adult sabbath school bible study guide teachers edition final publication...

Contents: The Sanctuary

TE-4Q-2013, The Sanctuary, by Martin Pröbstle

ADULT SABBATH SCHOOL BIBLE STUDY GUIDE

TEACHERS EDITION

Final Publication Copy

The Sanctuary

by: Martin Pröbstle

October, November, December

2013


TE-4Q-2013, The Sanctuary, by Martin Pröbstle 2

Contents 1

1 The Heavenly Sanctuary—September 28–October 4 ................. 2

2 ”Heaven” on Earth—October 5–11 ............................... 3

3 Sacrifices—October 12–18 ..................................... 4

4 Lessons From the Sanctuary—October 19–25 ..................... 5

5 Atonement: Purification Offering—October 26–November 1 ....... 6

6 The Day of Atonement—November 2–8 ............................ 7

7 Christ, Our Sacrifice—November 9–15 .......................... 8

8 Christ, Our Priest—November 16–22 ........................... 9

9 The Pre-Advent Judgment—November 23–29 ....................... 10

10 The Eschatological Day of Atonement—November 30–December 6 .. 11

.............................................................. 12

11 Our Prophetic Message—December 7–13 ......................... 13

12 The Cosmic Conflict Over God’s Character—December 14–20 ..... 14

.................................................. 15



13 Exhortations From the Sanctuary—December 21–27 .............. 1

2 3

Editorial Office: 4

12501 Old Columbia Pike 5

Silver Spring, MD 20904 6

7

8

Come visit us at our Web site: 9

http://www.absg.adventist.org 10

11

12

Principal Contributor: 13

by Martin Pröbstle 14

15

16

Editor: 17

Clifford R. Goldstein 18

19

20

Associate Editor: 21

Soraya Homayouni 22

23



1

Publication Manager: 2

Lea Alexander Greve 3

4

5

Editorial Assistant: 6

Sharon Thomas-Crews 7

8

9

Pacific Press® Coordinator: 10

Wendy Marcum 11

12

13

Art and Design: 14

Lars Justinen 15

16

17

Concept Design: 18

Dever Designs 19

20

21



1. The Lesson in Brief, Lessons 1–6, and The Learning 1

Cycles 1–6: Richard Davidson, PhD, J. N. Andrews professor 2

of Old Testament Interpretation, Seventh-day Adventist 3

Theological Seminary, Andrews University, Berrien Springs, 4

Michigan, U.S.A. 5

6

2. The Lesson in Brief, Lessons 7–13, and The Learning 7

Cycles 7–13, Jiří Moskala, PhD, chair, Old Testament 8

Department, professor of Old Testament Exegesis and 9

Theology, Seventh-day Adventist Theological Seminary, 10

Andrews University, Berrien Springs, Michigan, U.S.A. 11

12

13

The Adult Sabbath School Bible Study Guide is prepared by 14

the Office of the Adult Bible Study Guide of the General 15

Conference of Seventh-day Adventists. The preparation of 16

the guides is under the general direction of the Sabbath 17

School Publications Board, a subcommittee of the General 18

Conference Administrative Committee (ADCOM), publisher of 19

the Bible study guides. The published guide reflects the 20

input of a worldwide evaluation committee and the approval 21

of the Sabbath School Publications Board and thus does not 22

solely or necessarily represent the intent of the 23

author(s). 24

Bible Versions: The Sanctuary


Bible Versions Table 1

2

Scripture references other than from the King James 3

Version quoted by permission in this Bible study guide, for 4

Teachers Edition, Fourth Quarter 2013, are as follows: 5

CEV. Contemporary English Version® Copyright © 1995 6

American Bible Society. All rights reserved. 7

ESV. The Holy Bible, English Standard Version, 8

copyright © 2001, by Crossway Bibles, a division of Good 9

News Publishers. 10

NASB. From the New American Standard Bible, copyright 11

© 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, by 12

the Lockman Foundation. Used by permission. 13

NIV. Texts credited to NIV are from the Holy Bible, 14

New International Version. Copyright 8 1973, 1978, 1984, 15

International Bible Society. Used by permission of 16

Zondervan Bible Publishers. 17

NKJV. Texts credited to NKJV are from the New King 18

James Version. Copyright © 1979, 1980, 1982, by Thomas 19

Nelson, Inc. Used by permission. All rights reserved. 20

NRSV. Bible texts credited to NRSV are from the New 21

Revised Standard Version of the Bible, copyright © 1989, by 22

Bible Versions: The Sanctuary


the Division of Christian Education of the National Council 1

of the Churches of Christ in the U.S.A. Used by permission. 2

RSV. Bible texts credited to RSV are from the Revised 3

