Contents

1 The Uniqueness of the Bible—March 28–April 3 6

2 The Origin and Nature of the Bible—April 4–10 14

3 Jesus and the Apostles’ View of the Bible—April 11–17 22

4 The Bible—the Authoritative Source of Our Theology

April 18–24 30

5 By Scripture Alone—Sola Scriptura—April 25–May 1 38

6 Why Is Interpretation Needed?—May 2–8 46

7 Language, Text, and Context—May 9–15 56

8 Creation: Genesis as Foundation—Part 1—May 16–22 64

9 Creation: Genesis as Foundation—Part 2—May 23–29 72

10 The Bible as History—May 30–June 5 80

11 The Bible and Prophecy—June 6–12 88

12 Dealing With Difficult Passages—June 13–19 96

13 Living by the Word of God—June 20–26 104

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1
 How to
Interpret
Scripture

A s Seventh-day Adventists, we are Protestants, which means

that we believe in sola Scriptura, the Bible alone as the sole
authoritative foundation of our faith and doctrines. This is
especially relevant in the last days, when, as Ellen G. White said, God will have “a
people upon the earth to maintain the Bible, and the Bible only, as the standard of
all doctrines and the basis of all reforms.”—The Great Controversy, p. 595.
Of course, we are not unique among Protestants in claiming “the Bible and the Bible
alone” as the foundation of our faith, even though many who make that claim believe in
such things as Sunday as the New Testament replacement for the seventh-day Sabbath;
the immortality of the soul; eternal torment in hell for the lost; and even a secret rapture
in which Jesus quietly and surreptitiously returns to the earth and snatches away the saved
while everyone else is left wondering how those people could have disappeared.
In other words, just having the Bible, and claiming to believe it, is one thing, as
important as that is. But, as the proliferation of false doctrines (all supposedly derived
from Scripture) reveals, we need to know how to interpret the Bible correctly, as well.
Hence, the subject of the Adult Sabbath School Bible Study Guide for this quarter,
“How to Interpret Scripture.” In it, we begin with the assumption that Scripture, as
the Word of God, is “the infallible revelation of His will” and “the standard of charac-
ter, the test of experience, the authoritative revealer of doctrines, and the trustworthy
record of God’s acts in history.”—Seventh-day Adventists Believe . . . , 2nd ed. (Nampa,

2
Idaho: Pacific Press® Publishing Association, 2005), p. 11. In short, Scripture is the
foundational source of the truths that we believe and proclaim to the world. Or, as
the Bible itself says, “All Scripture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction in righteousness” (2 Tim. 3:16).
“All Scripture,” of course, means all Scripture—even the Scripture that we might not
like; that might step on our toes; and that, to use con-
temporary parlance, might not be “politically correct.”
In short, Scripture
From this starting point, then, we will examine
how the Bible teaches us to interpret itself. That is, is the foundational
rather than first going to such extra-biblical sources source
as science, philosophy, and history (which, if used of the truths
correctly, can be a blessing), we will seek to uncover
that we believe
from within the biblical texts the tools that reveal the
great truths found in its sacred pages. We are told that and proclaim
“holy men of God spoke as they were moved by the to the world.
Holy Spirit” (2 Pet. 1:21, NKJV). And we believe that
among the things these “holy men of God spoke” are
keys to helping us interpret the Word of God.
For instance, how did Paul or the other gospel writers interpret the Old
Testament? If what they wrote was inspired by God, then certainly how they read
and interpreted the Scriptures could be central to helping us learn to do the same, as
well. And how did Jesus Himself use and interpret Scripture? We won’t find a better
example on how to read the Bible than from Jesus.
At the same time, we will explore our own presuppositions and reasoning about
context, language, culture, and history and how they impact the way we read and
understand the Word of God. How are we to interpret the parables, prophecies,
sacred history, admonitions, songs of praise, prophetic visions, and dreams—the
whole spectrum of inspired writing found in the Scriptures?
All these questions and more will be explored this quarter because, as doctrines
like eternal torment in hell or Sunday sacredness show, believing in the Bible itself
isn’t enough. We must learn how to interpret it, as well.

Frank M. Hasel, PhD, is an associate director of the Biblical Research Institute (BRI)
at the General Conference of Seventh-day Adventists. Michael G. Hasel, PhD, is professor
of Religion at Southern Adventist University and director of the Institute of Archaeology
and the Lynn H. Wood Archaeological Museum.

3
 Revival
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 United by
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A 55-year-old schoolteacher wears a flight attendant’s shirt in

Norway. A 23-year-old student quits drinking and helps at
a soup kitchen in Finland. A 9-year-old missionary kid befriends
neighbors in Cyprus. What do they have in common? They are
united by mission in the Trans-European Division, which will
receive this quarter’s Thirteenth Sabbath Offering.
Read more in the Youth and Adult Mission magazine
(bit.ly/adultmission) and the Children’s Mission magazine
(bit.ly/childrensmission).
Thank you for supporting
Adventist Mission with
your prayers and Sabbath
School mission offerings.

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 L esson 1 *March 28–April 3

The Uniqueness of the Bible

Sabbath Afternoon
Read for This Week’s Study: Deut. 32:45–47; Gen. 49:8–12;
Isa. 53:3–7; 1 Cor. 15:3–5, 51–55; Rom. 12:2.

Memory Text: “Your word is a lamp to my feet and a light to

my path” (Psalm 119:105, NKJV).

C
omposed of 66 books, and written over 1,500 years on three
continents (Asia, Africa, and Europe) by more than forty
authors, the Bible is unique. There is no other book, sacred or
religious, like it. And no wonder. After all, it is the Word of God.
There are more than 24,600 extant New Testament manuscripts from
the first four centuries after Christ. Of Plato’s original manuscripts,
there are seven, Herodotus eight, and Homer’s Iliad slightly more with
263 surviving copies. Hence, we have powerful confirming evidence of
the integrity of the New Testament text.
The Bible was the first book known to be translated, the first book
in the West published on the printing press, and the first book to be so
widely distributed in so many languages that it can be read by 95 per-
cent of the earth’s population today.
The Bible also is unique in its content and message, which focuses
on God’s redemptive acts in history. That history is intertwined with
prophecy, as it foretells the future of God’s plans and His eternal
kingdom. It is the living Word of God, because the same Spirit of God
through which Scripture was inspired (2 Tim. 3:16, 17) is promised to
believers today to guide us into all truth as we study the Word (John
14:16, 17; John 15:26; John 16:13).

* Study this week’s lesson to prepare for Sabbath, April 4.

6
 S unday March 29

The Living Word of God

The most important words spoken are often the last words a person
utters. Moses, the writer of the first five foundational books of the
Bible, sings a song to the people just before his death (Deut. 31:30–
32:43).

Read Deuteronomy 32:45–47. How does Moses describe the Word of

God and its power in the lives of the Hebrews on the verge of enter-
ing the Promised Land?
_________________________________________________________

_________________________________________________________

Among the last words of Moses is a strong exhortation. By setting

their hearts on the words that God has spoken to them through him,
Moses wanted to stress to the people that their focus should remain
on God and His will for their lives. By teaching these words to
their children, each generation would pass on God’s covenant plan
of salvation. Notice that they were not to pick and choose which
words, but were to observe or obey “all the words of this law” (Deut.
32:46).
At the end of earth’s history, God will have a people who remain
faithful to all of Scripture, which means keeping the commandments
of God and having the faith of Jesus (Rev. 12:17). These people will
remain faithful to the teaching of the Bible, for it not only ensures a
richer life on earth but an eternal destiny in the home Jesus prepares
for us (John 14:1–3).

Read John 1:1–5, 14 and John 14:6. What do these texts teach us about
Jesus and eternal life? How does the Word made flesh relate to the
revelation and inspiration of Scripture?
_________________________________________________________

_________________________________________________________

Jesus is the focus and aim of all Scripture. His coming in the flesh as
the Messiah was a fulfillment of the Old Testament promises. Because
He lived, died, and lives again, we have not only the Scriptures con-
firmed but, even better, the great promise of eternal life in a whole
new existence.

Read again Deuteronomy 32:47. How have you experienced for

yourself the truth about how obedience to God’s Word is “not a
vain thing” for you? Why is faith in God and obedience to His
Word never in vain?
7
 M onday March 30

Who Wrote the Bible, and Where?

The variety of authors, their locations, and their backgrounds provide
a unique testimony that God works to communicate history and His
message to people as culturally diverse as its intended audience.

What do the following texts tell us about the biblical writers and their
backgrounds? (Exod. 2:10, Amos 7:14, Jer. 1:1–6, Dan. 6:1–5, Matt.
9:9, Phil. 3:3–6, Rev. 1:9).

_________________________________________________________

_________________________________________________________

_________________________________________________________

The Bible was written by people from many different kinds of

backgrounds and in various circumstances. Some were writing from
palaces, others from prisons, some in exile, and still others during their
missionary journeys to share the gospel. These men had different edu-
cation and occupations. Some, like Moses, were destined to be kings or,
like Daniel, to serve in high positions. Others were simple shepherds.
Some were very young and others quite old. Despite these differences,
they all had one thing in common: they were called by God and inspired
by the Holy Spirit to write messages for His people, no matter when or
where they lived.
Also, some of the writers were eyewitnesses to the events they
recounted. Others made careful personal investigation of events or
careful use of existing documents (Josh. 10:13, Luke 1:1–3). But all
parts of the Bible are inspired (2 Tim. 3:16). This is the reason why
Paul states that “whatever was written . . . was written for our instruc-
tion, so that through . . . the encouragement of the Scriptures we might
have hope” (Rom. 15:4, NASB). The God who created human language
enables chosen people to communicate inspired thought in a trust­
worthy and reliable manner in human words.
“God has been pleased to communicate His truth to the world by
human agencies, and He Himself, by His Holy Spirit, qualified men
and enabled them to do His work. He guided the mind in the selec-
tion of what to speak and what to write. The treasure was entrusted to
earthen vessels, yet it is, none the less, from Heaven.”—Ellen G. White,
Selected Messages, book 1, p. 26.

There were so many different writers, in so many different con-

texts, and yet the same God is revealed by them all. How does this
amazing truth help confirm for us the veracity of God’s Word?

8
 T uesday March 31

The Bible as Prophecy

The Bible is unique among other known religious works because up
to 30 percent of its content comprises of prophecies and prophetic litera-
ture. The integration of prophecy and its fulfillment in time is central to
the biblical worldview, for the God who acts in history also knows the
future and has revealed it to His prophets (Amos 3:7). The Bible is not
only the living Word, or the historical Word—it is the prophetic Word.

How do the following texts reveal the details of the coming Messiah?

Gen. 49:8–12

Ps. 22:12–18

Isa. 53:3–7

Dan. 9:24–27

Mic. 5:2

Mal. 3:1

Zech. 9:9

There are at least 65 direct, Messianic predictions in the Old Testament,

many more if we add typology, as well (typology is the study of how Old
Testament rituals, such as the sacrifices, were mini-prophecies of Jesus).
These prophecies relate to such specific details as “a sceptre shall not
depart from Judah” (Gen. 49:10); that He would be born in Bethlehem in
Judah (Mic. 5:2); that He would be “despised and rejected of men”; beaten,
falsely accused, yet not open His mouth to defend Himself (Isa. 53:3–7);
that His hands and feet would be pierced; and that they would divide His
clothes among them (Ps. 22:12–18).
The fact that these prophecies of the Old Testament were fulfilled
with such precision in the life, death, and resurrection of Jesus testifies
to their divine inspiration and revelation. It also indicates that Jesus
was who He claimed and others claimed Him to be. Jesus followed the
prophets of old in predicting His death and resurrection (Luke 9:21, 22;
Matt. 17:22, 23), the fall of Jerusalem (Matt. 24:1, 2), and His second
coming (John 14:1–3). Thus, the Incarnation, death, and Resurrection
are predicted by the Bible, and their fulfillment ensures its reliability.

What are all the reasons you can think of for your belief in Jesus
and His death for us? Share them in class on Sabbath and, in
class, ask the question: Why is the evidence so compelling?
9
 W ednesday April 1

The Bible as History

The Bible is unique when compared to other “holy” books because
it is constituted in history. This means that the Bible is not merely the
philosophical thoughts of a human being (like Confucius or Buddha),
but it records God’s acts in history as they progress toward a specific
goal. In the case of the Bible, those goals are (1) the promise of a
Messiah and (2) the second coming of Jesus. This progression is unique
to the Judeo-Christian faith, in contrast to the cyclical view of many
other world religions from ancient Egypt to modern Eastern religions.

Read 1 Corinthians 15:3–5, 51–55; Romans 8:11; and 1 Thessalonians

4:14. What do these passages teach us about not only the historical
truth of Christ’s resurrection but also what it means for us personally?
_________________________________________________________

_________________________________________________________

The testimony of the four Gospels and Paul is that Jesus died, was
buried, bodily rose from the dead, and appeared to various human
beings. This is corroborated by eyewitnesses who laid Him in the tomb
and later saw it empty. Witnesses touched Jesus, and He ate with them.
Mary Magdalene, Mary (the mother of Jesus), and other women saw
Him as the resurrected Christ. The disciples spoke with Him on the road
to Emmaus. Jesus appeared to them for the Great Commission. Paul
writes that if the witness of Scripture is rejected, then our preaching and
faith are in “vain” (1 Cor. 15:14). Other translations say “null and void”
(REB) or “useless” (NIV). The disciples state, “ ‘It is true! The Lord has
risen’  ” (Luke 24:34, NIV). The Greek term ontos refers to something
that actually took place. It is translated, “really,” “surely,” or “indeed.” The
disciples testify that “ ‘the Lord has risen indeed’ ” (NKJV).
Christ also is represented as the “firstfruits” (1  Cor. 15:20) of all
those who died. The historical fact that Christ bodily rose from the dead
and lives today is the guarantee that they, too, will be raised as He was
raised. All the righteous “will be made alive in Christ” (1 Cor. 15:22,
NRSV). The term here implies a future act of creation, when those “who
belong to Christ,” or remain loyal to Him, will be raised “at His com-
ing” (1 Cor. 15:23, NKJV) “at the last trumpet” (1 Cor. 15:52, NKJV).

Why is the promise of the resurrection so central to our faith,

especially since we understand that the dead are asleep? Without
it, why is our faith indeed in “vain”?

_______________________________________________________

10
 T hursday April 2

The Transforming Power of the Word

Read 2 Kings 22:3–20. What causes King Josiah to tear his clothes?
How does his discovery change not only him but also the entire
nation of Judah?
_________________________________________________________

_________________________________________________________

In 621 b.c., when Josiah was about 25 years old, Hilkiah, the high
priest, discovered “the book of the law,” which may have been the
first five books of Moses or, specifically, the book of Deuteronomy.
During the reign of his father Amon, and his most wicked grandfather
Manasseh, this scroll had been lost in the midst of the worship of Baal,
Asherah, and “all the host of heaven” (2 Kings 21:3–9). As Josiah hears
the conditions of the covenant, he tears his clothes in utter distress, for
he realizes how far he and his people have come from worshiping the
true God. He immediately begins a reformation throughout the land,
tearing down the high places and destroying images to foreign gods.
When he is finished, there is only one place left to worship in Judah: the
temple of God in Jerusalem. The discovery of the Word of God leads
to conviction, repentance, and the power to change. This change begins
with Josiah and eventually spreads to the rest of Judah.

How does the Bible assure us that it has the power to change our lives
and show us the way to salvation? Read John 16:13, John 17:17,
Hebrews 4:12, and Romans 12:2.
_________________________________________________________

_________________________________________________________

One of the most powerful testimonies of the power of the Bible is the
changed life of a person. It is the Word that cuts through human sin and
depravity and reveals our true human nature and our need for a Savior.
Such a unique book as the Bible, constituted in history, imbued with
prophecy, and with the power to transform the life, also must be inter-
preted in a unique way. It cannot be interpreted like any other book,
for the living Word of God must be understood in the light of a living
Christ who promised to send His Spirit to lead us “into all truth” (John
16:13). The Bible, then, as a revelation of God’s truth, must contain its
own internal principles of interpretation. These principles can be found
in studying how the writers of Scripture used Scripture and were guided
by it as they allowed Scripture to interpret itself.

11
 F riday April 3

Further Thought: Read Ellen G. White, “The Scriptures a Safeguard,”

pp. 593–602, in The Great Controversy; “Let Not Your Heart Be Troubled,”
pp. 662–680, in The Desire of Ages.

Many have died for upholding and remaining faithful to the Word of
God. One such man was Dr. Rowland Taylor, an English Parish minis-
ter, who resisted the imposition of the Catholic mass during the reign
of Bloody Mary in his Hadley, England parish. After being cast out of
the church and derided for his adherence to Scripture, he appealed in
person to the bishop of Winchester, the Lord Chancellor of England,
but he had him cast into prison and eventually sent him to the stake.
Just before his death in 1555, he spoke these words:
“  ‘Good people! I have taught you nothing but God’s holy Word,
and those lessons that I have taken out of God’s blessed book, the holy
Bible. I have come here this day to seal it with my blood.’  ”—John
Foxe, The New Foxe’s Book of Martyrs, rewritten and updated by
Harold J. Chadwick (North Brunswick, N.J.: Bridge-Logos Publishers,
1997), p. 193. Dr. Taylor was heard repeating Psalm 51 just before the
fire was lit, and he gave up his life.
The question we need to ask ourselves now is: Would we remain as
faithful to upholding the truths in God’s Word? Sooner or later, in the
final conflict, that test will come. The time to prepare for it, of course,
is now.

Discussion Questions:
 In what way does prophecy confirm the Bible’s divine origin?
How can these fulfilled prophecies affirm us in our faith?

 In reference to the question at the end of Tuesday’s study, why is

the evidence for Jesus as the Messiah so powerful?

 Jesus and the apostles demonstrated unwavering faith in

the trustworthiness and divine authority of Holy Scripture. For
example, how many times did Jesus Himself refer to the Scriptures
and the fact that (often in reference to Himself) the Scriptures
must be “fulfilled”? (See, for instance, Matt. 26:54, 56; Mark 14:49;
Luke 4:21; John 13:18; John 17:12.) Thus, if Jesus Himself took
Scripture (in His case, the Old Testament) so seriously, especially
in terms of prophecy being fulfilled, what then should our attitude
be, as well, toward the Bible?

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 L esson 2 *April 4–10

The Origin and Nature

of the Bible

Sabbath Afternoon
Read for This Week’s Study: 2 Pet. 1:19–21; 2 Tim. 3:16,
17; Deut. 18:18; Exod. 17:14; John 1:14; Heb. 11:3, 6.

Memory Text: “For this reason we also thank God without ceas-
ing, because when you received the word of God which you heard
from us, you welcomed it not as the word of men, but as it is in
truth, the word of God, which also effectively works in you who
believe” (1 Thessalonians 2:13, NKJV).

T
he way we see and understand the origin and nature of Scripture
greatly impacts the role that the Bible plays in our lives and in
the church at large. How we interpret the Bible is significantly
shaped and influenced by our understanding of the process of revela-
tion and inspiration. When we want to understand Scripture correctly,
we first of all need to allow the Bible to determine the basic parameters
of how it should be treated. We cannot study mathematics with the
empirical methods employed in biology or sociology. We cannot study
physics with the same tools used to study history. In a similar manner,
the spiritual truths of the Bible will not be known and understood cor-
rectly by atheistic methods that approach the Bible as if God did not
exist. Instead, our interpretation of Scripture needs to take seriously the
divine-human dimension of God’s Word. Hence what is needed for a
proper interpretation of Scripture is that we approach the Bible in faith
rather than with methodological skepticism or doubt.
This week we will look at some foundational aspects of the origin
and nature of the Bible that should impact our interpretation and under-
standing of it.

* Study this week’s lesson to prepare for Sabbath, April 11.

14
 S unday April 5

The Divine Revelation of the Bible

Read 2 Peter 1:19–21. How does Peter express his conviction about the
origin of the biblical prophetic message?
_________________________________________________________

_________________________________________________________

The Bible is not like any other book. According to the apostle Peter,
the prophets were moved by the Holy Spirit in such a way that the
content of their message came from God. They did not invent it them-
selves. Rather than being “cunningly devised fables” (2 Pet. 1:16), the
prophetic message of the Bible is of divine origin, and thus it is truthful
and trustworthy. “Holy men of God spoke as they were moved by the
Holy Spirit” (2  Pet. 1:21, NKJV). God was at work in the process of
revelation, where He made known His will to selected human beings.
Direct verbal communication between God and particular human
beings is an inescapable fact of the Scriptures. This is why the Bible has
special, divine authority, and we need to take the divine element into
consideration in our interpretation of the Scriptures. Having our holy
God as their ultimate author, the biblical books are aptly called “holy
Scriptures” (Rom. 1:2, 2 Tim. 3:15).
They were given for practical purposes, too. They are “useful for
teaching, rebuking, correcting and training in righteousness, so that all
God’s people may be thoroughly equipped for every good work” (2 Tim.
3:16, 17, TNIV).
We also need the help of the Holy Spirit to apply to our lives what
God has revealed in His Word. According to the apostle Peter, the
interpretation of the divinely revealed Word of God is not a matter of
our own opinions. We need God’s Word and the Holy Spirit to rightly
understand its meaning.
Scripture also says, “Surely the Lord God does nothing, unless He
reveals His secret to His servants the prophets” (Amos 3:7, NKJV). The
biblical words for “revelation” (in its various forms) express the idea
that something previously hidden has now been disclosed or unveiled
and thus becomes known and made manifest. As human beings, we
need such an uncovering, or revelation, for we are sinful beings, sepa-
rated from God because of our sin, and therefore dependent upon Him
to know His will.

It’s hard enough obeying the Bible even when we believe in its
divine origin. What would happen if we came to distrust or even
to question that divine origin?

_______________________________________________________
15
 M onday April 6

The Process of Inspiration

Because God uses the medium of language to reveal His will to
humankind, divine revelation is capable of being written down. Yet, as
we already have seen, the Bible is the result of God’s revealing truth to
us through the work of the Holy Spirit, who transmits and safeguards
His message through human instruments. This is the reason why we can
expect the fundamental unity that is seen in all of Scripture from Genesis
to Revelation (for example, compare Gen. 3:14, 15 to Rev. 12:17).

