Lesson 5. Living for God

Sabbath School Today
With the 1888 Message Dynamic

"Feed My Sheep": First and Second Peter
Lesson 5. Living for God

 

Why do some people have an easy time through life, and others have sorrow and pain? Or, to ask the question in a more pointed way, Why do good people have to suffer?

There is a phenomenon that it seems every sincere believer in Christ must experience. You must learn what to do when it seems that God is against you. Many in the Bible had to wrestle with that problem. Take Peter, for example, he writes: "Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin" (1 Peter 4:1).

As Jesus hung on His cross, everything was against Him: His friends had all forsaken Him, one had betrayed Him, another had denied Him, and His own people were crucifying Him, and it appeared as though the Father in heaven had turned a deaf ear against Him.

And there have been others, all through history: Abel served God faithfully, yet had to endure murder for it by his own brother; Noah had to endure 120 years of unrelenting sunshine without a cloud in the sky because he believed what God had said--a rain flood was coming. Finally in that last week as he and his family were inside the ark, his faith was severely tried as the people outside were laughing and ridiculing him--"where's the rain, you fool?"

Abraham waits 25 long years for the fulfillment of God's promise to give him a son through whom "all families of the earth [shall] be blessed" (Gen. 12:3), and then when the lad grows up a bit, Abraham is told to offer him as a sacrifice.

David, anointed by the prophet Samuel to be king of Israel, for ten years is driven into the wilderness by an insane king Saul, David apparently forsaken by God; on one occasion his own loyal followers threatened to stone him.

Jeremiah has to endure 40 plus years of continual rejection, only at the end to see his beloved Jerusalem and the Temple destroyed; more than once he was tempted to give up in despair.

Paul has a "thorn in the flesh" that troubles him; three times he begs the Lord to deliver him from it, and He says, No, Paul, don't pray about it any more; "My strength is made perfect in weakness" (2 Cor. 12:8, 9).

And let's not forget Stephen: he realized the blessing of the Holy Spirit as he preached his last sermon only to have to kneel down and feel those stones pelting him.

And there are the Waldenses and other faithful Christians in the Dark Ages who served God and had to die as martyrs. What do you do when it seems God has forsaken you? You still believe Him.

We conservative Christians are steeped in the idea that we must be punished for our sins, we must pay the price. But the Bible teaches an idea known as the gospel, a concept of good news that says that Christ has already endured the punishment for our sins. He has paid the price, "exhausted the penalty" Ellen White has said [1], because "The Lord hath laid on Him the iniquity of us all" (Isa. 53:6). "His own self bare our sins in His own body ... by whose stripes ye were healed" (1 Peter 2:24). "Christ ... hath once suffered for sins, the just for the unjust, that He might bring us to God" (3:18).

The suffering that Jesus endured was for our sins, the just for the unjust. His suffering included not only verbal and physical abuse, but death. The New Testament includes the concept that those who accept Jesus as their Saviour enter into His suffering and death. This concept can be described as solidarity on the part of the repentant sinner and his Lord--a shared identity, a corporate experience--a beautiful idea embedded in the 1888 message.

Peter says, "Arm yourselves likewise with the same mind" (1 Peter 4:1). The apostle Paul gives a similar admonition: "Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross" (Phil. 2:5-8). That death is our death.

Having described the believer as having entered into the experience of suffering and death to sin in solidarity with Jesus, Peter then says, "He that hath suffered in the flesh hath ceased from sin" (1 Peter 4:1). Peter is not saying that physical suffering for the cause of Christ automatically absolves us from all sin. Rather, he suggests that we suffer corporately in Christ's suffering and that we die corporately in Christ's death. Because Jesus died once for all for sins (3:18), when we accept Him, we die to sin in solidarity with Him.

What does that mean for the suffering Christian? Christ has already borne our fate. The punishment is over. There is now no fearful looking for judgment; if only you can hear and believe this good news. According to John 3:16-19, the only thing you have to be afraid of, is your own unbelief.

We may think that our sorrows are not a fellowship with Christ in His sufferings; but they are. We can claim His participation. "God never leads His children otherwise than they would choose to be led, if they could see the end from the beginning, and discern the glory of the purpose which they are fulfilling as coworkers with Him. Not Enoch, who was translated to heaven, not Elijah, who ascended in a chariot of fire, was greater or more honored than John the Baptist, who perished alone in the dungeon. ... Of all the gifts that Heaven can bestow upon men, fellowship with Christ in His sufferings is the most weighty trust and the highest honor." [2]

The secret is to discern wherein our sufferings are like His for us to share His sufferings, to sense how His heart is touched with the tremendous weight of grief around the world. Oh that we could long for Christ's coming for His sake, not ours.

