LESSON 9 *August 24–30

Jerusalem Controversies

Jerusalem Controversies

Sabbath Afternoon

Read for This Week’s Study: Mark 11; 1 Kings 1:32–48; Zech. 9:9, 10; Isa. 56:7; Jer. 7:11; Mark 12:1–34.

Memory Text: “ ‘And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses’ ” (Mark 11:25, NKJV).

A series of five controversies between Jesus and the religious leaders are recorded in Mark 2 and 3 (see lesson 3). In this week’s lesson, when Jesus arrives in Jerusalem, He has a series of six controversies with the religious leaders. The two sets of controversies are like bookends of His earthly ministry. Each set deals with important issues in the Christian life. Jesus’ instructions, even in these polemical situations, help guide believers both in fundamental issues of faith and in practical issues of everyday experience.

The religious leaders come to confront, confound, and defeat Jesus, but they never succeed. Part of this week’s lesson will include analyzing just what it is that brings people into opposition to God and considering what Christians can do to break through prejudice and speak to the hearts of those resisting the Spirit’s call.

In Mark 11, Jesus’ ministry will be in Jerusalem for Passover (March to April). Mark 11–16 covers little more than one week; the narrative time has slowed down markedly. The first 10 chapters cover approximately three and a half years. This slowdown points to the importance of these closing scenes.

* Study this week’s lesson to prepare for Sabbath, August 31.


Sabbath Afternoon, August 24

Lesson 9 - Jerusalem Controversies

The time of the Passover was drawing near, and again Jesus turned toward Jerusalem. In His heart was the peace of perfect oneness with the Father’s will, and with eager steps He pressed on toward the place of sacrifice. But a sense of mystery, of doubt and fear, fell upon the disciples. The Saviour “went before them: and they were amazed; and as they followed, they were afraid.”

Again Christ called the twelve about Him, and with greater definiteness than ever before, He opened to them His betrayal and sufferings. “Behold,” He said, “we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. For He shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: and they shall scourge Him, and put Him to death: and the third day He shall rise again. And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.”—The Desire of Ages, p. 547.
 

Jesus did not suppress one word of truth, but He uttered it always in love. He exercised the greatest tact and thoughtful, kind attention in His relationships with the people. He was never rude, never needlessly spoke a severe word, never gave needless pain to a sensitive soul. He did not censure human weakness. He spoke the truth, but always in love. He denounced hypocrisy, unbelief, and iniquity; but tears were in His voice as He uttered His scathing rebukes. He wept over Jerusalem, the city He loved, which refused to receive Him, the way, the truth, and the life. They had rejected Him, the Saviour, but He regarded them with pitying tenderness. His life was one of self-denial and thoughtful care for others. Every soul was precious in His eyes. While He ever bore Himself with divine dignity, He bowed with the tenderest regard to every member of the family of God. In all men He saw fallen souls whom it was His mission to save.

Such is the character of Christ as revealed in His life. This is the character of God. It is from the Father’s heart that the streams of divine compassion, manifest in Christ, flow out to the children of men. Jesus, the tender, pitying Saviour, was God “manifest in the flesh.” 1 Timothy 3:16.—Steps to Christ, p. 12.
 

During His ministry [Christ] was continually pursued by crafty and hypocritical men who were seeking His life. Spies were on His track, watching His words, to find some occasion against Him. The keenest and most highly cultured minds of the nation sought to defeat Him in controversy. But never could they gain an advantage. They had to retire from the field, confounded and put to shame by the lowly Teacher from Galilee. Christ’s teaching had a freshness and a power such as men had never before known. Even His enemies were forced to confess, “Never man spake like this Man.” John 7:46.—The Ministry of Healing, p. 51.

SUNDAY August 25

The Triumphal Entry

Read Mark 11:1–11 and Zechariah 9:9, 10. What’s happening here?

* Your notes will not be saved!

Half of this story involves Jesus sending two disciples to a nearby village to retrieve a donkey for Him to ride on into Jerusalem. Why is so much time spent on this account?

