LESSON 7 *August 10–16

Teaching Disciples: Part I

Teaching Disciples: Part I

Sabbath Afternoon

Read for This Week’s Study: Mark 8:22–38; Matt. 20:29–34; John 12:25; Mark 9:1–50; Mal. 4:5, 6; Luke 9:30, 31.

Memory Text: “When He had called the people to Himself, with His disciples also, He said to them, “Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me” (Mark 8:34, NKJV).

The first half of Mark focuses on who Jesus is. His powerful teaching and miracles point in the same direction: He is the Messiah. At this crucial turning point in the narrative, Jesus will ask the disciples who they believe Him to be.

Peter will give a clarion answer to that question, and Jesus will immediately begin to explain where His steps as Messiah are headed, which we know is the cross.

In the last part of Mark 8 through the end of Mark 10, Jesus focuses on teaching His disciples about His journey. In these chapters, He will give predictions about the Cross. These will be followed by special instruction on discipleship. These powerful lessons remain relevant today.

This section of the second Gospel is marked off by the healing of two different blind men, one at the middle of Mark 8 and the other at the end of Mark 10. These miracle “bookends” illustrate dramatically how discipleship includes spiritual insight regarding who Jesus is and where He is going. As His teachings challenged the twelve disciples about two thousand years ago, so they continue to confront disciples today with the deep cost, and benefit, of following Jesus.

* Study this week’s lesson to prepare for Sabbath, August 17.


Sabbath Afternoon, August 10

Lesson 7 - Teaching Disciples: Part I

We are to lift the cross, and follow the steps of Christ. Those who lift the cross will find that as they do this, the cross lifts them, giving them fortitude and courage, and pointing them to the Lamb of God, who taketh away the sin of the world. . . .

The cross lifts you up from the lowlands of earth, and brings you into sweetest communion with God. Through bearing the cross your experience may be such that you can say, “ ‘I know that my Redeemer liveth,’ and because He lives, I shall live also.” What an assurance is this!—Ellen G. White Comments, in The Seventh-day Adventist Bible Commentary, vol. 5, p. 1095.
 

My heart aches as I am shown how many there are who make self their idol. Christ has paid the redemption price for them. To Him belongs the service of all their powers. But their hearts are filled with self-love, and the desire for self-adorning. They give no thought to the words, “Whosoever will come after me, let him deny himself, and take up his cross, and follow me” (Mark 8:34). Self-gratification is hiding Christ from their view. They have no desire to walk before God in meekness and lowliness. They are not looking to Jesus. They are not praying that they may be changed into His likeness. . . .

Many who profess to be Christians are such only in name. They are not converted. They keep self prominent. They do not sit at the feet of Jesus, as Mary did, to learn of Him. They are not ready for Christ’s coming.—Selected Messages, book 1, p. 80.
 

It is difficult for us to understand ourselves, to have a correct knowledge of our own characters. The word of God is plain, but often there is an error in applying it to one’s self. There is liability to self-deception and to think its warnings and reproofs do not mean me. “The heart is deceitful above all things, and desperately wicked: who can know it?” . . .

The Bible is full, clear, and explicit; the character of the true disciple of Christ is marked out with exactness. We must search the Scriptures with humble hearts, trembling at the word of the Lord, if we would not be in any way deceived in regard to our true character. There must be persevering effort to overcome selfishness and self-confidence. Self-examination must be thorough, that there be no danger of self-deception. . . . Deal truly with your own hearts, for you cannot afford to run any risk here. Count the cost of being a wholehearted Christian, and then gird on the armor. Study the Pattern; look to Jesus, and be like Him.—Testimonies for the Church, vol. 5, p. 332.

SUNDAY August 11

Seeing Clearly

Read Mark 8:22–30. Why did it take Jesus two touches to heal the blind man, and what lessons came out of this account?

* Your notes will not be saved!

The Gospels report a number of blind people healed by Jesus. Besides the passage here in Mark 8, blind Bartimaeus is healed as reported in Mark 10:46–52. Matthew refers to two blind men (Matt. 20:29–34), and John 9 tells the story of Jesus’ healing a man born blind who washes in the Pool of Siloam.

But this story in Mark 8 is unique. It appears only in Mark, and it is the only miracle of Jesus that requires two actions to bring perfect health. As part of the story, it is a touching detail that Jesus takes the man by the hand and leads him out of the village. One can sense His sympathy for the man’s disability.

