Lesson 5: The Cry of the Prophets

Lesson 5: The Cry of the Prophets

 

The prophets used colorful and poetic language to express their outrage at the sins of the people, contrasting the people's inhumanity and lack of compassion with God's concern for the most vulnerable. The prophets expressed God's particular care for the widows, the orphans, and the aliens or foreigners. Those who accumulated wealth at the expense of others and who live in luxury while others can barely survive were targets of the prophets' message. Leaders who failed to defend the poor or weak were addressed. Micah gives a colorful description of the rich, rulers, and officials: "The people with influence get what they want, and together they scheme to twist justice. Even the best of them is like a brier; the most honest is as dangerous as a hedge of thorns" (Micah 7:3, 4, New Living Translation).

The prophets called their nation, the leaders, and the people to a radical and practical repentance. To be true to their calling from God, they had to admit their wrongdoing and take practical steps to turn things around. Nathan Brown writes: "We have often thought of repentance as confessing and turning away from sin in our personal lives. But have we considered that this might also include realizing and acknowledging our complicity with--and sometimes even benefit from--larger evils in the world, with broken systems and relationships, and then seeking to reform these as we have influence and resources?" [1]

Repentance alone can prevent a repetition of the fathers' sins. The reason why the Lord requires repentance for the sins of "our fathers" is that without it we are programmed to repeat them. No one has any natural-born righteousness. "In Adam" we all partake of the sin of Adam in the same way that any lion partakes of the man-eating nature of all lions. Only fortuitous circumstances can intervene to prevent any hungry lion from eating people.

We share a common humanity. Because of our common solidarity with the human race, partaking of a common sinful nature, the sins of others would be our sins, but for the grace of Christ ministered in His gift of repentance. We are by nature no better than those who rejected and crucified Him. If we were in their place, we would have done the same. This is what Ellen White means, "The books of heaven record the sins that would have been committed had there been opportunity."[2]

The 1888 message points the way for in Christ's cross we see the ultimate sin which is the measure of our true guilt, for "all the world" is "alike" guilty, for "all alike have sinned" (Rom. 3:19, 23, The New English Bible). In our present state of Laodicean blindness we may not see this clearly, but the Lord has promised to convey to His people this realization of what "the books of heaven" record as our true human guilt: "... I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him ..." (Zech. 12:10).

This was partially fulfilled at Pentecost when Peter pressed upon the Jews the truth that "... ye denied the Holy One and the Just, ... and killed the Prince of life" (Acts 3:14, 15). Even though many who heard him may not have joined in that awful cry Friday morning, "Crucify Him," at Pentecost they saw how they shared a common guilt. That repentance prepared the way for pouring out the Holy Spirit in the "former rain." But a greater fulfillment must yet come.

The reason is that we also share that common guilt. When John Wesley saw a drunkard lying in the gutter and said, "There am I, but for the grace of God," he was expressing this same truth. We share a guilt for the sins of the whole world, including the crucifixion of the Son of God--apart from the grace of God, something which the 1888 message highlights.

That promise of Zechariah will meet its final fulfillment before the end, when God's people come to see its reality, which as yet is largely unrealized. Then the complement of Pentecost will come, as surely as day follows night--the "latter rain."

Again, the 1888 message is a Day of Atonement message. The practical results of the great cleansing of the heavenly sanctuary will be realized when Zechariah's conclusion to his prophecy is fulfilled: "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness" (Zech. 13:1).

Blessed cleansing! It can be accomplished only on the Day of Atonement. It will be the practical result of the "final atonement," a final heart reconciliation with Christ. Only from the Most Holy Apartment of the sanctuary can our great High Priest accomplish this work of justification by faith in the hearts of His people.

This is why Ellen White has so often declared that "the third angel's message in verity" is essentially "Christ and Him crucified."

Our denominational history is only one step away from Calvary. Once we see our true involvement in the crucifixion of Christ, we are prepared to recognize our involvement in the sin of rejecting the latter rain and the loud cry message of 1888. No longer can we smugly brush it off, saying, "It's no concern of mine, I wasn't even born then," any more than we can brush off our involvement with the cross. As surely as the shadow of Calvary hangs over the Jews as a nation, so surely does the shadow of 1888 hang over us as a church. "Just like the Jews."