The answer is twofold. First, it demonstrates Jesus’ prophetic powers, enhancing the dignity of His arrival and linking it to the will of God. Second, this aspect of the story links to Zechariah 9:9, 10, which speaks of the king as riding into Jerusalem on a donkey. It is reminiscent of the entry of Solomon into Jerusalem on a donkey (1 Kings 1:32–48), when Adonijah tried to usurp the throne, and David commanded that Solomon be immediately crowned.

“Five hundred years before the birth of Christ, the prophet Zechariah thus foretold the coming of the King to Israel. This prophecy is now to be fulfilled. He who has so long refused royal honors now comes to Jerusalem as the promised heir to David’s throne.”—Ellen G. White, The Desire of Ages, p. 569.

Jerusalem is located in a hilly region at an elevation of about 2,400 feet (about 740 meters). In Jesus’ day its population was perhaps 40,000–50,000, but this swelled at Passover. The city covered only about 250 acres, but the temple mount covered about 37 of those acres. The beautiful temple complex dominated the city.

Jesus entered from the east, descending the Mount of Olives and likely entering through the Golden Gate onto the Temple Mount (a gate now bricked shut). The entire city was stirred by His entry, everyone recognizing the significance of His symbolic action. The crowd that accompanied Jesus shouted “hosanna,” a term originally meaning “save now” but eventually coming to mean “praise to God.”

The time for secrecy, which Jesus had insisted throughout most of Mark, has passed. Now Jesus openly enters Jerusalem using a wellknown royal symbolic action. He enters the temple, but because it is late in the day, He simply looks around and then retires with the twelve disciples to Bethany. What could have turned into a riot or revolt instead ends with Him quietly retiring. But the next day will be different.

The idea of riding on the donkey invokes the idea of humility. Why is that such an important trait, especially for Christians? What have we, in light of the Cross, to be proud about?


Sunday, August 25

The Triumphal Entry

It was on the first day of the week that Christ made His triumphal entry into Jerusalem. Multitudes who had flocked to see Him at Bethany now accompanied Him, eager to witness His reception. Many people were on their way to the city to keep the Passover, and these joined the multitude attending Jesus. All nature seemed to rejoice. The trees were clothed with verdure, and their blossoms shed a delicate fragrance on the air. A new life and joy animated the people. The hope of the new kingdom was again springing up.

Purposing to ride into Jerusalem, Jesus had sent two of His disciples to bring to Him an ass and its colt. . . . Jesus chose for His use the colt on which never man had sat. The disciples, with glad enthusiasm, spread their garments on the beast, and seated their Master upon it. Heretofore Jesus had always traveled on foot, and the disciples had at first wondered that He should now choose to ride. But hope brightened in their hearts with the joyous thought that He was about to enter the capital, proclaim Himself King, and assert His royal power. While on their errand they communicated their glowing expectations to the friends of Jesus, and the excitement spread far and near, raising the expectations of the people to the highest pitch.—The Desire of Ages, p. 569.
 

Christ was following the Jewish custom for a royal entry. The animal on which He rode was that ridden by the kings of Israel, and prophecy had foretold that thus the Messiah should come to His kingdom. No sooner was He seated upon the colt than a loud shout of triumph rent the air. The multitude hailed Him as Messiah, their King. Jesus now accepted the homage which He had never before permitted, and the disciples received this as proof that their glad hopes were to be realized by seeing Him established on the throne. The multitude were convinced that the hour of their emancipation was at hand. In imagination they saw the Roman armies driven from Jerusalem, and Israel once more an independent nation. All were happy and excited; the people vied with one another in paying Him homage. . . . They were unable to present Him with costly gifts, but they spread their outer garments as a carpet in His path. . . . They could lead the triumphal procession with no royal standards, but they cut down the spreading palm boughs, Nature’s emblem of victory, and waved them aloft with loud acclamations and hosannas.—The Desire of Ages, p. 570.
 