But why two touches? As this is the only miracle in which two actions are involved, it is not likely because of any lack of power on Jesus’ part. Instead, it is more likely an acted parable, illustrating how spiritual insight sometimes takes time to unfold. That is what is happening for Jesus’ disciples. The entire section, Mark 8:22-10:52 begins and ends with the healing of a blind man. In this section of Mark, Jesus is especially teaching his disciples about His coming death. They have trouble grasping it even though He tells them numerous times. Just like the blind man, they need “two touches” to see clearly. Restoring of sight becomes a metaphor for insightful discipleship.

Teachers love questions. They are often the key to unlocking a student’s understanding. In this passage in Mark 8, the turning point of the book has arrived. Three characteristics confirm this assertion. First, Jesus questions His disciples about His identity, something He has not done before this point. Second, Peter is the first person not demonpossessed who declares that Jesus is the Messiah. Third, immediately following this revelation of who Jesus is, He begins to explain where He is going—to the cross.

Why does Jesus tell His disciples to tell no one that He is the Messiah? It seems counterintuitive to establishing the kingdom of God. However, in Jesus’ day, “Messiah” had political overtones of overthrowing Roman rule. Jesus did not come to be that kind of messiah; hence His call for silence on His identity.

What does this story teach us about times when it’s important not to say some things, however true they might be?


Sunday, August 11

Seeing Clearly

Jesus and His disciples . . . were [now] beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.

He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.—The Desire of Ages, p. 411.
 

Jesus [asked the disciples]: “But whom say ye that I am?” Peter answered, “Thou art the Christ, the Son of the living God.” . . .

Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from “the things which are seen,” to behold “the things which are not seen.” 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.—The Desire of Ages, pp. 411, 412.
 

The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. “It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?” Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which . . . “God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.” 1 Corinthians 2:10. “The secret of the Lord is with them that fear Him;” and the fact that Peter discerned the glory of Christ was an evidence that he had been “taught of God.” Psalm 25:14; John 6:45.—The Desire of Ages, p. 412.

MONDAY August 12

The Cost of Discipleship

Read Mark 8:31–38. What does Jesus teach here about the cost of following Christ?

The disciples have come to a crucial turning point in their relationship with Jesus. They now know that He is the Messiah. The reader of Mark has known this from the beginning of the book (Mark 1:1) and thus has had an advantage over the sometimes bumbling disciples.

When Jesus first called the disciples, He said He would make them fishers of men (Mark 1:17). There was no talk of trouble. But now that they really know who He is, He unfolds to them the goal of His mission—that it is necessary for Him to suffer many things, to be rejected and killed, and then to rise again after three days.

It is shocking news. Peter, who just confessed that Jesus is the Messiah, takes Him aside and rebukes Him for saying such things. All of this was told in indirect discourse, but now the Gospel writer reports the words of Jesus, words that must have stung as Peter heard them. He calls Peter “Satan” and tells him to get out of His way since such thoughts are not in accord with the will of God.

“Peter’s words were not such as would be a help and solace to Jesus in the great trial before Him. They were not in harmony with God’s purpose of grace toward a lost world, nor with the lesson of selfsacrifice that Jesus had come to teach by His own example.”—Ellen G. White, The Desire of Ages, p. 415.

Followers of Jesus are called to have the same goal He has—to take the cross and to follow Him. Crucifixion was the most cruel, humiliating, and intimidating method of execution that the Romans had. Everyone wanted to avoid the cross. So, why would anyone want to take up the cross as a symbol of their devotion to Jesus?

Jesus explains not only the cost of discipleship but also its great value. In the paradox of Christian faith, losing one’s life becomes the way to find it. In contrast, gaining the whole world but forfeiting eternal life is nonsensical. As missionary Jim Elliott put it so eloquently in his journal of October 28, 1949: “He is no fool who gives what he cannot keep to gain that which he cannot lose.”

“ ‘He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life’ ” (John 12:25, NKJV). How have you experienced the reality of these words?


Monday, August 12

The Cost of Discipleship

Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.—The Great Controversy, p. 594.
 

When Christ revealed to Peter the time of trial and suffering that was just before Him, and Peter replied, “Be it far from thee, Lord: this shall not be unto thee,” the Saviour commanded, “Get thee behind me, Satan.” Satan was speaking through Peter, making him act the part of the tempter. Satan’s presence was unsuspected by Peter, but Christ could detect the presence of the deceiver, and in His rebuke to Peter He addressed the real foe. . . .

