Him to be an excellent character and entirely innocent of the charges brought against Him. The angels who were witnessing the scene marked the convictions of the Roman governor, and to save him from engaging in the awful act of delivering Christ to be crucified, an angel was sent to Pilate’s wife, and gave her information through a dream that it was the Son of God in whose trial her husband was engaged, and that He was an innocent sufferer. She immediately sent a message to Pilate, stating that she had suffered many things in a dream on account of Jesus and warning him to have nothing to do with that holy Man. The messenger, pressing hastily through the crowd, placed the letter in the hands of Pilate. As he read, he trembled and turned pale, and at once determined to have nothing to do with putting Christ to death. If the Jews would have the blood of Jesus, he would not give his influence to it, but would labor to deliver Him.—The Story of Redemption, p. 217.
 

Jesus lived not to please Himself. He gave Himself as a living, consuming sacrifice for the good of others. . . . Those who receive Christ will drop out all that is uncourteous, harsh, and rough, and will reveal the pleasantness, the kindness, that dwelt in Jesus, because Christ abides in the heart by faith. Christ was the light that shineth in darkness, and His followers are also to be the light of the world. . . .

Christ is our model, but unless we behold Him, unless we contemplate His character, we shall not reflect His character in our practical life. He was meek and lowly in heart. He never did a rude action, never spoke a discourteous word. The Lord is not pleased with our blunt, hard, unsympathetic ways toward others. . . . We are to be in the world but not of the world. We are to be a representation of Jesus Christ. As the Lord of life and glory came to our world to represent the Father, so we are to go to the world to represent Jesus.—That I May Know Him, p. 306.

MONDAY September 16

Hail, King of the Jews!

Read Mark 15:15–20. What did the soldiers do to Jesus, and what is its significance?

The Romans utilized a severe form of beating to prepare prisoners for execution. The victim was stripped of his clothes, tied to a pole, and then lashed with leather whips to which pieces of bone, glass, stones, and nails were tied.

After Jesus was whipped, the soldiers tasked with His execution continued His humiliation by clothing Him in a purple robe, placing a crown of thorns on His head, and mocking Him as king of the Jews. The group of soldiers is called a battalion, in this case anywhere from 200 to 600 men.

The irony in the scene is evident to the reader because Jesus really is the King, and the mocking words of the soldiers proclaim this truth. The action of the soldiers was a parody of how soldiers hailed the Roman emperor with the words “Hail, Caesar, Emperor!” Thus, there is an implicit comparison to the emperor.

The actions of the soldiers in mocking Jesus are “striking” His head with a reed, “spitting” on Him, and “kneeling down” in mock homage. All three of these actions are expressed in Greek with the imperfect tense. In this setting, this tense has the idea of repetitive action. Thus, they kept striking Him, kept spitting on Him, and kept kneeling down in mock homage before Him. Jesus takes all of this in silence, not responding at all.

The typical pattern of Roman execution by crucifixion involved having the convicted person carry the cross naked to the place of execution. This pattern, again, was to humiliate and shame the person completely before the community.

But the Jews abhorred public nakedness. Mark 15:20 notes that they removed the purple cloak and put His own clothes back on Him. Thus, this appears to be a concession that the Romans made to the Jews at that time and place.

Think about all the irony here. Their bowing and paying “homage” to Jesus as King was all in mockery even though Jesus really was the King, not just of the Jews but of the Romans, as well.

These men had no idea what they were doing. Why, though, will their ignorance not excuse them on Judgment Day?


Monday, September 16

Hail, King of the Jews!