Read 2 Peter 1:21; 2 Timothy 3:16, 17; and Deuteronomy 18:18. What
do these texts say about the inspiration of Scripture?
_________________________________________________________

_________________________________________________________

All of Scripture is divinely inspired, even if not all parts are equally
inspiring to read or even necessarily applicable to us today (for exam-
ple, the sections about the Hebrew feasts were inspired even though
we’re not required to keep them today). Yet, we need to learn from all
of Scripture, even from those parts that are not so easy to read and
understand or that are not specifically applicable to us now.
Also, not everything in the Bible was directly or supernaturally
revealed. Sometimes God used biblical writers who carefully investi-
gated things or used other existing documents (see Josh. 10:13, Luke
1:1–3) to communicate His message.
Even then, all Scripture is inspired (2 Tim. 3:16). This is the rea-
son why Paul states that “whatever” was written, was written for our
instruction, so that through “the encouragement of the Scriptures we
might have hope” (Rom. 15:4, NASB).
“The Bible points to God as its author; yet it was written by human
hands; and in the varied style of its different books it presents the char-
acteristics of the several writers. The truths revealed are all ‘given by
inspiration of God’ (2 Tim. 3:16); yet they are expressed in the words
of men.”—Ellen G. White, The Great Controversy, p. 7.

Today there are biblical scholars who deny divine authorship of

many parts of the Bible, even to the point where many crucial
teachings—Creation, the Exodus, the Resurrection—are denied.
Why is it so essential that we not open that door—even a bit?
After all, are we to pass judgment upon the Word of God?

_______________________________________________________

16
 T uesday April 7

The Written Word of God

“Then the Lord said to Moses, ‘Write these words, for according
to the tenor of these words I have made a covenant with you and with
Israel’ ” (Exod. 34:27, NKJV). Why would the Lord have Moses write
down these words as opposed to having Moses recite them to the
people only? What is the obvious advantage of the Written Word?
_________________________________________________________

_________________________________________________________

The God who speaks and who created human language enables cho-
sen people to communicate the divinely revealed truths and divinely
inspired thoughts in a trustworthy and reliable manner. Hence, it is no
surprise to find that God commanded biblical writers early on to com-
mit His instruction and revelation in writing.

What do the following texts teach about written revelation?

Exod. 17:14, Exod. 24:4

_________________________________________________________

Josh. 24:26
_________________________________________________________

Jer. 30:2
_________________________________________________________

Rev. 1:11, 19; Rev. 21:5; Rev. 22:18, 19

_________________________________________________________

Why did God command that His revelation and inspired messages
be written down? The obvious answer is so that we will not forget them
so easily. The written words of the Bible are a constant reference point
that directs us to God and His will. A written document usually can be
preserved better and be much more reliable than oral messages, which
must be told again and again. The Written Word, which can be copied
again and again, also can be made accessible to many more people than
if it were spoken only. Last, we can speak to a limited number of people
at one time in one place, but what is committed to writing can be read by
countless readers in many different locations and continents, and even be
a blessing numerous generations later. In fact, if people can’t themselves
read, others can read a written document aloud to them.
17
 W ednesday April 8

The Parallel Between Christ

and Scripture
Read John 1:14; John 2:22; John 8:31, 32; and John 17:17. What par-
allels do you see between Jesus, the Word of God made flesh, and
Scripture, the Written Word of God?
_________________________________________________________

_________________________________________________________

There is a parallel between the Word of God, who became flesh

(i.e., Jesus Christ), and the Written Word of God (i.e., Scripture). Just
as Jesus was supernaturally conceived by the Holy Spirit yet born of
a woman, Holy Scripture also is of supernatural origin yet delivered
through human beings.
Jesus Christ became a man in time and space. He lived during a spe-
cific time and at a specific place. Yet, this fact did not nullify His divinity,
nor did it make Jesus historically relative. He is the only Redeemer
for all people, all over the world, throughout all time (see Acts 4:12).
Likewise, God’s Written Word, the Bible, also was given at a specific
time and in a particular culture. Just like Jesus Christ, the Bible is not
time-conditioned (i.e., limited to a specific time and location); instead,
it remains binding for all people, all over the world.
When God revealed Himself, He came down to the human level. Jesus’
human nature showed all the signs of human infirmities and the effects
of some 4,000 years of degeneration. Yet, He was without sin. Similarly,
the language of Scripture is human language, not some “perfect super-
human” language that no one speaks or is able to understand. While
any language has its limitations, the Creator of humankind, who is the
Creator of human language, is perfectly capable of communicating His
will to human beings in a trustworthy manner without misleading us.
Of course, every comparison has its limits. Jesus Christ and Holy
Scripture are not identical. The Bible is not an incarnation of God.
God is no book. God in Jesus Christ became human. We love the Bible
because we worship the Savior proclaimed in its pages.
The Bible is a unique and inseparable divine-human union. Ellen G.
White saw this clearly when she wrote: “The Bible, with its God-given
truths expressed in the language of men, presents a union of the divine
and the human. Such a union existed in the nature of Christ, who was
the Son of God and the Son of man. Thus it is true of the Bible, as it was
of Christ, that ‘the Word was made flesh, and dwelt among us.’ John
1:14.”—Ellen G. White, The Great Controversy, p. 8.

Why must the Scripture be foundational to our faith? Without it,

where would we be?
18
 T hursday April 9

Understanding the Bible in Faith

Read Hebrews 11:3, 6. Why is faith so essential in understanding God
and His Word? Why is it impossible to please God without faith?
_________________________________________________________

_________________________________________________________

_________________________________________________________

All true learning takes place in the context of faith. It is the implicit
faith of the child toward his or her parents that enables the child to learn
new things. It is a trusting relationship that guides the child to learn
the basic and fundamental aspects of life and love. Knowledge and
understanding, therefore, grow out of a loving and trusting relationship.
In the same vein, a good musician plays a piece of music well when
he or she not only masters the technical skills that help one to play an
instrument but also when he or she exhibits a love for the music, the
composer, and the instrument. In a similar way, we do not understand
the Bible correctly when we approach it with an attitude of skepticism
or methodological doubt, but in a spirit of love and faith. The apostle
Paul wrote, “Without faith it is impossible to please God” (Heb. 11:6,
NIV). Thus, it is indispensable to approach the Bible in faith, acknowl-
edging its supernatural origin, rather than seeing the Bible just as a
human book.
Seventh-day Adventists clearly have expressed this insight into the
supernatural origin of Scripture in the first fundamental belief of the
Seventh-day Adventist Church, which states: “The Holy Scriptures,
Old and New Testaments, are the written Word of God, given by divine
inspiration. The inspired authors spoke and wrote as they were moved
by the Holy Spirit. In this Word, God has committed to humanity
the knowledge necessary for salvation. The Holy Scriptures are the
supreme, authoritative, and the infallible revelation of His will. They
are the standard of character, the test of experience, the definitive
revealer of doctrines, and the trustworthy record of God’s acts in his-
tory. (Ps. 119:105; Prov. 30:5, 6; Isa. 8:20; John 17:17; 1 Thess. 2:13;
2 Tim. 3:16, 17; Heb. 4:12; 2 Peter 1:20, 21.)”

What are people missing in their understanding of the Bible

when they do not approach Scripture from an attitude of faith?
Why is this faith not blind? That is, what are the good reasons
that we have for this faith and why is faith still a necessity when
dealing with the truths of the Bible?

_______________________________________________________
19
 F riday April 10

Further Thought: Read the following pages from the document

“Methods of Bible Study”: “2. Presuppositions Arising From the Claims
of Scripture,” part a “Origin” and part b “Authority.” (“Methods of Bible
Study” can be found at www.adventistbiblicalresearch.org/materials/bible
-interpretation-hermeneutics/methods-bible-study.)

As essential as the Bible is to our faith, it alone would be of no real

spiritual value to us were it not for the influence of the Holy Spirit in
our hearts and minds as we read and study it.
“In His word, God has committed to men the knowledge necessary
for salvation. The Holy Scriptures are to be accepted as an authorita-
tive, infallible revelation of His will. They are the standard of character,
the revealer of doctrines, and the test of experience. . . . Yet the fact that
God has revealed His will to men through His word, has not rendered
needless the continued presence and guiding of the Holy Spirit. On the
contrary, the Spirit was promised by our Saviour, to open the word to
His servants, to illuminate and apply its teachings. And since it was the
Spirit of God that inspired the Bible, it is impossible that the teaching
of the Spirit should ever be contrary to that of the word.”—Ellen G.
White, The Great Controversy, p. 9.

Discussion Questions:
 Why does God reveal Himself and His will to us? Why do we
need revelation?

 How does God reveal Himself? God uses different means to

reveal something about Himself. He does so in a more general
way through nature—but more specifically through dreams (Dan.
7:1); visions (Gen. 15:1); signs (1 Kings 18:24, 38); and through His
Son, Jesus Christ (Heb. 1:1, 2). Has God revealed Himself to you
personally? Share your experience.

 Some Bible scholars reject many of the teachings of the Bible,

seeing them as mere myths. Teachings such as the Creation story,
a literal Adam and Eve, the Exodus, and the stories of Daniel are
just a few examples (from the Old Testament) of teachings that are
dismissed as nothing but made-up stories designed to teach spiri­
tual truths. This is what happens when humans pass judgment
upon God’s Word. What should this tell us about how dangerous
such an attitude clearly is?

 God has revealed His will in a powerful way in the Bible. Yet,
God desires your help in spreading His will and the good news
of His salvation in Jesus Christ alone. When people observe you,
what kind of God do they see in you and through your behavior?

20
 L esson 3 *April 11–17

Jesus and the Apostles’

View of the Bible

Sabbath Afternoon
Read for This Week’s Study: Matt. 4:1–11; Matt. 22:37–40;
Luke 24:13–35, 44, 45; Luke 4:25–27; Acts 4:24–26.

Memory Text: “But He answered and said, ‘It is written, “Man

shall not live by bread alone, but by every word that proceeds from
the mouth of God” ’ ” (Matthew 4:4, NKJV).

U
nfortunately in this postmodern age, the Bible has been largely
reinterpreted through the lens of a philosophy that questions
both its inspiration and its authority. In fact, the Bible is seen
as merely the ideas of human beings living in a relatively primitive
culture who couldn’t possibly understand the world as we do today. At
the same time, the supernatural element has been either downplayed or
even removed from the picture, turning the Bible into a document that,
instead of being God’s view of humanity, has become humanity’s view
of God. And the result is that, for many, the Bible has become largely
irrelevant in an age of Darwinian thinking and modern philosophy.
However, we completely reject that position. Instead, in the New
Testament, we can see the inspired way to view the entire Scripture
by studying how Jesus and the apostles understood the Old Testament,
the only Bible that they had at that time. How did they relate to the
people, places, and events described? What were their assumptions
and subsequent methods of interpretation? Let’s follow them and their
understanding, in contrast to the misconceptions of uninspired humans
whose assumptions lead only to skepticism and doubt about the Word
of God.

* Study this week’s lesson to prepare for Sabbath, April 18.

22
 S unday April 12

It Is Written
The baptism of Jesus by John the Baptist marked the beginning of
the Savior’s ministry, following which Jesus was led by the Spirit into
the Judean wilderness, where—in His weakest human condition—He
was tempted by Satan.

Read Matthew 4:1–11. How does Jesus defend Himself against Satan’s
temptations in the wilderness? What should we learn about the
Bible from this account?
_________________________________________________________

_________________________________________________________

When tempted by appetite, Jesus responds: “  ‘It is written, “Man

shall not live by bread alone, but by every word that proceeds from the
mouth of God” ’ ” (Matt. 4:4, NKJV). Jesus points back to the living
Word and its ultimate, divine source. In this way, He affirms the authority
of Scripture. When tempted with the world’s kingdoms and glory, Jesus
responds, “ ‘It is written, “You shall worship the Lord your God and
Him only you shall serve”  ’  ” (Matt. 4:10, Luke 4:8, NKJV). Christ
reminds us that true worship is focused on God and not on anyone else,
and that submission to His Word is true worship. Finally, with the temp-
tation on the love of display and on presumption, Jesus responds, “ ‘It
is written again, “You shall not tempt the Lord your God” ’ ” (Matt.
4:7, NKJV; also Luke 4:12).
In all three temptations, Jesus responds with the words “It is written.”
That is, Jesus goes right to the Word of God and nothing else to deal
with the attacks and deceptions of Satan. This should be a powerful les-
son to all of us: the Bible, and the Bible alone, is the ultimate standard
and foundation of our belief.
Yes, the Bible and the Bible alone was Jesus’ method of defense
against the attacks of the adversary. Jesus is God, but in His defense
against Satan He submits Himself solely to the Word of God.
It is not opinion; it is not an elaborate, convoluted argument; it is not
with words of personal animosity; it is instead by the simple yet profound
words of Scripture. For Christ, Scripture has the greatest authority and
the greatest power. In this way, His ministry begins with a certain founda-
tion and continues to build upon the trustworthiness of the Bible.

How can we learn to be just as reliant on the Word of God, and

as submissive to it?

_______________________________________________________

23
 M onday April 13

Jesus and the Law

Read Matthew 5:17–20; Matthew 22:29; and Matthew 23:2, 3. What is
Jesus saying in these contexts?
_________________________________________________________

_________________________________________________________

Jesus taught His disciples obedience to the Word of God and the
law. There is never a hint of Him doubting the authority or relevance
of Scripture. On the contrary, He constantly referred to it as the source
of divine authority. And to the Sadducees He said, “ ‘You are wrong,
because you know neither the scriptures nor the power of God’ ” (Matt.
22:29, RSV). Jesus taught that a mere intellectual knowledge of the
Bible and its teachings was insufficient for knowing truth and, more
important, for knowing the Lord, who is that truth.

What does Matthew 22:37–40 tell us about Jesus’ view of the law of Moses?
_________________________________________________________

_________________________________________________________

In this statement to the lawyer, Jesus summarizes the Ten

Commandments, given to Moses nearly 1,500 years earlier. It should
be recognized how Jesus focuses on the Old Testament law and elevates
it to the highest level. Many Christians incorrectly have concluded
that here a new commandment is given, and thus somehow the Old
Testament law is now replaced by the New Testament gospel. But the
fact is that what Jesus is teaching is based on the Old Testament law.
Christ had unveiled and revealed the law more fully so that “ ‘on these
two commandments’ ” (summarizing the Ten Commandments, the first
four of which focus on the human-divine relationship, and the second
six of which focus on human interpersonal relationships) “  ‘depend
all the law and the prophets’ ” (Matt. 22:40, RSV). In this way, Jesus
also uplifts the entire Old Testament when He says, “the law and the
prophets,” for this is a shortened way of referring to the law, prophets,
and writings, or all three divisions of the Old Testament.
“He [Christ] pointed to the Scriptures as of unquestionable authority,
and we should do the same. The Bible is to be presented as the word of
the infinite God, as the end of all controversy and the foundation of all
faith.”—Ellen G. White, Christ’s Object Lessons, pp. 39, 40.

What (if any) competitive sources of authority (family, philoso-

phy, culture) might be pitted against your submission to the Word
of God?
24
 T uesday April 14

Jesus and All Scripture

Read Luke 24:13–35, 44, 45. How does Jesus use the Scriptures to
teach the disciples the gospel message?
_________________________________________________________

_________________________________________________________

After the death of Christ, His followers were confused and in doubt.
How could this have happened? What did it mean? In this chapter of
Luke, we see that Jesus appears to them twice, first to two who are on
the road to Emmaus, and then to others later. On two separate occa-
sions, Jesus explains how all has been fulfilled from the Old Testament
prophecies: “And beginning with Moses and all the prophets, he
interpreted to them in all the scriptures the things concerning himself ”
(Luke 24:27, RSV).
Again in Luke 24:44, 45, He says, “ ‘These are my words . . . that
everything written about me in the law of Moses and the prophets and
the psalms must be fulfilled’ ” (RSV). Jesus then “opened their minds
to understand the scriptures” (RSV).
Note the specific reference in Luke 24:27 to “all the scriptures.” This
is reemphasized in the second passage as the “ ‘law of Moses and the
prophets and the psalms’ ” (Luke 24:44, RSV). This establishes clearly
that Jesus, the Word made flesh (John 1:1–3, 14), relies on the authority of
Scripture to explain how these things were foretold hundreds of years
earlier. By referring to the totality of Scripture, Jesus is teaching the
disciples by example. As they go forth to spread the gospel message,
they, too, were to expound all Scripture to bring understanding and
power to the new converts throughout the world.
Notice, too, how in Matthew 28:18–20, Jesus says to His disciples
then (and to us today) that “ ‘all authority in heaven and on earth has
been given to me’  ” (RSV). But that authority remains rooted in His
Father and the entire Godhead, for He says to them, “ ‘Go therefore and
make disciples of all nations, baptizing them in the name of the Father
and of the Son and of the Holy Spirit’  ” (RSV). Then comes the key
passage: “ ‘teaching them to observe all that I have commanded you’ ”
(RSV). What does Jesus teach and command? His teachings are based
on all of Scripture. It is upon the prophetic authority of the Word that
He came, and it is in fulfillment of the prophecies in Scripture that He
submitted to His Father.

If Jesus accepts all of Scripture, why must we do the same?

Again, how can we learn to accept the authority of all Scripture,
even when we realize that not everything is still necessarily appli-
cable to us today? Bring your answer to class on Sabbath.

25
 W ednesday April 15

Jesus and the Origin and History

of the Bible
Jesus taught that the Bible is the Word of God in the sense that what
it says is synonymous with what God says. Its origin is found in God
and, therefore, contains ultimate authority for every aspect of life. God
worked through history to reveal His will to humanity through the
Bible.
For instance, in Matthew 19:4, 5 (NKJV), Jesus refers to a quote
written by Moses. But Jesus takes this passage and says, “  ‘He who
made them at the beginning . . . said, “For this reason a man shall leave
his father and mother.”  ’  ” Instead of saying “Scripture says,” Jesus
says, “ ‘He who made them at the beginning . . . said,’ ” attributing to
the Creator’s Word what the narrator of Genesis wrote. God is, in fact,
regarded here as the author of this statement, even though it was writ-
ten by Moses.

Read the following passages. How did Jesus understand the historical
persons and events of the Bible?

Matt. 12:3, 4

Mark 10:6–8

Luke 4:25–27

Luke 11:51

Matt. 24:38

Jesus consistently treats Old Testament people, places, and events as

historical truth. He refers to Genesis 1 and Genesis 2, Abel in Genesis
4, David eating the showbread, and Elisha among other historical
figures. He repeatedly speaks of the sufferings of the prophets of old
(Matt. 5:12, Matt. 13:57, Matt. 23:34–36, Mark 6:4). In a message of
warning, Jesus also describes the days of Noah: “  ‘They were eating
and drinking, marrying and giving in marriage, until the day that Noah
entered the ark, and did not know until the flood came and took them
all away, so also will the coming of the Son of Man be’ ” (Matt. 24:38,
39, NKJV). There is every indication that Jesus was referring to this
mighty act of God’s judgment as a historical event.

Because Jesus Himself refers to these historical people as real,

what does it say about the power of Satan’s deceptions that many
people today, even professed Christians, often deny their exis-
tence? Why must we never fall into that trap?
26
 T hursday April 16

The Apostles and the Bible

The New Testament writers approach the Bible the same way that
Jesus does. In matters of doctrine, ethics, and prophetic fulfillment, the
Old Testament for them was the authoritative Word of God. We find
nothing, anywhere, in what these men say or do that challenges either
the authority or authenticity of any part of the Bible.

What do these passages below teach us about how the apostles under-
stood the authority of God’s Word?

Acts 4:24–26

Acts 13:32–36

Rom. 9:17

Gal. 3:8

Notice in these passages how closely related the Scriptures are to the voice
of God Himself. In Acts 4, just before being filled with the Holy Spirit, the
disciples praise God for the deliverance of Peter and John. In their praise,
they raise their voices, acknowledging God as the Creator and for speaking
through David His servant. That is, David’s words are God’s words. In Acts
13:32–36, David is quoted again by Paul, but his words are attributed to God,
for verse 32 says: “What God promised to the fathers” (RSV).
In Romans 9:17, where one would expect God as the subject, Paul
uses the term “Scripture,” saying: “For the Scripture says to the Pharaoh”
(NKJV), which could actually be stated, “For God says to the Pharaoh.” In
Galatians 3:8 the subject “Scripture” is used in place of “God,” showing
just how closely tied the Word of God is to God Himself.
In fact, the New Testament writers uniformly rely on the Old Testament
as the Word of God. There are hundreds of quotes in the New Testament
from the Old Testament. One scholar has compiled a list of 2,688 specific
references: 400 from Isaiah, 370 from the Psalms, 220 from Exodus, and
so on. If one were to add to this list allusions, themes, and motifs, the
number would greatly increase. The books are replete with references to
the Old Testament prophecies that are often introduced with the phrase,
“it is written” (Matt. 2:5, Mark 1:2, Mark 7:6, Luke 2:23, Luke 3:4, Rom.
3:4, Rom. 8:36, Rom. 9:33, 1 Cor. 1:19, Gal. 4:27, 1 Pet. 1:16). All of
this confirms that the Old Testament Scriptures are the foundation upon
which the teachings of Jesus and the apostles rest.

What should these examples teach us about how dangerous

any ideas are that would lessen our trust in the authority of the
Scriptures?
27
 F riday April 17

Further Thought: Read Ellen G. White, “As a Child,” pp. 68–74,

and “The Temptation,” pp. 114–123, in The Desire of Ages.

“Men consider themselves wiser than the word of God, wiser even
than God; and instead of planting their feet on the immovable founda-
tion, and bringing everything to the test of God’s word, they test that
word by their own ideas of science and nature, and if it seems not to
agree with their scientific ideas, it is discarded as unworthy of credence.”
—Ellen G. White, Signs of the Times, March 27, 1884, p. 1.
“Those who become best acquainted with the wisdom and purpose
of God as revealed in His word, become men and women of men-
tal strength; and they may become efficient workers with the great
Educator, Jesus Christ. . . . Christ has given His people the words of
truth, and all are called to act a part in making them known to the
world. .  .  . There is no sanctification aside from the truth, the word.
Then how essential that it should be understood by every one!”—Ellen
G. White, Fundamentals of Christian Education, p. 432.

Discussion Questions:
 If Jesus, the Gospel writers, and Paul treated the Old Testament
Scriptures as the Word of God, what should this tell us about why
many of the modern views of Scripture today are wrong and why
we should not fall for these arguments, no matter who teaches
them?