With anointed eyes, we can see the innumerable evidences all around us that we are repeating that history today, the same spiritual and professional pride, the same resistance of self-humbling truth.

--Paul E. Penno

Endnotes:
[1] Nathan Brown, For the Least of These, Pacific Press Publishing Association, p. 46.
[2] Ellen G. White, SDA Bible Commentary, vol. 5, p. 1085.

Notes:
Pastor Paul Penno's video of this lesson is on the Internet at: 
https://www.youtube.com/watch?v=syBRJPz2VMU

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

RR

Raul Diaz

https://about.me/raul.diaz

Lesson 4: Mercy and Justice in Psalms and Proverbs

Sabbath School Today
With the 1888 Message Dynamic

The Least of These:
Ministering to Those in Need
Lesson 4: Mercy and Justice in Psalms and Proverbs

 

What is "injustice"? Injustice is defined in a law book simply as "an unjust state of affairs; unfairness, and unjust act." Which does not provide us with much information. We must learn what "just" and "fair" mean before we can understand what being "unjust" or "injustice" are. What is "just" and "fair" may mean different things to different people or groups of people.

What is "justice"? According the same law book, justice is the "fair and proper administration of laws." By this definition, we must have laws in effect before we can know how to administrate justice. There must be a standard in place by which we can make our decision about justice.

Both of these definitions have been developed through the concept of a social contract among persons or people groups, and are necessarily administrated through the "law of the land," or through the government of the nation or tribe of people who developed them and are willing to abide by them.

Is this the same thing as biblical justice and injustice?

An evangelical Bible dictionary defines "justice" in a general sense by saying that justice is the "practice of giving reward or punishment for what is rightly due to a person or group of people. From a theological perspective, because God is sinless and holy, the justice of God demands that all persons and nations receive punishment because of their sin. In Christ the requirements of divine justice are met, and as a result, individuals can find mercy from God through Jesus Christ as the Holy Spirit draws them and convicts them of sin" (Stanley J. Grenz, David Guretzki, and Cherith Fee Nordling; Pocket Dictionary of Theological Terms, InterVarsity Press, 1999).

However, the SDA Bible Commentary Dictionary (vol. 8) gives us this definition of justice: This term is generally from the Hebrew sedeqor sedeqah, both of which mean righteousness and are generally so translated." The first instance in the Bible where this word is found is in Genesis 18:19, where God is speaking of His friend, Abraham, saying, "For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice (sedeq) and judgment (mishpat)." Mishpat is related to sedeq and "closely approximates the meaning of justice as understood today" (ibid.), but mishpat is more centered in government or law.

From this definition we find that in order for us to know how to teach and administer justice we must first know God, as Abraham did, friend to Friend. Without this intimate and guiding knowledge of God, all of human "justice" and "judgment" will be self-centered. A false understanding of God will give us a false concept of justice and judgment, as we read above in the evangelical definition. In that definition God had no mercy toward the sinner, until Jesus "did something" by giving His life to satisfy the "justice" required and demanded by the broken law--only then can "individuals find mercy from God."

A current social construct of "justice" claims that for justice to rightly function, Jesus Christ must be considered "king of this nation" so that the "gospel" will be the foundation of all national law. The Christian movement promoting this idea has a deep taproot that goes back to the 1800s. In 1890 A. T. Jones addressed this error in an article of April 17, 1890, in The American Sentinel. After quoting from the National Reform magazine, Union Signal, which claimed that "every loyal Christian heart must answer the question in the affirmative" that Christ is King of this nation, and that the "gospel" must supersede the moral law, Jones stated, "Now this is worse than nonsense. The idea that the gospel shall supersede the moral law is destructive of the moral law, of morality, and even of the gospel itself." He proceeds with this argument:

"Now by any means to supersede or take away the law is to take away all transgression or imputation of sin, which at once nullifies the gospel; because it is alone the remedy for sin, and is the power of God unto salvation from sin. If there be no sin there can be no gospel. To offer pardon to the innocent, is an imposition and an insult; and therefore any proposition to supersede the law by the gospel, or by any other means, is worse than nonsense, because it strikes at the foundation of God's throne which is justice and judgment, and so uproots all morality. God is the source of morality, the foundation of his throne is justice and judgment, and the gospel is ordained in order that He might be just and yet the justifier of him who believeth in Jesus."