Satan and his angels were tempting Pilate and trying to lead him on to his own ruin. They suggested to him that if he did not take part in condemning Jesus others would; the multitude were thirsting for His blood; and if he did not deliver Him to be crucified, he would lose his power and worldly honor and would be denounced as a believer on the impostor. Through fear of losing his power and authority, Pilate consented to the death of Jesus. And notwithstanding he placed the blood of Jesus upon His accusers, and the multitude received it, crying, “His blood be on us, and on our children,” yet Pilate was not clear; he was guilty of the blood of Christ. For his own selfish interest, his love of honor from the great men of earth, he delivered an innocent man to die. If Pilate had followed his own convictions, he would have had nothing to do with condemning Jesus.—Early Writings, p. 174.
 

Jesus was taken, faint with weariness and covered with wounds, and scourged in the sight of the multitude. “And the soldiers led Him away into the hall, called Praetorium, and they call together the whole band. And they clothed Him with purple, and platted a crown of thorns, and put it about His head, and began to salute Him, Hail, King of the Jews! And they . . . did spit upon Him, and bowing their knees worshiped Him.” Occasionally some wicked hand snatched the reed that had been placed in His hand, and struck the crown upon His brow, forcing the thorns into His temples, and sending the blood trickling down His face and beard. . . .

Satan led the cruel mob in its abuse of the Saviour. It was his purpose to provoke Him to retaliation if possible, or to drive Him to perform a miracle to release Himself, and thus break up the plan of salvation.—The Desire of Ages, p. 734.
 

Those who derided His claim to be the Son of God are speechless now [at Christ’s return]. There is the haughty Herod who jeered at His royal title and bade the mocking soldiers crown Him king. There are the very men who with impious hands placed upon His form the purple robe, upon His sacred brow the thorny crown, and in His unresisting hand the mimic scepter, and bowed before Him in blasphemous mockery. The men who smote and spit upon the Prince of life now turn from His piercing gaze and seek to flee from the overpowering glory of His presence. Those who drove the nails through His hands and feet, the soldier who pierced His side, behold these marks with terror and remorse. . . .

And now there rises a cry of mortal agony. Louder than the shout, “Crucify Him, crucify Him,” which rang through the streets of Jerusalem, swells the awful, despairing wail, “He is the Son of God! He is the true Messiah!” They seek to flee from the presence of the King of kings. In the deep caverns of the earth, rent asunder by the warring of the elements, they vainly attempt to hide.—The Great Controversy, p. 643.

TUESDAY September 17

The Crucifixion

Read Mark 15:21–38. What terrible and painful irony appears in these passages?

At this point in the Passion Narrative, Jesus is a silent victim, controlled by people who are bent on His death. Throughout the Gospel, up to His arrest, He was the master of activities. Now He is acted upon. Though He was a robust itinerant preacher, the beating He had received and the lack of food and sleep wore Him down to where a stranger had to bear His cross.

At the cross His garments were removed and became the property of the soldiers, who cast lots to see whose they would be (compare with Ps. 22:18). Crucifixion was a fairly bloodless method of execution. The nails used to fasten a person to the cross (compare with John 20:24–29) were likely driven through the wrist below the palm where no major blood vessels run. (In both Hebrew and Greek, the word for “hand” can refer to both the hand and the forearm.) The palm of the hand itself does not have the structures necessary to carry the weight of the body in crucifixion. The median nerve runs through the center of the forearm and would be crushed by the nails, causing excruciating pain up the arm. Breathing was difficult. To get a good breath, victims of crucifixion had to push against their nailed feet and flex their arms, again causing agonizing pain. Exhaustion asphyxia was one of the possible causes of death.

Jesus received tremendous mockery and humiliation during His crucifixion. The Gospel of Mark has a revelation/secrecy motif in which Jesus typically calls for silence about who He is. Consequently, such Christological titles as “Lord,” “Son of God,” or “Christ” do not appear often in the narrative.

This element changes at the cross. He cannot be hidden. It is ironic that it is the religious leaders who use these titles in mocking Jesus. How these men are condemning themselves!

One of their mocking statements stands out. In Mark 15:31, they say, “ ‘He saved others; he cannot save himself’ ” (ESV). To make their point about His helplessness on the cross, they indicate that He did help others (the Greek verb can mean “save,” “heal,” or “rescue”). Thus, ironically, they admit He is the Savior. The irony goes further—the reason He could not, or would not, save Himself was because at the cross He was saving others.