--Paul E. Penno

Endnotes:
[1] Ellen G. White, Selected Messages, book 1, p. 340; God's Amazing Grace, p. 139.
[2] Ellen G. White, The Desire of Ages, pp. 224, 225.

Notes:
Pastor Paul Penno's video of this lesson is on the Internet at: https://youtu.be/WjoySwbWHMU

"Sabbath School Today" is on the Internet at: 1888message.org/sst.htm

RR

Raul Diaz

https://about.me/raul.diaz

Lesson 4. Social Relationships

Sabbath School Today With the 1888 Message Dynamic "Feed My Sheep": First and Second Peter Lesson 4. Social Relationships   The lesson this week concerns social relationships. Peter is generally considered the most gregarious and impulsive of all the twelve disciples. That impulsiveness is something most of us can relate to, and like Peter, most of us have suffered the consequences of speaking or acting in haste. Our lesson looks at several different kinds of relationships and uses Peter's instruction to guide us in relating to others. Rather than thinking of Peter's letters as manuals of conduct, let's examine the underlying principles that Peter is trying to illustrate. It is impossible to appreciate the value heaven places on another human being without an understanding of what Jesus accomplished for everyone on His cross, and what it cost Him to do that: 1. He "poured out His soul unto death" (Isa. 53:12). 2. He could not have emptied Himself more. Like when one turns a glass upside down to drain it to its last drop, He made a commitment to drain Himself of everything dear to Him, even life (Phil. 2:5-8). 3. He endured the curse of God, which is Heaven's total condemnation (Gal. 3:13). 4. He tasted (the second or final) death for everyone (Heb. 2:9). 5. He gave Himself for our sins, holding nothing back (Gal. 1:4). 6. He went to hell in our behalf in order to save us (Psalm 16:10; Acts 2:25-27). 7. He showed us genuine love, the self-emptying agape, so that it could be manifested in us, so we could demonstrate God's love to the world (1 John 4:9-14). The question remains, was this sacrifice sufficient to redeem the human race? Simply showing how unselfish God is does nothing for the human race, because without the shedding of blood there is no remission for sin. In a sense, a demonstration of God's agape love is a collateral effect of the cross. The real purpose of the cross was to redeem the human race from the consequences of our choice to rebel against God's love. All of the self-sacrifice described above was required in order to qualify Jesus to become our Savior and Redeemer. There are those who seek to limit the atonement that Christ accomplished. They teach that Christ did not intend to die for all people. They go so far as to say God didn't mean what Jesus told Nicodemus, "for God so loved the world, that He gave His only begotten Son ... (John 3:16), but what was really meant was God loved a certain portion of people. Those people have to be lucky enough to be born into an "elect" class, or have done something special to gain God's attention. But, does the Bible support these ideas? Is the gospel good news to those who are not born into the "elect," or can't manage to do something notable enough to get God's attention in order to gain His favor? Let's look at what the Bible says. The very last page of the Bible contradicts this distorted view: "The Spirit and the Bride say, 'Come!' And let him who hears say, 'Come!' And let him who thirsts come. And whoever desires, let him take the water of life freely" (Rev. 22:17). That "whoever" includes you and me! The only condition is that we must "hear" the Spirit and the Bride. The saddest choice on earth is when someone deliberately chooses not to simply hear. Jesus promised: "The one who comes to Me I will by no means cast out" (John 6:37). God has actually chosen every human being to be saved, but some are unwilling to receive His incredible gift. Isaiah 45:22 tells us, "Look to Me, and be saved, all you ends of the earth!" That means everyone on earth who is willing to look to Jesus will be saved. Does this sound too good to be true? It sounds like everybody will be saved. We know the Bible doesn't teach that, so who will be lost? "He who does not believe is condemned ... And this is the condemnation, that the light has come into the world, and men loved darkness rather than light" (John 3:17-19). Paul tells us some of the best news in Ephesians chapter 1: "The Father of our Lord Jesus Christ, ... chose us in Him before the foundation of the world, ... having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, ... in [whom] we have redemption through His blood, the forgiveness of sins, according to the riches of His grace which He made to abound toward us in all wisdom and prudence" (vss. 3-8). What does all this fabulous good news have to do with social relationships? Everything. Only when we understand that the gospel, full and complete, is freely given to all, can we understand the value of all human beings. Our relationships with everyone from strangers to our most intimate family members must be guided by that knowledge. If heaven values all of us that much, that is the only standard by which we should relate to others. When Paul used the word "love" in the famous "love chapter" in 1 Corinthians 13, he was using the Greek word agape. When we understand the great demonstration of this word that Christ gave to us at His Cross, we understand it is a very specific concept, not to be confused with the general all-purpose English word "love." We must also realize that agape is far too unselfish a concept for us to muster up on our own, because we are born with a self-centered nature that can be overcome only by the power of the Holy Spirit. That applies to the nicest, most unselfish person you have ever known. All good gifts come from above, and greatest of those gifts is genuine agape. No matter how hopeless you might think your case is, the beautiful message given to the church in the 1888 period was that God through His Spirit is able to change a stony heart into softness, tenderness, and love. Once that happens, it will pour out freely as Christ has given to you into all your social relationships, be they government, social, church, or family. God can heal everything. If we remember that, we can be patient and humble in working with those who haven't yet discovered this wonderful truth. --Arlene Hill Notes: Pastor Paul Penno's video of this lesson is on the Internet at: https://youtu.be/JZjTpMW_ECg "Sabbath School Today" is on the Internet at: 1888message.org/sst.htm  RR