And this brings us to the biblical definition and administration of justice found in Romans 3:23-26. "For all have sinned, and come short of the glory of God; being justified freely by His grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time His righteousness: that He might be just, and the justifier of him which believeth in Jesus."

E. J. Waggoner wrote in his great treatise on the Book of Romans, "The heathen idea, which is too often held by professed Christians, is that men must provide a sacrifice to appease the wrath of their god. All heathen worship is simply a bribe to their gods to be favorable to them" (Romans, p. 74; CFI Book Division ed., 2019) This is the idea behind the above quoted evangelical definition of "justice"--God must be appeased first then He will provide "mercy" to the sinner, who otherwise really deserves to die in the lake of fire.

Waggoner further stated, "God justifies sinners, for they are the only ones who need justification. The justice of declaring a sinner to be righteous lies in the fact that he is actually made righteous. Whatever God declares to be so, is so. And then heis made righteous by the life of God given him in Christ" (ibid., p. 75, emphasis supplied). And here is the definition of the true Gospel of Jesus Christ. God makes the sinner righteous "in Christ" so that they who were formerly unrighteous and unjust are now, in Christ, declared by God Himself to be "made righteous by the life of God given to him in Christ."

That is powerful good news for sinners! We don't have to grovel like the pagans in the blood of slaughtered animals or even in the blood of Jesus before God will love us. No! He already loves us and gave His Son to be the propitiation for our sin. "For while we were yet sinners, Christ died for us" and while we were "enemies of God" we were "reconciled" to Him (see Rom. 5:6-10). "Of course the idea of a propitiation or sacrifice is that there is wrath to be appeased. But take particular notice that it is wewho require the sacrifice, and not God. He gives the sacrifice. The idea that God's wrath has to be propitiated in order that we may have forgiveness finds no warrant in the Bible" (ibid., p. 74).

True justice comes only from God. It is part of His character. It is merciful and righteous, and will bring an end to all sin when the unrepentant wicked, evil angels (including Satan), and death and hell are all cast into the Lake of Fire after the millennial judgment (Rev. 20:11-15).

The world's greatest need is the reception of the message of Christ and His righteousness. This message is the only "cure" for the problems this world is facing, whether they be related to lack of food, shelter and clean water, issues related to overpopulation or disease, "climate change" and serious weather shifts, pollution of land and sea, destruction of earth's habitats, or any other disastrous event that is currently making the news. All of these have only one solution: the message of Christ and His righteousness that will prepare a people for the second coming, and bring an end to suffering in this wicked and lost world.

Why hasn't it happened yet? We've been preaching the second coming as "soon" for 175 years! How "soon"is soon? Does the world have to reach a predetermined level of disaster, destruction, and sin before God says, "That's enough! I'm coming now"? Like those pagan priests on Mount Carmel, have we just not been crying loudly enough for the Lord to hear our pleas for Him to "Do something"?

"If Christ would only come the second time, He could end all this misery. Even the saints, who aren't supposed to be angry with Him, can raise serious questions in court: Why does the Lord wait so long to come? Doesn't He feelfor the world's woes? Why doesn't He dosomething? The only way that God can defend Himself against a charge of indifference [and injustice] is to plead some circumstances beyond His control which have delayed His intervention" (Robert J. Wieland, "The Greatest Court Case in History: God ... on Trial!"; Adventism Triumphant, vol. 1, no. 1).

Christianity is on the brink of repeating God's confrontation with ancient Israel on Mount Carmel. And just like them, we have difficultly answering Elijah's question: "How long halt ye between two opinions? If the LORD be God, follow Him: but if Baal, then follow him. And the people answered him not a word" because they had slidden so far away from a real knowledge and experience with their Eternal Friend that they could no longer tell the difference between the false god of paganism and the true God of heaven and earth. In this condition, how can we "keep the way of the LORD, to do justice (sedeq) and judgment"?