 Just to give people an idea of where many modern biblical

scholars have gone with their skepticism, here are a few things that
many modern scholars deny. They reject a literal six-day Creation,
accepting billions of years of evolution instead. They reject a sin-
less Adam in an unfallen world. They reject a universal worldwide
flood. Some reject the literal existence of Abraham. Some reject
the story of the Exodus. Some reject the miracles of Jesus, includ-
ing even His bodily resurrection. Some reject the idea of predictive
prophecy, in which prophets tell the future, sometimes centuries
or even millennia in advance. What should these conclusions tell
us about what happens when people start doubting the authority
and authenticity of Scripture? Also, what are ways to try to help
such people come to a clear understanding of truth?

 In response to the question at the end of Tuesday’s study, how do

we understand how all Scripture can be inspired, even the parts that
are not necessarily applicable to us today?

28
 L esson 4 *April 18–24

The Bible–the Authoritative

Source of Our Theology

Sabbath Afternoon
Read for This Week’s Study: Mark 7:1–13; Rom. 2:4; 1 John
2:15–17; 2 Cor. 10:5, 6; John 5:46, 47; John 7:38.

Memory Text: “To the law and to the testimony! If they do not
speak according to this word, it is because there is no light in them”
(Isaiah 8:20, NKJV).

T
here is no Christian church that does not use Scripture to support
its beliefs. Yet, the role and authority of Scripture in theology is
not the same in all churches. In fact, the role of Scripture can
vary greatly from church to church. This is an important but complex
subject that we will explore by studying five different influential
sources that impact our interpretation of Scripture: tradition, experi-
ence, culture, reason, and the Bible itself.
These sources play a significant role in every theology and in every
church. We all are part of various traditions and cultures that impact
us. We all have experiences that shape our thinking and influence our
understanding. We all have a mind to think and to evaluate things. We
all read the Bible and use it for our understanding of God and His will.
Which of these sources, or combinations of them, has the final
authority in how we interpret the Bible, and how are they used in rela-
tion to each other? The priority given to any source or sources leads to
very different emphases and results and will ultimately determine the
direction of our entire theology.

* Study this week’s lesson to prepare for Sabbath, April 25.

30
 S unday April 19

Tradition
Tradition itself is not bad. It gives recurring acts in our daily life a
certain routine and structure. It can help us to stay connected with our
roots. Hence, it is no surprise that tradition also plays an important part
in religion. But there are some dangers connected with tradition.

What does Mark 7:1–13 teach us about how Jesus reacted to some
human traditions in His day?
_________________________________________________________

_________________________________________________________

The tradition Jesus confronted was carefully handed down in the

Jewish community from teacher to pupil. In Jesus’ day, it had assumed
a place alongside Scripture. Tradition, however, has a tendency to grow
over long periods of time, thus accumulating more and more details
and aspects that were not originally part of God’s Word and plan.
These human traditions—even though they are promoted by respected
“elders” (see Mark 7:3, 5), for example by the religious leaders of the
Jewish community—are not equal to God’s commandments (see Mark
7:8, 9). They were human traditions, and ultimately they led to a point
where they made “the word of God of no effect” (Mark 7:13, NKJV).

Read 1 Corinthians 11:2 and 2 Thessalonians 3:6. How do we distin-

guish between the Word of God and human tradition? Why is it so
important that we make this distinction?
_________________________________________________________

_________________________________________________________

The living Word of God initiates in us a reverent and faithful attitude

toward it. This faithfulness generates a certain tradition. Our faithful-
ness, however, always needs to be loyal to the living God, who has
revealed His will in the Written Word of God. Thus, the Bible holds
a unique role that supersedes all human traditions. The Bible stands
higher and above all traditions, even good ones. Traditions that grow
out of our experience with God and His Word constantly need to be
tested against the measuring rod of Holy Scripture.

What are the things we do as a church that could be put under

the label “tradition”? Why is it always important to distinguish
them from a biblical teaching? Bring your answer to class on
Sabbath.

31
 M onday April 20

Experience
Read Romans 2:4 and Titus 3:4, 5. How do we experience the good-
ness, forbearance, forgiveness, kindness, and love of God? Why
is it important that our faith be not just an abstract, intellectual
knowledge, but something we actually experience? At the same
time, in what ways can our experiences conflict with the Bible and
even mislead us in our faith?
_________________________________________________________

_________________________________________________________

Experience is part of our human existence. It impacts our feelings

and thoughts in a powerful way. God has designed us in such a way that
our relationship to His creation, and even to God Himself, is signifi-
cantly connected to and shaped by our experience.
It is God’s desire that we experience the beauty of relationships, of
art and music, and of the wonders of creation, as well as the joy of
His salvation and the power of the promises of His Word. Our religion
and faith are more than just doctrine and rational decisions. What we
experience significantly shapes our view of God and even our under-
standing of His Word. But we also need to see clearly the limitations
and insufficiencies of our experiences when it comes to knowing God’s
will.

What warning is found in 2 Corinthians 11:1–3? What should this tell

us about the limits of trusting our experiences?
_________________________________________________________

_________________________________________________________

Experiences can be very deceiving. Biblically speaking, experience

needs to have its proper sphere. It needs to be informed and shaped by
Scripture and interpreted by Scripture. Sometimes we want to experi-
ence something that is out of harmony with God’s Word and will. Here
we need to learn to trust the Word of God even over our experience and
desires. We should be on guard to make sure that even our experience
is always in harmony with the Word of God and does not contradict the
clear teaching of the Bible.

A faith in which love for God and love for others (see Mark 12:28–
31) are the chief commandments is, obviously, a faith in which
experience is important. At the same time, why is it crucial that
we always test our experience through the Word of God?

32
 T uesday April 21

Culture
We all belong to and are part of a particular culture or cultures. We
are all influenced and shaped by culture, too. None of us escapes it.
Indeed, think about how much of the Old Testament is the story of
ancient Israel’s being corrupted by the cultures around it. What makes
us think that we today are any different, or better?
The Word of God also is given in a specific culture, even though
it is not limited to this one culture. While cultural factors unavoid-
ably influence our understanding of the Bible, we should not lose
sight of the fact that the Bible also transcends established cultural
categories of ethnicity, empire, and social status. This is one rea-
son why the Bible surpasses any human culture and is even capable
of transforming and correcting the sinful elements that we find in
every culture.

Read 1 John 2:15–17. What does John mean when he states that we
should not love the things of the world? How can we live in the
world and yet not have a worldly mind-set?
_________________________________________________________

_________________________________________________________

Culture, like any other facet of God’s creation, is affected by sin.

Consequently, it also stands under the judgment of God. Yes, some
aspects of our culture might align very nicely with our faith, but we
must always be careful to distinguish between the two. Ideally, bibli-
cal faith should challenge, if need be, the existing culture and create
a counterculture that is faithful to God’s Word. Unless we have some-
thing anchored in us that comes from above us, we will soon give in to
that which is around us.
Ellen G. White provides the following insight:
“The followers of Christ are to be separate from the world in princi-
ples and interests, but they are not to isolate themselves from the world.
The Saviour mingled constantly with men, not to encourage them in
anything that was not in accordance with God’s will, but to uplift and
ennoble them.”—Ellen G. White, Counsels to Parents, Teachers, and
Students, p. 323.

What aspects of your culture are in complete opposition to bibli-

cal faith? More important, how do we stand firm against those
aspects attempting to corrupt our faith?

_______________________________________________________

33
 W ednesday April 22

Reason
Read 2 Corinthians 10:5, 6; Proverbs 1:7; and Proverbs 9:10. Why is
obedience to Christ in our thoughts so important? Why is the fear
of the Lord the beginning of wisdom?
_________________________________________________________

_________________________________________________________

God has given us the ability to think and to reason. Every human
activity and every theological argument assumes our ability to think and
to draw conclusions. We do not endorse an unreasonable faith. In the wake
of the eighteenth-century Age of Enlightenment, however, human reason
assumed a new and dominant role, especially in Western society, that goes
far beyond our ability to think and to arrive at correct conclusions.
In contrast to the idea that all our knowledge is based on sensory experi-
ence, another view regards human reason as the chief source of knowledge.
This view, called rationalism, is the idea that truth is not sensory but intel-
lectual and is derived from reason. In other words, certain truths exist, and
our reason alone can directly grasp them. This makes human reason the
test and norm for truth. Reason became the new authority before which
everything else had to bow, including the authority of the church and, more
dramatically, even the authority of the Bible as God’s Word. Everything
that was not self-evident to human reason was discarded and its legitimacy
questioned. This attitude affected large parts of Scripture. All miracles and
supernatural acts of God, such as the bodily resurrection of Jesus, the virgin
birth, or the six-day Creation, to name but a few, were no longer considered
true and trustworthy.
The truth is, we should remember the fact that even our reasoning power
is affected by sin and needs to be brought under the reign of Christ. Human
beings are darkened in their understanding and alienated from God (Eph.
4:18). We need to be enlightened by God’s Word. Furthermore, the fact that
God is our Creator indicates that, biblically speaking, our human reason is
not created as something that functions independently or autonomously
of God. Rather, “the fear of the Lord is the beginning of wisdom” (Prov.
9:10; compare with Prov. 1:7). It is only when we accept God’s revelation,
embodied in the Written Word of God, as supreme in our lives, and are
willing to follow what is written in the Bible, that we can reason correctly.

Centuries ago, American President Thomas Jefferson made his

own version of the New Testament by cutting out anything that, in
his view, went against reason. Gone were almost all of the miracles
of Jesus, including His resurrection. What should this alone teach
us about the limits of human reason for understanding truth?

34
 T hursday April 23

The Bible
The Holy Spirit, who has revealed and inspired the content of the
Bible to human beings, will never lead us contrary to God’s Word or
astray from the Word of God. For Seventh-day Adventists, the Bible
has a higher authority than human tradition, experience, reason, or
culture. The Bible alone is the norm by which everything else needs
to be tested.

Read John 5:46, 47 and John 7:38. For Jesus Christ, the Bible is the
ultimate source for understanding spiritual matters. How does the
Bible confirm that Jesus is the true Messiah?
_________________________________________________________

_________________________________________________________

Some people claim to have received special “revelations” and

instructions from the Holy Spirit, but these go against the clear mes-
sage of the Bible. For them the Holy Spirit has attained a higher authority
than God’s Word. Whoever nullifies the written and inspired Word of
God and evades its clear message, is walking on dangerous ground
and is not following the leading of God’s Spirit. The Bible is our only
spiritual safeguard. It alone is a reliable norm for all matters of faith
and practice.
“Through the Scriptures the Holy Spirit speaks to the mind, and
impresses truth upon the heart. Thus He exposes error, and expels it
from the soul. It is by the Spirit of truth, working through the word of
God, that Christ subdues His chosen people to Himself.”—Ellen G.
White, The Desire of Ages, p. 671.
The Holy Spirit should never be understood to replace the Word of
God. Rather, He works in harmony with and through the Bible to draw
us to Christ, thus making the Bible the only norm for authentic biblical
spirituality. The Bible provides sound doctrine (see 1 Tim. 4:6), and as
God’s Word is trustworthy and deserves full acceptance. It is not our
task to sit in judgment over Scripture. The Word of God, rather, has the
right and the authority to judge us and our thinking. After all, it is the
Written Word of God Himself.

Why is the Bible a safer guide in spiritual questions than are sub-
jective impressions? What are the consequences when we do not
accept the Bible as the standard by which we test all teachings
and even our spiritual experience? If private revelation were the
final word in spiritual questions, why would this lead to nothing
but chaos and error?

35
 F riday April 24

Further Thought: Read Ellen G. White, “The Scriptures a Safeguard,”

pp. 593–602, in The Great Controversy.

Tradition, experience, culture, reason, and the Bible are all present in
our reflection on the Word of God. But we need to ask a decisive ques-
tion: Which of these sources has the final say and the ultimate authority
in our theology? It is one thing to affirm the Bible, but it is something
else altogether to allow the Bible, through the ministry of the Holy
Spirit, to impact and change the life.
In one sense, culture, experience, reason and even tradition, in and
of themselves, might not of necessity be bad. They become problems
when they contradict what Scripture teaches. But that is, often, to be
expected. What’s worse, however, is when these things take precedence
over the Word of God. So much of the history of apostasy in both Old
Testament and New Testament times is when outside influences took
precedence over divine revlation.

Discussion Questions:
 Why is it easier to uphold details of some human traditions
than to live the spirit of God’s law: to love the Lord our God with
all our heart and soul and mind and our neighbor as ourself (see
Matt. 22:37–40)?

 In class, discuss your answer to Sunday’s final question. What

role should tradition play in our church? Where do you see bless-
ings and challenges in religious traditions?

 How can we make sure that tradition, no matter how good it

may be, does not supersede the Written Word of God as our final
norm and authority?

 Suppose someone claims to have had a dream in which the

Lord spoke to him or her, telling him or her that Sunday is the
true day of rest and worship for New Testament times. How would
you respond to that person, and what does a story like this teach
us about how experience must always be tested by the Word of
God?

 In class, talk about the culture in which your church finds

itself immersed. How does that culture impact your faith? What
examples can we find from history in which culture greatly
impacted the actions of church members in a way that, looking
back now, we see as negative? What lessons can we take from this
for ourselves today so that we don’t make similar mistakes?

36
 L esson 5 *April 25–May 1

By Scripture Alone—
Sola Scriptura

Sabbath Afternoon
Read for This Week’s Study: 1 Cor. 4:1–6; Titus 1:9; 2 Tim.
1:13; Mark 12:10, 26; Luke 24:27, 44, 45; Isa. 8:20.

Memory Text: “For the word of God is living and powerful, and
sharper than any two-edged sword, piercing even to the division of
soul and spirit, and of joints and marrow, and is a discerner of the
thoughts and intents of the heart” (Hebrews 4:12, NKJV).

T
he Protestant claim of “Scripture alone” (sola Scriptura) elevated
Scripture to the sole standard and decisive source for theology.
In contrast to Roman Catholic theology, which emphasized
Scripture and tradition, the Protestant faith emphasized the keyword
“alone”; that is, Scripture alone is the final authority when matters of
faith and doctrine are at issue.
It was the Bible that gave the decisive force and authority to the
Protestant Reformation and its revolt against Rome and the errors it
had been teaching for centuries. Over against an allegorical interpreta-
tion of Scripture, where many different meanings were read into the
biblical text, the Protestant Reformers emphasized the importance of a
grammatical-historical interpretation of the Bible, which took seriously
the grammar and literal meaning of the biblical text.
This week we will look at sola Scriptura in greater detail. We will
learn that sola Scriptura implies some fundamental principles of bibli-
cal interpretation that are indispensable for a proper understanding of
God’s Word. As Protestants, we must maintain the Bible as the ultimate
doctrinal authority.

* Study this week’s lesson to prepare for Sabbath, May 2.

38
 S unday April 26

Scripture as the Ruling Norm

From their beginning, Seventh-day Adventists have considered them-
selves to be people of the Book, that is, Bible-believing Christians. To
affirm the biblical principle of sola Scriptura (by Scripture alone), we
acknowledge the unique authority of the Bible. Scripture alone is the rul-
ing norm for our theology and the ultimate authority for life and doctrine.
Other sources, such as religious experience, human reason, or tradition,
are subservient to the Bible. In fact, the sola Scriptura principle was
intended to safeguard the authority of Scripture from dependence upon
the church and its interpretation, and it ruled out the possibility that the
standard of its interpretation should come from outside the Bible.

Read 1 Corinthians 4:1–6, especially verse 6, in which Paul says we

should not go “beyond what is written.” Why is this point so crucial
for our faith?
_________________________________________________________

_________________________________________________________

Not to go beyond what is written does not exclude insights from

other fields of study, such as biblical archaeology or history. Other
fields may shed light on some biblical aspects and the background of
scriptural passages, and thus may help us to understand the biblical text
better. Nor does it exclude the help of other resources in the task of
interpretation, such as lexicons, dictionaries, concordances, and other
books and commentaries. However, in the proper interpretation of the
Bible, the text of Scripture has priority over all other aspects, sciences,
and secondary helps. Other viewpoints have to be evaluated carefully
from the standpoint of Scripture as a whole.
What we positively affirm when we practice the sola Scriptura prin-
ciple is that if a conflict arises in the interpretation of our faith, then
Scripture alone carries the authority that transcends and judges any
other source or church tradition. We should not go beyond or against
what is written in the Bible. True Christianity and convincing, gospel
preaching depend on a firm commitment to the authority of Scripture.
“Scripture alone is the true lord and master of all writings and
doctrine on earth.”—Martin Luther, Luther’s Works, vol. 32: Career
of the Reformer II, ed. Hilton C. Oswald and Helmut T. Lehmann
(Philadelphia: Fortress Press, 1999), pp. 11, 12.

Read Acts 17:10, 11. How do these verses inform what we’re talk-
ing about here regarding the primacy of Scripture?

_______________________________________________________
39
 M onday April 27

The Unity of Scripture

The Bible itself claims that “all Scripture is God-breathed” (2 Tim.
3:16, NIV) and that “no prophecy of Scripture came about by the
prophet’s own interpretation,” and that men “spoke from God as they
were carried along by the Holy Spirit” (2  Pet. 1:20, 21, NIV). With
God as the Bible’s ultimate author, we can assume a fundamental unity
and harmony among the various parts of Scripture in regard to the key
issues it teaches.

Read Titus 1:9 and 2 Timothy 1:13. Why is the unity of the Bible
important for our belief?
_________________________________________________________

_________________________________________________________

Only on the basis of its internal unity, a unity that is derived from
its divine inspiration, can Scripture function as its own interpreter. If
Scripture did not have an overarching unity in its teachings, we could
not come up with a harmony in doctrine on any given issue. Without the
unity of the Bible, the church would have no means to distinguish truth
from error and to repudiate heresy. It would have no basis to apply dis-
ciplinary measures or to correct deviations from God’s truth. Scripture
would lose its convincing and liberating power.
Jesus and the biblical writers, however, assume the unity of Scripture,
which is based on its divine origin. We can see this in their common
practice of quoting several Old Testament books as of equal and har-
monious weight (Rom. 3:10–18; here Paul makes use of scriptural cita-
tions from Ecclesiastes [7:20], Psalms [14:2, 3; 5:9; 10:7], and Isaiah
[59:7, 8]).
The Bible writers considered Scripture to be an inseparable, coher-
ent whole in which major themes are further developed. There is no
discord between the Old Testament and the New Testament. The New
Testament does not contain a new gospel or a new religion. The Old
Testament is unfolded in the New Testament, and the New Testament
builds upon the Old Testament. As such, the two Testaments have a
reciprocal relationship in which they shed light upon each other.
The unity of Scripture also implies that all of Scripture (tota
Scriptura) should be taken into consideration when we study a biblical
subject, rather than building our teaching only on isolated statements.

What should we do when we come across texts or ideas that

appear contradictory to each other in the Bible? How do we work
to resolve them?

40
 T uesday April 28

The Clarity of Scripture

Any appeal to Scripture alone makes little sense if the text of the
Bible is unclear in its meaning.

Read Matthew 21:42; Matthew 12:3, 5; Matthew 19:4; Matthew

22:31; Mark 12:10, 26; Luke 6:3; Matthew 24:15; and Mark 13:14.
What does Jesus’ repeated referral to Scripture imply in regard to
the clarity of its message?
_________________________________________________________

_________________________________________________________

The biblical testimony is unambiguous: the Bible is sufficiently clear

in what it teaches. The Bible is so clear that it can be understood by chil-
dren and by adults alike, especially in its most basic teachings. And yet
there are endless opportunities for our knowledge and understanding to
grow deeper. We do not need any ecclesiastical magisterium to provide
the Bible’s meaning for us. Instead, its basic teachings can be under-
stood by all believers. It assumes the priesthood of all believers rather
than restricting its interpretation to a select few, such as the clerical
priesthood. Therefore, we are encouraged in the Bible to study Scripture
for ourselves because we are able to understand God’s message to us.
It has been aptly pointed out that “the consistent example of the
Bible writers shows that the Scriptures are to be taken in their plain,
literal sense, unless a clear and obvious figure is intended. . . . There
is no stripping away of the ‘husk’ of the literal sense in order to arrive
at the ‘kernel’ of a mystical, hidden, allegorical meaning, that only the
initiated can uncover.”—Handbook of Seventh-day Adventist Theology
(Hagerstown, Md.: Review and Herald Publishing Association, 2000),
p. 65. Rather, the clarity of the Bible pertains to the language, sense,
and words of Scripture because there is a definite truth intended by the
biblical writers rather than subjective, uncontrolled, multiple meanings
of the biblical text.
None of this means that we won’t, at times, come across texts and
ideas that we don’t fully understand or grasp. After all, this is the Word
of God, and we are but fallen human beings. Nevertheless, God’s Word
is sufficiently clear on the things that we really need to know and
understand, especially in relation to the question of salvation.

Think about a time when you didn’t understand some texts, only
to have them clarified later. What did you learn from that expe-
rience that perhaps could help others struggling with something
similar?

41
 W ednesday April 29

Scripture Interprets Scripture

Only because there is an underlying unity of Scripture can the Bible
function as its own interpreter. Without such unity, Scripture could
not be the light that reveals its own meaning, where one portion of
Scripture interprets other portions and thus becomes the key to under-
standing related passages.

Read Luke 24:27, 44, 45. How does Jesus refer back to Scripture to
explain who He is? What does this teach us about how we can use
Scripture?
_________________________________________________________

_________________________________________________________

The beauty of letting Scripture interpret Scripture is that it sheds

further light on its own meaning. In doing so, we do not indiscrimi-
nately string together various passages to prove our opinion. Instead,
we carefully take into consideration the context of each passage.
Besides the immediate context before and after a passage under
investigation, we should take into consideration the context of the
book in which the passage is found. Furthermore, since according to
Paul in Scripture, “everything that was written in the past was written
to teach us” (Rom. 15:4, NIV), we should study all that Scripture says
on a given subject.
“The Bible is its own expositor. Scripture is to be compared with
scripture. The student should learn to view the word as a whole, and to
see the relation of its parts. He should gain a knowledge of its grand
central theme, of God’s original purpose for the world, of the rise of the
great controversy, and of the work of redemption.”—Ellen G. White,
Education, p. 190.
When we compare Scripture with Scripture, it is important to study
the Bible thoroughly. If possible, we should do so in its original lan-
guages, or at least with an appropriate Bible translation faithful to
the meaning contained in the original Hebrew and Greek. Though
knowledge of the original languages is not necessary to have a good
understanding of the Bible, it certainly helps when possible. If not,
faithful and prayerful study of the Word, with an attitude of humility
and submission, will still surely bear great fruit.

Think of a doctrine, such as the state of the dead, for which focus-
ing on a few select passages could lead to error if other passages
are ignored. What does this tell us about how important it is to
gather and read all that the Bible says about a topic in order to
understand best what the Bible teaches?