Raul Diaz

https://about.me/raul.diaz

Sabbath School Lesson # 3 |"A Royal Priesthood"

Lesson 3. A Royal Priesthood

Sabbath School Today
With the 1888 Message Dynamic

"Feed My Sheep": First and Second Peter
Lesson 3. A Royal Priesthood

 

If you believe, like many evolutionists, that you are only an animal and not a "son of God," then you have no self-respect. Neither do you have any real hope. You will live in squalor and filth (as do millions of people) and instead of doing something about it to improve your life, you will "forget" about your "misery" by drinking. This is exactly what is happening to millions of people. They are content to drink themselves deeper into "poverty and unhappiness."

True Bible teaching shows that in Christ all men and women are "kings." Before his fall, Adam was the king of the earth and was called "the son of God" (Luke 3:38). But by his sin he lost his exalted honor and passed into a condition of servitude. All we, his descendants, have fallen "in Adam," through sin.

The important point is that God has not left us in that low position. Christ has redeemed what was lost and has recaptured that "first dominion; the kingdom" (Micah 4:8). He conquered Satan and wrested the lordship from him. In so doing, Christ had to become one of us, a man. He is thus our Brother and He shares the kingship with us. "In Christ," therefore, we are all kings. This immediately gives a tremendous sense of self-worth to anyone who will believe this truth.

This is why Peter says that we are "a royal priesthood" (1 Peter 2:9). The Lord promised every individual Israelite that each should share in this gift of royalty: "Ye shall be unto me a kingdom of priests" (Ex. 19:6). John says that Christ "hath made us kings and priests unto God and His Father" (Rev. 1:6). Those who believe the good news will live and reign with Him (Rev. 20:4).

Especially helpful is His promise that if we who are so heavily tempted will overcome: we shall sit with Him on His throne, "even as I also overcame, and am set down with My Father on His throne" (Rev. 3:21). It is not that we shall be "kings" someday; we are now kings and "joint-heirs with Christ" (Rom. 8:17). "If ye be Christ's, then are ye ... heirs according to the promise," that is, "heirs of the kingdom which He hath promised to them that love Him" (Gal. 3:29; James 2:5).

It doesn't matter how unworthy we feel, or how many mistakes we have made, God's glory is that He loves and honors worthless sinners. "Whosoever believeth in Him shall not perish, but have everlasting life" (John 3:16) and the "everlasting life" is not that of everlasting slavery or servitude, but that of kings sharing the lost "first dominion." "They shall inherit the earth" (Matt. 5:5).

As one of God's "royal priesthood," a "joint-heir" with Christ, you are important. Already, your exalted position gives you responsibility and influence. Someone is looking to you for guidance and example. Already, as a child of God, your word is "law" to Satan and his evil angels, for "in Christ" you have authority over the evil one. "Resist the devil, and he will flee from you" (James 4:7), because you are a "king" "in Christ." "Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet" (Psalm 91:13). You can already exercise your kingship and royal priesthood by saving someone else through the word of Christ.

Our lesson raises the question of the covenant--a key theme of the 1888 message. Did God's people in Old Testament times have to live under the old covenant? Was all that horrible apostasy in ancient Israel something necessary because the people were living at the wrong time? Did God withhold something from them that He later on relented about, and then gave them the new covenant? Poor people! Was He being fair to them?