Standard Version of the Bible, copyright 8 1946, 1952, 1971, 4

by the Division of Christian Education of the National 5

Council of the Churches of Christ in the U.S.A. Used by 6

permission. 7

8

Introduction: The Sanctuary


1

The Picture of Salvation 2

3

Unquestionably, the greatest revelation of the love 4

and character of God was at the cross, where the Lord 5

offered Himself in the person of Jesus Christ as a 6

sacrifice for the sins of a world that never had to sin to 7

begin with. To help us to understand better what this great 8

sacrifice meant, God devised the earthly sanctuary, a 9

pictorial representation of the plan of salvation. This 10

earthly sanctuary, however, only modeled the heavenly one, 11

which is the true center of God’s presence and of His 12

activity in the universe. 13

When God established the sanctuary on earth, He used 14

it as a teaching tool. The Israelite sanctuary and its 15

services displayed important truths about redemption, about 16

the character of God, and about the final disposition of 17

sin. 18

The sanctuary formed the template to help us to 19

understand Jesus as our Sacrifice and High Priest. When 20

John the Baptist told his disciples that Jesus was the 21

“Lamb of God who takes away the sin of the world” (John 22



1:29, 36, NKJV), they understood what John meant because 1

they understood something of the sanctuary. The book of 2

Hebrews presupposed a knowledge about the ancient Israelite 3

priesthood so that the original recipients of the letter 4

could grasp what Jesus was doing for them in heaven. 5

Sanctuary terminology was also used to teach truths about 6

Christian living. In short, knowledge of the sanctuary 7

system became a foundation for the new message of salvation 8

in Christ. 9

However, throughout much of the Christian era, the 10

sanctuary message was largely forgotten. Not until the 11

middle of the nineteenth century, when Seventh-day 12

Adventists began to appreciate God’s paradigm of salvation 13

anew, including the message of the pre-Advent judgment, was 14

a fresh emphasis placed on the sanctuary. 15

“The subject of the sanctuary was the key which 16

unlocked the mystery of the disappointment of 1844. It 17

opened to view a complete system of truth, connected and 18

harmonious, showing that God’s hand had directed the great 19

advent movement and revealing present duty as it brought to 20

light the position and work of His people.”—Ellen G. White, 21

The Great Controversy, p. 423. 22



As the key for a complete system of truth, the 1

sanctuary and Christ’s priestly ministry became the basis 2

for the Seventh-day Adventist faith—and still remains so. 3

In fact, the sanctuary message is the Adventists’ unique 4

doctrine. At the same time, no other doctrine of the 5

Seventh-day Adventist Church (with the possible exception 6

of the Sabbath) has faced so many challenges. Fortunately, 7

throughout the years, these challenges have not only been 8

withstood, they have increased our understanding of this 9

crucial teaching and have made us, as a people, stronger in 10

our understanding of salvation. 11

Ellen G. White recommended focusing our highest 12

attention on the sanctuary because “the sanctuary in heaven 13

is the very center of Christ’s work in behalf of men. It 14

concerns every soul living upon the earth. It opens to view 15

the plan of redemption, bringing us down to the very close 16

of time and revealing the triumphant issue of the contest 17

between righteousness and sin. It is of the utmost 18

importance that all should thoroughly investigate these 19

subjects.”—The Great Controversy, p. 488. Thus, we can 20

“exercise the faith which is essential at this time” and 21



“occupy the position which God designs [us] to fill.”—The 1

Great Controversy, p. 488. 2

The sanctuary discloses the heart of God. Studying the 3

sanctuary will bring us close to the presence of the 4

Supreme and to the personality of our Savior and draw us 5

into a deeper personal relationship with Him. 6

Hence, our study for this quarter: God’s sanctuary, 7

both His earthly model and the heavenly original. 8

9

10

Martin Pröbstle lives with his wife, Marianne, and their 11

two sons, Max and Jonathan, in Austria. He is a professor 12

of Hebrew Bible at Seminar Schloss Bogenhofen, Austria. 13

14

Lesson 1


TE-4Q-2013-01-The Lesson in Brief 1