Satan’s work was to discourage Jesus as He strove to save the depraved race, and Peter’s words were just what he wished to hear. They were opposed to the divine plan; and whatever bore this stamp of character was an offense to God. They were spoken at the instigation of Satan. . . . [He] hoped they would discourage and dishearten Christ; but Christ addressed the author of the thought, saying, “Get thee behind me, Satan.”—Ellen G. White Comments, in The Seventh-day Adventist Bible Commentary, vol. 5, p. 1095.
 

He who loves God supremely and his neighbor as himself will work with the constant realization that he is a spectacle to the world, to angels, and to men. Making God’s will his will, he will reveal in his life the transforming power of the grace of Christ. In all the circumstances of life, he will take Christ’s example as his guide.

Every true, self-sacrificing worker for God is willing to spend and be spent for the sake of others. Christ says, “He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal” (John 12:25). By earnest, thoughtful efforts to help where help is needed, the true Christian shows his love for God and for his fellow beings. He may lose his life in service. But when Christ comes to gather His jewels to Himself, he will find it again.—Selected Messages, book 1, p. 86.

TUESDAY August 13

The Mountain and the Multitude

Read Mark 9:1–13. What did Peter, James, and John see one night with Jesus?

In Mark 9:1, Jesus predicts that some standing with Him would not taste death before seeing the kingdom of God come in power. That prediction is fulfilled within a few days when He takes Peter, James, and John up a high mountain alone. There He is transfigured before them into the glory of the heavenly kingdom.

Elijah and Moses appear from the heavenly realm and converse with Jesus. Luke notes that they were talking about Jesus’ departure (Greek exodos) that He was about to accomplish in Jerusalem (Luke 9:30, 31). Thus, this scene of glory is tied to Jesus’ coming death on the cross (compare with Mark 9:9). It would give hope when the disciples see Him crucified.

Upon descending the mountain the following morning, the three disciples ask Jesus about Elijah coming first. Likely this idea is tied to the expectation that Elijah would reappear before the Messiah (compare with Mal. 4:5, 6). Jesus replies that Elijah has already come, a reference to John the Baptist. Just as they killed John, so Jesus will die at their hands, but He will rise after three days.

After the night of glory, the scene at the bottom of the mountain was sad chaos (see Mark 9:14–29). The nine disciples had encountered a demon-possessed boy whom they could not heal. When Jesus arrives at the scene, everyone runs to see Him. The story unfolds of the demon’s power over the child. Jesus seems to take a long time inquiring about the details of the demon possession. It proves too much for the father, who blurts out, “ ‘If You can do anything, have compassion on us and help us’ ” (Mark 9:22, NKJV).

Jesus immediately picks up on the expression of doubt. The Lord’s response can be paraphrased, “What do you mean, ‘If You can’?” (Mark 9:23). Suddenly, like a bolt of lightning from the sky, the father sees that it is not only his son who has a problem—he has a problem of unbelief. And his unbelief could result in his son not being healed. The desperate father casts himself on Jesus’ mercy with the memorable line, “ ‘I believe; help my unbelief!’ ” (Mark 9:24, NKJV). Jesus heals the boy.

In what situations, if any, have you had to cry out, “ ‘I believe;


Tuesday, August 13

The Mountain and the Multitude

Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, “This is My beloved Son; hear Him.”—Early Writings, p. 164.
 

“If Thou canst do anything, have compassion on us, and help us.” How many a sin-burdened soul has echoed that prayer. And to all, the pitying Saviour’s answer is, “If thou canst believe, all things are possible to him that believeth.” It is faith that connects us with heaven, and brings us strength for coping with the powers of darkness. In Christ, God has provided means for subduing every sinful trait, and resisting every temptation, however strong. But many feel that they lack faith, and therefore they remain away from Christ. Let these souls, in their helpless unworthiness, cast themselves upon the mercy of their compassionate Saviour. Look not to self, but to Christ. He who healed the sick and cast out demons when He walked among men is the same mighty Redeemer today. Faith comes by the word of God. Then grasp His promise, “Him that cometh to Me I will in no wise cast out.” John 6:37. Cast yourself at His feet with the cry, “Lord, I believe; help Thou mine unbelief.” You can never perish while you do this—never.—The Desire of Ages, p. 429.
 