These are questions stirring the Roman Catholic, Protestant, and Adventist churches. Never can the Christian Church lighten the earth with the glory of a final message of good news (like Rev. 18:1-4 speaks of) unless this problem of the old covenant with respect to the new covenant gets cleared up. Confusion paralyzes the finest church on earth.

Lukewarmness, apostasy, backsliding, are impossible to a church that is living in the knowledge and experience of the new covenant. Too strong to say? Unless this is true, the gospel is forced logically to become a contradiction in terms--confusion, a failure.

The reason is that the new covenant gospel is "the power of God unto salvation" (Rom. 1:16), not a program to failure or backsliding. Backsliding is due to the old covenant imported into the heart--9/10ths new covenant and 1/10th old covenant = failure.

No, ancient Israel were not programmed to failure. Their beginning was "the father of us all," Abraham (Rom. 4:16). God gave him the new covenant in those seven promises in Gen. 12:1-3. All his descendants should be "children of faith" as Isaac was. They would become the greatest nation on earth, always the head, never the tail (Deut. 28:13), always "a kingdom of priests," meaning, a nation of spiritual geniuses (Ex. 19:6). They were to be God's missionary nation through whom "all families of the earth shall be blessed" (Gen. 12:3).

They would evangelize the world! But they fastened themselves under the old covenant in Exodus 19:3-8. That thinking kept popping up in their up and down history.

True theology is the simple teaching of Jesus as found in the Bible. Take any sinful, selfish, worldly, lustful human being and add to him or her that pure, true teaching of Jesus, and the result is a pure, unselfish, kind, honest, loving person (provided of course that he believes that teaching; salvation is by grace through faith).

The church is many such believers forming a corporate body, which Jesus is pleased to acknowledge as His "body" on earth. It's His intention that His church "escape the corruption that is in the world through lust" (2 Peter 1:4), "kept by the power of God through faith" (1 Peter 1:5). Its members are to be "holy in all manner of conversation" [lifestyle] (vs. 15). The entire church, not just its clergy, are "a chosen generation, a royal priesthood, an holy nation, a peculiar [different] people. ... honest among the Gentiles" who will have no evil media "report" of any kind against them (2:9, 12). The clergy are to be "ensamples to the flock," totally loyal to "the chief Shepherd" (5:3, 4). True theology in a church produces that result.

--Paul E. Penno

Notes:
Pastor Paul Penno's video of this lesson is on the Internet at: https://youtu.be/-zZKtixqhco