Read John 1:1–3, and then think about what this passage tells us about Jesus, the same Jesus who is being crucified here in Mark. How do we wrap our minds around what Christ’s death means for us?


Tuesday, September 17

The Crucifixion

Upon arriving at the place of execution, the condemned were bound to the instruments of torture. While the two thieves wrestled in the hands of those who stretched them upon the cross, Jesus made no resistance. The mother of Jesus looked on with agonizing suspense, hoping that He would work a miracle to save Himself. She saw His hands stretched upon the cross—those dear hands that had ever dispensed blessings, and had been reached forth so many times to heal the suffering. And now the hammer and nails were brought, and as the spikes were driven through the tender flesh and fastened to the cross, the heart-stricken disciples bore away from the cruel scene the fainting form of the mother of Christ.

Jesus made no murmur of complaint; His face remained pale and serene, but great drops of sweat stood upon His brow. There was no pitying hand to wipe the death dew from His face, nor words of sympathy and unchanging fidelity to stay His human heart. He was treading the winepress all alone; and of all the people there was none with Him. While the soldiers were doing their fearful work, and He was enduring the most acute agony, Jesus prayed for His enemies—“Father, forgive them; for they know not what they do.” Luke 23:34. That prayer of Christ for His enemies embraced the world, taking in every sinner who should live, until the end of time.—The Story of Redemption, pp. 221, 222.
 

In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive. He said, “Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture.” Psalm 22:16–18. The prophecy concerning His garments was carried out without counsel or interference from the friends or the enemies of the Crucified One. To the soldiers who had placed Him upon the cross, His clothing was given. Christ heard the men’s contention as they parted the garments among them. His tunic was woven throughout without seam, and they said, “Let us not rend it, but cast lots for it, whose it shall be.”—The Desire of Ages, p. 746.
 

And when the fullness of time was come. . . . the One appointed in the counsels of heaven came to the earth as an instructor. He was no less a being than the Creator of the world, the Son of the Infinite God. The rich benevolence of God gave Him to our world; and to meet the necessities of humanity, He took on Him human nature. To the astonishment of the heavenly host, He walked this earth as the Eternal Word. Fully prepared, He left the royal courts to come to a world marred and polluted with sin. Mysteriously He allied Himself to human nature. “The Word was made flesh, and dwelt among us.” God’s excess of goodness, benevolence, and love was a surprise to the world, of grace which could be realized, but not told.—Fundamentals of Christian Education, p. 399.

WEDNESDAY September 18

Forsaken by God

Read Mark 15:33–41. What are Jesus’ only words on the cross in Mark? What does Christ’s death ultimately mean for us all?

The Gospel of Mark presents the cross as a very dark place, both physically and spiritually. A supernatural darkness descended on Calvary from about noon on that Friday until about 3 p.m. “And when the sixth hour had come, there was darkness over the whole land until the ninth hour” (Mark 15:33, ESV).

The words of Jesus on the cross are called the “cry of dereliction” as He prays, crying out to God, asking why He has been forsaken. He is quoting from Psalm 22:1. Other references to the same psalm occur in Mark 15:24, 29, indicating that the Scriptures are being fulfilled in the death of Jesus. Even in the evil plotting of men, the will of God is being fulfilled.

Jesus’ words from the cross are reported in Aramaic along with translation. The words “my God, my God” are Eloi, Eloi in the verse (a transliteration of the Aramaic ’elahi). It would be easy to hear Jesus as calling for Elijah (Aramaic ’eliyyah, which means “My God is YHWH”). This is the mistake that some bystanders make.

What becomes striking about this passage is the parallel it has to the baptism of Jesus in Mark 1:9–11.