It was the marvel of all the universe that Christ should humble Himself to save fallen man. That He who had passed from star to star, from world to world, superintending all, by His providence supplying the needs of every order of being in His vast creation—that He should consent to leave His glory and take upon Himself human nature, was a mystery which the sinless intelligences of other worlds desired to understand.—Patriarchs and Prophets, p. 69.

MONDAY August 26

A Cursed Tree and a Cleansed Temple

Read Mark 11:12–26. What is the significance of the events depicted here?

In the morning, coming from Bethany, only about two miles (a little more than three kilometers) from Jerusalem, Jesus was hungry. Seeing a fig tree in leaf, He went to it to find perhaps some early fruit. This action would not be considered stealing since according to Old Testament law, one could eat food from a neighbor’s field or orchard to assuage hunger (Lev. 19:9, Lev. 23:22, Deut. 23:25). But He found no fruit and said to the tree, “ ‘May no one ever eat fruit from you again’ ” (Mark 11:14, ESV). It was a very strange and atypical action for Jesus, but what follows right after becomes even more striking.

What happens next likely occurs in the Court of the Gentiles, where selling of sacrifices took place (recently begun by Caiaphas). Jesus clears away the sellers from the courts so that quiet worship may return. His action is a direct affront to those in charge of the temple system.

Jesus links two Old Testament passages as a scathing rebuke of the unholy traffic. He insists the temple is to be a house of prayer for all people (Isa. 56:7), emphatically including the Gentiles. Then He says the leaders have made the temple a den of robbers (Jer. 7:11). Then, at the end of this amazing day, Jesus leaves the city with His disciples (Mark 11:19).

The next morning, going back to the city (see Mark 11:20–26), the disciples are astonished to see the fig tree withered from the roots. Jesus makes a lesson about prayer and forgiveness in His explanation of what has happened. What does all this mean?

These two stories are the fourth sandwich story in Mark (see lesson 3). In such stories, dramatized irony occurs with parallel characters doing opposite actions or opposite characters doing parallel actions. In this story the fig tree and the temple stand in parallel. Jesus curses the tree but cleanses the temple, opposite actions. But the irony is that the religious leaders will now plot to kill Jesus, and that action will spell the end of the significance of the temple services, which were fulfilled in Jesus.

What things in your life do you need Jesus to clean? How does this happen?


Monday, August 26

A Cursed Tree and a Cleansed Temple

At the close of His mission [Christ] came again to the temple, and found it still desecrated as before. . . . The dignitaries of the temple were themselves engaged in buying and selling and the exchange of money. So completely were they controlled by their greed of gain that in the sight of God they were no better than thieves. . . .

Again the piercing look of Jesus swept over the desecrated court of the temple. All eyes were turned toward Him. Priest and ruler, Pharisee and Gentile, looked with astonishment and awe upon Him who stood before them with the majesty of heaven’s King. . . . Christ spoke with a power that swayed the people like a mighty tempest: “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.” . . .

There were none who dared question His authority. Priests and traders fled from His presence, driving their cattle before them.—The Desire of Ages, pp. 589–591.
 

It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found “nothing but leaves.” It was a mass of pretentious fo­liage, nothing more.

Christ uttered against it a withering curse. . . . The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. “Master,” said Peter, “behold, the fig tree which Thou cursedst is withered away.”

Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, “The Son of man is not come to destroy men’s lives, but to save them.” Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.—The Desire of Ages, pp. 581, 582.
 

The reason why our people have not more power is that they profess the truth, but do not practice it. They have but little faith and trust in God. . . . If the mind were stayed upon God and the truth exerted a sanctifying influence upon the heart, self would be hid in Christ. . . .

[Many] have the theory of the truth, but do not feel its power in the soul. The barren fig tree flaunted its pretentious branches in the face of heaven; but when the search for fruit was made by the Redeemer, lo, there was nothing but leaves. Unless there is a thorough work wrought for you as individuals and as a church, the curse of God will as surely come upon you as it fell upon that fruitless tree.—Testimonies for the Church, vol. 4, pp. 613, 614.

TUESDAY August 27

Who Said You Could Do That?

Read Mark 11:27–33. What challenge did the religious leaders bring to Jesus, and how did He respond?