"Sabbath School Today" is on the Internet at: 1888message.org/sst.htm

RR

Raul Diaz

https://about.me/raul.diaz

"Feed My Sheep": First and Second Peter

Sabbath School Today With the 1888 Message Dynamic "Feed My Sheep": First and Second Peter Lesson 2. An Inheritance Incorruptible   Our lesson gives us a general outline of what we need to know regarding the objectives of a book in the Bible--who comprises the audience, who is the author, what is the historical context, and "what message ... can we take from it"? In the case of this essay we will focus on a "message," the message of Christ's righteousness given to us in the 1888 era. Ellet J. Waggoner, one of the 1888 "messengers," provides us with an in-depth meaning of our lesson title: "An Inheritance Incorruptible." He writes, "The word of the Lord is the seed by which the sinner is born again. We read that 'every good thing bestowed and every perfect gift is from above, coming down from the Father of lights, ... In the exercise of His will He brought us forth by the word of truth, so that we might be, as it were, the first fruits among His creatures' (James 1:17, 18). "And the apostle Peter says: 'Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart. For you have been born again not of seed which is perishable but imperishable, that is, through the living and abiding word of God' (1 Peter 1:22, 23). So we learn that, while those who are Christ's are born of the Spirit, the word of God is the seed from which they are developed into new creatures in Christ. The word, then, has power to give life. "With the knowledge that the word of God is the seed by which men are begotten unto a new life, and that the hiding of the word in the heart keeps one from sin, we may easily understand 1 John 3:9: 'No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God.' How simple!" [1] Our Monday's lesson topic is, "Elected." This perhaps is one of the most misunderstood and misinterpreted themes of the 1888 message. Although we as Seventh-day Adventists have made little if any effort to tell the 1888 view to the Catholic and Protestant world, it resolves the centuries-old conflict between Calvinism and Arminianism. It agrees with Calvinism in that Christ's work of justification accomplished on His cross was effective, He accomplished what He set out to do. It disagrees with Calvinism's "limited atonement" confined only to the "elect." This "limited atonement" is a subtle denial of a "most precious" truth. It means that Christ did not die for every one of us, but only for those few who are "elect." In contrast, "1888" sees that Christ has purchased the gift of salvation for "all men" and has given the gift to them "in Himself." He wants all to be saved, and before the foundation of the world He predestined all to be saved. But some of us will allow only that the Savior has "offered" the gift to "all men," but has not given it, until they do something first to believe and accept it. In other words, our salvation is ultimately due to our own initiative. But "God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them"--all this done at the cross before you and I came along (2 Cor. 5:19). Christ has "tasted death [the second] for every man" (Heb. 2:9), which can only mean that He has paid the full price to save "every man." This went beyond popular Adventism of its day and of ours, declaring that Christ has not only offered salvation to all, but has actually given the gift, placing it in every man's hand, as it were. He became "the Savior of the world" (John 4:42), "the Savior of all men, especially of those that believe" (1 Tim. 4:10). It's a breath-taking idea, and shocking, but it's Bible. Those who are lost at last have made their true name to be "Esau." He had the "birthright," he didn't need to do anything to obtain it, but he "despised" and "sold" what God had placed in his hands (Gen. 25:34; Heb. 12:16). This is a free, full atonement given in a legal sense to "all men." The only alternative is a "limited atonement." If Christ didn't truly save you when He "saved the world," then you have been short-changed by a limited atonement! Waggoner said it clearly: "'By the righteousness of One the free gift came upon all men unto justification of life' [Rom. 5:18]. There is no exception here. As the condemnation came upon all, so the justification comes upon all. Christ has tasted death for every man. He has given Himself for all. Nay, He has given Himself to every man. The free gift has come upon all. The fact that it is a free gift is evidence that there is no exception. If it came only upon those who have some special qualification, then it would not be a free gift." [2] Waggoner also made it plain that the 1888 view of justification is not the heresy of Universalism: "'Do you mean to teach universal salvation?' someone may ask. We mean to teach just what the Word of God teaches--that 'the grace of God hath appeared, bringing salvation to all men.' Titus 2:11, Revised Version [the Greek sustains this rendering]. God has wrought out salvation for every man, and has given it to him; but the majority spurn it and throw it away. The judgment will reveal the fact that full salvation was given to every man and that the lost have deliberately thrown away their birthright possession." [3] "The gift is ours to keep. If anyone has not this blessing, it is because he has not recognized the gift, or has deliberately thrown it away." [4] But why is this truth so important? By recovering the truths of both Calvinism and Arminianism while rejecting their errors, "1888" rediscovers the original truth of the cross of Christ in a way that none of the Reformers were able in their day to grasp, honest as they were. The conclusion: God has entrusted to Seventh-day Adventists a unique understanding of the cross that with His blessing is yet to lighten the earth with glory. This cannot be grasped except in the light of the cleansing of the sanctuary. When an honest heart recognizes this ultimate truth of what happened on the cross, "the love [agape] of Christ constrains" (motivates) the soul to live "henceforth" only for the One who died our second death for us. The results, in God's plan, are phenomenal: all old covenant, egocentric motivation is transcended. The joy that Jesus will know will be unbounded. The long delayed wedding of two who have dearly loved each other is an occasion of great joy here on earth; think of a cosmic wedding! Four grand Hallelujah choruses with heaven's symphony orchestras accompanying the massed choirs. "The angel said to me, 'Write, Blessed [happy] are those who are invited to the marriage supper of the Lamb.' And he said to me, 'These are true words of God'" (Rev. 19:9, NASB). You are invited; now "make your calling and election sure" (2 Peter 1:10). --From the writings of Ellet J. Waggoner and Robert J. Wieland Endnotes: [1] Ellet J. Waggoner, "The Indwelling Word," The Signs of the Times, July 14, 1890. Bible texts from the New American Standard Bible. [2] Waggoner on Romans, p. 5.101 (italics supplied). [3] Ellet J. Waggoner, The Glad Tidings, pp. 13, 14 (CFI ed., 2016). [4] Ibid., p. 66. Notes: Pastor Paul Penno's video of this lesson is on the Internet at: https://youtu.be/wESK0Vsc_Oc "Sabbath School Today" is on the Internet at: 1888message.org/sst.htm

RR

Raul Diaz

https://about.me/raul.diaz

Lesson 1. The Person of Peter

Sabbath School Today
With the 1888 Message Dynamic

"Feed My Sheep": First and Second Peter
Lesson 1. The Person of Peter

 

Although Peter did not write as much as the three greatest contributors to the New Testament--Paul, Luke, and John--he is nevertheless one of the most outstanding Bible characters. Aggressive, ambitious, self-assured, bold yet somewhat vacillating, Peter had yet an underlying loyalty and devotion. Jesus read these qualities when He first met Peter, and saw also his potential under the discipline of grace. [1]

Simon, surnamed Peter, was the son of Jonah, or John (Matt. 16:17), and came from the fishing community of Bethsaida (John 1:44), where he seems to have lived with his wife, his mother-in-law, and Andrew, his brother (Mark 1:29-31). The brothers were in partnership with James and John, the sons of Zebedee (Luke 5:7-10).