The power and malice of Satan and his host might justly alarm us were it not that we may find shelter and deliverance in the superior power of our Redeemer. We carefully secure our houses with bolts and locks to protect our property and our lives from evil men; but we seldom think of the evil angels who are constantly seeking access to us, and against whose attacks we have, in our own strength, no method of defense. If permitted, they can distract our minds, disor­der and torment our bodies, destroy our possessions and our lives. Their only delight is in misery and destruction. . . . But those who follow Christ are ever safe under His watchcare. Angels that excel in strength are sent from heaven to protect them. The wicked one cannot break through the guard which God has stationed about His people.—The Great Controversy, p. 517.

WEDNESDAY August 14

Who Is the Greatest?

Read Mark 9:30–41. What is different about Jesus’ second prediction of His death and resurrection (compare with Mark 8:31)? Also, what do the disciples argue about, and what instruction does Jesus give?

In the first prediction, Jesus refers to those who will reject Him and kill Him. In the second prediction, Jesus refers to the fact that He will be betrayed. The betrayer is not pointed out at this time, but the reader already knows who it is because of the identification of Judas (see Mark 3:19). Again, the Lord refers to being killed and then rising after three days. But the disciples seem even less interested in the details of this prediction than in the first. Unwelcome news does not garner discussion.

In Mark 8:27, Jesus was north of the Sea of Galilee near Caesarea Philippi. In Mark 9:30, He is passing through Galilee, and in Mark 9:33, He enters Capernaum. Thus, it is not difficult to envisage His journey from north to south. However, He enters Capernaum alone as the twelve disciples lag behind. In the house, He inquires about their discussion on the way. No one speaks up, a sure sign of their discomfort at the question, almost like children caught doing something they know is wrong. Their conversation had been about who was the greatest. As little as most people are willing to admit it, this question of who is greatest is something everyone thinks about. But in the kingdom of God, this idea gets turned upside down.

Jesus responds to the problem in two steps. First, He utters the clear statement that to be first (greatest), you have to become a servant. Then Jesus illustrates His meaning by an action. Evidently a child was standing nearby listening. Jesus takes the child and places him in the midst of the group. That would be intimidating for the child. But then Jesus takes the child in His arms, relaxing the scene. He teaches that if you receive the child, you receive Him. And if you receive Him, you receive His Father. Thus, the lowest child is linked to God Himself.

John asks a question about outsiders, and Jesus teaches the important lesson that those not against us are for us. The Lord affirms that helping those in Christian service, even in small ways, does not go unnoticed in heaven.

What is the biblical idea of greatness in contrast to the world’s idea? Which one are you striving for?


Wednesday, August 14

Who Is the Greatest?

At one time [the disciples disputed] as to which of their number should be accounted greatest. They did not intend their words to reach the ear of the Master; but Jesus read their hearts, and embraced the opportunity to give His disciples a lesson of humility. It was not only for the little group who listened to His words, but was to be recorded for the benefit of all His followers to the close of time. “And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all” (Mark 9:35).

Those who possess the spirit of Christ will have no ambition to occupy a position above their brethren. It is those who are small in their own eyes who will be accounted great in the sight of God. “And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me” (verses 36, 37).

What a precious lesson is this for all the followers of Christ! Those who overlook the life duties lying directly in their pathway, who neglect mercy and kindness, courtesy and love, to even a little child, are neglecting Christ.—The Sanctified Life, pp. 55, 56.
 

There is coming in among us a spirit which God will not suffer to rule. Never should Christians feel that they are lords over God’s heritage. . . .

He who yields to this spirit of self-exaltation places himself under the control of the enemy. If ministers of the gospel cannot harmonize with all his ideas and imaginings, he turns from them and speaks against them, pouring out the sarcasm and bitterness in his heart upon ministers and ministry. . . .

Jesus has given us an example in His life of purity and perfect holiness. The most exalted being in heaven, He was the most ready to serve. The most honored, He humbled Himself to minister to those who a short time before had been disputing as to who should be the greatest in His kingdom.—This Day With God, p. 192.
 

God works by whom He will. He sometimes selects the humblest instrument to do the greatest work, for His power is revealed through the weakness of men. We have our standard, and by it we pronounce one thing great and another small; but God does not estimate according to our rule. We are not to suppose that what is great to us must be great to God, or that what is small to us must be small to Him. It does not rest with us to pass judgment on our talents or to choose our work. We are to take up the burdens that God appoints, bearing them for His sake, and ever going to Him for rest.—Christ’s Object Lessons, p. 363.

THURSDAY August 15

The Healthy Man in Hell

Read Mark 9:42–50. What ties the teachings of Jesus together in this passage?