42
 T hursday April 30

Sola Scriptura and Ellen G. White

Read Isaiah 8:20. Why is it always important to refer back to the
biblical “law and testimony” as the norms for our teaching and
doctrine? What does this mean for the ministry of prophets who
have not become part of the biblical canon?
_________________________________________________________

_________________________________________________________

When we talk about sola Scriptura (Scripture alone), Seventh-day

Adventists are inevitably confronted with the question of what to do
with Ellen G. White, who also was inspired by God and served as God’s
messenger to His remnant people. What is the relationship of her writ-
ings to Scripture?
Even a cursory reading of Ellen G. White’s writings shows clearly
that for her, the Bible was foundational and central in all her thought
and theology. In fact, she repeatedly affirmed that the Bible is the high-
est authority and ultimate norm and standard for all doctrines, faith,
and practice (see The Great Controversy, p. 595). Moreover, she clearly
supported and upheld the great Protestant principle of sola Scriptura
(see The Great Controversy, p. 9).
In Ellen G. White’s own view, her writings, when compared with
Scripture, were a “lesser light to lead men and women to the greater
light,” the Bible (Advent Review and Sabbath Herald, January 20,
1903). Her writings are never a shortcut to or replacement for any seri-
ous Bible study. In fact, she comments: “You are not familiar with the
Scriptures. If you had made God’s word your study, with a desire to
reach the Bible standard and attain to Christian perfection, you would
not have needed the Testimonies. It is because you have neglected to
acquaint yourself with God’s inspired Book that He has sought to reach
you by simple, direct testimonies.”—Ellen G. White, Testimonies for
the Church, vol. 2, p. 605.
As such, her writings are to be appreciated. They share the same kind
of inspiration as the biblical writers had, but they have a different func-
tion than does the Bible. Her writings are not an addition to Scripture
but are subject to Holy Scripture. She never intended her writings to
take the place of Scripture; instead, she elevated the Bible as the only
standard for faith and practice.

Think about what an incredible gift we have been given through

the ministry of Ellen G. White. How can we learn to appreciate
better the amazing light coming from her while also upholding
the supremacy of Scripture?

43
 F riday May 1

Further Thought: In the chapter “Biblical Interpretation” in the

Handbook of Seventh-day Adventist Theology, read the sections The
Analogy of Scripture: “Scripture Is Its Own Interpreter,”  The Consistency
of Scripture, and The Clarity of Scripture, pp. 64–66. Read chapter 20,
“Bible Teaching and Study,” in the book Education, pp. 185–192; “The
Primacy of the Word” in Selected Messages, book 3, pp. 29–33.

“The student of the Bible should be taught to approach it in the

spirit of a learner. We are to search its pages, not for proof to sustain
our opinions, but in order to know what God says. A true knowledge
of the Bible can be gained only through the aid of that Spirit by whom
the word was given. And in order to gain this knowledge we must live
by it. All that God’s word commands, we are to obey. . . . The study of
the Bible demands our most diligent effort and persevering thought. As
the miner digs for the golden treasure in the earth, so earnestly, persis-
tently, must we seek for the treasure of God’s word.”—Ellen G. White,
Education, p. 189.
“When you make the Bible your food, your meat, and your drink,
when you make its principles the elements of your character, you will
know better how to receive counsel from God. I exalt the precious
word before you today. Do not repeat what I have said, saying, ‘Sister
White said this,’ and ‘Sister White said that.’ Find out what the Lord
God of Israel says, and then do what He commands.”—Ellen G. White,
Selected Messages, book 3, p. 33.

Discussion Questions:
 What erroneous beliefs do people hold because they have
looked at only a few select texts rather than at all that the Bible
says about a topic?

 In Matthew 11:11, Jesus said of John the Baptist: “ ‘Assuredly,

I say to you, among those born of women there has not risen one
greater than John the Baptist; but he who is least in the kingdom
of heaven is greater than he’ ” (NKJV). Jesus points to a prophet
here who has no writings in the Bible and yet said such things
about Him. What should this tell us about why a true prophet
does not have to have a book in the Bible and can still be a true
prophet? What message can we Seventh-day Adventists take away
from this fact?

 As Adventists, we’re not alone in claiming the Bible as our final

authority. Other churches do so, as well. How, then, do we explain
the contradictory doctrines that other Christians claim to find in
the Bible, as well?

44
 L esson 6 *May 2–8

Why Is Interpretation
Needed?

Sabbath Afternoon
Read for This Week’s Study: Luke 24:36–45; 1 Cor. 12:10;
1 Cor. 14:26; Acts 17:16–32; John 12:42, 43.

Memory Text: “But without faith it is impossible to please Him,

for he who comes to God must believe that He is, and that He is a
rewarder of those who diligently seek Him” (Hebrews 11:6, NKJV).

T
o read the Bible also means to interpret the Bible. But how do
we do that? What principles do we use? How, for instance, do we
deal with the different kinds of writing we find there? For exam-
ple, is the passage we’re reading a parable, a prophetic-symbolic dream,
or a historical narrative? The decision of such an important question of
the context of Scripture involves an act of interpretation itself.
At times, some people use the Bible as a divine oracle: simply open-
ing the Bible randomly to seek a Bible verse that they hope will provide
guidance. But randomly linking Bible passages as one finds them can
lead to very strange and wrong conclusions.
For instance, when a husband left his wife for another woman, the
wife got great assurance when she found the following text: “And I will
put enmity between you and the woman” (Gen. 3:15, NKJV). She was
convinced, based on that verse, that her husband’s affair would not last!
Any text without a context quickly becomes a pretext for one’s own
agenda and ideas. Hence, there is a great need for us not just to read the
Bible but to interpret it correctly.

* Study this week’s lesson to prepare for Sabbath, May 9.

46
 S unday May 3

Presuppositions
Read Luke 24:36–45. What prevented the disciples, who were very
familiar with Scripture, from seeing the true meaning of the Word of
God, even when events predicted within it had unfolded before them?
_________________________________________________________

_________________________________________________________

No one comes to the text of Scripture with a blank mind. Every

reader, every student of Scripture, comes to the Bible with a particular
history and personal experience that inevitably impacts the process of
interpretation. Even the disciples had their own particular ideas of who
the Messiah was and what He was supposed to do, based on the expec-
tations of their times. Their strong convictions prohibited a clearer
understanding of the biblical text, which helps explain why they so
often misunderstood Jesus and the events surrounding His life, death,
and resurrection.
We all hold a number of beliefs about this world, about ultimate
reality, about God, et cetera, that we presuppose or accept—even
unwittingly or unconsciously—when we interpret the Bible. No one
approaches the biblical text with an empty mind. If, for instance, some-
one’s worldview categorically rules out any supernatural intervention
by God, that person will not read and understand Scripture as a true and
reliable report of what God has done in history, but will interpret it very
differently from someone who accepts the reality of the supernatural.
Interpreters of the Bible cannot completely divest themselves from
their own past, their experiences, resident ideas, and preconceived
notions and opinions. Total neutrality, or absolute objectivity, cannot be
achieved. Bible study and theological reflection always happen against
the background of presuppositions about the nature of the world and
the nature of God.
But the good news is that the Holy Spirit can open up and correct
our limited perspectives and presuppositions when we read the words
of Scripture with an open mind and honest heart. The Bible repeatedly
affirms that people with vastly different backgrounds were able to
understand the Word of God and that the Holy Spirit leads us “into all
truth” (John 16:13).

What are some of your own presuppositions regarding the

world? In what ways can you surrender all of them to the Word
of God so that the Word itself can reshape your ideas to be more
in harmony with the reality that the Bible teaches?

_______________________________________________________
47
 M onday May 4

Translation and Interpretation

The Bible was written in very ancient languages: the Old Testament
was written mostly in Hebrew, with a few passages in Aramaic, while
the New Testament was written in Koine Greek. The majority of the
world population today does not speak and read those ancient lan-
guages. Hence, the Bible has to be translated into different modern
languages.
But, as any good translator knows, every translation always involves
some kind of interpretation. Some words in one language do not have
an exact equivalent in another. The art and skill of carefully translating
and then interpreting texts is called “hermeneutics.”

Read 1 Corinthians 12:10, 1 Corinthians 14:26, John 1:41, John 9:7,

Acts 9:36, and Luke 24:27. In all the above passages, we see the idea
of interpretation and translation. In Luke 24:27 even Jesus had to
explain the meaning of Scripture to the disciples. What does this
tell us about the importance of interpretation?
_________________________________________________________

_________________________________________________________

The Greek word hermeneuo, from which we have the word herme-
neutics (biblical interpretation), is derived from the Greek god Hermes.
Hermes was considered to be an emissary and messenger of the gods,
and as such was responsible for, among other things, translating divine
messages for the people.
The crucial point for us in regard to hermeneutics is that unless we
read the original languages, our only access to the texts is through trans-
lations. Fortunately, many translations do a good job of conveying the
essential meaning. We do not need to know the original language to be
able to understand the crucial truths revealed in Scripture, even if hav-
ing that linguistic knowledge could be beneficial. Yet, even with a good
translation, a proper interpretation of the texts is important, as well, as
we saw in Luke 24:27. That’s the key purpose of hermeneutics: to convey
accurately the meaning of Bible texts and to help us know how to apply
properly the text’s teaching to our lives now. As the text in Luke above
shows, Jesus did this for His followers. Imagine what it must have been
like having Jesus Himself interpret Bible passages for you!

Many people have access to various translations, but many don’t.

Whatever translations you have to work with, why is it important
to study the Word prayerfully and seek to obey its teachings?

_______________________________________________________

48
 T uesday May 5

The Bible and Culture

Read Acts 17:16–32. In Acts 17, Paul tried to deliver the gospel mes-
sage in a new context: the philosophy of Greek culture. How do
different cultural backgrounds impact how we evaluate the impor-
tance of various ideas?
_________________________________________________________

_________________________________________________________

A background knowledge of Near Eastern culture is helpful for

understanding some biblical passages. “For example, Hebrew cul-
ture attributed responsibility to an individual for acts he did not
commit but that he allowed to happen. Therefore, the inspired
writers of the Scriptures commonly credit God with doing
actively that which in Western thought we would say He permits
or does not prevent from happening, for example, the harden-
ing of Pharaoh’s heart.”—“Methods of Bible Study,” section 4(p),
www.adventistbiblicalresearch.org/materials/bible-interpretation
-hermeneutics/methods-bible-study.
Culture also raises some important hermeneutical questions. Is the
Bible culturally conditioned, and thus only relative to that culture in
what it asserts? Or does the divine message given in a particular culture
transcend this particular culture and speak to all human beings? What
happens if one’s own cultural experience becomes the basis and litmus
test for our interpretation of Scripture?
In Acts 17:26, the apostle Paul gives an interesting perspective on real-
ity that is often overlooked when people read this text. He states that God
made us all from one blood. While we are culturally very diverse, biblically
speaking there is a common bond that unites all people, despite their cultural
differences, and that’s because God is the Creator of all humanity. Our sinful-
ness and our need of salvation is not limited to one culture. We all need the
salvation offered to us by the death and resurrection of Jesus Christ.
Though God spoke to specific generations, He saw to it that future
generations reading the Word of God would understand that those truths
go beyond the local and limited circumstances during which the Bible
texts were written.
As a parallel, think about algebra, which was first invented in the
ninth century a.d. in Baghdad. Does this mean, then, that the truths and
principles of this branch of mathematics are limited only to that time and
place? Of course not.
The same principle applies to the truths of God’s Word. Though the
Bible was written a long time ago in cultures very different from ours
today, the truths it contains are as relevant to us now as they were to
whom they were first addressed.

49
 W ednesday May 6

Our Sinful and Fallen Nature

Read John 9:39–41 and John 12:42, 43. What hindered the people in
these passages from accepting the truth of the biblical message?
What words of warning and caution can we take away from these
incidents for ourselves?
_________________________________________________________

_________________________________________________________

It’s easy to look back with scorn at the religious leaders who rejected
Jesus despite such powerful evidence. Yet, we need to be careful our-
selves that we don’t foster a similar attitude when it comes to His
Word.
There is no question that sin has radically altered, ruptured, and
fractured our relationship with God. Sin affects all of our human exis-
tence. It also affects our ability to interpret Scripture. It is not just that
our human thought processes are easily employed for sinful ends, but
our minds and thoughts have become corrupted by sin and, therefore,
become closed to God’s truth. The following characteristics of this cor-
ruption can be detected in our thinking: pride, self-deception, doubt,
distance, and disobedience.
A prideful person elevates himself or herself over God and His Word.
This is because pride leads the interpreter to overemphasize human
reason as the final arbiter of truth, even truths found in the Bible. This
attitude diminishes the divine authority of Scripture.
Some people tend to listen only to those ideas that are attractive to
them, even if they are in contradiction to God’s revealed will. God
has warned us about the danger of self-deception (Rev. 3:17). Sin also
fosters doubt, in which we waver and are inclined not to believe God’s
Word. When one starts with doubt, the interpretation of the biblical
text will never lead to certainty. Instead, the doubting person quickly
elevates himself to a position where he judges what is and is not accept-
able in the Bible, which is very dangerous ground to be standing on.
Instead, we should approach the Bible in faith and submission, and
not with an attitude of criticism and doubt. Pride, self-deception, and
doubt lead to an attitude of distance toward God and the Bible that
surely will lead to disobedience, that is, an unwillingness to follow
God’s revealed will.

Have you ever found yourself fighting against conviction from

what you have read in the Bible—that is, it clearly directed you
to do one thing, but you wanted to do another? What happened,
and what did you learn from your experience?

50
 T hursday May 7

Why Interpretation Is Important

Read Nehemiah 8:1–3, 8. Why is a clear understanding of Scripture so

important for us, not only as individuals but as a church?
_________________________________________________________

_________________________________________________________

The most important question in the Bible is the question of salvation

and how we are saved. After all, what else matters in the long run?
What good is it, as Jesus Himself told us, if we gain all that the world
offers and lose our own souls (Matt. 16:26)?
But to know what the Bible teaches about salvation depends very
much on interpretation. If we approach and interpret the Bible wrongly,
we will likely come to false conclusions, not just in the understanding
of salvation but in everything else that the Bible teaches. In fact, even
in the time of the apostles, theological error had already crept into the
church, no doubt buttressed by false interpretations of Scripture.

Read 2 Peter 3:15, 16. What does this tell us about how important a
correct reading of Scripture is?
_________________________________________________________

_________________________________________________________

Indeed, if we are a people of the Book, who want to live by the Bible
and the Bible alone—and we do not have other authoritative sources
such as tradition, creeds, or the teaching authority of the church to
interpret the Bible for us—then the issue of a correct hermeneutic of
the Bible is so important because we have only the Bible to tell us what
we shall believe and how we shall live.
The issue of the interpretation of Scripture is vital to the theological
and missiological health of the church. Without a correct interpretation
of the Bible, there can be no unity of doctrine and teaching, and thus
no unity of the church and our mission. A bad and distorted theology
inevitably leads to a deficient and distorted mission. After all, if we
have a message to give to the world but are confused about the meaning
of the message, how efficiently will we be able to present that message
to those who need to hear it?

Read the three angels’ messages of Revelation 14:6–12. What

are the theological issues here, and why is a correct understand-
ing of them so important to our mission?

51
 F riday May 8

Further Thought: Read Ellen G. White, “What to Do With Doubt,”

pp. 105–113, in Steps to Christ, and from the document “Methods of Bible
Study,” section 1 (Preamble), section 2 (Presuppositions Arising From
the Claims of Scripture), and section 3 (Principles for Approaching the
Interpretation of Scripture). “Methods of Bible Study” can be found at
www.adventistbiblicalresearch.org/materials/bible-interpretation
-hermeneutics/methods-bible-study.

“In your study of the word, lay at the door of investigation your pre-
conceived opinions and your hereditary and cultivated ideas. You will
never reach the truth if you study the Scriptures to vindicate your own
ideas. Leave these at the door, and with a contrite heart go in to hear
what the Lord has to say to you. As the humble seeker for truth sits at
Christ’s feet, and learns of Him, the word gives him understanding. To
those who are too wise in their own conceit to study the Bible, Christ
says, You must become meek and lowly in heart if you desire to become
wise unto salvation.
“Do not read the word in the light of former opinions; but, with a
mind free from prejudice, search it carefully and prayerfully. If, as you
read, conviction comes, and you see that your cherished opinions are
not in harmony with the word, do not try to make the word fit these
opinions. Make your opinions fit the word. Do not allow what you
have believed or practiced in the past to control your understanding.
Open the eyes of your mind to behold wondrous things out of the law.
Find out what is written, and then plant your feet on the eternal Rock.”
—Ellen G. White, Messages to Young People, p. 260.

Discussion Questions:
 How do our worldview, our education, and our culture influ-
ence our interpretation of Scripture? Why is it so important for
us to be aware of the outside influences that we inevitably bring to
our interpretation of the Bible?

 We all agree that we are sinful and negatively impacted by sin.

In what ways does sin affect how we read the Bible? That is, what
does sin do to us that could cause us to misinterpret the Word
of God? For example, how might a desire to do something con-
demned in the Bible cause us to read the Bible in a skewed way?
In what other ways does sin filter how we interpret the Bible?

 How can a better understanding of the biblical times and cul-

ture help us better understand some passages of Scripture? Give
some examples.

52
 L esson 7 *May 9–15

Language, Text, and

Context

Sabbath Afternoon
Read for This Week’s Study: Deut. 32:46, 47; 1 Kings 3:6;
Num. 6:24–26; Gen. 1:26, 27; Gen. 2:15–23; Gen. 15:1–5.

Memory Text: “ ‘Take this Book of the Law, and put it beside the
ark of the covenant of the Lord your God, that it may be there as a
witness against you’ ” (Deuteronomy 31:26, NKJV).

M
ore than 6,000 languages are spoken among the world’s bil-
lions. The complete Bible has been translated into more than
600 languages, with the New Testament or some portions
translated into more than 2,500 other languages, as well. That’s a lot of
languages, for sure. But at the same time, it is still less than half of the
known languages of the world.
An estimated 1.5 billion people do not have any part of Scripture
translated into their first language. While there is still much work to be
done, the efforts of Bible societies have ensured that six billion people
can read Scripture.
And what a blessing to be among those who do have the Bible in their
own language! We often take it for granted, forgetting that not only do
many not have the Bible but also that for centuries in Europe, the Bible
was purposely kept away from the masses. Thanks to the printing press
and the Reformation, that is no longer the case. Those of us who do
indeed have the Bible continue to look at how we can, filled with the
Spirit, learn to study the Word and come to know the Lord revealed in
its pages.

* Study this week’s lesson to prepare for Sabbath, May 16.

56
 S unday May 10

Understanding the Scriptures

Read 2 Timothy 3:16, 17. For what purpose was the Bible given to us?
_________________________________________________________

_________________________________________________________

The Bible was written as a witness to God’s work in history, His

plan for redeeming the fallen race of humanity, and to instruct us in
all ways of righteousness. The Lord chose to do this in human lan-
guage, making His thoughts and ideas visible through human words.
In redeeming Israel from Egypt, God chose a specific nation to convey
His message to all peoples. He allowed that nation to communicate His
Word through their language, Hebrew (and a few portions in Aramaic,
a language related to Hebrew).
The rise of Greek culture brought a new opportunity, allowing the
New Testament to be communicated through the universal language of
Greek, which was widely spoken in that part of the world at that time.
(In fact, there was even a Greek translation of the Old Testament, as
well.) This “universal” language enabled the apostles and early church
to spread the message far and wide with new missionary zeal after the
death of Christ. Later, the apostle John “bore witness to the word of
God, and to the testimony of Jesus Christ, to all things that he saw”
(Rev. 1:2, NKJV). In this way, the Bible indicates the continuity of this
inspired “witness” and “testimony” from the first writer of Scripture to
the last.

Read Deuteronomy 32:46, 47. Why was it so important for the children
of Israel to obey “all the words of this law” (Deut. 32:46), the Torah,
or “instruction”? How does God’s Word “prolong” our days? What
might that mean in our context today?
_________________________________________________________

_________________________________________________________

Some people not only have the Bible translated into their native
language but even have various versions of it in their own language.
Others might have only one version, if even that. But regardless of what
you have, the key point is to cherish it as the Word of God and, most
important, to obey what it teaches.

Why is it never “a futile thing” (Deut. 32:47, NKJV) to obey the

Word of God and to teach it to your children, as well?

57
 M onday May 11

Words and Their Meanings

In every language there are words that are so rich and deep in mean-
ing that they are difficult to translate adequately with a single word into
another language. Such words require a wide study of their usage in the
Bible to understand the breadth of meaning.

Read 1 Kings 3:6, Psalm 57:3, Psalm 66:20, Psalm 143:8, and Micah 7:20.
How do God’s mercy and kindness extend toward His created beings?
_________________________________________________________

_________________________________________________________

The Hebrew word chesed (mercy) is one of the richest and most
profound words in the Old Testament. It describes God’s love, loving-
kindess, mercy, and covenant attitude toward His people. In these few
passages, we have seen Him show “  ‘great mercy [chesed] to Your
servant David . . . ; You have continued this great kindness [chesed] for
him’ ” (1 Kings 3:6, NKJV). He “shall send forth His mercy [chesed]
and His truth” (Ps. 57:3, NKJV). Concerning Israel, He will “give truth
to Jacob and mercy [chesed] to Abraham” (Mic. 7:20, NKJV). Entire
books have been written on the word chesed, trying to capture the depth
of God’s mercy and love toward us.

Read Numbers 6:24–26, Job 3:26, Psalm 29:11, Isaiah 9:6, and Isaiah
32:17. In these passages, what is the “peace” or shalom talked about
in them?
_________________________________________________________

_________________________________________________________

The Hebrew word shalom is often translated as “peace.” But the mean-
ing of the word is much deeper and broader than this. It can be translated
as “wholeness, completeness, and well-being.” God’s blessing and gra-
ciousness keep us in a state of shalom, which is a gift from God (Num.
6:24–26). By contrast, Job’s experience of trouble produces a situation
where he is “ ‘not at ease’ ” (NKJV) nor is he “ ‘quiet,’ ” for he lacks
shalom. In this hectic world, it is a profound blessing to welcome the
Sabbath day with the words Shabbat shalom, for our communion with
God provides the ultimate peace and wholeness that our lives desire.