The Baptism:
Mark 1:9–11		 The Cross:
Mark 15:34–39
John baptizes Jesus Jesus’ baptism (compare with Mark 10:38)
John (Elijah figure; see Mark 9:11–13) Calling Elijah
Heavens split Veil split
Spirit (pneuma) Jesus expires (expneō)
God’s voice “Beloved Son” Centurion says “Son of God”

What these parallels suggest is that as the baptism of Jesus in Mark 1 is the beginning of His ministry, as prophesied in Daniel 9:24–27, what occurs in Mark 15 at the cross is the culmination, or goal, of His ministry, as He dies as a ransom for many (Mark 10:45). The death of Jesus on the cross also fulfills part of the prophecy of Daniel 9:24–27. The tearing of the temple veil (Mark 15:38) points to the fulfillment of the sacrificial system, as type meets antitype, and a new phase of salvation history begins.

Even despite the evil plotting of humanity, God’s purposes were fulfilled. Why should this help us learn that, regardless of what happens around us, we can still trust God and know that His goodness will ultimately prevail?


Wednesday, September 18

Forsaken by God

Every pang endured by the Son of God upon the cross, the blood drops that flowed from His head, His hands and feet, the convulsions of agony which racked His frame, and the unutterable anguish that filled His soul at the hiding of His Father’s face from Him, speak to man, saying, It is for love of thee that the Son of God consents to have these heinous crimes laid upon Him; for thee He spoils the domain of death, and opens the gates of Paradise and immortal life. He who stilled the angry waves by His word and walked the foam-capped billows, who made devils tremble and disease flee from His touch, who raised the dead to life and opened the eyes of the blind, offers Himself upon the cross as the last sacrifice for man. He, the sin-bearer, endures judicial punishment for iniquity and becomes sin itself for man.—The Story of Redemption, p. 225.
 

The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanc­tuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.—Early Writings, p. 259.
 

Heavenly agencies have to contend with hindrances before the purpose of God is fulfilled in its time. . . . Good and evil angels are taking a part in the planning of God in His earthly kingdom. It is God’s purpose to carry forward His work in correct lines, in ways that will advance His glory. But Satan is ever trying to counterwork God’s purpose. Only by humbling themselves before God can God’s servants advance His work. Never are they to depend on their own efforts or on outward display for success. . . .

As a people we do not understand as we should the great conflict going on between invisible agencies, the controversy between loyal and disloyal angels. . . . The written Word is our only safety. We must pray as did Daniel, that we may be guarded by heavenly intelligences. As ministering spirits angels are sent forth to minister to those who shall be heirs of salvation. Pray, my brethren, pray as you have never prayed before. We are not prepared for the Lord’s coming. We need to make thorough work for eternity.—Ellen G. White Comments, in The Seventh-day Adventist Bible Commentary, vol. 4, p. 1173.

THURSDAY September 19

Laid to Rest

Read Mark 15:42–47. What is the significance of Joseph of Arimathea’s intervention, especially since all of Jesus’ disciples were nowhere to be seen?

After all that drama, the more “mundane” things happen next. For starters, dead people always have to be buried. But several factors in what follows are quite touching spiritually, and others are extremely important historically.

In this passage, Joseph of Arimathea appears for the first and last time in the Gospel of Mark. He was a respected member of the Sanhedrin and one of the “urban elites.” As a wealthy and respected man, he had standing with the governor, which explains how he could dare approach Pilate and ask for the body of Jesus. It is a touching detail that a member of the council took such interest in Jesus’ burial. Meanwhile, where were Jesus’ trusted disciples in all this?

One historical detail of extreme importance here is the verification of the death of Jesus. Mark 15:43 tells of Joseph’s request for the body of Jesus. But Pilate was surprised to hear that Jesus already was dead (Mark 15:44). He, therefore, summoned the centurion in charge of the crucifixion and asked if Jesus was dead already. The centurion confirmed that it was so.