2

Key Text: 1 Kings 8:49 3

4

The Student Will: 5

Know: Grasp the reality and basic functions of 6

the heavenly sanctuary. 7

Feel: Appreciate the warmth and intimacy of the 8

heavenly sanctuary as God’s home. 9

Do: Accept the biblical picture of a real 10

heavenly sanctuary and internalize its message of 11

“God with us.” 12

13

Learning Outline: 14

I. Know: The Reality and Functions of the Heavenly 15

Sanctuary 16

A. The Bible repeatedly affirms the reality of 17

the heavenly sanctuary. Why is it important that 18

the heavenly sanctuary be a real place in heaven 19

and not just as a metaphor for salvation? 20

B. There are five main functions of the heavenly 21

sanctuary: God’s residence; command center of the 22

Lesson 1


universe; place of worship; celestial courtroom; 1

and center of salvation. Which of these were 2

present even before sin, and which will continue 3

even after the great controversy is over? 4

5

II. Feel: The Sanctuary as God’s Home 6

The heavenly sanctuary is described in Scripture 7

as God’s own dwelling place. How does it affect 8

your feelings about the heavenly sanctuary when 9

you view it as more than a celestial courtroom—as 10

also the personal home of God? 11

12

III. Do: The Heavenly Sanctuary and God’s Character 13

How can the understanding of the heavenly 14

sanctuary as the place where “God is with us” 15

(and not just a place of judgment) expand our 16

view of God’s character? 17

18

Summary: The heavenly sanctuary reveals a loving God who 19

has condescended to dwell with His creatures from 20

the beginning of Creation. 21

Lesson 1


TE-4Q-2013-01-Learning Cycle 1

2

STEP 1–Motivate 3

4

Spotlight on Scripture: 1 Kings 8:49 5

6

Key Concept for Spiritual Growth: The heavenly 7

sanctuary demonstrates the “Immanuel [God with us] 8

principle” from the beginning of Creation throughout 9

eternity: God comes down out of heaven into time and 10

earthly space to take up residence with His creatures, 11

invites them to intimate fellowship with Himself 12

(worship), and (after sin) makes a way for this 13

intimate relationship to be restored. 14

15

Just for Teachers: We focus this quarter on a subject 16

that is probably more pervasive and foundational in 17

Scripture than any other: the sanctuary. Ellen G. 18

White wrote, in 1906: “The correct understanding of 19

the ministration in the heavenly sanctuary is the 20

foundation of our faith.”—Evangelism, p. 221. 21

Adventist pioneer Uriah Smith forcibly describes the 22

importance he found in the sanctuary message: “The 23

Lesson 1


Sanctuary! Momentous subject! Grand nucleus around 1

which cluster the glorious constellations of present 2

truth! How it opens to our understanding the plan of 3

salvation! How it lifts the vail [sic] from the 4

position of our Lord in heaven! What a halo of glory 5

it throws upon his ministry! What a divine harmony it 6

establishes in the word of God! What a flood of light 7

it pours upon past fulfillment of prophecy! How it 8

fortifies the mighty truths of these last days! What a 9

glory it sheds upon the future! With what hope and joy 10

and consolation it fills the heart of the believer! 11

Glorious subject! Its importance can neither be 12

overdrawn nor overestimated.”—“Reflections on the 13

Sanctuary,” The Advent Review, and Sabbath Herald, 14

March 25, 1858. 15

16

Opening Activity: Ask your class to stretch their 17

minds by imagining and describing what they think the 18

heavenly sanctuary looks like. Ask them to share why 19

they think that God, who is omnipresent, needs to 20

reside in a heavenly sanctuary. 21

22

Lesson 1


Consider This: Jesus in His incarnation is called 1

“‘Immanuel,’” “‘God with us’” (Isa. 7:14, Matt. 1:23, 2

NKJV). Was the “Immanuel principle” already operative 3

before the Incarnation when God dwelled in a location 4

in heaven that He called His sanctuary? Explain. See 5

Exodus 25:8 for God’s stated purpose for the 6

sanctuary. When did the heavenly sanctuary originate? 7

Was there a heavenly sanctuary even before the need to 8

solve the sin problem in the universe? Give reasons 9

for your answer. 10

11

STEP 2—Explore 12

13

Just for Teachers: The Bible contains scores of 14

references to the heavenly sanctuary. (See Elias 15

Brasil de Souza, The Heavenly Sanctuary/Temple Motif 16

in the Hebrew Bible] Adventist Theological Society 17