The day after Jesus cleanses the temple, the religious leaders confront Him in the temple courts, asking by what authority He acted the day before. They are not seeking truth but seeking to trap Him. If He says that His authority is from God, they will deny that a simple country carpenter could have such authority. If He admits that His authority is human, they will dismiss Him as a fool.

But Jesus sees through their trap and says He will answer their question if they will answer one He asks. What He asks is whether John the Baptist’s baptism was from God or from men. Instantly, the leaders see that they are the ones trapped. If they say from God, Jesus will say, “Why did you not believe him?” If they say from men, they fear the people. So, they lie and say they do not know. This gives Jesus the opportunity to refuse to answer their question.

Read Mark 12:1–12. How did Jesus follow up His refusal to answer, and what effect did it have?

Jesus tells a parable about a vineyard, an owner, and tenants to whom he rents the field. The story Jesus tells has great similarities to the parable of the vineyard found in Isaiah 5, where God brings a charge against unfaithful Israel. Everyone would recognize the parallel, especially the religious leaders.

The story unfolds in a most unusual way as the tenants refuse to give any of the fruits of the field to the owner. Instead, they mistreat and kill his servants. Finally, the owner sends his beloved son, whom he expects them to respect. But not so. They strangely reason that if they kill the son, the vineyard will be theirs. Their illogic is striking, and the judgment to be meted out on them is justified.

In this story, Jesus is giving the religious leaders a solemn warning as to where their steps are heading. Seen in this light, His parable is a loving forewarning. It is not too late for them to change and avoid certain judgment. Some will repent, change, and accept Jesus. Others will not.


Tuesday, August 27

Who Said You Could Do That?

The priests saw that they were in a dilemma from which no sophistry could extricate them. . . . If [they] believed John’s testi­mony, how could they deny the Messiahship of Christ? If they declared their real belief, that John’s ministry was of men, they would bring upon themselves a storm of indignation; for the people believed John to be a prophet.

With intense interest the multitude awaited the decision. They knew that the priests had professed to accept the ministry of John, and they expected them to acknowledge without a question that he was sent from God. But after conferring secretly together, the priests decided not to commit themselves. Hypocritically professing ignorance, they said, “We cannot tell.” “Neither tell I you,” said Christ, “by what authority I do these things.”—The Desire of Ages, pp. 593, 594.
 

Baffled and disappointed, [scribes, priests, and rulers] stood with lowering brows, not daring to press further questions upon Christ. By their cowardice and indecision they had in a great measure forfeited the respect of the people, who now stood by, amused to see these proud, self-righteous men defeated. . . .

Many of those who had anxiously awaited the result of the questioning of Jesus were finally to become His disciples, first drawn toward Him by His words on that eventful day. The scene in the temple court was never to fade from their minds. The contrast between Jesus and the high priest as they talked together was marked. The proud dignitary of the temple was clothed in rich and costly garments. . . . Before this august personage stood the Majesty of heaven, without adornment or display. His garments were travel stained; His face was pale, and expressed a patient sadness; yet written there were dignity and benevolence that contrasted strangely with the proud, self-confident, and angry air of the high priest. Many of those who witnessed the words and deeds of Jesus in the temple from that time enshrined Him in their hearts as a prophet of God.—The Desire of Ages, p. 594.
 

[In the parable] the lord of the vineyard had done everything needful for its prosperity. “What could have been done more to my vineyard,” he says, “that I have not done in it?” Isaiah 5:4. . . . But as the husbandmen had killed the servants whom the master sent to them for fruit, so the Jews had put to death the prophets whom God sent to call them to repentance. . . . [Now] in the beloved son whom the lord of the vineyard finally sent to his disobedient servants, and whom they seized and slew, the priests and rulers saw a distinct picture of Jesus and His impending fate. Already they were planning to slay Him whom the Father had sent to them as a last appeal. In the retribution inflicted upon the ungrateful husbandmen was portrayed the doom of those who should put Christ to death.—The Desire of Ages, p. 596.