The tremendous revival under John the Baptist began with the confession of sins, and ended with a declaration of the presence of the divine Son, in whom alone forgiveness and atonement could be found. Peter listened to him at Bethabara, and his soul was set aflame.

"The demand for confession of sin seemed new and startling." [2] The declaration "Behold the Lamb of God, which taketh away the sin of the world" (John 1:29) was both startling and reassuring. Yet John and Andrew and Simon were ready, "moved by an irresistible impulse," to accept the Messiah's presence. [3]

Peter demonstrated a faltering faith and striking confession (Matt. 14:22-33). "Bid me come unto thee on the water." Peter knew it was Jesus approaching. The fury of the storm had reduced the disciples to helplessness, "and they longed for the presence of their Master." When Peter stepped overboard he was not presumptuous, for he went at Christ's command. "Looking unto Jesus, Peter walks securely; but as in self-satisfaction he glances back toward his companions in the boat, his eyes are turned from the Saviour." A sea of troubles may assail us today, but we can be safe by keeping our eyes on Jesus. [4]

Peter was the first to find words to express the bold faith that had gripped their souls when Christ asked His disciples, saying, "'Who do men say that I, the Son of Man, am?'" (Matt. 16:13). Not only was this Man a greater than all the prophets; not only was He the long-expected Messiah; "Thou art the Christ, the Son of the living God," Peter boldly confessed (Matt. 16:16). Jesus commended Peter's faith, but quickly cautioned him against the sin of supposing he deserved credit for it: "Blessed art thou, Simon Bar-Jonah: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven" (Matt. 16:17).

Now that the disciples were thoroughly convinced of His divinity, Jesus was prepared to enlighten them about His death. He plainly, even bluntly, told them that He must be rejected and slain: "From that time forth began Jesus to show unto His disciples how He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day" (Matt. 16:21).

Simon, who had been first to confess the Son of God, was first to deny His cross. "Then Peter took Him aside, and began to rebuke Him, saying, "'Be it far from Thee, Lord; this shall not happen unto Thee" (Matt. 16:22). Crosses are for felons, not for One who is the Son of God!

The idea of the cross was something so original, unworldly, that it could arise only in the mind of God. The cross is both the "wisdom" and the "power" of God (1 Cor. 1:18, 24). It is a divine strategy of spiritual warfare of sublime skill. But Peter's response to the Savior's stunning announcement was the same as that which people of every place and age would experience. He was expressing the thoughts of our own hearts, even today, in treating as repugnant foolishness the very idea of being crucified.

Jesus revealed this insight in His rebuke to Peter: "Thou art an offense to Me: for Thou [are not mindful] of the things that be of God, but those that be of man" (Matt. 16:23). Peter was simply a man, he was just being himself. He couldn't fathom "the things that be of God" enough to discern the meaning of the cross.

Jesus put His finger of recognition on the plague spot of mankind's opposition to the cross: "He turned, and said unto Peter, Get thee behind Me, Satan! Thou art an offense unto Me" (Matt. 16:23).

He had unwittingly let himself be a tool in the hands of Satan by seeking to turn Jesus away from His sacrificial purpose. That temptation was real to Jesus! Peter's attitude toward the cross perfectly reflected the attitude of Satan himself.

The old covenant, as clearly brought to our attention by E. J. Waggoner, one of the 1888 messengers, is making promises to God. [5] At the last supper Peter promised his Lord, "Although all shall be offended, yet will not I" (Mark 14:29). Verse 31 indicates continuous assertion--"the more vehemently." Vehemence has its place, but it is not always proof of enduring loyalty. Peter's tragic denial three times was equally vehement (Luke 22:54-61). Time often lends poignancy to our vehemence, as when poor "Peter remembered the word of the Lord, ... Before the cock crow, thou shall deny Me thrice." It was like a sword thrust into his heart, and "Peter went out, and wept bitterly" (vs. 62).