Today Satan has created so many counterfeits to God's true Gospel message of Christ and His righteousness that it is difficult for most people to recognize truth from error. Error imbibed from broken cisterns is more pleasing to our unconverted hearts and therefore more easily accepted than God's truth that will work a transformation in our characters. "Our work now is to enlighten the world, in the place of bearing a peace-and-safety message. A banner has been placed in our hands, upon which is inscribed, 'Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.' This is a distinct, separating message,--a message that is to give no uncertain sound. It is to lead the people away from the broken cisterns that contain no water, to the Fountain of living waters" (Ellen G. White, Letter 60, 1898).

"This means that Satan will endeavor to commandeer the whole system of substitution just as he took over the old sacrificial system to fight against Christ and the preaching of the new covenant. [Satan] will proclaim that the gospel of the Reformation, the preaching of Martin Luther is sufficient to prepare a people for the second advent and the Lord will come when we have done enough proclaiming. ... As long as he can veil apostasy in the garb of orthodoxy, he has the Remnant deceived in the same way he had the Jews deceived. As they were enveloped in the routine of the sanctuary services being the goal of life and guaranteeing their salvation, so we have been content to have the blood of the Lamb provide a legal cancellation of the record in the books of heaven without the law being written in the heart" (Donald K. Short, Then Shall the Sanctuary Be Cleansed, p. 97; CFI Book Division ed., 2018).

The only "song of hope" that will help the "oppressed" is found in Revelation 14:1-4, and 15:3, 4. This is the psalm that all the redeemed from the earth will be singing when Christ comes to take us to heaven with Him at the second coming. And all the people said, "AMEN! Even so come Lord Jesus!" (Rev. 22:20).

--Ann Walper

Notes:
Pastor Paul Penno's video of this lesson is on the Internet at: 
https://www.youtube.com/watch?v=BRBz87V1TlU

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

RR

Raul Diaz

https://about.me/raul.diaz

Lesson 3: Sabbath: A Day of Freedom

Lesson 3: Sabbath: A Day of Freedom

 

Many of you have heard this story of the beloved Nduri, but it's worth repeating in the context of the Sabbath, a day of freedom:

Nduri was an African widow living in a village on the slopes of Mount Kenya who had been taught by the Presbyterian missionaries to reverence the Bible and the worship of God (thank God for their work!). In her "family worship" one day she read Hebrews 7, the story of the strange man, "Melchizedek," who served God all alone, "without father, without mother" (vs. 3). She marveled that any one could serve God all alone like that.

Then she hurried to sell her beans in the market, but had no success for three days. In desperation, she walked many miles to Tharaka, where people always had cash for beans. There she listened to Pastor Solomon explain Bible truths she had never dreamed were therein--the second coming of the Lord Jesus, the thousand years of Revelation 20, the glorious new earth yet to be created, and the news about the holy seventh-day Sabbath of the Lord.

As he pleaded with the congregation for a decision to follow Jesus all the way, renouncing the world and its sinful ways, trusting in Him, taking up the cross to follow Jesus, her heart thrilled; she wanted to say "Yes!" but then she thought, "How can I serve the Lord all alone in my village? I would be the only one there who kept the Sabbath as the Bible says we should; no, I'm afraid that being all alone I might not remain faithful!"

But then like a flash there popped into her mind that story about that strange man, "Melchisedek." "If he could serve the Lord all alone, I can, too!" Then came that smile of victory.

When I met her, she asked me to baptize her, to seal her decision to follow Jesus every step of the way. (I'll never forget that clear ice water in the stream that flowed from Mount Kenya's snow.) Until her death, Nduri remained an inspiration to many in Kenya, and those around the world who have heard her story.

_____________________________

Like Nduri, as a member of the "body" of Christ, you will "grow up into him." You are like a branch united to the Vine. By faithful attendance at worship on the holy Sabbath day, the true "Lord's day," you gain an ever greater knowledge of his holy truth, and a closer, warmer fellowship with others of your brothers and sisters in faith. Thus, as a branch united to the Vine, you will "bear fruit" in holiness and purity of life, and in willing others to eternal life through faith in the Savior.[1] When you appreciate the Redeemer's love for you, you automatically find it possible to love others, even those who are unlovely, yes, even your enemies.[2]

You have begun to love God's law, His Ten Commandments as ten promises of victory over temptation Satan may bring against you; you love obedience to the fourth, keeping holy His blessed seventh-day Sabbath as a precious gift from Him.