WEDNESDAY August 28

Earthly Duties and Heavenly Outcomes

Read Mark 12:13–27. What is going on here, and what truths does Jesus teach?

The religious leaders were trying to catch Jesus in something they could use to condemn Him, either to the Roman governor or to the people. In this controversy, it was the question of paying taxes. In this time and place, refusing to pay taxes could be taken as rebellion against the Roman government, a serious offense.

Jesus’ reply to give to Caesar the things that are Caesar’s and to God the things that are God’s kept Him out of a trap and also provided profound instruction on the believer’s responsibility to the government. “He declared that since they were living under the protection of the Roman power, they should render to that power the support it claimed, so long as this did not conflict with a higher duty. But while peaceably subject to the laws of the land, they should at all times give their first allegiance to God.”—Ellen. G. White, The Desire of Ages, p. 602.

What follows next is a question about the resurrection of the dead. The Sadducees were a priestly group that accepted only the five books of Moses as Scripture. They did not believe in the resurrection of the dead. The scenario they present to Jesus was probably hypothetical. It involved seven brothers and one woman. According to the law of Moses, when a man who died left no sons, his brother would marry the widow to maintain property in a family line, and any children born to that union would be legally those of the dead man (Deut. 25:5–10).

Seeking to throw discredit on the doctrine of the resurrection, the Sadducees point to a moral dilemma of whose wife the woman would be in the resurrection. Jesus counters their argument in two steps, referring to the Scriptures and to the power of God. First, He describes the power of God in the resurrection and indicates that there will not be marriage in heaven. Then He defends the doctrine of the resurrection by appealing to Exodus 3:1–22, where God indicates that He is the God of Abraham, Isaac, and Jacob. Jesus implies that this means that they will be raised; they cannot remain dead if God is the God of Abraham, Isaac, and Jacob, who are, for now, dead.

If someone were to ask you, “Do you know the power of God?” what would you reply, and why?


Wednesday, August 28

Earthly Duties and Heavenly Outcomes

Human theories and speculations will never lead to an understanding to God’s word. Those who suppose that they understand philosophy think that their explanations are necessary to unlock the treasures of knowledge and to prevent heresies from coming into the church. But it is these explanations that have brought in false theories and heresies. . . .

The priests and Pharisees thought they were doing great things as teachers by putting their own interpretation upon the word of God, but Christ said of them, “Ye know not the scriptures, neither the power of God.” Mark 12:24. He charged them with the guilt of “teaching for doctrines the commandments of men.” Mark 7:7. Though they were the teachers of the oracles of God, though they were supposed to understand His word, they were not doers of the word. Satan had blinded their eyes that they should not see its true import.—Christ’s Object Lessons, p. 110.
 

All Christ’s miracles were wrought to bless those whom these leading Jews neglected and despised, and refused to help. And He was beloved [by the common people] because He was the Restorer, the Great Physician. All His graces were light from heaven. In every good work He sought to lead them to accept Him as their personal Saviour. His life was fragrant, a savor of life unto life. He brought sunshine into the heart and home. They came to Him mourning, and left Him with songs of praise and glad rejoicing. He offered Himself to them that they might give Him a home in their hearts.

And yet they [the Jewish leaders] would not receive Him. While they claimed to keep the law, they denied it by their works. Having eyes they saw not, because of the ignorance that was in them through the hardness of their hearts. The impurity of their hearts, the defiling practices of their lives, their selfishness, their envy, their jealousy, their evil surmising, their transgression of the law of God, while they claimed to keep it, bore continual testimony as to their character. By the fruit the tree was known. Christ laid bare their true character.—This Day With God, p. 275.
 

Nowhere in the Sacred Scriptures is found the statement that the righteous go to their reward or the wicked to their punishment at death. The patriarchs and prophets have left no such assurance. Christ and His apostles have given no hint of it. The Bible clearly teaches that the dead do not go immediately to heaven. They are represented as sleeping until the resurrection. 1 Thessalonians 4:14; Job 14:10–12. In the very day when the silver cord is loosed and the golden bowl broken (Ecclesiastes 12:6), man’s thoughts perish. They that go down to the grave are in silence. They know no more of anything that is done under the sun. Job 14:21. Blessed rest for the weary righteous! Time, be it long or short, is but a moment to them. They sleep; they are awakened by the trump of God to a glorious immortality.—The Great Controversy, p. 549.