If you or I make promises to God, immediately it's old covenant. It's Peter promising that he will never deny Christ, and then doing it before the rooster crowed next morning. It's "all the people" promising at Mt. Sinai, "All that the Lord hath spoken we will do!" (Ex. 19:8); and then bowing down to a golden calf in a few days. The problem is simple: we humans don't keep our promises; in fact, we can't, because we have no righteousness of our own. This is why so many New Year's resolutions go down the drain after only a few days.

Someone may say, "What's wrong with making good promises to God even if you do break them?" Several things: God Himself has never asked you to do so; and further, Paul says that making and breaking promises to God brings you into spiritual "bondage" (Gal. 4:24). "The knowledge of your broken promises and forfeited pledges weakens your confidence in your own sincerity, and causes you to feel that God cannot accept you. ..." [6]

It was the beginning of centuries of sad Israelite history that finally led them into the "bondage" of foreign captivity and then at the end, to crucify their Messiah. Those who think that the old and new covenants are the same thing are confusing liberty with slavery.

When God makes the promise, there you have the new covenant. And believing the promise is liberty, not slavery. He always keeps His promise. "Delight thyself also in the LORD; and He shall give thee the desires of thine heart" (Psalm 37:4). You may say, "That's such good news--I can hardly believe He will ever do that for me!" Peter couldn't believe it either, until he repented of his unbelief. You can repent, too. That's the good news!

--Paul E. Penno

Endnotes:
[1] Ellen G. White, The Desire of Ages, p. 139.
[2] Ibid., p. 133.
[3] Ibid., p. 138.
[4] Ibid., pp. 381, 382.
[5] For example, see Ellet J. Waggoner, The Glad Tidings, p. 71 (CFI ed., 2016).
[6] Ellen G. White, Steps to Christ, p. 47.

Notes:
Pastor Paul Penno's video of this lesson is on the Internet at: https://youtu.be/9sHmc0ZJrG0

"Sabbath School Today" is on the Internet at: 1888message.org/sst.htm

RR

Raul Diaz

https://about.me/raul.diaz

The Work of the Holy Spirit

Sabbath School Today
With the 1888 Message Dynamic

The Holy Spirit and Spirituality
Lesson 12. The Work of the Holy Spirit



Implicit in the 1888 message is this: When we are first converted, we
confess all known sin to God, and in mercy He is faithful and just to
forgive us. But there still remain sins of ignorance; and unknown,
unconscious sins. In this time of the cleansing of the heavenly
sanctuary, the High Priest through the Holy Spirit brings these
unknown sins to our knowledge, and we become conscious of them.

If we are in heart-sympathy with Christ in his closing work of
atonement (that is what New Testament faith is), we shall welcome the
ever-deepening conviction of sin, and progressively confess and repent
of these sins. At length, after His people have cooperated with Him,
the work will become complete, and then the seal of God can be affixed
to the character in contradistinction to the mark of the beast, which
all who reject the seal of God, will accept.

However, there is a sense in which all true believers in Christ have
been "sealed with that Holy Spirit of promise" since the world began
(Eph. 1:13); but this is not the same as that final sealing work of
Revelation 7:1-4. The final seal of God is contemporary with the final
mark of the beast, and the opposite of it.

Ellen White was overjoyed when she heard the message of justification
by faith from the lips of A. T. Jones and E. J. Waggoner. To her this
clear teaching was consonant with the message of the three angels:
"The hour of His judgment is come" and our Priest is cleansing the
heavenly sanctuary. What connection was there between justification by
faith and the cleansing of the heavenly sanctuary by Jesus our High
Priest?

The answer is that since 1844 Jesus has been performing the Day of
Atonement ministry--the final blotting out of sins. But before the
sanctuary could be cleansed in heaven the temple of His people on
earth must be cleansed. The source of sin pollution must be ended in
His people. The honor of God and the integrity of His covenant were at
stake. God has the solution to the problem of sin. The gospel of Jesus
Christ can forgive sins and His righteousness has the power by virtue
of the Holy Spirit to cleanse the soul temple. This God has promised
in His everlasting covenant (Jer. 31:33).

So when she heard this message she recognized in it the power and
force of the gospel which would prepare God's people to stand with a
pure character in the day of Christ's second coming. They would be a
living testimony for God through the crisis hour. They would be part
of the 144,000 who would be translated without seeing death at His
return. They would be a living testament to the power of God unto
salvation from sin. Living in sinful flesh, tempted, tried and
afflicted, the mystery of godliness would be revealed in them--"Christ
in you the hope of glory." Like a drumbeat over the course of several
weeks Ellen White wrote in the columns of the Review during 1890 of
her enthusiasm.