This is important because of the later claim by some that Jesus did not die on the cross but only fainted. The testimony of the centurion to the Roman governor directly counters that assertion. The Romans did, after all, know how to execute criminals.

Joseph brought a linen shroud to wrap Jesus, and he laid His body in a tomb hewn from rock. This tomb was large enough to walk into (Mark 16:5). Along with Joseph, the Gospel writer notes two women who saw the location—Mary Magdalene and Mary, the mother of Joses. These two, along with Salome, watched the Crucifixion from a distance; all three will go to the tomb on Sunday morning with the intention to complete their work of embalming Jesus (Mark 16:1).

Why the reference to these three women? They will be the witnesses to the empty tomb in Mark 16 and thus are important witnesses of the resurrection of Jesus.

How ironic that Jesus’ followers are “missing in action” while a member of the Sanhedrin, the very body that condemned Jesus, becomes the “hero” here. How can we be sure that, in crucial times, we are not missing in action either?


Thursday, September 19

Laid to Rest

Even in death, Christ’s body was very precious to His disciples. They longed to give Him an honored burial, but knew not how to accomplish this. . . .

In this emergency, Joseph of Arimathaea and Nicodemus came to the help of the disciples. Both these men were members of the Sanhedrin, and were acquainted with Pilate. Both were men of wealth and influence. They were determined that the body of Jesus should have an honorable burial.

Joseph went boldly to Pilate, and begged from him the body of Jesus. For the first time, Pilate learned that Jesus was really dead. Conflicting reports had reached him in regard to the events attending the crucifixion, but the knowledge of Christ’s death had been purposely kept from him. Pilate had been warned by the priests and rulers against deception by Christ’s disciples in regard to His body. Upon hearing Joseph’s request, he therefore sent for the centurion who had charge at the cross, and learned for a certainty of the death of Jesus. He also drew from him an account of the scenes of Calvary, confirming the testimony of Joseph.—The Desire of Ages, pp. 772, 773.
 

Gently and reverently they [Joseph, Nicodemus, and John] removed with their own hands the body of Jesus from the cross. Their tears of sympathy fell fast as they looked upon His bruised and lacerated form. Joseph owned a new tomb, hewn in a rock. This he was reserving for himself; but it was near Calvary, and he now prepared it for Jesus. The body, together with the spices brought by Nicodemus, was carefully wrapped in a linen sheet, and the Redeemer was borne to the tomb. There the three disciples straightened the mangled limbs, and folded the bruised hands upon the pulseless breast.The Galilean women came to see that all had been done that could be done for the lifeless form of their beloved Teacher. Then they saw the heavy stone rolled against the entrance of the tomb, and the Saviour was left at rest. The women were last at the cross, and last at the tomb of Christ. While the evening shades were gathering, Mary Magdalene and the other Marys lingered about the resting place of their Lord, shedding tears of sorrow over the fate of Him whom they loved.—The Desire of Ages, p. 774.
 

God does not prevent the plottings of wicked men, but He causes their devices to work for good to those who in trial and conflict maintain their faith and loyalty. . . .

[Biblical] examples of human steadfastness bear witness to the faithfulness of God’s promises—of His abiding presence and sustaining grace. They testify to the power of faith to withstand the powers of the world. It is the work of faith to rest in God in the darkest hour, to feel, however sorely tried and tempest-tossed, that our Father is at the helm. The eye of faith alone can look beyond the things of time to estimate aright the worth of the eternal riches.—The Acts of the Apostles, pp. 574, 575.

FRIDAY September 20

Further Thought: Read Ellen G. White, “In Pilate’s Judgment Hall,” pp. 723–740; “Calvary,” pp. 741–757; “ ‘It Is Finished,’ ” pp. 758–764, in The Desire of Ages.
 