THURSDAY August 29

The Greatest Commandment

Read Mark 12:28–34. What deep question did the friendly scribe ask, and what double response did Jesus give?

Up to this point in the Gospel of Mark, most of the religious leaders, with few exceptions, are antagonistic to Jesus. This is particularly true in Jerusalem, where Jesus has confronted the leadership over temple worship—that which stands at the heart of Judaism. Thus, for a scribe to listen to the disputes and appreciate Jesus’ responses displays both honesty and courage in face of the prevailing animosity toward Jesus. It would be easier to just stand back and watch, even if one were in sympathy with Jesus. But this man does not do that.

The scribe cuts to the heart of religion with his question as to which commandment is the most important. Jesus responds with simplicity and clarity, quoting the Shema, the confession of faith in Judaism from Deuteronomy 6:4, 5. The greatest commandment, says Jesus, is to love God with all your heart, soul, mind, and strength—that is, with the totality of who you are. Jesus gives the scribe a bonus by listing the second most important commandment, citing the Old Testament again, this time from Leviticus 19:18, to love your neighbor as yourself.

Sometimes people wonder how it is possible to command love. The cultural context of the command in Deuteronomy helps explain. The language comes from ancient treaties between parties, and the term for “love” refers to being faithful to the requirements of the treaty, faithfully fulfilling them. Thus, while it does not rule out the concept of deep affection between parties, it is much more focused on actions that demonstrate such loyalty.

The scribe was honest and saw the clarity and simplicity of Jesus’ response and said so. One can imagine scowls from other religious leaders since the honest scribe has affirmed Jesus’ reply as valid, something no one else was willing to do. Jesus also affirmed the scribe for his honest answer, saying he was not far from the kingdom of God. Not far does not mean inside. What the scribe still needed was to recognize who Jesus was and follow Him, a further step in the journey of faith.

How do we learn to love God and to love our neighbors as ourselves? Why is the Cross the key to following these commands?


Thursday, August 29

The Greatest Commandment

The scribe who had questioned Jesus was well read in the law, and he was astonished at His words. He did not expect Him to manifest so deep and thorough a knowledge of the Scriptures. He had gained a broader view of the principles underlying the sacred precepts. Before the assembled priests and rulers he honestly ac­knowledged that Christ had given the right interpretation to the law, saying:

“Well, Master, Thou hast said the truth: for there is one God; and there is none other but He: and to love Him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all whole burnt offerings and sacrifices.”

The wisdom of Christ’s answer had convicted the scribe. He knew that the Jewish religion consisted in outward ceremonies rather than inward piety. He had some sense of the worthlessness of mere ceremonial offerings, and the faithless shedding of blood for expiation of sin. Love and obedience to God, and unselfish regard for man, appeared to him of more value than all these rites. The readiness of this man to acknowledge the correctness of Christ’s reasoning, and his decided and prompt response before the people, manifested a spirit entirely different from that of the priests and rulers. The heart of Jesus went out in pity to the honest scribe who had dared to face the frowns of the priests and the threats of the rulers to speak the convictions of his heart. “And when Jesus saw that he answered discreetly, He said unto him, Thou art not far from the kingdom of God.”—The Desire of Ages, pp. 607, 608.
 

The commandments of God are comprehensive and far reaching; in a few words they unfold the whole duty of man. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. . . . Thou shalt love thy neighbour as thyself” (Mark 12:30, 31). In these words the length and breadth, the depth and height, of the law of God is compre­hended; for Paul declares, “Love is the fulfilling of the law” (Romans 13:10). The only definition we find in the Bible for sin is that “sin is the transgression of the law” (1 John 3:4). . . . Many are deceived concerning the condition of their hearts. They do not realize that the natural heart is deceitful above all things, and desperately wicked. They wrap themselves about with their own righteousness, and are satisfied in reaching their own human standard of character; but how fatally they fail when they do not reach the divine standard, and of themselves they cannot meet the requirements of God.