In whatever language we speak and read—even without know-

ing the original meaning of these words—how can we experience
the reality of what these words mean to the best of our under­
standing?
58
 T uesday May 12

Repetition, Word Patterns,

and Meaning
In Hebrew thought, there are a number of ways to express ideas that
reinforce meaning and emphasize the importance of concepts. Unlike
European languages, Hebrew contains no punctuation marks in the
original language, so the language structure developed other ways to
communicate such ideas.

Read Genesis 1:26, 27 and Isaiah 6:1–3. What words are repeated in
these passages? How are these repeated words enhanced by differ-
ent concepts that are introduced through repetition?
_________________________________________________________

_________________________________________________________

One of the ways that the Hebrew writer could emphasize a certain
attribute of God was by repeating it three times. As the Creation
account comes to the apex of God’s creative work, the text emphasized
the unique importance of created humanity. The term bara’, “to create,”
always has only God as its subject. That is, it is only God that has the
power to create without being dependent on preexisting matter. Here
the text describes the creation of man: “So God created man in His own
image; in the image of God He created him; male and female He cre-
ated them” (Gen. 1:27, NKJV; emphasis supplied). Notice the threefold
repetition of the word “create.” Moses, thus, emphasized that human
beings are created by God and that they are created in His image, as
well. These truths were his emphasis.
In Isaiah’s vision and call, the seraphim repeat the words “Holy, holy,
holy is the Lord of hosts” (Isa. 6:3). The emphasis is on the holiness
of an awesome God whose presence fills the temple. We also see this
holiness through the words of Isaiah, as he stands in the presence of
the Almighty: “Woe is me, for I am undone!” (Isa. 6:5, NKJV). Even
a prophet like Isaiah, confronted with the holiness and character of
God, cringed at his own unworthiness. Thus, even here, long before we
have Paul’s exposition on human sinfulness and the need of a Savior
(Romans 1–3), we can see the Bible giving expression to the fallen
nature of humanity, even in a “good” person such as Isaiah.
In Daniel 3, we have a repetition (with variations) of the phrase “the
image which Nebuchadnezzar set up” (Dan. 3:1, 2, 3, 5, 7, 12, 14, 15,
18, NKJV). This phrase, or variations of it, is repeated 10 times in the
chapter to contrast Nebuchadnezzar’s action in defiance of the image
God revealed to him through Daniel (Dan. 2:31–45). The emphasis
here is on humanity’s seeking to make itself into a god to be worshiped,
in contrast to the only true God, the only One worthy of worship.
59
 W ednesday May 13

Texts and Contexts

Words in Scripture always occur in a context. They do not stand by
themselves. A word has its immediate context within a sentence, and
it is this unit that needs to be understood first. Then there is the wider
context of the overall unit in which the sentence occurs. This may be
a section of writing, a chapter, or a series of chapters. It is essential to
understand as well as possible the context of words and sentences in
order not to arrive at erroneous conclusions.

Compare Genesis 1:27 with Genesis 2:7. Then read Genesis 2:15–23.
How can we understand from these different passages and contexts
the definition of adam, the Hebrew word for “man”?
_________________________________________________________

_________________________________________________________

We have already seen that the repetition of the term bara’ in Genesis
1:27 indicates an emphasis on the creation of man. Now we see that
man is defined within the context of this verse as “male and female.”
This means that the Hebrew term adam is to be understood in this pas-
sage as a reference generically to humanity.
However, in Genesis 2:7 the same term adam is used to refer to the
forming of Adam out of the dust of the “ground” (in Hebrew adamah—
notice the play on words). Here only the male, Adam, is referred to, for
Eve is not created until later and in an entirely different manner. Thus,
in each passage, even within the context of two chapters, we see a dif-
ferentiation between the definition of adam as “humanity” (Gen. 1:27)
and the man Adam (Gen. 2:7). That Adam is a person is later affirmed
in the genealogies (Gen. 5:1–5, 1 Chron. 1:1, Luke 3:38) and in refer-
ence to Jesus, who becomes the “second Adam” (Rom. 5:12–14).
Just as the word Adam occurs in a specific text, so the context of the
creation of Adam and Eve is found in the larger Creation account as seen
in Genesis 1 and Genesis 2. This is what is meant by a larger unit. The
unit informs the interpreter of additional themes, ideas, and developments.
Genesis 2:4–25 has sometimes been called the second Creation account,
but in fact there is only a difference in emphasis (see next week). In both
accounts, though, we are shown the definitive origins of humanity.

As we can see, man and woman—humanity—are the direct

creations of God. What does this tell us about how foolish the
“wisdom of this world” (1 Cor. 1:20) truly is by teaching us that
we arose from mere chance?

_______________________________________________________

60
 T hursday May 14

Books and Their Messages

The largest units in Scripture are books of the Bible. Biblical books
were written for different purposes and in different settings. Some
served as prophetic messages; others were compilations, such as the
Psalms. There are historical books, such as 1 and 2  Kings, and there
are letters to various churches, such as those written by Paul and others.
As we seek to understand a book’s meaning and message, it is important
to begin with authorship and setting. Many books of the Bible are assigned
authors. The first five books of the Old Testament are identified as having been
authored by Moses (Josh. 8:31, 32; 1 Kings 2:3; 2 Kings 14:6; 2 Kings 21:8;
Ezra 6:18; Neh. 13:1; Dan. 9:11–13; Mal. 4:4). This is confirmed by Jesus
(Mark 12:26; John 5:46, 47; John 7:19) and the apostles (Acts 3:22, Rom.
10:5). In other cases, some biblical authors are not identified. (For example,
the authors of the books Esther and Ruth as well as the authors of many of the
historical books, such as Samuel and Chronicles, are not identified.)

Read Genesis 15:1–5 and Genesis 22:17, 18. What significance is it to

us that Moses wrote the book of Genesis?
_________________________________________________________

_________________________________________________________

Exodus through Deuteronomy were written by Moses after, of

course, the Exodus. But because Genesis is foundational as a history of
God’s acts from Creation to the patriarchal period, it is logical that this
book was written before the Exodus.
“As the years rolled on, and he [Moses] wandered with his flocks in
solitary places, pondering upon the oppressed condition of his people,
he recounted the dealings of God with his fathers and the promises
that were the heritage of the chosen nation, and his prayers for Israel
ascended by day and by night. Heavenly angels shed their light around
him. Here, under the inspiration of the Holy Spirit, he wrote the book
of Genesis.”—Ellen G. White, Patriarchs and Prophets, p. 251.
With the book of Genesis, we are told not only about our origins but
about the plan of salvation, or the means by which God will redeem
fallen humanity. This plan becomes even more apparent with the covenant
that God makes with Abraham, which involves His promise to establish
through him a great nation to be made up of “ ‘descendants as the stars of
the heaven and as the sand which is on the seashore’ ” (Gen. 22:17, NKJV).

What other great truths have we been taught through the book
of Genesis, truths about which we might otherwise not know?
What does this teach us about how important the Word of God
is to our faith?

61
 F riday May 15

Further Thought: Read Ellen G. White, “John Wycliffe,” pp. 79–96;

“Luther Before the Diet,” pp. 145–170, in The Great Controversy; also
read section 4.a.–j. from the document “Methods of Bible Study,” which
can be found at the following link: www.adventistbiblicalresearch
.org/materials/bible-interpretation-hermeneutics/methods-bible-study.

“In His word, God has committed to men the knowledge necessary
for salvation. The Holy Scriptures are to be accepted as an authorita-
tive, infallible revelation of His will. They are the standard of character,
the revealer of doctrines, and the test of experience. . . . Yet the fact that
God has revealed His will to men through His word, has not rendered
needless the continued presence and guiding of the Holy Spirit. On the
contrary, the Spirit was promised by our Saviour, to open the word to
His servants, to illuminate and apply its teachings. And since it was the
Spirit of God that inspired the Bible, it is impossible that the teaching
of the Spirit should ever be contrary to that of the word.”—Ellen G.
White, The Great Controversy, p. 9.

Discussion Questions:
 Regardless of how many translations of the Bible exist in your
language, what can you do to make the most of what you have?
How can you learn to cherish the Bible as the Word of God and to
seek, by faith, to obey what it teaches?

 Think about the difference between what the Word of God

teaches about human origins (that we were created by God on
the sixth day of Creation) and what humanity itself, under the
name of “science,” teaches, which is that we evolved over billions
of years. What should this vast contrast between the two tell us
about how important it is to stick to what the Bible teaches, and
how far off humanity can get when it veers away from the Word of
God and what it plainly teaches?

 What Bible tools, if any, are available to you that can help you
better understand the Bible? And even if you don’t have any extra
tools, how can you learn to apply some of the lessons learned this
week about how to interpret the Bible?

 The children of Israel were told to teach their own children

the great truths committed to them and to retell the stories about
God’s leading in their lives (Deut. 4:9). Putting aside the obvious
benefit of passing the faith on, what is it about the teaching and
the telling of stories about God’s leading in our lives that tends to
increase our own faith? That is, why is sharing biblical truth with
others beneficial to ourselves, as well?

62
 L esson 8 *May 16–22

Creation: Genesis as
Foundation—Part 1

Sabbath Afternoon
Read for This Week’s Study: John 1:1–3, Gen. 1:3–5, Exod.
20:8–11, Rev. 14:7, Matt. 19:3–6, Rom. 5:12.

Memory Text: “In the beginning was the Word, and the Word
was with God, and the Word was God. He was in the beginning with
God. All things were made through Him, and without Him nothing
was made that was made. In Him was life, and the life was the light
of men” (John 1:1–4, NKJV).

T
he first chapters of Genesis are foundational for the rest of
Scripture. The major teachings or doctrines of the Bible have their
source in these chapters. Here we find the nature of the Godhead
working in harmony as the Father, Son (John 1:1–3; Heb. 1:1, 2), and
the Spirit (Gen. 1:2) to create the world and all that is in it, culminating
in humanity (Gen. 1:26–28). Genesis also introduces us to the Sabbath
(Gen. 2:1–3), the origin of evil (Genesis 3), the Messiah and the plan of
redemption (Gen. 3:15), the worldwide, universal flood (Genesis 6–9),
the covenant (Gen. 1:28; Gen. 2:2, 3, 15–17; Gen. 9:9–17; Genesis 15),
the dispersal of languages and people (Genesis 10, Genesis 11), and the
genealogies that provide the framework for biblical chronology from
Creation to Abraham (Genesis 5, Genesis 11). Finally, the power of God’s
spoken Word (Gen. 1:3, 2 Tim. 3:16, John 17:17), the nature of humanity
(Gen. 1:26–28), God’s character (Matt. 10:29, 30), marriage between a
man and a woman (Gen. 1:27, 28; Gen. 2:18, 21–25), stewardship of
the earth and its resources (Gen. 1:26; Gen. 2:15, 19), and the promised
hope of a new creation (Isa. 65:17, Isa. 66:22, Rev. 21:1) are all based on
these first chapters, which will be our study this week and next.

* Study this week’s lesson to prepare for Sabbath, May 23.

64
 S unday May 17

“In the Beginning . . .”

Read Genesis 1:1. What deep truths are revealed here?
_________________________________________________________

_________________________________________________________

The Bible opens with the most sublime and profound words, words
that are simple but that simultaneously contain a measureless depth
when carefully studied. In fact, the greatest questions of philosophy
regarding who we are, why we are here, and how we got here are
answered by the first sentence of the Bible.
We exist because God created us at a definite time in the past. We did
not evolve out of nothing; nor did we come into existence by chance,
for no ultimate purpose, and with no planned direction, as much of the
contemporary scientific model of origins now teaches. Darwinian evo-
lution is contradictory to Scripture in every way, and attempts by some
to harmonize it with the Bible make Christians look silly.
We also were created by God at an absolute point in time: “in the
beginning.” This must mean that God existed prior to this beginning.
That is, God existed before time was created and expressed in the
daily cycle of “evening and morning” and in the months and in the
years, all marked by the relationship of the world to the sun and moon.
This absolute beginning is echoed and supported by other passages of
Scripture, which continually reaffirm the nature and means of God’s
creative work (John 1:1–3).

Read John 1:1–3 and Hebrews 1:1, 2. Who was the agent of creation?
Think about what it means that He also died on the cross.
_________________________________________________________

_________________________________________________________

The Bible teaches that Jesus was the agent of creation. The Bible
says that “all things were made through Him, and without Him nothing
was made that was made” (John 1:3, NKJV). Through Jesus “He made
the worlds” (Heb. 1:1, 2, NKJV). Because all things have their origin in
Jesus in the beginning, we can have hope that in the end He will com-
plete what He has begun, because He is the “ ‘Alpha and the Omega,’ ”
“ ‘the First and the Last’ ” (Rev. 1:8, Rev. 22:13, NKJV).

What difference does it make to know that you were created by

God? Imagine if you didn’t believe that. How differently would
you view yourself and others, and why?

65
 M onday May 18

The Days of Creation

In recent years there has been a trend to view the Creation week as
nonliteral, as a metaphor, a parable, or even a myth. This has arisen in
the wake of the theory of evolution, which assumes long ages of time
to account for the development of life on planet Earth.
What does the Bible teach on this subject? Why are the “days” of
Creation in Genesis 1 to be understood as literal, and not figurative,
days?

Read Genesis 1:3–5 and Exodus 20:8–11. How is the term “day” used
in these contexts?
_________________________________________________________

_________________________________________________________

The Hebrew word yôm, or “day,” is used consistently throughout the

Creation narrative for a literal day. Nothing in the Genesis Creation
narrative indicates that anything other than a literal day was meant,
as we understand a single day today. In fact, some scholars who don’t
believe the days were literal will, nevertheless, admit that the author’s
intention was to depict literal days.
It is interesting that God Himself designates this name for the first
unit of time (Gen. 1:5). Yôm, or day, is defined with the phrase “and
there was evening and there was morning” (Gen. 1:5, 8, etc., NASB).
The term is used in the singular, not the plural, meaning a single day.
Thus, the seven days of Creation are to be understood as a complete
unit of time, introduced by the cardinal number ’echad (“one”) fol-
lowed by ordinal numbers (second, third, fourth, etc.). This pattern
indicates a consecutive sequence of days, culminating in the seventh
day. There is no indication in the use of terms or in the narrative form
itself that there should be any gaps between these days. The seven days
of Creation are, indeed, seven days as we delineate days today.
Also, the literal nature of the day is taken for granted when God
wrote with His own finger the fourth commandment, indicating that
the basis for the seventh-day Sabbath rests on the sequence of a literal
seven-day, Creation week.

The Genesis Creation isn’t the only creation in the Bible. There
also is the re-creation, at the Second Coming, when God will
transform mortality into immortality “in a moment, in the
twinkling of an eye, at the last trumpet” (1 Cor. 15:52, NKJV). If,
however, God can do this instantly at the re-creation, why would
He use billions of years for the first creation, as theistic evolution
teaches?

66
 T uesday May 19

The Sabbath and Creation

Today the seventh-day Sabbath is heavily under attack in secular society
and in religious communities. This fact can be seen in the work schedules
of global corporations; in the attempted change of the calendar in many
European countries designating Monday as the first day of the week and
Sunday as the seventh day; and by the recent papal encyclical on climate
change that calls the seventh-day Sabbath “the Jewish Sabbath” and encour-
ages the world to observe a day of rest to alleviate global warming (Pope
Francis, Laudato Si’ [Vatican City: Vatican Press, 2015], pp. 172, 173).

Read Genesis 2:1–3, Exodus 20:8–11, Mark 2:27, and Revelation 14:7.
How is the understanding of the Creation week tied to the fourth
commandment? How is this tied to the three angels’ messages?
_________________________________________________________

_________________________________________________________

_________________________________________________________

The Bible says, “And on the seventh day God ended His work which
He had done” (Gen. 2:2, NKJV). “After resting upon the seventh day,
God sanctified it, or set it apart, as a day of rest for man.” —Ellen G.
White, Patriarchs and Prophets, p. 47. This is why Jesus can say, “ ‘The
Sabbath was made for man, and not man for the Sabbath’ ” (Mark 2:27,
NKJV). Jesus could make this authoritative statement because He made
or created the Sabbath as the eternal sign and seal of God’s covenant with
His people. The Sabbath was not for the Hebrew people only, but for all
humanity.
Genesis indicates three things that Jesus did after He created the
Sabbath day. First, He “rested” (Gen. 2:2), giving us a divine example
of His desire to rest with us. Second, He “blessed” the seventh day
(Gen. 2:3). In the Creation narrative, animals are blessed (Gen. 1:22),
and Adam and Eve are blessed (Gen. 1:28), but the only day specifi-
cally blessed is the seventh day. Third, God “sanctified it” (Gen. 2:3)
or “made it holy.”
No other day in the Bible receives these three designations. These
three actions are repeated in the fourth commandment, though, when
God writes with His own finger and points back to Creation as the
foundation for the Sabbath (Exod. 20:11).

A comparison of Revelation 14:7 and Exodus 20:11 reveals the

Sabbath commandment to be the basis for worshiping the
Creator. How does this direct link to the Sabbath tie into last-day
events?
67
 W ednesday May 20

Creation and Marriage

The last decade has witnessed enormous changes in the way society
and governments define marriage. Many nations of the world have
approved same-sex marriages, overturning previous laws that have pro-
tected the family structure that comprises at its center one man and one
woman. This is an unprecedented development in many respects, and
it raises new questions about the institution of marriage, the relation-
ship of church and state, and the sanctity of marriage and the family as
defined in Scripture.

Read Genesis 1:26–28 and Genesis 2:18, 21–24. What do these texts
teach us about God’s ideal for marriage?
_________________________________________________________

_________________________________________________________

On the sixth day, God comes to the climax of the Creation, the
Creation of humanity. It is fascinating that the plural is used for God in
Genesis 1:26: “  ‘Let us make man in our image.’  ” All persons of the
triune Godhead in loving relationship with each other now create the
divinely instituted human relationship of marriage here on the earth.
“In the image of God He created him; male and female He created
them” (Gen. 1:27, NKJV). Adam declares, “ ‘This is now bone of my
bones, and flesh of my flesh’ ” (Gen. 2:23, NKJV), and Adam names
her “Woman.” Marriage requires that “a man shall leave his father and
mother and be joined to his wife, and they shall become one flesh”
(Gen. 2:24, NKJV).
Scripture is unequivocal that this relationship is to take place
between a man and a woman, who themselves originate from their
father and mother, also a man and woman. This concept is further
clarified in the instruction given to the earth’s first parents: “Then God
blessed them, and God said to them, ‘Be fruitful and multiply; fill the
earth and subdue it’ ” (Gen. 1:28, NKJV). In the fifth commandment,
children (offspring) are to honor their father and their mother (Exod.
20:12). This interrelationship cannot be fulfilled within anything but a
heterosexual partnership.

Read Jesus’ words in Matthew 19:3–6. What do they teach us

about the nature and sanctity of marriage? In light of Jesus’
words, and while never forgetting God’s love for all humanity
and that all of us are sinners, how should we take a firm and
faithful stand on the biblical principles of marriage?

_______________________________________________________

68
 T hursday May 21

Creation, the Fall, and the Cross

The Bible provides an unbroken link between the perfect Creation,
the Fall, the promised Messiah, and final redemption. These major
events become the basis of the theme of salvation history for the human
race.

Read Genesis 1:31, Genesis 2:15–17, and Genesis 3:1–7. What hap-
pened to God’s perfect Creation?
_________________________________________________________

_________________________________________________________

God declared His creation “very good” (Gen. 1:31). “The creation
was now complete. . . . Eden bloomed on earth. Adam and Eve had free
access to the tree of life. No taint of sin or shadow of death marred the
fair creation.”—Ellen G. White, Patriarchs and Prophets, p. 47. God
had warned Adam and Eve that if they ate of the forbidden tree, they
would surely die (Gen. 2:15–17). The serpent began his discourse with
a question and then completely contradicted what God had said: “ ‘You
will not surely die’ ” (Gen. 3:4). Satan promised Eve great knowledge
and that she would be like God. Obviously, she believed him.

How does Paul confirm God’s statement in Genesis 2:15–17? Read

Romans 5:12 and Romans 6:23. How do these teachings relate to
theistic evolution?
_________________________________________________________

_________________________________________________________

In Scripture, we can see where later biblical writers confirmed earlier

biblical statements and provided additional insights. In Romans 5–8,
Paul writes about sin and the beauty of salvation: “Sin entered the
world through one man, and death through sin, and in this way death
came to all people” (Rom. 5:12, NIV). But an evolutionary perspective
would have death present for millions of years prior to humanity. This
idea has serious implications for the biblical teaching of the origin of
sin, Christ’s substitutionary death on the cross, and the plan of salva-
tion. If death is not related to sin, then the wages of sin is not death
(Rom. 6:23), and Christ would have had no reason to die for our sins.
Thus, Creation, the Fall, and the Cross are inextricably linked. The first
Adam is tied to the last Adam (1 Cor. 15:45, 47). A belief in Darwinian
evolution, even if some concept of God is inserted into the process,
would destroy the very basis of Christianity.

69
 F riday May 22

Further Thought: Read Ellen G. White, “The Creation,”  pp. 44–51;

“The Literal Week,” pp. 111–116, in Patriarchs and Prophets.

“The cumulative evidence, based on comparative, literary, linguistic

and other considerations, converges on every level, leading to the sin-
gular conclusion that the designation yôm, ‘day,’ in Genesis 1 means
consistently a literal 24-hour day.
“The author of Genesis 1 could not have produced more comprehen-
sive and all-inclusive ways to express the idea of a literal ‘day’ than the
ones that were chosen.”—Gerhard F. Hasel, “The ‘Days’ of Creation
in Genesis 1: Literal ‘Days’ or Figurative ‘Periods/Epochs’ of Time?”
Origins 21/1 (1994), pp. 30, 31.
“The greatest minds, if not guided by the word of God, become
bewildered in their attempts to investigate the relations of science and
revelation. The Creator and His works are beyond their comprehension;
and because these cannot be explained by natural laws, Bible history is
pronounced unreliable.”—Ellen G. White, Testimonies for the Church,
vol. 8, p. 258.

Discussion Questions:
 Look at the Ellen G. White quote above. How often, even
today, do we see exactly what she wrote, even among professed
Christians who, in face of the claims of science, will automatically
take the claims of science over the biblical account, which would,
as she wrote, imply that biblical history “is unreliable”?

 Why is it impossible to take the Bible seriously while accepting

theistic evolution? If you know a theistic evolutionist who claims to
be a Christian, why not ask him or her to explain the Cross in light
of what Paul wrote (see Romans 5) about the direct link between
Adam’s fall and death and the cross of Jesus? What explanation
does he or she give?