“Pilate longed to deliver Jesus. But he saw that he could not do this, and yet retain his own position and honor. Rather than lose his worldly power, he chose to sacrifice an innocent life. How many, to escape loss or suffering, in like manner sacrifice principle. Conscience and duty point one way, and self-interest points another. The current sets strongly in the wrong direction, and he who compromises with evil is swept away into the thick darkness of guilt.”—Ellen G. White, The Desire of Ages, p. 738.

“Upon Christ as our substitute and surety was laid the iniquity of us all. He was counted a transgressor, that He might redeem us from the condemnation of the law. The guilt of every descendant of Adam was pressing upon His heart. The wrath of God against sin, the terrible manifestation of His displeasure because of iniquity, filled the soul of His Son with consternation. All His life Christ had been publishing to a fallen world the good news of the Father’s mercy and pardoning love. Salvation for the chief of sinners was His theme. But now with the terrible weight of guilt He bears, He cannot see the Father’s reconciling face. The withdrawal of the divine countenance from the Saviour in this hour of supreme anguish pierced His heart with a sorrow that can never be fully understood by man. So great was this agony that His physical pain was hardly felt.”—The Desire of Ages, p. 753.

Discussion Questions:

  1. Look at how central the theology of substitution was to Ellen G. White and also to the Bible (see, for instance, Isaiah 53). Why is any theology that downplays the central role of substitution and Christ’s dying in our stead, paying in Himself the penalty for our sins, a false theology?

  2. Who or what is the “Barabbas” in today’s world that gets asked for instead of Jesus?

  3. What should the story of Joseph of Arimathea tell us about not judging outward appearances?

  4. Review Daniel 9:24–27. Why should you be able to give a Bible study on this section to anyone who asks? Can you?


Friday, September 20

For Further Reading

Lift Him Up, “Conqueror Over the Power of Darkness,” p. 235;

The Desire of Ages, “ ‘It Is Finished,’ ” pp. 758–764.

INSIDE STORY

Bringing Armenia to Christ

By Andrew McChesney

While Anush was praying for her father, she also was praying for the other 4,000 residents of her town in Armenia. Then God began to touch hearts.

After her baptism, Anush met regularly with two other young women to pray for the town. Then they organized seminars that attracted several dozen young people. After that, with assistance from the Euro-Asia Division, they chartered buses and took groups of 50 young people on sightseeing tours around Armenia. Church members greeted and befriended the young people at every stop. Anush saw that the young people became more sincere and open in their questions about God when visiting places far from home.

As interest in the Adventist message grew, a pastor started to visit the town every other Sunday to hold talks about relationships, finances, and other practical issues. Many people attended the meetings over two years.

Father was influential and respected, so when he became a Seventh-day Adventist, the whole town took notice. People began to talk about faith and his decision to go to a church that was not the national church. His baptism broke the ice. The town’s Adventist church, which once consisted of seven faithful women meeting in a private home, has now moved into a rented hall where dozens of people gather every Sabbath. Church members and others also meet online to pray daily. Plans are under way to buy a church building.

Today, Father, whose name is Armen Safaryan, works together with his wife, Gayane Badalyan, and daughter, Anush Safaryan, to make three kinds of tofu at their company. As the only tofu company in Armenia, it has been featured on national television, and Father had an opportunity to share his faith when asked why he makes tofu.

Father is a church elder and leader of the family ministries department, and he and Mother, who runs the church’s health ministries department, are in high demand at other churches. Father is seen as a role model in a country where many mothers and children still go to church without their husbands and fathers. Father, Mother, and Anush want to change that.

“See, this normal Armenian man is an Adventist,” church leaders say in introducing Father at speaking engagements. “Men, you are not alone. This man goes to church on Sabbath.”

Anush shares her story at churches and youth camps, saying, “Do not be satisfied with your husbands and fathers just allowing you to go to church. Plead with God for them to go with you.”

Bringing Armenia to Christ

Part of last quarter’s Thirteenth Sabbath Offering went to open a center of influence for families in Yerevan, Armenia. Thank you for helping spread the gospel with your offerings.

Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.