We may measure ourselves by ourselves, we may compare ourselves among ourselves, we may say we do as well as this one or that one, but the question to which the judgment will call for an answer is, Do we meet the claims of high heaven? Do we reach the divine standard? Are our hearts in harmony with the God of heaven?—Selected Messages, book 1, pp. 320, 321.

FRIDAY August 30

Further Thought: Read Ellen G. White, “A Doomed People,” pp. 580–588; “The Temple Cleansed Again,” pp. 589–600; “Controversy,” pp. 601–609, in The Desire of Ages.
 

“Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.”—Ellen G. White, The Desire of Ages, p. 584.

Discussion Questions:

  1. Ponder the meaning of Christ’s cleansing the temple. How might that principle apply to our church today? How should such a cleansing take place?

  2. All through the Gospels, again and again, Jesus refers to the Scriptures and how they must be fulfilled. What does this tell us about just how central they are to the life of faith? Why must we fervently reject any attempt to downplay the authority of Scripture, especially the idea that the Scriptures are merely people’s own ideas about God, who God is, and how He operates?

  3. Where is the proper line between church and state? How does Jesus’ teaching in Mark 12:13–17 guide this discussion?

  4. Look up texts that talk about the resurrection. Why is this doctrine so central to our faith, especially considering the state of the dead?


Friday, August 30

For Further Reading

This Day With God, “Heart Holiness,” p. 146;

The Desire of Ages, “Controversy,” pp. 601–609.

INSIDE STORY

Dream Changes Father’s Life

By Andrew McChesney

Anush had prayed for years for Father to come to God. After Father allowed her and Mother to return to church on Sabbaths, she began to pray even more earnestly, pleading with God to reveal Himself to Father.

“I don’t want to be the center of this story. Ignore me,” she prayed. “Speak to Father through dreams, visions, or friends. I just want his salvation.”

She surrendered the matter to God. “It’s about You and him,” she said.

Then Father had a dream. In it, he saw fire raining down on a city located near their town in Armenia. He saw some people running and screaming and others who were peaceful and singing. Father was astonished. He told Anush and Mother about the dream.

About the same time, Anush watched an online sermon about the Holy Spirit, and she told Father about it. “The preacher said the fire of the Holy Spirit protects us from the fire of hell,” she said. “When you get the fire of the Holy Spirit, you won’t be scared of the fire at the end of the world.”

Something clicked. Father understood that the frightened people in his dream didn’t have the Holy Spirit and were afraid of hellfire, while the peaceful people were not afraid because they had received the fire of the Holy Spirt. He remembered reading that the Holy Spirit, in the form of a dove, descended on Jesus at His baptism (Matt. 3:16).

“I need to get baptized,” Father said.

But the words sounded strange to him even as they came out of his mouth. Armenia prides itself as the first country to adopt Christianity, in 301 a.d., and many Armenians consider it their duty to be Christian. They were baptized as infants, not as adults. Now, Father wasn’t sure what to do.

“You have the Bible,” Anush said. “Read it. Let the Bible answer your questions. Let the Bible lead you to the right church.”

Father read the Bible even more earnestly. One day, a friend asked him why he was reading the Bible so intently. “Is it something to boast about?” the friend asked. “If Jesus came tomorrow, would you say, ‘I have read the Bible?’ Would that be enough?”

The questions shocked Father. His whole body trembled. A short time later, when he had left the friend’s house and was alone in his car, he poured out his heart to God. “If Jesus came tomorrow, what would I say to Him?” he prayed. “If Jesus really came, what would I say to Him?”

He went home and told Mother, “I’ll go to church with you next Sabbath.”

But Father didn’t want to go to the town’s house church, which was comprised of seven women. “Let’s go to the church in the next town,” he said.

From that Sabbath, Father began to worship every week in church.

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 is baptized.

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.