 If the Bible is God’s revelation, then are not the believer’s faith
and eyes opened to the greater reality as expressed in Scripture?
How can Christians then be called “closed-minded” when they are
opening their minds to the scriptural truths revealed by an infinite
God? In fact, an atheistic, materialistic view of the world is much
narrower than is the Christian worldview.

 As believers staying faithful to the Word of God, how can we

minister to those who are struggling with questions of sexual iden-
tity? Why must we not be those who cast stones, even with people
who, like the woman caught in adultery, are guilty of sin?

70
 L esson 9 *May 23–29

Creation: Genesis as
Foundation—Part 2

Sabbath Afternoon
Read for This Week’s Study: Job 26:7–10; Genesis 1;
Genesis 2; Genesis 5; Genesis 11; 1 Chron. 1:18–27; Matt. 19:4, 5;
John 1:1–3.

Memory Text: “The heavens declare the glory of God; and the
firmament shows His handiwork” (Psalm 19:1, NKJV).

M
any great thinkers were inspired by Scripture to explore God’s
created world; as a result, modern science was born. Johannes
Kepler, Isaac Newton, John Ray, Robert Boyle, and other
early great scientists believed that their work revealed even more about
the handiwork of God’s creation.
After the French Revolution, however, nineteenth-century science
began to move from a theistic worldview to one based on natural-
ism and materialism, often with no place at all for the supernatural.
These philosophical ideas were popularized by Charles Darwin’s On
the Origin of Species (1859). Since that time, science has increasingly
distanced itself from its biblical foundation, resulting in a radical rein-
terpretation of the Genesis story.
Does the Bible teach an antiquated, unscientific view of cosmology?
Was the biblical account simply borrowed from the surrounding pagan
nations? Was the Bible culturally conditioned by its place and time, or
does its inspired nature elevate us to a view of origins that is complete
in its divine framework?
These are some of the issues we will touch on in this week’s lesson.

* Study this week’s lesson to prepare for Sabbath, May 30.

72
 S unday May 24

A Flat Earth?
It is commonly believed that many in the ancient world thought the
earth was flat. Most people, however, for a variety of good reasons,
understood that the earth was round. Even to this day, though, some
claim that the Bible itself taught that the earth was flat.

Read Revelation 7:1 and Revelation 20:7, 8. What is the context of

these verses? More important, do they teach a flat earth?
_________________________________________________________

_________________________________________________________

John, the author of these texts, is writing end-time prophecy describ-

ing the four angels of heaven “standing at the four corners of the earth,
holding back the four winds” (Rev. 7:1, NASB). He repeated the word
“four” three times to tie the angels to the four compass points.
In short, he’s just using figurative language, as we do today when we
say, for example, that “the sun is setting” or that the wind “rose from the
east.” To insist on a literal interpretation of these prophetic texts when
the context indicates a figurative idea of north, south, east, and west is
to take these passages out of context and make them teach something
that they are not teaching. After all, when Jesus said, “For out of the
heart proceed evil thoughts, murders, adulteries, fornications, thefts,
false witness, blasphemies” (Matt. 15:19, NKJV; emphasis supplied),
He was not talking about human physiology, or the literal human heart.
He was using a figure of speech to make a moral point.

Read Job 26:7–10 and Isaiah 40:21, 22. What do they teach us about
the nature of the earth?
_________________________________________________________

_________________________________________________________

In Job 26:7 the earth is depicted as being suspended in space: “  ‘He

stretches out the north over empty space and hangs the earth on nothing’ ”
(NASB). The earth is a “  ‘circle,’  ” or sphere (Job 26:10). Isaiah 40:22
states, “It is He who sits above the circle of the earth, and its inhabitants are
like grasshoppers, who stretches out the heavens like a curtain” (NKJV).

Put yourself in the position of someone who lived thousands of

years ago. What evidence would you have that the earth moved?
Or would you find the evidence that it stood still more convinc-
ing? Or what evidence would you find that it is flat, or round?

73
 M onday May 25

Creation in Ancient Literature

Archaeologists have discovered texts from ancient Egypt and the
Near East that contain primeval histories of the Creation and the Flood.
This has caused some to wonder whether the Genesis account was bor-
rowed from these cultures or was dependent in some way on them. But
is such a thing really the case?

Read Genesis 1:1–2:4, and then read these excerpts from the Atra-Ḫasis
Epic: “When the gods instead of man / Did the work, bore the loads,
/ The gods’ load was too great, / The work too hard, the trouble too
much /. . . . ‘Let the womb–goddess create offspring, / And let man bear
the load of the gods!’ . . . Geshtu-e, a god who had intelligence, / They
slaughtered in their assembly. / Nintu mixed clay / With his flesh and
blood. . . .”—Stephanie Dalley, Myths From Mesopotamia: Creation,
the Flood, Gilgamesh, and Others (New York: Oxford University
Press, 1989), pp. 9, 14, 15. What differences can you see?
_________________________________________________________

Although there are similarities between the stories (e.g., the first
humans are made of clay), the differences are much more definite.
1. In Atra-Ḫasis man works for the gods so that the gods can rest. In
Genesis, God creates the earth and everything in it for humans as the
apex of Creation, and then He rests with them. In Genesis, humans also
are placed in a garden and invited to commune with God and care for
His creation—a concept not found in Atra-Ḫasis.
2. In Atra-Ḫasis, a minor god is killed and his blood is mixed with
clay to form seven males and females. In Genesis, first Adam is
“formed” intimately by God, who breathes life into him, and woman is
“made” later to be his “ ‘helper’ ” (NKJV). God didn’t create Adam and
Eve from the blood of a slain god.
3. There is no sign of conflict or violence in the Genesis account, as
found in the Atra-Ḫasis story.
The biblical account is sublime in depicting an omnipotent God who
provides humanity with dignified purpose in a perfect world. This radi-
cal difference has caused scholars to conclude that, in the end, these are
very different creation accounts.

Some have argued that, through the ages, creation and flood
stories were handed down, loosely based on what really had hap-
pened (hence some of the similarities), but distorted over time.
In contrast, Moses, under the inspiration of the Holy Spirit,
revealed what had really taken place. Why does this explanation
work better in accounting for the few similarities than does the
idea that Moses borrowed from these pagan stories?

74
 T uesday May 26

Genesis Versus Paganism

Far from being dependent upon ancient pagan creation myths,
Genesis seems to have been written in a way that refutes those myths
and distances God as Creator from them.

Read Genesis 1:14–19. How are the entities that appear on the fourth
day described, and what are their functions?
_________________________________________________________

_________________________________________________________

The terms “sun” and “moon” were surely avoided because their names
in Hebrew were the names (or closely related to the names) of the sun
and moon gods of the ancient Near East and Egypt. The use of the terms
“greater light” and “lesser light” showed that they were created for spe-
cific functions, “ ‘for signs and seasons, and for days and years’ ” and to
“ ‘give light on the earth’ ” (Gen. 1:14, 15, NKJV). That is, the text shows
very clearly that the sun and moon were not gods but created objects with
specific natural functions, much as we understand them today.

Read Genesis 2:7, 18–24. How is God intimately involved in the creation
of Adam and Eve?
_________________________________________________________

_________________________________________________________

The ancient Near Eastern myths unanimously depict man’s creation

as an afterthought, resulting from an attempt to relieve the gods of hard
labor. This mythical notion is contradicted by the biblical idea that man
is to rule the world as God’s vice-regent. Nothing in the creation of
humans was an afterthought. If anything, the text points to them as the
climax of the Creation account, showing even more starkly how differ-
ent the pagan and biblical accounts really are.
Genesis, thus, presents a corrective against the myths of the ancient
world. Moses used certain terms and ideas incompatible with pagan
concepts. And he did this by simply expressing the biblical understand-
ing of reality, and of God’s role and purpose in Creation.

Thousands of years ago, the biblical Creation story was at odds

with the prevailing culture. Today, the biblical Creation story is at
odds with the prevailing culture. Why shouldn’t we be surprised?

_______________________________________________________

75
 W ednesday May 27

Creation and Time

Read Genesis 5 and Genesis 11. How does the Bible trace the history of
humanit­y from Adam to Noah—and from Noah to Abraham?
_________________________________________________________

_________________________________________________________

There is one element that makes these genealogies unique in the

Bible: they contain the element of time, causing some scholars to
correctly call them “chronogenealogies.” They contain an interlock-
ing mechanism of descent information coupled with spans of time,
so that “when Person 1 had lived x years, he fathered Person 2. And
Person  1, after he fathered Person 2, lived y years, and he fathered
other sons and daughters.” Genesis 5 adds the formula phrase, “And
all the days of Person 1 were z years.” This interlocking system would
have precluded deleting certain generations or adding them. Genesis
5 and Genesis 11 contain a continuous line of descent, as corrobo-
rated by 1 Chronicles 1:18–27, in which there are no added or missing
generations. In this way the Bible interprets itself.
For nearly 2,000 years, Jewish and Christian expositors have inter-
preted these texts to represent history and an accurate way to determine
the date of the Flood and the age of the earth, at least from the seven
days of Creation as depicted in Genesis 1 and Genesis 2.
In recent decades, there have been attempts to reinterpret Genesis
5 and Genesis 11 to accommodate longer ages, as some archaeologi-
cal and historical data are interpreted (by fallible human beings) to
suggest. This raises serious questions about the reliability of the
Bible record.
But if we are to understand God’s concept of time and its progression
through history, we must recognize that these two chapters are “both
historical and theological, linking Adam with the rest of humankind
and God with man in the realm of the reaches of space and time.
Genesis 5 and 11:10–26 provide the time framework and human chain
that link God’s people with the man whom God created as the climax
of the six-day creation event of this planet.”—Gerhard F. Hasel, “The
Meaning of the Chronogenealogies of Genesis 5 and 11,” Origins 7/2
(1980), p. 69.

Though these texts in the Old Testament are there for good and
important reasons, what does Paul say in 1 Timothy 1:4 and Titus
3:9 that we need to heed when talking about such texts?

_______________________________________________________

76
 T hursday May 28

Creation in Scripture
Read the following texts and write down how each writer referenced
Genesis 1–11:

Matt. 19:4, 5

Mark 10:6–9

Luke 11:50, 51

John 1:1–3

Acts 14:15

Rom. 1:20

2 Cor. 4:6

Eph. 3:9

1 Tim. 2:12–15

James 3:9

1 Pet. 3:20

Jude 11, 14

Rev. 2:7; Rev. 3:14; Rev. 22:2, 3

Jesus and all of the New Testament writers refer to Genesis 1–11 as reliable
history. Jesus refers to Moses’ writings and the creation of male and female
(Matt. 19:4). Paul often uses the Creation account to substantiate the theologi-
cal points he makes in his epistles. He declared to the learned men of Athens,
“The God who made the world and all things in it, since He is Lord of heaven
and earth, does not dwell in temples made with hands” (Acts 17:24, NASB).
In these ways, the New Testament writers built on the foundational nature of
Genesis to show the modern reader the significance of this literal event.
Read Romans 5. More than half a dozen times, Paul makes a link from
Adam to Jesus (see Rom. 5:12, 14–19). That is, he assumes the literal existence
of a historical Adam, a position that becomes fatally compromised when an
evolutionary model of origins replaces a literal reading of the texts.

If the New Testament writers, inspired by the Holy Spirit and Jesus
Himself, viewed the Creation account as reliable history, why would it
be foolish for us—based on the claims of fallen, fallible human beings—
not to do the same?

77
 F riday May 29

Further Thought: Read Gerald A. Klingbeil, ed., The Genesis Creation

Account and Its Reverberations in the Old Testament (Berrien Springs,
Mich.: Andrews University Press, 2015).

“The Bible is the most comprehensive and the most instructive his-
tory which men possess. It came fresh from the fountain of eternal
truth, and a divine hand has preserved its purity through all the ages.
. . . Here only can we find a history of our race, unsullied by human
prejudice or human pride.”—Ellen G. White, Testimonies for the
Church, vol. 5, p. 25.
“I have been shown that without Bible history, geology can prove
nothing. Relics found in the earth do give evidence of a state of things
differing in many respects from the present. But the time of their
existence, and how long a period these things have been in the earth,
are only to be understood by Bible history. It may be innocent to con-
jecture beyond Bible history, if our suppositions do not contradict the
facts found in the sacred Scriptures. But when men leave the word of
God in regard to the history of creation, and seek to account for God’s
creative works upon natural principles, they are upon a boundless ocean
of uncertainty. Just how God accomplished the work of creation in six
literal days he has never revealed to mortals. His creative works are
just as incomprehensible as his existence.”—Ellen G. White, Spiritual
Gifts, book 3, p. 93.

Discussion Questions:
 When scientific explanations about present reality—what
can be handled, heard, seen, tested and retested—are filled with
debate and controversy, why do so many people unquestionably
accept every scientific proclamation about events that supposedly
occurred millions or even billions of years ago?

 Modern science works on the assumption (a reasonable one on

the face of it) that you cannot use supernatural means to explain
natural events. That is, you can’t try to explain, for instance, a
famine by claiming that a witch put a curse on the land. However,
what are the limitations of this approach when it comes to the
Creation account as depicted in Genesis? In other words, the
Genesis account was a purely supernatural event. If, however, you
automatically rule out the supernatural as the means of creation,
then why will any other model you come up with, of necessity, be
wrong?

78
 L esson 10 *May 30–June 5

The Bible as History

Sabbath Afternoon
Read for This Week’s Study: 1 Samuel 17, Isa. 36:1–3, Isa.
37:14–38, Daniel 1, Daniel 5, Matt. 26:57–67, Heb. 11:1–40.

Memory Text: “I am the Lord your God, who brought you out of
the land of Egypt” (Exod. 20:2 [also Deut. 5:6], NKJV).

T
he Bible is constituted in history. Biblical history moves in a
linear direction from an absolute beginning, when God created
all things, to an ultimate goal, when He will restore the earth at
His second coming.
The historical nature of Scripture is one characteristic that distin-
guishes it from the sacred books of other religions. The Bible assumes
the existence of a God who personally acts in history; it does not try
to prove that existence. In the beginning, God speaks, and life on
earth is created (Gen. 1:1–31). He calls Abram out of the Chaldees.
He delivers His people from the bondage of Egypt. He writes the
Ten Commandments on tablets of stone with His own finger (Exod.
31:18). He sends prophets. He sends judgments. He calls people to live
and share His divine law and the plan of salvation with other nations.
Ultimately, He sends His Son Jesus Christ into the world, thus dividing
history forever.
This week, we’ll look at some of the key issues in history as por-
trayed in the Bible and at some of the archaeological evidence that
helps substantiate history as expressed in the Bible.

* Study this week’s lesson to prepare for Sabbath, June 6.

80
 S unday May 31

David, Solomon, and the Monarchy

The monarchy of David and Solomon represents the golden age in
Israel’s history. But what if David and Solomon did not exist, as some
have claimed? What if their kingdom was not as extensive as the Bible
describes, as some also have claimed? Without David there would be
no Jerusalem, the capital of the nation (2 Sam. 5:6–10). Without David
there would be no temple built by his son, Solomon (1 Kings 8:17–20).
Finally, without David there would be no future Messiah, for it is
through the line of David that a Messiah is promised (Jer. 23:5, 6; Rev.
22:16). Israelite history would need to be completely rewritten. Yet, that
history, as it reads in Scripture, is precisely what gives Israel and the
church its unique role and mission.

Read 1 Samuel 17. How does God provide a decisive victory for Israel?
Who is used for this victory? Where does the victory take place?
_________________________________________________________

_________________________________________________________

Notice the precise geographical description of the battle lines in

1  Samuel 17:1–3. The site of Khirbet Qeiyafa is located on the hills
exactly in the area of the Israelite camp described in this chapter.
Recent excavations there revealed a massively fortified, garrison city
from the time of Saul and David overlooking the valley. Two contem-
poraneous gates were excavated. Since most cities in ancient Israel had
only one gate, this characteristic may help identify the site as Shaaraim
(1 Sam. 17:52), which in Hebrew means “two gates.”
If this is the case, then we have identified for the first time this
ancient biblical city. In 2008 and 2013, two inscriptions were found that
many believe represent the oldest Hebrew writing ever discovered. The
second inscription mentions the name Eshbaal, the same name as one
of Saul’s sons (1 Chron. 9:39).
In 1993, excavations at the northern city of Tel Dan uncovered a
monumental inscription written by King Hazael of Damascus, who
records his victory over the “king of Israel” and the king of the “house
of David.” This is the same way the dynasty of David is described in
the Bible, adding more powerful archaeological evidence that David
existed in history, just as the Bible says.

Think through the implications of what it would mean for our

faith if, as some people claim, King David did not really exist?

_______________________________________________________

81
 M onday June 1

Isaiah, Hezekiah, and Sennacherib

Read Isaiah 36:1–3 and Isaiah 37:14–38. In this account of a mas-
sive Assyrian campaign against Judah, how does God deliver His
people?
_________________________________________________________

_________________________________________________________

In 701 b.c., Sennacherib campaigns against Judah. The account is

recorded in Scripture. It also is recorded by Sennacherib himself in
several ways. In his historical annals, discovered in the capital city of
Nineveh, he boasts, “Forty-six of his [Hezekiah’s] strong walled towns
and innumerable smaller villages in their neighborhood I besieged and
conquered.” In Sennacherib’s palace at Nineveh he celebrates his defeat
of the Judean city of Lachish by covering the walls of a central room of
the palace with relief depictions of his siege and battle against the city.
Recent excavations at Lachish have uncovered the massive destruc-
tion debris of the city after it was burned by Sennacherib. But Jerusalem
is miraculously spared. Sennacherib is able to boast only this: “As for
Hezekiah the Judean, I shut him in his city like a bird in a cage.” There
is no description of destroying Jerusalem, and no account of captives
being taken into slavery.
It is true that Jerusalem was besieged, but the Bible records that
the siege lasted for one day only, as the Angel of the Lord delivers
Jerusalem. As Isaiah had predicted, “  ‘Therefore thus says the Lord
concerning the king of Assyria: He shall not come into this city, or
shoot an arrow there, or come before it with a shield, or cast up a siege
mound against it. By the way that he came, by the same he shall return,
and he shall not come into this city, says the Lord. For I will defend this
city to save it, for my own sake and for the sake of my servant David’ ”
(Isa. 37:33–35, RSV).
Interestingly, only Lachish is prominently depicted in Nineveh,
the Assyrian capital. Jerusalem is not found on the palace walls.
Sennacherib could boast only of his defeat of Lachish. The showdown
between the God of heaven and the gods of the Assyrians is demon-
strated in the deliverance of His people. He sees the acts of aggression
by Assyria. He hears the words of Hezekiah’s prayer. God acts in his-
tory.

How can you remember that the God who so miraculously deliv-
ered Israel at this time and place is the same God whom you pray
to, rely on, and trust in today?

_______________________________________________________

82
 T uesday June 2

Daniel, Nebuchadnezzar, and Babylon

In July 2007, a scholar from the University of Vienna was working
on a project in the British Museum when he found a tablet from the
time of Nebuchadnezzar, king of Babylon. On the tablet, he found the
name “Nebusarsekim,” the name of a Babylonian official mentioned in
Jeremiah 39:3. Nebusarsekim is one of many individuals, both kings
and officials, who (thanks to archaeology) have been rediscovered from
the time of Daniel and Nebuchadnezzar.

Read Daniel 1 and Daniel 5. How do the early decisions of Daniel cor-
respond to the acts of God in using him as His servant and prophet
to impact millions of people through history?
_________________________________________________________

_________________________________________________________

Daniel “purposed in his heart” (Dan. 1:8) to remain faithful to God in

regard to what he both ate and prayed. These good habits, formed early
in his experience, became the pattern that would give him strength for
his long life. The result was clear thinking, wisdom, and understand-
ing that came from on high. This was recognized by Nebuchadnezzar
and Belshazzar, so that he was elevated to the highest positions in the
kingdom. But, perhaps more important, it resulted in the conversion of
King Nebuchadnezzar himself (Dan. 4:34–37).
Nebuchadnezzar was the son of Nabopolassar. Together they built
up a glorious city, unsurpassed in the ancient world (Dan. 4:30).
The city of Babylon was enormous, with more than 300 temples, an
exquisite palace, and surrounded by huge double walls 12 and 22
feet thick. The walls were punctuated by eight major gates, all named
after the major Babylonian deities. The most famous is the Ishtar
gate, excavated by the Germans and reconstructed in the Pergamom
Museum in Berlin.
In Daniel 7:4, Babylon is described as a lion with eagle wings. The
processional way leading up to the Ishtar gate is lined with images of
120 lions. An image of a huge lion pouncing on a man also was found
during excavations and still stands today outside the city. These all tes-
tify to the lion as an appropriate symbol for Babylon the Great. Biblical
history and its prophetic message are confirmed.

Daniel 1:8 said that Daniel “purposed in his heart.” What does
that mean? What are some things that you need to “purpose in
your heart” about doing or not doing?

_______________________________________________________
83
 W ednesday June 3

The Historical Jesus

Read Matthew 26:57–67, John 11:45–53, and John 18:29–31. Who was
Caiaphas, and what was his role in the death of Christ? Who was
Pontius Pilate, and how was his decision most important for the
Sanhedrin to accomplish its goals?
_________________________________________________________

_________________________________________________________

Caiaphas was high priest and instigated the plot to seek the death of
Jesus. His existence also is recorded by Josephus, the Jewish historian
writing in behalf of the Romans. “Besides which he also deprived
Joseph, who was also called Caiphas [sic], of the high priesthood, and
appointed Jonathan, the son of Ananus, the former high priest, to suc-
ceed him.”—Josephus Complete Works (Grand Rapids, Mich.: Kregel
Publications, 1969), book 18, chapter 4, p. 381.
In 1990, a family tomb was discovered south of Jerusalem contain-
ing 12 ossuaries, or bone boxes. The coins and pottery from the tomb
date it to around the middle of the first century a.d. The most ornate
of the ossuaries, with multiple sets of bones in it, contains the name
“Joseph son of Caiaphas.” Many scholars believe this to have been the
tomb and bone box of Caiaphas, the high priest so directly involved in
the death of Jesus.
In 1961, an inscription bearing the name of Pontius Pilate, the prefect
of Judea under Emperor Tiberius, was found on a stone in the theater
at Caesarea Maritima.
Thus, in both of these cases, some of the principal figures surround-
ing the death of Christ have been corroborated by history.
Secular historians of the first two centuries also speak of Jesus of
Nazareth. Tacitus, the Roman historian, writes of Christ, His
execution by Pontius Pilate during the reign of Tiberius, and early
Christians in Rome. Pliny the Younger, a Roman governor, writes in
a.d. 112–113 to the emperor Trajan, asking how he should treat the
Christians. He describes them as meeting on a certain day before
light where they gather and sing hymns as to a god.
These archaeological discoveries and historical sources provide an
extra, nonbiblical framework for the existence of Jesus, who was wor-
shiped within the first 50 years after His death. The Gospels themselves
are the primary sources about Jesus, and we should study them care-
fully to learn more about Jesus and His life.