At first, this passage may seem to be a collection of disparate teachings of Jesus thrown together without any rhyme or reason. However, a closer look reveals that each successive teaching has a catchword connection to the previous one. The passage revolves around three main terms that move the instruction forward step by step—“causes to sin,” “fire,” and “salt.”

The first teaching is about “little ones,” referring to new believers. Teachers and leaders are tasked in the kingdom of God with the responsibility to care for these new converts with special care, similar to the Old Testament ethic of caring for those weakest in ancient society—widows, orphans, and foreigners. Jesus speaks in hyperbole that it would be better to be drowned in the sea than to cause one of these “little ones” to sin.

The catchphrase “causes to sin” leads to the longest teaching in this passage. Two conundrums confront the reader. First, is Jesus really teaching people to cut off a hand or foot or pluck out an eye? Second, is He teaching an eternally burning hell? The answer to the first question is no, Jesus is not teaching mutilation—that was rejected in Judaism (compare with Deut. 14:1; 1 Kings 18:27, 28). The Lord is using hyperbole to make His point. If losing a hand, foot, or eye is terrible, how much more a disaster should it be for the Christian to sin!

The second question also receives a negative answer; no, Jesus is not teaching an eternally burning hell. How do we know? First, the passage contains a certain comedic aspect. Consider people entering the heavenly city with one eye or one foot or one hand. Then consider people who are whole going to hell. Should it not be the other way around? The healthy man in hell? That is comedy. Such comedy over a serious topic leads one to consider that Jesus is illustrating a point with hyperbole. Sin should be taken so seriously that it would be better to lose a hand, foot, or eye than to sin.

As to hell being eternal, its consequences are eternal, not the fire of hell itself. “ ‘For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life’ ” (John 3:16, ESV; emphasis supplied). Those who are lost do not burn forever; instead, they perish forever—a very big difference!


Thursday, August 15

The Healthy Man in Hell

In the epistle to the Hebrews is pointed out the single-hearted purpose that should characterize the Christian’s race for eternal life: “Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith.” Hebrews 12:1, 2. Envy, malice, evil thinking, evilspeaking, covetousness—these are weights that the Christian must lay aside if he would run successfully the race for immortality. Every habit or practice that leads into sin and brings dishonor upon Christ must be put away, whatever the sacrifice. . . .

“If thy hand cause thee to stumble,” the Saviour said, “Cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire. And if thy foot cause thee to stumble, cut it off: it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell.” Mark 9:43–45, R.V. If to save the body from death, the foot or the hand should be cut off, or even the eye plucked out, how much more earnest should the Christian be to put away sin, which brings death to the soul!—The Acts of the Apostles, p. 312.
 

God does not regard all sins as of equal magnitude; there are degrees of guilt in His estimation as well as in that of finite man. But however trifling this or that wrong in their course may seem in the eyes of men, no sin is small in the sight of God. The sins which man is disposed to look upon as small may be the very ones which God accounts as great crimes. The drunkard is despised and is told that his sin will exclude him from heaven, while pride, selfishness, and covetousness go unrebuked. But these are sins that are especially offensive to God.—Testimonies for the Church, vol. 5, p. 337.
 

It is beyond the power of the human mind to estimate the evil which has been wrought by the heresy of eternal torment. The religion of the Bible, full of love and goodness, and abounding in compas­sion, is darkened by superstition and clothed with terror. When we consider in what false colors Satan has painted the charac­ter of God, can we wonder that our merciful Creator is feared, dreaded, and even hated? The appalling views of God which have spread over the world from the teachings of the pulpit have made thousands, yes, millions, of skeptics and infidels.

The theory of eternal torment is one of the false doctrines that constitute the wine of the abominations of Babylon, of which she makes all nations drink. Revelation 14:8; 17:2. That ministers of Christ should have accepted this heresy and proclaimed it from the sacred desk, is indeed a mystery. . . . If we turn from the testimony of God’s word, and accept false doctrines because our fathers taught them, we fall under the condemnation pronounced upon Babylon; we are drinking of the wine of her abominations.—The Great Controversy, p. 536.

FRIDAY August 16

Further Thought: Read Ellen G. White, “Ministry,” pp. 426–431; “Who Is the Greatest?” pp. 432–442, in The Desire of Ages.
 