But how is the Sabbath part of the 1888 message?

The sinner has no merits of his own, as he has no good works of his own; but to be reconciled means he is "made obedient."This is the 1888idea of being "made righteous." The sinner has "received the atonement" [3] and his deep-seated enmity against the law has been removed by the "mighty argument of the cross." [4] In justification by faith "the love of Christ constraineth us" and becomes the new motivation to holy living (2 Cor. 5:14, 15). Lukewarmness is done forever! Grace being stronger than sin, the 1888 messengers (A. T. Jones and E. J. Waggoner) grasped the astonishing idea that it's easy to be saved and hard to be lost if one understands and believes "the truth of the gospel" (Gal. 2:5, 14).

Ellen White was overjoyed when she heard the two messengers tell this. She clearly said the message went beyond what she called "the good old doctrines," for it was "fresh light." This "justification by faith" will be "fresh" to us and to the Evangelical world for it's "the third angel's message in verity." [5]

"Every fiber of my heart said amen," she said, because here at last was the unique, distinct Seventh-day Adventist idea of the everlasting gospel "which is made manifest in obedience to all the commandments of God." [6] Thus it had to go beyond that of the popular Sunday-keeping churches.

The Sabbath truth is embedded in a full and complete view of justification by faith because the Sabbath is the "sign" of that true faith. [7] Where the Sabbath truth is denied, there has to be either a counterfeit or an immature view of justification by faith. [8] Rightly conceived, justification by faith itself becomes the message that will raise up people all over the world to "keep the commandments of God and the faith of Jesus."

But when we begin to exercise faith, we "cease" from our own works because we enter "into His rest" (Heb. 4:10). The Lord then works within us both to will and to do of His good pleasure. When all our works are wrought in Him, they are right. This is indeed rest. It comes when we realize that the Word which made the heavens and the earth and which upholds them has also redeemed us personally. This rest comes through the Sabbath. The same power that sanctified the Sabbath sanctifies the believer in Christ.

The Sabbath is the seal of a new creature in Christ, one who is united with Him by faith. Born a creature of the dust, He is now a newly born member of the heavenly family. The Sabbath is therefore the "seal of God" which is placed upon "the foreheads" of God's servants in these last days (Rev. 7:1-4). It came from Paradise and marks those who are destined to live eternally in Paradise. As they assemble through eternity from Sabbath to Sabbath, they will "sing for joy" because of what their Savior has done for them:

Worthy is the Lamb that was slain to receive power, and riches 
and wisdom, and strength, and honor, and glory, and blessing.

--From the Writings of Robert J. Wieland

Endnotes:
[1]See John 15:1-3; Ex. 20:8-11; Rev. 1:10; Isaiah 58:13, 14; Psalm 92; Luke 4:16; Acts 2:46, 47; Heb. 10:22-25; Rev. 14:12.
[2] See Matt. 5:43-48; 1 John 4:11-13, 19, 20.
[3] See Rom. 5:1-11 for the heart of Paul's view of "justification by faith."
[4] Ellen G. White, Testimonies for the Church, vol. 4, p. 375.
[5]Ellen G. White, Review and Herald, April 1, 1890.
[6] Ellen G. White, Manuscript 5, 1889; Testimonies to Ministers and Gospel Workers, pp.91, 92.
[7] See Ellet J. Waggoner, Christ and His Righteousness, pp. 37-45, Glad Tidings ed. (1999); "The Rest That Remains for the People of God," Bible Students Library, Jan. 1893; The Glad Tidings, pp. 140-144, CFI ed. (2016).
[8] See A. T. Jones, 1893 General Conference Bulletin, pp. 243-245, 261, 262, 342-343, 358.

Notes:
Pastor Paul Penno's video of this lesson is on the Internet at: 
https://www.youtube.com/watch?v=PKJFOFovLcs

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

RR

Raul Diaz

https://about.me/raul.diaz

Lesson 1: God Created . . .

Sabbath School Today
With the 1888 Message Dynamic

The Least of These: Ministering to Those in Need
Lesson 1: God Created . . .