Though it’s always nice to have archaeological evidence that sup-

ports our faith, why must we learn not to make our faith depend
upon these things, as helpful as they might at times be?

84
 T hursday June 4

Faith and History

We don’t live in vacuums. Our choices influence not just ourselves,
but others, as well. In the same way, the lives of many of God’s ancient
people have had a great impact on the future of others besides them-
selves. In Hebrews 11, that well-known “faith” chapter, we see in sum-
mary the influence of many of these ancient heroes of faith.

Read Hebrews 11:1–40. What lessons can we learn from these ancient
heroes and by studying their lives?

Enoch

Noah

Abraham

Sarah

Joseph

Moses

Rahab

Samson

Faith is not simply a belief in something or someone; it is acting in

response to that belief. It is a faith that works; this is what is reckoned
as righteousness. It is those faith actions that change history. Each of
these actions depends on a reliance on God’s Word.
Noah acted in faith when he built the ark, trusting in the Word of God
over experience and reason. Because it had never rained, experience
and reason suggested that a flood made absolutely no sense. But Noah
obeyed God, and the human race survived. Abraham, then called Abram,
left Ur in southern Mesopotamia, the most sophisticated city in the world
at that time, and went out, not knowing where God would lead him. But
he chose to act on God’s Word. Moses chose to become a shepherd lead-
ing God’s people to the Promised Land rather than to become the king
over Egypt, the greatest empire of its day. He trusted in the Almighty’s
voice, calling out from the burning bush. Rahab decided to trust the
reports of God’s deliverance, protected the two spies, and became part
of the lineage of Jesus. How little we know about how our decisions will
affect the lives of countless people in this generation and those to come!

What crucial decisions are impending before you? How do you

make the choices that you do, and why?

85
 F riday June 5

Further Thought: Read Ellen G. White, “David and Goliath,” pp. 643–
648, in Patriarchs and Prophets; “Hezekiah,” pp. 331–339; “Deliverance
From Assyria,”pp. 349–366, in Prophets and Kings; section 4.k., in “Methods
of Bible Study,” which can be found at http://www.adventistbiblicalresearch
.org/materials/bible-interpretation-hermeneutics/methods-bible-study.

“The Bible is the most ancient and the most comprehensive history
that men possess. It came fresh from the fountain of eternal truth, and
throughout the ages a divine hand has preserved its purity. It lights up
the far-distant past, where human research in vain seeks to penetrate.
In God’s word only do we behold the power that laid the foundations of
the earth and that stretched out the heavens. Here only do we find an
authentic account of the origin of nations. Here only is given a history
of our race unsullied by human pride or prejudice.”—Ellen G. White,
Education, p. 173.
“He who has a knowledge of God and His Word has a settled faith in
the divinity of the Holy Scriptures. He does not test the Bible by man’s
ideas of science. He brings these ideas to the test of the unerring stan-
dard. He knows that God’s word is truth, and truth can never contradict
itself; whatever in the teaching of so-called science contradicts the truth
of God’s revelation is mere human guesswork.
“To the really wise, scientific research opens vast fields of thought
and information.”—Ellen G. White, Testimonies for the Church, vol.
8, p. 325.

Discussion Questions:
 Flesh out the question asked at the end of Wednesday’s study.
Yes, it’s good when we find archaeological evidence that confirms
biblical history. But what happens when archaeological evidence is
found that is interpreted in ways that contradict the biblical story?
What should this tell us about the fact that we must depend on the
Word of God as the Word of God and trust it as such, regardless
of the claims of archaeology or any other human science?

 Think about all biblical prophecies that have been fulfilled in

the past that, from today’s vantage point, we can see as having
been fulfilled. Think, for example, of most of the kingdoms of
Daniel 2 and Daniel 7. How can we learn from these prophecies,
which have been fulfilled in history, and to trust the Lord about
the prophecies that are yet for the future?

86
 L esson 11 *June 6–12

The Bible and Prophecy

Sabbath Afternoon
Read for This Week’s Study: Dan. 2:27–45, John 14:29,
Num. 14:34, Dan. 7:1–25, Dan. 8:14, 1 Cor. 10:1–13.

Memory Text: “And he said unto me, Unto two thousand and three
hundred days; then shall the sanctuary be cleansed” (Daniel 8:14,
KJV).

B
ible prophecy is crucial to our identity and mission. Prophecy
provides an internal and external mechanism to confirm the
accuracy of God’s Word. Jesus said, “ ‘And now I have told you
before it comes, that when it does come to pass, you may believe’  ”
(John 14:29, NKJV; see also John 13:19). This presents a crucial ques-
tion: How do we interpret prophecy correctly so that we know when the
prophecy has, indeed, come to pass?
During the Reformation, the reformers followed the historicist
method. This method is the same one Daniel and John used as the key
for their own interpretation. The historicist method sees prophecy as a
progressive and continuous fulfillment of history, starting in the past
and ending with God’s eternal kingdom.
This week, we will study the pillars of historicist prophetic interpre-
tation. “We are to see in history the fulfillment of prophecy, to study
the workings of Providence in the great reformatory movements, and
to understand the progress of events in the marshalling of the nations
for the final conflict of the great controversy.”—Ellen G. White,
Testimonies for the Church, vol. 8, p. 307.

* Study this week’s lesson to prepare for Sabbath, June 13.

88
 S unday June 7

Historicism and Prophecy

The foundational method that Seventh-day Adventists apply for
studying Bible prophecies is called historicism. It’s the idea that many
of the major prophecies in the Bible follow an unbroken linear flow of
history, from past to present, and to future. It’s similar to how you might
study history in school. We do it this way because that is how the Bible
itself interprets these prophecies for us.

Read Daniel 2:27–45. What aspects of the dream indicate a continu-

ous, uninterrupted succession of powers throughout history? In
what way do we have the Bible itself showing us how to interpret
apocalyptic (end-time) prophecy?
_________________________________________________________

_________________________________________________________

Note that Nebuchadnezzar’s kingdom is recognized as the head of

gold. Thus, Daniel identifies Babylon as the first kingdom (Dan. 2:38).
Then Daniel says, “ ‘But after you shall arise another kingdom and then
another, a third kingdom’ ” (Dan. 2:39, NKJV) and then a fourth (Dan.
2:40). That these are in succession one after another without any gaps
also is implied in the image itself, for each of the kingdoms is repre-
sented in parts of a larger body moving from the head down to the toes.
They are connected, just as time and history are connected.
In Daniel 7 and Daniel 8, instead of an image, specific beast sym-
bols are used, but the same thing is taught. We are given an unbroken
sequence of four earthly kingdoms (three in Daniel 8). They start in
antiquity, and go through history, up to the present and into the future,
when Christ returns and God establishes His eternal kingdom.
Thus, the image of Daniel 2 and the successive visions of Daniel 7
and Daniel 8 provided the basis for the Protestant historicist interpreta-
tion of prophecy, which Seventh-day Adventists still uphold today.

Read John 14:29. What does Jesus say that helps us understand how
prophecy can function?
_________________________________________________________

_________________________________________________________

What great advantage do we have today, living when so much

history has already unfolded, that someone living in the time of
Babylon would not have had?

89
 M onday June 8

The Year-Day Principle

One of the interpretative keys of historicism is the year-day principle.
Many scholars throughout the centuries applied this principle to the time
prophecies of Daniel and Revelation. They derived the principle from several
key texts and from the immediate context of the prophecies themselves.

Read Numbers 14:34 and Ezekiel 4:6. How does God spell out the
year-day principle in these specific texts?
_________________________________________________________

_________________________________________________________

In these texts, we can see very clearly the idea of the year-day
principle. But how do we justify using this principle with some of the
time prophecies, such as in Daniel 7:25 and Daniel 8:14, as well as
Revelation 11:2, 3; Revelation 12:6, 14; and Revelation 13:5?
Three other elements support the year-day principle in these prophe-
cies of Daniel and Revelation: the use of symbols, long time periods,
and peculiar expressions.
First, the symbolic nature of the beasts and horns representing king-
doms suggests that the time expressions also should be understood as
symbolic. The beasts and horns are not to be taken literally. They are
symbols for something else. Hence, because the rest of the prophecy is
symbolic, not literal, why should we take the time prophecies alone as
literal? The answer, of course, is that we shouldn’t.
Second, many of the events and kingdoms depicted in the prophecies
cover a time span of many centuries, which would be impossible if the time
prophecies depicting them were taken literally. Once the year-day principle
is applied, the time fits the events in a remarkably accurate way, something
that would be impossible if the time prophecies were taken literally.
Finally, the peculiar expressions used to designate these time periods
suggest a symbolic interpretation. In other words, the ways in which time
is expressed in these prophecies (for example, the “2,300 evenings and
mornings” of Daniel 8:14, NIV) are not the normal ways to express time,
showing us that the time periods depicted are to be taken symbolically,
not literally.

Look at the 70-week prophecy of Daniel 9:24–27. We read that

“the going forth of the command to restore and build Jerusalem
until Messiah the Prince” (Dan. 9:25, NKJV) will be a literal
69 weeks, or just one year and four months and one week. The
prophecy makes no sense when understood that way, does it?
What happens, however, when we apply the Bible’s own year-day
principle—and the 70 weeks become 490 years?

90
 T uesday June 9

Identifying the Little Horn

For centuries, the Protestant reformers identified the little-horn
power of Daniel 7 and in Daniel 8 as the Roman church. Why?

Read Daniel 7:1–25 and Daniel 8:1–13. What are the common charac-
teristics of the little horn in both chapters? How can we identify it?
_________________________________________________________

_________________________________________________________

There are seven common characteristics between the little horns of

Daniel 7 and Daniel 8: (1) both are described as a horn; (2) both are per-
secuting powers (Dan. 7:21, 25; Dan. 8:10, 24); (3) both are self-exalting
and blasphemous (Dan. 7:8, 20, 25; Dan. 8:10, 11, 25); (4) both target
God’s people (Dan. 7:25, Dan. 8:24); (5) both have aspects of their activity
delineated by prophetic time (Dan. 7:25; Dan. 8:13, 14); (6) both extend
until the end of time (Dan. 7:25, 26; Dan. 8:17, 19); and (7) both are to be
supernaturally destroyed (Dan. 7:11, 26; Dan. 8:25).
History identifies the first kingdom as Babylon (Dan. 2:38), the sec-
ond as Media-Persia (Daniel 8:20), and the third as Greece (Dan. 8:21).
History is unequivocal that after these world empires comes Rome.
In Daniel 2, the iron representing Rome continues into the feet of iron
mixed with clay; that is, until the end of time. The little horn of Daniel 7
comes forth from the fourth beast but remains part of this fourth beast.
What power came out of Rome and continues its politico-religious influ-
ence for at least 1,260 years (see Dan. 7:25)? Only one power fits history
and prophecy—the papacy. The papacy came into power among the 10
barbarian tribes of Europe and uprooted three of them (Dan. 7:24). The
papacy was “ ‘ “different from the previous ones” ’ ” (Dan. 7:24, NASB),
indicating its uniqueness compared to the other tribes. The papacy spoke
“ ‘ “pompous words against the Most High” ’ ” (Dan. 7:25, NKJV) and
“exalted himself as high as the Prince of the host” (Dan. 8:11, NKJV)
by usurping the role of Jesus and replacing it with the pope. The papacy
fulfilled the prediction of persecuting “ ‘ “the saints of the Most High” ’ ”
(Dan. 7:25, NKJV) and casting down “some of the host” (Dan 8:10, NKJV)
during the Counter-Reformation, when Protestants were slaughtered. The
papacy sought “ ‘ “to change times and law” ’ ” (Dan. 7:25, NKJV) by
removing the second commandment and changing the Sabbath to Sunday.

In Daniel 2, Daniel 7, and Daniel 8, after Greece, one power arises

that exists to the end of time. What power could that be other
than Rome, now in its papal stage? No matter how politically
incorrect, why is this a crucial teaching of the three angels’ mes-
sages, and hence, a crucial component of present truth?

91
 W ednesday June 10

The Investigative Judgment

The prophetic outline studied this week has found overwhelming
support among Protestant historicists since the Reformation. But it was
not until the Millerite movement in the early 1800s that the 2,300 days
and the investigative judgment were carefully reconsidered and studied.
Look at the following chart:

Daniel 7 Daniel 8
Babylon (lion) ————————
Media-Persia (bear) Media-Persia (ram)
Greece (leopard) Greece (he-goat)
Pagan Rome (fourth beast) Pagan Rome
(horn moves horizontally)
Papal Rome (little horn) Papal Rome
(horn moves vertically)

Read Daniel 7:9–14 and Daniel 8:14, 26. What is happening in heaven
as depicted in these texts?

After the period of medieval persecution, which ended in 1798 with the
capture and imprisonment of the pope by Napoleon’s General Berthier
(Rev. 13:3), Daniel 7 and 8 speak of judgment. The judgment is to take
place in heaven where “ ‘the court was seated’ ” (Dan. 7:10, NKJV) and
“ ‘One like the Son of Man, coming with the clouds of heaven . . . came
to the Ancient of Days’ ” (Dan. 7:13, NKJV). This is a judgment scene that
occurs after 1798 and before the second coming of Jesus.
This judgment scene in Daniel 7 is directly parallel to the cleansing
of the sanctuary in Daniel 8:14. They are talking about the same thing.
According to Daniel 8:14, the time of this “cleansing of the sanctuary,”
which is Day of Atonement terminology, is 2,300 evening-mornings, or
days. With the year-day principle, these days represent 2,300 years.
The starting point of the 2,300 years is found in Daniel 9:24, in which
the 70-week (490 year) prophecy is chatak, or “cut off,” from the 2,300-
day vision (Dan. 9:24). In fact, many scholars correctly see the 2,300-day
(year) prophecy of Daniel 8:14 and the 70-week prophecy (490-years)
of Daniel 9:24–27 as two parts of one prophecy. The next verse in the
70-week prophecy, Daniel 9:25, gives the beginning of the time period,
“ ‘from the going forth of the command to restore and build Jerusalem’ ”
(NKJV). The date for this event is “the seventh year of Artaxerxes the king”
(Ezra 7:7), or 457 b.c. Counting forward 2,300 years, we come to 1844,
which is not long after 1798 and before the second coming of Jesus. This
is when Jesus entered into the Most Holy and began His work of interces-
sion, of cleansing the heavenly sanctuary. See the chart in Friday’s study.
92
 T hursday June 11

Typology as Prophecy
The symbols of apocalyptic prophecies, such as those found in
Daniel and Revelation, have one single fulfillment. For example, the
he-goat found its fulfillment in Greece, a singular kingdom (Dan.
8:21). After all, the text came right out and named it for us! How much
clearer could it be?
Typology, however, focuses on actual persons, events, or institutions of
the Old Testament that are founded in a historical reality but that point
forward to greater reality in the future. The use of typology as a method
of interpretation goes back to Jesus and the New Testament writers, and
is even found in the Old Testament itself. The only guide to recognizing a
type and antitype is when an inspired writer of Scripture identifies them.

Read 1 Corinthians 10:1–13. To what events in history does Paul refer as he

admonishes the Corinthian church? How does this relate to us today?
_________________________________________________________

Paul refers back to the historical reality of the Exodus and develops a
typology based on the experience of the ancient Hebrews in the wilder-
ness. In this way, Paul shows that God, who inspired Moses to record
these events, intended that “these things became our examples” (1 Cor.
10:6, NKJV), thereby admonishing spiritual Israel to endure temptation
as we live in the last days.

Read the passages below and write down each type and antitype ful-
fillment, as described by Jesus and the New Testament writers.

Matt. 12:40

John 19:36

John 3:14, 15

Rom. 5:14

John 1:29

In each case, Jesus and the New Testament writers apply the type and
antitype interpretation that allow the prophetic significance to stand out.
In this way, they point to a greater fulfillment of the historical reality.

Think about the earthly sanctuary service, which functioned as a

type of the entire plan of salvation. What does this teach us about
the importance of the sanctuary message for us today?

93
 F riday June 12

Further Thought: Read Clifford Goldstein, 1844 Made Simple (Boise,

Idaho: Pacific Press, 1988) as one place, of many, to find more material on
the 2,300-day prophecy. See also 1844madesimple.org.
Study this chart below:
Daniel 7 Daniel 8
Babylon (lion) ————————
Media-Persia (bear) Media-Persia (ram)
Greece (leopard) Greece (he-goat)
Pagan Rome (fourth beast) Pagan Rome
(horn moves horizontally)
Papal Rome (little horn) Papal Rome
(horn moves vertically)
Judgment in heaven Cleansing of heavenly sanc-
tuary

The crucial point to see here is that the judgment scene in Daniel 7,
which occurs after 1,260 years of persecution (Dan. 7:25), is the same
thing as the cleansing of the sanctuary in Daniel 8:14. And this judg-
ment scene in heaven is what leads, ultimately, to the establishment
of God’s eternal kingdom at the end of this fallen earth’s sad history.
Hence, we have powerful biblical evidence for the great importance
that Scripture places on Daniel 8:14 and the event it signifies.

Discussion Questions:
 Go back and review Daniel 2. See how clearly the histori­
cist method is revealed here: an unbroken sequence of world
empires, starting in antiquity and ending with the establishment
of God’s eternal kingdom. God gives us the key to interpreting
these prophe­cies. What does it say, though, about the state of the
Christian world that very few Christians today employ the histori­
cist method anymore? Why does this fact help establish even more
the pertinence of the Adventist message for the world at this time?

 How well do you understand the 2,300-day prophecy of Daniel

8:14? If you don’t understand it, why not take the time to learn
it and to share it with your class? You might be surprised at how
solidly grounded our interpretation of that prophecy really is.

 Read Daniel 7:18, 21, 22, 25, 27. Notice the focus on what hap-
pens to the saints. What does the little-horn power do to them? In
contrast, what does the Lord do for them? What is the good news
for the saints in regard to the judgment? What does the judgment
ultimately give to them?
94
 L esson 12 *June 13–19

Dealing With Difficult

Passages

Sabbath Afternoon
Read for This Week’s Study: 2 Tim. 2:10–15, 1 Chron. 29:17,
James 4:6–10, Gal. 6:9, Acts 17:11.

Memory Text: “And consider that the longsuffering of our Lord is

salvation—as also our beloved brother Paul, according to the wisdom
given to him, has written to you, as also in all his epistles, speaking in
them of these things, in which are some things hard to understand,
which untaught and unstable people twist to their own destruction, as
they do also the rest of the Scriptures” (2 Peter 3:15, 16, NKJV).

W
hen discussing the apostle Paul’s letters, Peter writes that in
them, and in some other places in Scripture, there are “some
things hard to understand” (2 Pet. 3:16, NKJV). These words
are twisted or distorted by “ignorant and unstable people” (2 Pet. 3:16,
NIV) to their own destruction. Peter does not say that all things are dif-
ficult to understand—but only that some are.
And we know that, don’t we? What honest reader of the Bible
hasn’t come across texts that seem strange and difficult to understand?
Certainly, at some point or another, we’ve all had this experience.
That’s why we will take a look this week, not so much at difficult
texts per se, but at what might be the reasons for these challenges and
how, as faithful seekers of truth from the Word of God, we can work
through them. In the end, some of these challenging statements might
never be solved this side of heaven. At the same time, the vast majority
of texts in the Bible present no difficulty whatsoever, and there’s no
need to allow the small number of difficult ones to weaken our trust in
the reliability and authority of God’s Word as a whole.

* Study this week’s lesson to prepare for Sabbath, June 20.

96
 S unday June 14

Possible Reasons
for Apparent Contradictions
Read 2 Timothy 2:10–15. Paul admonishes Timothy to be diligent and
to be “accurately handling the word of truth” (NASB). What impor-
tant message is he giving to all of us here?
_________________________________________________________

_________________________________________________________

No thoughtful and honest student of Scripture will deny the fact that
there are things in the Bible that are difficult to understand. This situa-
tion should not disturb us. In fact, in a sense those difficulties are to be
expected. After all, we are imperfect and finite beings, and no person has
a comprehensive knowledge of every area of learning, let alone of divine
things. Hence, when ignorant and finite human beings try to understand
the wisdom of the infinite God of Scripture, there is bound to be some
difficulty. Such difficulty in understanding biblical teachings, however,
does not in any way prove that what the Bible affirms is untrue.
Those who dismiss the biblical teaching of divine revelation and
inspiration often declare those difficulties to be contradictions and
errors. Because for them the Bible is more or less just a human book,
they believe that the Bible must contain imperfections and errors.
With such a mind-set, there is often no serious attempt to look for an
explanation that takes into consideration the unity and trustworthi-
ness of Scripture that results from its divine inspiration. People who
start to question the first pages of Scripture, the Creation account (for
instance), may soon be led to cast into doubt and uncertainty much of
the rest of Scripture, as well.
Some discrepancies in Scripture might be due to minor errors of
copyists or translators. Ellen G. White has stated: “Some look to us
gravely and say, ‘Don’t you think there might have been some mistake
in the copyist or in the translators?’ This is all probable, and the mind
that is so narrow that it will hesitate and stumble over this possibility
or probability would be just as ready to stumble over the mysteries
of the Inspired Word, because their feeble minds cannot see through
the purposes of God. Yes, they would just as easily stumble over plain
facts that the common mind will accept, and discern the Divine, and
to which God’s utterance is plain and beautiful, full of marrow and fat-
ness. All the mistakes will not cause trouble to one soul, or cause any
feet to stumble, that would not manufacture difficulties from the plain-
est revealed truth.”—Selected Messages, book 1, p. 16.

Why is it so important that we approach the Bible in a spirit of

humility and submission?
97
 M onday June 15

Deal With Difficulties

Honestly and Carefully
Have you ever had the experience of coming across a text or set of
texts that you didn’t understand, or found difficult to harmonize with
other texts or reality in general? It’s hard to imagine that at some time
or another you haven’t faced this problem. The question is, How did
you respond? Or, even more important, How should you respond?

Read 1 Chronicles 29:17, Proverbs 2:7, 1 Timothy 4:16. What are these
texts saying that can apply to the question of how we deal with dif-
ficult passages?
_________________________________________________________

_________________________________________________________

Only when we are honest can we face difficulties adequately.