“Before honor is humility. To fill a high place before men, Heaven chooses the worker who, like John the Baptist, takes a lowly place before God. The most childlike disciple is the most efficient in labor for God. The heavenly intelligences can co-operate with him who is seeking, not to exalt self, but to save souls.”—Ellen G. White, The Desire of Ages, p. 436.

“By all that has given us advantage over another,—be it education and refinement, nobility of character, Christian training, religious experience,— we are in debt to those less favored; and, so far as lies in our power, we are to minister unto them. If we are strong, we are to stay up the hands of the weak. Angels of glory, that do always behold the face of the Father in heaven, joy in ministering to His little ones. Trembling souls, who have many objectionable traits of character, are their special charge. Angels are ever present where they are most needed, with those who have the hardest battle with self to fight, and whose surroundings are the most discouraging. And in this ministry Christ’s true followers will co-operate.”—The Desire of Ages, p. 440.

Discussion Questions:

  1. Read again Mark 8:27–29. How often do you confess to others your belief in Jesus as the Christ?

  2. What is the right balance between the mountaintop experience of communion with Christ and the down-on-the-plain experience of service to others’ needs?

  3. In class, discuss the answer to the question about greatness at the end of Wednesday’s study. What did you determine is the difference between how the world views greatness and how God does? Who are some of the people the world deems great that perhaps God doesn’t? In contrast, whom might God deem great that the world ignores or even disdains? What does this difference tell us about how warped and twisted the world’s ideals really are?

  4. How can we learn to take sin so seriously that, as Jesus said, you’re better off to be maimed than to sin?


Friday, August 16

For Further Reading

Counsels on Stewardship, “The Task Before Us,” p. 44;

The Desire of Ages, “Who Is the Greatest?” pp. 432–442.

INSIDE STORY

Food Choices Trigger Uproar

By Andrew McChesney

One Sabbath, Anush and Mother returned home from church to learn that Father had made plans for a countryside picnic. “Let’s barbeque,” he said.

Anush remembered how the Israelites had prepared their Sabbath meals on Friday, before the Sabbath hours (Exodus 16), and wondered whether it was a good idea to barbeque on Sabbath. Out loud, she said, “No, Father. That’s not a good plan. I don’t even eat meat.” She had become a vegetarian.

Father called off the picnic, but he still didn’t grasp that Anush no longer ate meat. The next day, he prepared chicken for Sunday lunch and handed her a piece. “Father, I don’t eat meat,” Anush said.

Now Father understood, and he was upset. He thought it was abnormal not to eat meat. The next day, he forbade Anush and Mother from going to prayer meeting at the house church in their town. When the pair protested, Father angrily aired frustrations that he had collected against Adventists. He criticized the biblical requirement to return tithe and offerings (Mal. 3:8–10).

“Tithe and offerings are a business,” he said. “You are just supporting a business.”

He accused the Adventist Church of being a foreign group intent on destroying Armenia. He lashed out at Anush’s lifestyle. “Today you say, ‘I don’t eat meat,’ and tomorrow you will say, ‘I don’t have a father,’ ” he said.

Anush sat still and prayed silently, “What should I say, Lord?” Every time Father spoke against God or the church, she prayed, “This is not addressed to me. This is addressed to You. It’s Your responsibility to answer.” She remembered Romans 2:4, which says, “The goodness of God leads . . . to repentance” (NKJV). She sensed God was saying to extend a similar goodness to her father. She prayed, “There’s nothing that I can do except love Father.”

Father owned a small grocery store. When he left Mother or Anush in charge, they wouldn’t sell alcohol or cigarettes. Now, as Father berated them, he felt condemned. “Do you think that I’m evil and you’re good because I sell alcohol and cigarettes and you don’t?” he asked. “I’m a better Christian than you. I’m going to lead Sabbath worship services from now on. You can no longer go to church. I will lead the worship services.”

That ended the conversation. Anush went to her room, and Mother followed. Both were shocked. “What will we do?” Mother asked.

Anush suggested cooperating with Father as long as he didn’t oppose the Bible. “He said we will worship at home on Sabbath,” she said. “He didn’t take away our Bibles. He even respects the Sabbath. Let’s wait for the Sabbath. If he keeps his word, we will keep the Sabbath at home with him. If he forgets his word, we will pray and see how God guides us.”

Part of last quarter’s Thirteenth Sabbath Offering went to open a center of influence for families like Anush’s in Yerevan, Armenia. Thank you for helping spread the gospel with your offerings. Next week: Father allows Anush and Mother to return to church.

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.