The Sunday-keeping churches had not followed Jesus by faith into His
most holy place work in 1844. Hence they were worshiping a god of
their own creation--Satan if you please. [1] To this day, for the most
part, they view the sanctuary message of Seventh-day Adventists as a
colossal error. It has been termed the greatest face-saving device to
explain away a mistaken interpretation of Scripture--Daniel 8:14.

But God's people have been given a unique understanding of
justification by faith in connection with the cleansing of the
sanctuary that is to prepare a people for the coming of the Lord. This
is why the Lord gave it to His people to be proclaimed to the nominal
Christian churches of the world. They had initially rejected it in
1844.

Martin Luther didn't understand justification by faith in the light of
the sanctuary message. Protestants and evangelicals did not understand
it rightly. Of all people who should understand it, Seventh-day
Adventists should because they know about 1844 and the change of
Jesus' ministry from the holy place to the most holy place. They are
not to proclaim justification by faith by compromising with the other
churches and incorporating their message in order to be ecumenical in
spirit. This would be a rejection of Jesus leading His people into the
truth of His most holy place ministry. They would be following Satan
as did the nominal churches in 1844.

But in the historical context of 1890 Ellen White made an astounding
statement: "There has been a departure from God, and there has not as
yet been zealous work in repenting and coming back to the first love.
Infidelity has had a large place among us. It is the fashion to depart
from Christ, to forsake the Lord and accept skepticism. 'We will not
have this man to reign over us.' Luke 19:14. Baal will be the purpose,
the faith, the religion of a sorrowful number among us, because they
choose their own way instead of God's way. The true religion, the only
religion of the Bible--believing in the forgiveness of sins, the
righteousness of Christ, and the blood of the Lamb--has been not only
slighted and spoken against, ridiculed, and criticized, but suspicions
and jealousies have been created, leading into fanaticism and
atheism." [2]

When once the truth of justification by faith in connection with the
sanctuary is lost, Satan has won a great victory. He can lead his
followers into fanaticism and right out of the body of Christ into
atheism. Because self becomes one's idol--Baal worship--he follows his
own self-pleasing interpretations of Scripture and it results in
another god than the true God. Imperceptibly self becomes one's god.
The knowledge of the true God is rejected. Hence the result is
atheism.

The conclusion of thirteen articles written by Ellen White in the
Review was entitled, "Repentance the Gift of God." She said: "Some of
our brethren have expressed fears that we shall dwell too much upon
the subject of justification by faith, but I hope and pray that none
will be needlessly alarmed; for there is no danger in presenting this
doctrine as it is set forth in the Scriptures. If there had not been a
remissness in the past to properly instruct the people of God, there
would not now be a necessity of calling especial attention to it. Some
of our brethren are not receiving the message of God upon this
subject. They appear to be anxious that none of our ministers shall
depart from their former manner of teaching the good old doctrines. We
inquire, Is it not time that fresh light should come to the people of
God, to awaken them to greater earnestness and zeal?" [3] She
portrayed the church as being in a lukewarm state. Jesus bid His
people repent--to buy of Him gold tried in the fire--faith and love;
to receive His white raiment which is the righteousness of Christ; and
the eye-salve of spiritual discernment, the baptism of the Holy
Spirit.

And then she made the defining statement: "Several have written to me,
inquiring if the message of justification by faith is the third
angel's message, and I have answered, 'It is the third angel's message
in verity.'" [4]

Justification by faith in connection with the sanctuary cleansing is
the third angel's message in verity. This string of thirteen articles
clearly identifies what she meant by "in verity." It is the judgment
hour message, which prepares the way for the great and dreadful day of
the Lord. It prepares a people to stand in the hour of crisis and to
be translated without seeing death at the second coming of Jesus. It
was and still is the shaking message to the Laodicean church. It bears
with it all the prospect of the loud cry and latter rain of the Holy
Spirit.

--Paul E. Penno

Endnotes:
[1] Ellen G. White, Early Writings (1882), p. 261.
[2] "To the General Conference" (1889) and "The Vision at Salamanca"
(Nov. 3, 1890), The Ellen G. White 1888 Materials, pp. 444, 948.
[3] "Repentance the Gift of God," The Advent Review and Sabbath Herald
(April 1, 1890), p. 193.
[4] Ibid.

Notes:
Pastor Paul Penno's video of this lesson is on the Internet at:
https://youtu.be/qXotYj5fshA

"Sabbath School Today" is on the Internet at: 1888message.org/sst.htm


--



Raul Diaz
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