Honesty safeguards us so that we do not evade any difficulties or try
to obscure them. Honesty also will restrain us from giving superficial
answers that do not really bear the test of scrutiny. God is pleased with
honesty and integrity. Therefore, we should emulate His character in all
we do, even in our study of the Bible.
Honest people will deal with Bible difficulties in such a way that they
are careful not to present information out of context, distort the truth with
loaded language, or mislead others by means of manipulating evidence.
It is far better to wait for a sustainable answer for a difficulty than to
attempt to provide an evasive or unsatisfactory solution. A positive side
effect of being honest in our Bible study is that it builds trust, and trust is
at the core of all healthy personal relationships. It convinces people much
more than flimsy answers. It is better to say that you just don’t know how
to answer the question or accurately explain the text, than to try to make
it say what you want it to say when, perhaps, it really doesn’t.
Careful people earnestly want to know the truth of God’s Word and,
therefore, consistently make sure that they do not rush to hasty conclu-
sions that are based on limited knowledge or flimsy evidence. Careful
people are determined not to overlook any aspect or detail that could
be important. They are not hurried in their thinking, but thorough and
diligent in their study of the Word of God and all related information.

What do you do, or what should you do, with texts that you don’t
fully understand or that don’t seem to fit with your understand-
ing of truth?

_______________________________________________________

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 T uesday June 16

Deal With Difficulties Humbly

Read James 4:6–10, 2 Chronicles 7:14, and Zephaniah 3:12. Why
is humility important when we try to tackle difficult passages in
Scripture?
_________________________________________________________

_________________________________________________________

Many people have come to the amazing realization and humbling

insight that they are dependent upon something and someone outside
of themselves. They have realized that they are not the measure of all
things. These people value truth over their ego’s need to be right, and
they are aware that truth is not of their own making but, rather, what
they confront. Perhaps the greatest truth that these people understand is
just how little they really know of truth. They know, as Paul wrote, that
they “see through a glass, darkly” (1 Cor. 13:12).
The benefits of this humility in thinking are manifold: the habit of
humble inquiry is the foundation of all growth in knowledge, for it gen-
erates a freedom that naturally produces a teachable spirit. This does
not mean that humble people are often necessarily wrong, or that they
will always change their minds and will never have a firm conviction.
It means only that they are submissive to biblical truth. They are aware
of the limitations of their knowledge and, therefore, are capable of
expanding their knowledge and understanding of God’s Word in a way
that the intellectual person, arrogant and proud, won’t do.
“All who will come to the Word of God for guidance, with humble,
inquiring minds, determined to know the terms of salvation, will under-
stand what saith the Scripture. But those who bring to the investigation of
the Word a spirit, which it does not approve, will take away from the search
a spirit which it has not imparted. The Lord will not speak to a mind that is
unconcerned. He wastes not his instruction on one who is willingly irrever-
ent or polluted. But the tempter educates every mind that yields itself to his
suggestions and is willing to make of none effect God’s holy law.
“We need to humble our hearts, and with sincerity and reverence search
the Word of life; for that mind alone that is humble and contrite can see
light.”—Advent Review and Sabbath Herald, August 22, 1907.

How do you strike the right balance between humility and cer-
tainty? For example, how would you answer the charge, How can
you Seventh-day Adventists be so certain that you are right about
the Sabbath and that almost everyone else is wrong?

_______________________________________________________

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 W ednesday June 17

Determination and Patience

Read Galatians 6:9. While Paul speaks here about our persistence
in doing good to others, the same attitude is necessary when we
deal with difficult questions. Why are determination and patience
important in solving problems?
_________________________________________________________

_________________________________________________________

Real achievement always requires tenacity. What we obtain too eas-

ily we often esteem too lightly. The difficulties in the Bible give us
an opportunity to set our brains to work, and the determination and
persistence with which we pursue a solution reveals how important the
issue is for us. Any time that we spend studying the Bible to try to find
out more about its meaning and message is time well spent. Perhaps the
experience of diligently searching the Scriptures for an answer, even for
a long time, will be a greater blessing than the solution to the problem if
we eventually do find it. After all, when we find a solution to a vexing
problem, it becomes very precious to us.
The fact that you cannot solve a difficulty quickly does not prove that
it cannot be solved. It is remarkable how often we overlook this evident
fact. There are many who, when they meet a difficulty in the Bible, and
give it a little thought and can see no possible solution, at once jump
to the conclusion that the problem cannot be solved. Some start ques-
tioning the trustworthiness of the Bible altogether. But we should not
forget that there may be a very easy solution even if we in our limited
human wisdom—or ignorance—don’t see it. What would we think of a
beginner in algebra who, having tried in vain for half an hour to solve
a difficult problem, declares that there is no possible solution to the
problem because he could find none? The same is true for us in our
study of the Bible.
When some difficulties defy even your strongest efforts to solve
them, lay them aside for a while, and in the meantime, practice what
God has clearly shown to you. Some spiritual insights are gained only
after we have been willing to follow what God has already told us to
do. So, be persistent and patient in your study of the Bible. After all,
patience is a virtue of the believers at the end of time (see Rev. 14:12).

What can we learn from other people who have diligently and
patiently studied challenging Bible passages? How can we
encourage others not to give up their search for truth? Why don’t
we have to be afraid when we come across a difficult passage in
Scripture?

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 T hursday June 18

Deal With Difficulties

Scripturally and Prayerfully
Read Acts 17:11; Acts 8:35; and Acts 15:15, 16. What did the apostles
and members of the early church do when they were confronted
with difficult questions? Why is Scripture still the best source for
its own interpretation?
_________________________________________________________

_________________________________________________________

The best solution to Bible difficulties is still found in the Bible itself.
Bible problems are best dealt with when they are studied in the light of
all Scripture instead of just dealing with a single text in isolation from
others or from the whole of Scripture. We must, indeed, use the Bible to
help us understand the Bible. Learning to mine the great truths found in
Scripture is one of the most important things we can do.
If you do not understand a passage of Scripture, try to gather some
light from other biblical passages that deal with the same subject.
Always try to find clear statements of Scripture to shed light on those
passages that are less clear. It also is very important never to darken
and cloud clear statements of Scripture by bringing to them difficult-
to-understand passages. Rather than having extra-biblical sources or
philosophy or science explain the meaning of the Bible, we should
allow the text of Scripture itself to unfold its meaning to us.
It has been said that on our knees we literally look at difficulties from
a new perspective. For in prayer, we signal that we are in need of divine
help in interpreting and understanding Scripture. In prayer, we seek the
illumination of our minds through the same Holy Spirit who inspired
the biblical writers to write what they wrote.
In prayer, our motives are laid open, and we can tell God why we
want to understand what we read. In prayer, we ask God to open our
eyes to His Word and to give us a willing spirit to follow and practice
His truth. (This is crucial!) When God guides us through His Holy
Spirit in response to our prayers, He does not contradict what He has
revealed in the Bible. God will always be in harmony with the Bible,
and confirm and build upon what He has inspired the biblical writers
to communicate to us.

How does prayer help you get into the right frame of mind to be
able to understand and obey the Word of God better?
_________________________________________________________

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 F riday June 19

Further Thought: Read Ellen G. White, “What to Do With Doubt?”

pp. 105–113, in Steps to Christ. Read section 8 in the document
“Methods of Bible Study,” which can be found at http://www.adventist
biblicalresearch.org/materials/bible-interpretation-hermeneutics
/methods-bible-study.

In the Bible are many mysteries that finite human beings find diffi-
cult to comprehend and that are too deep for us to explain fully. This is
why we need a humble mind, and should be willing to learn prayerfully
from Scripture. Faithfulness to Scripture allows the biblical text—even
though its meaning goes against our grain—to say what it actually says.
Faithfulness to Scripture will respect the text rather than alter the text (yes,
some actually change the texts themselves) or evade its true meaning.
“When the word of God is opened without reverence and without
prayer; when the thoughts and affections are not fixed upon God, or
in harmony with His will, the mind is clouded with doubts; and in the
very study of the Bible, skepticism strengthens. The enemy takes con-
trol of the thoughts, and he suggests interpretations that are not correct.
Whenever men are not in word and deed seeking to be in harmony with
God, then, however learned they may be, they are liable to err in their
understanding of Scripture, and it is not safe to trust to their explana-
tions. Those who look to the Scriptures to find discrepancies, have not
spiritual insight. With distorted vision they will see many causes for
doubt and unbelief in things that are really plain and simple.”—Ellen
G. White, Steps to Christ, pp. 110, 111.

Discussion Questions:
 Why are the attitudes toward the Bible that we discussed this
week so foundational for a proper understanding of Scripture?
What other attitudes toward the Bible do you believe are crucial
in helping you better understand it?

 Why should we not be surprised to find things in the Bible that

are hard to explain and understand? After all, how many things of
the natural world itself are at times hard to understand? To this
day, for instance, water (water!) is filled with mysteries.

 As Adventists, how can we answer the question of Luke 23:43,

where (according to most translations) Jesus is telling the thief
that he will be in heaven with Jesus on that day? What are honest
ways to respond? How, for instance, can texts such as John 20:17,
Ecclesiastes 9:5, and 1 Corinthians 15:16–20 help us understand
the issue in question here?

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 L esson 13 *June 20–26

Living by the Word of God

Sabbath Afternoon
Read for This Week’s Study: Phil. 2:12–16; Luke 4:4, 8,
10–12; Ps. 37:7; Ps. 46:10; Ps. 62:1, 2, 5; Col. 3:16.

Memory Text: “But be doers of the word, and not hearers only,
deceiving yourselves” (James 1:22, NKJV).

T
he best method of studying the Bible is of no use if we are not
determined to live by what we learn from Scripture. What is true
for education in general also is true for studying the Bible in par-
ticular: you learn best not just by reading or hearing, but by practicing
what you know. This obedience opens a full treasure house of divine
blessings that otherwise would be closed to us, and it leads us on an
exciting and life-transforming way to increase our understanding and
knowledge. If we are not willing to abide by the Word of God and are
not willing to practice what we have studied, we will not grow. And our
witness will be impaired because our life is out of harmony with our
words.
We grow in grace and wisdom through inspiring models who illus-
trate to us what it means to live by the Word of God. There is no better
example and no motivational force more powerful than Jesus Christ.
He gave us a pattern to follow. He lived a life in full harmony with the
will of God.
This week, we will study what it means to live by the Word of God
and under its divine authority.

* Study this week’s lesson to prepare for Sabbath, June 27.

104
 S unday June 21

The Living Word of God

and the Holy Spirit
To study the Word of God carefully and with the proper method is
very important. But, just as important, perhaps even more so, is that we
put into practice what we have learned. The ultimate goal of studying
the Bible lies not in acquiring greater knowledge, as wonderful as that
can be. The goal is not about our mastering of the Word of God but
about the Word of God mastering us, changing our lives and our way
of thinking. That is what really matters. To be willing to live the truth
that we have learned means to be willing to submit to that biblical truth.
This choice sometimes involves an intense struggle, because we are
fighting a battle over who will have the supremacy in our thinking and
in our life. And, in the end, there are only two sides from which to pick.

Read Philippians 2:12–16. What are these verses saying about how we
should live?
_________________________________________________________

_________________________________________________________

Yes, God works in us, but He does so through the Holy Spirit,
who alone gives us the wisdom to understand the Holy Scriptures.
Furthermore, as sinful human beings, we often are opposed to God’s
truth, and left to our own devices, we would not obey the Word of God
(Rom. 1:25; Eph. 4:17, 18). Without the Holy Spirit, there is no affec-
tion for God’s message. There is no hope, no trust, no love in response.
Through the Holy Spirit, God indeed “works in you both to will and to
do for His good pleasure” (Phil. 2:13, NKJV).
The Holy Spirit is a Teacher who desires to lead us into a deeper under-
standing of Scripture and to a joyful appreciation of the Word of God.
He brings the truth of God’s Word to our attention and gives us fresh
insights into those truths, so that our lives are characterized by faithful-
ness and a loving obedience to the will of God. “No one is able to explain
the Scriptures without the aid of the Holy Spirit. But when you take up
the Word of God with a humble, teachable heart, the angels of God will
be by your side to impress you with evidences of the truth.”—Ellen G.
White, Selected Messages, book 1, p. 411. In this way, spiritual things are
interpreted spiritually (1 Cor. 2:13, 14), and we are able joyfully to follow
God’s Word “morning by morning” (Isa. 50:4, 5).

Philippians 2:16 says that we should hold “fast the word of life”
(NKJV). What do you think that means? And how do we do that?
See also Deuteronomy 4:4, which teaches something similar.
What is our role in this whole process?
105
 M onday June 22

Learning From Jesus

There is no better and more inspiring example to follow than Jesus
Christ. He was familiar with the Scriptures, and was willing to follow
the written Word of God and abide by it.

Read Luke 4:4, 8, 10–12. How does Jesus use Scripture to counter
Satan’s temptations? What does this tell us about how central the
Scriptures must be to our faith, especially in times of temptation?
_________________________________________________________

_________________________________________________________

Jesus knew the Scriptures well. He was so intimately familiar with

the Word of God that He could quote it by heart. This familiarity with
God’s written Word must have resulted from precious quality time with
God in studying the Scriptures.
If He had not known the exact words of Scripture and the context in
which they appear, He could easily have been deceived by the devil.
Even the devil quoted Scripture and used it for his own deceptive pur-
poses. Thus, just being able to quote Scripture, as the devil did, is not
enough. One also needs to know what else Scripture has to say on a
subject and know its correct meaning. Only such familiarity with God’s
Word will help us, like Jesus, not to be fooled by God’s adversary but
to be able to resist the attacks of Satan. Time and again we read about
Jesus opening the minds of His followers to understand Scripture by
referring them to what “is written” (Luke 24:45, 46; Matt. 11:10; John
6:45; etc.). He assumed that those who read the Scriptures can come to
a correct understanding of its meaning: “ ‘What is written in the law?
What is your reading of it?’ ” (Luke 10:26, NKJV). For Jesus, what was
written in Scripture is the norm that we should live by.
In John 7:38, Jesus—the Word of God made flesh—referred His
followers back to what Scripture said. It is only through the Bible
that we know that Jesus is the promised Messiah. It is the Scriptures
that testify about Him (John 5:39). Jesus Himself was willing to
abide by the Scriptures, the Word of God committed to writing.
If He was willing to do that, what does this tell us about what we
should do, as well?

What has been your own experience with using the Scriptures in
your battle with temptation? That is, when tempted, did you start
reading the Bible or quote Scripture? What happened as a result,
and what have you learned from that experience?

_______________________________________________________

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 T uesday June 23

Jesus Versus Scripture?

Read John 5:45–47. What powerful message does Jesus give us here
about His relationship to the Bible?
_________________________________________________________

_________________________________________________________

Some people claim that when Jesus spoke He put His words in
stark contrast to the words of Scripture, as we find them in the Old
Testament. They say that the words of Jesus are even elevated above
the words of Scripture.
In the New Testament, we read that Jesus said: “ ‘You have heard that
it was said . . . but I say to you . . .’ ” (Matt. 5:43, 44; compare with
Matt. 5:21, 22, 27, 28, 33, 34, 38, 39). When Jesus said these famous
words in the Sermon on the Mount, He was not trying to abandon or
abolish the Old Testament, as some interpreters claim. Instead, He
responded to various interpretations of Scripture and to oral traditions
that were used by some interpreters of His day to justify behavior
toward other people that God did not condone and never commanded,
like hating your enemy (see Matt. 5:43).
Jesus did not abolish the Old Testament in any way or in any degree
lessen its authority. The opposite is true. It was the Old Testament that,
indeed, proves who He is. Instead, He intensified the meaning of the
Old Testament statements by pointing us to God’s original intentions.
To use Jesus’ authority to disqualify Holy Scripture or to denigrate
some parts of the Bible as uninspired is perhaps one of the subtlest,
and yet most dangerous, criticisms of Scripture, because it is done in
the very name of Jesus. We have Jesus’ example of how much authority
He gave to the Scriptures, which, in His day, consisted of the Old
Testament only. What more evidence do we need about how we should
view the Old Testament, as well?
Far from weakening the authority of Scripture, Jesus consistently upheld
Scripture as a reliable and trustworthy guide. In fact, He unambiguously
states in the very same Sermon on the Mount: “ ‘Do not think that I came
to abolish the Law or the Prophets; I did not come to abolish but to fulfill’ ”
(Matt. 5:17, NASB). And He continues to say that whoever “ ‘annuls one of
the least of these commandments, and teaches others to do the same, shall
be called least in the kingdom of heaven’ ” (Matt. 5:19, NASB).

What are some of the key doctrines that, to this day, find their
grounding in the Old Testament? Think, for example, of Creation
(Genesis 1, Genesis 2) and the Fall (Genesis 3). What other crucial
Christian truths do we find in the Old Testament that are later
amplified in the New Testament?

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 W ednesday June 24

Quiet Times With the Word of God

Our lives tend to be hectic and filled with tension and stress.
Sometimes we have to work hard just to get by—to survive and to put
food on the table. Other times, even when we have the necessities of
life, we hustle and bustle because we want more and more. We want the
things that we think will make us happy and fulfilled. But, as Solomon
in the book of Ecclesiastes warns us, that doesn’t always happen.
Whatever the reason, we can be terribly busy in our lives, and so it’s
very easy, amid the busyness, to crowd out God. It’s not that we don’t
believe, but only that we don’t spend quality time reading, praying, and
drawing close to the Lord, who has “ ‘your breath in His hand’ ” (Dan.
5:23, NKJV). We can be too diverted by other things to experience
quality time with God. We all need moments in which we deliberately
slow down to meet the one who is our Savior, Jesus. How can the Holy
Spirit speak to us if we do not pause to listen? The special quiet time
with God, in reading His Word and in the communication of prayer, is
the source of our spiritual life.

Read Psalm 37:7; Psalm 46:10; and Psalm 62:1, 2, 5. What do these
texts teach us about quiet time with God? Why is quiet time with
God so important?
_________________________________________________________

_________________________________________________________

If you love someone, you enjoy spending time alone with that
beloved person. Choose a place in which you can read and reflect on
God’s Word without interruptions. In our hectic life, this can succeed
only if you deliberately reserve a specific window of time for this
encounter. Often the beginning of the day is best for these minutes of
quietness and reflection. Such moments before the workday begins can
become a blessing for the whole rest of the day, because the valuable
thoughts you gain will accompany you for many hours. But be creative
to find the right quality time you need in order to meet with God with-
out interruption.
To be connected through prayer with the living God of the Bible
affects your life as nothing else ever can. Eventually, it contributes to
your becoming more like Jesus.

How deliberate are you in seeking time to spend alone with the
Lord? What are those times like, and how do they help you to
know even better the reality and love of God?

_______________________________________________________
108
 T hursday June 25

Memory and Song

“Your word I have hidden in my heart, that I might not sin
against You” (Psalm 119:11, NKJV).

Memorizing Scripture brings multiplied blessings. When we store

precious passages of God’s Word in our minds, we can bring to life
what has been committed to memory and apply it in new and chang-
ing circumstances. That way, the Bible directly impacts our thinking,
our decisions, and influences our values and behavior. Memorizing
Scripture brings the Bible to life in our daily experience. Furthermore,
it helps us to worship God and to live a faithful life according to the
Scriptures.
To remember Scripture word by word is a tremendous safeguard
against deceptions and false interpretations. Learning Scripture by
heart enables us to cite Scripture, even when we do not have a Bible
available. This can become a tremendous power for good in situations
when temptations arise, or when we are faced with adverse challenges.
To recall God’s promises, and to fix our minds on God’s Word rather
than on our problems, lifts our thoughts to God, who has a thousand
ways to help when we see none.

Read Ephesians 5:19 and Colossians 3:16. How can singing God’s
Word establish and strengthen the Word of God in our minds?
_________________________________________________________

_________________________________________________________

_________________________________________________________

Singing the words of the Bible also can be a powerful way to memorize
the text of Scripture. In singing, the words of Scripture are more easily
remembered. To combine the words of Scripture with beautiful melodies
will anchor them in our thoughts more firmly, and be an effective way
to dispel our anxious moods. Scripture passages that are connected with
simple but harmonious melodies can easily be sung and memorized by
little children and adults alike. Scripture was the inspiration for numer-
ous and world-famous oratorios, symphonies, and other music that
has shaped and influenced Christian culture throughout the centuries.
Compositions that lift up our minds and direct our thoughts to God and
His Word are a wonderful blessing and positive influence in our lives.
“Music forms a part of God’s worship in the courts above, and
we should endeavor, in our songs of praise, to approach as nearly as
possible to the harmony of the heavenly choirs.”—Ellen G. White,
Patriarchs and Prophets, p. 594.
109
 F riday June 26

Further Thought: Read Ellen G. White, “The Privilege of Prayer,”

pp. 93–104, in Steps to Christ.

“The natural eye can never behold the comeliness and beauty of
Christ. The inward illumination of the Holy Spirit, revealing to the soul
its true hopeless, helpless condition without the mercy and pardon of
the Sin-bearer—the all-sufficiency of Christ—can alone enable man to
discern His infinite mercy, His immeasurable love, benevolence, and
glory.”—Ellen G. White, The Upward Look, p. 155.
“Portions of Scripture, even whole chapters, may be committed to
memory, to be repeated when Satan comes in with his temptations. . . .
When Satan would lead the mind to dwell upon earthly and sensual
things, he is most effectually resisted with, ‘It is written.’  ”—Advent
Review and Sabbath Herald, April 8, 1884.

Discussion Questions:
 How does the reality of free will and free choice play into all
our decisions regarding faith and obedience? Though many areas
of our life are out of our control, with regard to the crucial things,
the things that pertain to eternal life, we do have free choice. What
are you doing with the free will that God has given you? What
kind of spiritual choices are you making?
 Think about the role that the Sabbath can and should play
in terms of giving us quiet time with God. How does keeping the
Sabbath protect you from being so caught up in working and
doing things that you don’t spend the time with God that you need
to spend? How can you learn to make the Sabbath more of the
spiritual blessing that it was meant to be?
 What has been your experience in spending time with God
alone in prayer and study? How does this spiritual practice impact
your faith? How should it impact your faith? In class, if you feel
comfortable, talk about your own personal times of reading and
praying and what you have gained from them. How might others
benefit from what you have learned?
 What are some of your favorite texts that you have memo-
rized? What is it about them that you like so much? How has
memorizing them been a blessing to you?

110