 

In this new series of Sabbath school lessons we have an opportunity to explore "justice" issues for humanity with the added emphasis of God's Good News for the human family. The old tired perspective of viewing humanity from a legalistic prism is outmoded when we see each one as God's Creation and redeemed by the precious blood of the Lamb. Now is the time when the 1888 concept of God's more abundant grace comes into its own more than ever before.

"The rich and poor have this in common: the LORD made them both" (Prov. 22:2). "The rich and poor" have one common tie, we are made in the image of God. And that places a unique value upon each one as made by the Master Craftsman.

"The LORD God placed the man in the Garden of Eden to tend and watch over it" (Gen. 2:15). God ordained that the human role in creation was to be co-managers with Him. God's purpose for us is "to tend and watch over" His creation. As Nathan Brown writes: "In oppressing and exploiting those who are weak and vulnerable, we actively deny our mutual Creator and thus disavow substantive belief in creationism. On the other hand, helping the poor honors--even worships--the Creator and, as such, is a marker of true belief in creationism." [1]

Someone hears a sermon that tells people to think of themselves as no good sinners. Then he hears another one: you must love yourself. You ask: who's right? As I understand the gospel, the entire human race would have perished forever "in Adam" when he sinned if Christ had not been "the Lamb slain from the foundation of the world." Thus, in honest truth, apart from Him, we would be (and are) nothing.

But we are something--we have been created in the image of God and redeemed by Christ's sacrifice. Thus we find our identity "in Him." We respect ourselves--and others--not because of some inherent pantheistic worth in ourselves, but as His creation and the purchase of the cross of Christ. This at once delivers us from arrogance and pride because of how well we do and what we see ourselves to be, and at the same time delivers us from groveling in the dust as though we are worthless. In other words, true self-worth is "in Christ" who is the Creator. Now we can hold our head high, and at the same time cherish true humility of soul, realizing that our identity, our future, our prestige, all we are and will ever be, is by the grace of Christ.

So, is there a constant tension? Yes! What makes your Steinway or Baldwin sound so grand is the constant tension the strings are under. Loosen them to be flabby and the music is gone. Luther wisely said we are sinners and saints at the same time. Yes! We never "love" self, but we respect ourselves "in Christ." Jesus taught us that as we are born naturally loving self, so now we are to love others(Matt. 19:19). We have enormous self-respectand healthy humility at the same time--"in Christ."

It makes little difference whether we are trapped in a net of legalism--trying to make ourselves acceptable to God by our own efforts--or lured into the delusion that Christ did it all for us on the cross. Either heresy robs us of "the faith that works by love and purifies the soul." There is in the church today a great deal of discussion of "righteousness by faith," but too often a failure to understand that only by "beholding" the agapelove revealed by our Creator on the cross, can the perfect character of Jesus be reproduced in us.

This is the message of Christ's righteousness which was offered to the church in 1888--the light of the "other angel" of Revelation 18 that is to lighten the earth with its glory. It was "to bring more prominently before the world the uplifted Saviour. ... Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family." [2]

God's last day people, yes those of us living on planet Earth just before the coming of Jesus Christ in the clouds of Heaven will need to have a clear understanding that the Son of God who became flesh and dwelt among us, who is the express image of God is not far off, he does not need our long speeches, or frantic running about even in doing the "good" things to impress Him. No, he does not even need us try to appease him. Jesus Christ has already born the full penalty for the sins of every human being, he "tasted death for every man, woman and child" no one need wake up in the night in a cold sweat wondering if Our Father in heaven accepts them. No!

He isn't far off. He is near you and will be in you by the indwelling Holy Spirit. When we begin to realize His closeness to us, appreciate His love and sacrifice for the human race, we will no longer call him lord, or master, we will call Him husband (Hosea 2:6, 7), we will know He loves us and we will appreciate how close He had to come to create and then to save us. We will love Him too. And we love those for whom He died.

--Paul E. Penno

Endnotes:
[1] Nathan Brown, For the Least of These(Bible Book Shelf 3Q 2019), Pacific Press Publishing Association, Ó2019, p. 13.
[2] Ellen G. White, Testimonies to Ministers and Gospel Workers, pp. 91, 92 (emphasis added).

Notes:
Pastor Paul Penno's video of this lesson is on the Internet at: 
https://www.youtube.com/watch?v=AUKY_NgCxnw

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

RR

Raul Diaz

https://about.me/raul.diaz