Dissertation Series, vol. 7 [Berrien Springs, Mich.: 18

ATS Publications, 2005, who examines 43 Old Testament 19

passages; a similar study is being done of the New 20

Testament that looks at over 35 heavenly-sanctuary 21

passages.) These many passages, coming from all parts 22

of the Bible, repeatedly underscore the reality of the 23

Lesson 1


heavenly sanctuary as an actual place in heaven (see, 1

for instance, Rev. 4:2, 11:19). Scripture mentions 2

five main functions of the heavenly sanctuary: it is 3

(1) God’s residence;(2) the command center of the 4

universe, where God rules from His throne; (3) the 5

place of heavenly worship;(4) the heavenly courtroom 6

where God conducts righteous judgments; and (5) the 7

place (along with the Cross) for solving the sin 8

problem. Seventh-day Adventists often emphasize the 9

fourth and fifth functions, which came into view after 10

sin, and these important purposes will be the focus of 11

several future lessons. But because the first three 12

basic, original (and eternal) purposes of the heavenly 13

sanctuary are often neglected, we will highlight these 14

functions in what follows. 15

16

Bible Commentary 17

18

I. God’s Heavenly Home 19

(Review 1 Kings 8:49 with the class.) 20

21

In the Old Testament, the heavenly sanctuary is often 22

spoken of as a “temple.” These texts that show God is 23

Lesson 1


in His temple (Ps. 11:4, Isa. 6:1, Mic. 1:2, Hab. 1

2:20, et cetera). The Hebrew word for “temple,” hekal, 2

is derived from the ancient Sumerian word EGAL, which 3

means “great house.” The sanctuary is often called 4

“the house of the Lord” (for example, see Ps. 23:6) 5

and God’s “habitation” (NKJV) or “dwelling” (NIV) (see 6

Deut. 26:15, Ps. 68:5, Jer. 25:30, Zech. 2:13). Thus, 7

the heavenly sanctuary/temple is ultimately God’s 8

residence—His home! 9

This heavenly temple has been in existence since 10

the beginning of Creation (see Jer. 17:12, whose 11

language reflects Genesis 1:1). Though the metaphysics 12

of God’s existence is hard to understand, He 13

condescended to dwell in space and time, to be close 14

to His creatures—“God with us.” And Jesus is now 15

preparing “ ‘rooms’ ” for us to live eternally in His 16

“ ‘Father’s house’ ” (John 14:1–3, NIV), which refers 17

to the heavenly sanctuary. 18

19

Consider This: How does understanding the heavenly 20

sanctuary as God’s own home, where He invites His 21

creatures for fellowship (and one day to live with 22

Lesson 1


Him), broaden your perspective of God as a warm, 1

friendly, inviting Person? 2

3

II. The Command Center of the Universe 4

(Review Psalms 47:6–9 with the class.) 5

6

Many passages of Scripture depict God in His throne 7

room and speak of the heavenly sanctuary as God’s 8

throne room. (See especially 1 Kings 22:19; Ps. 93:1, 9

2; 97:2; 103:19, 20.) Just as Solomon, the earthly 10

king in Israel, built a “Hall of Judgment” along with 11

his personal residence (see 1 Kings 7:1, 7, 8, NKJV), 12

where he administered the affairs of Israel; so, we 13

may visualize that the heavenly King has a throne room 14

or “Hall of Judgment” (the Most Holy Place) and His 15

personal residence (the Holy Place). From His “command 16

center” in the heavenly sanctuary, God conducts the 17

“affairs of state” for the universe. 18

19

Consider This: What kind of administrative “affairs of 20

state” do you imagine God conducting from His throne 21

room before and after the rise of sin? 22

23

Lesson 1


III. The Place of Heavenly Worship 1

(Review Revelation 4 and 5.) 2

3

Many biblical passages describe the heavenly sanctuary 4

as a place of worship. Isaiah 14:12–21 and Ezekiel 5

28:11–19 not only depict the fall of Lucifer and the 6

rise of evil, but they also portray the heavenly 7

sanctuary’s existence even before sin, with Lucifer as 8

the “ ‘anointed cherub who covers’ ” (vs. 14, NKJV), 9

or covering cherub (see Exod. 37:9). Here, Lucifer’s 10

position as the covering cherub implies the Most Holy 11

Place of the heavenly sanctuary on the “ ‘mountain of 12

God’ ” (Ezek. 28:14, NKJV). The function of this pre-13

Fall sanctuary is stated in the parallel passage: it 14

is the “ ‘mount of assembly’ ” (Isa. 14:13, NIV). At 15

the heavenly sanctuary, the unfallen created 16

intelligences assembled to worship their Creator. 17

After the entrance of sin, the praise (doxological) 18

function of the heavenly sanctuary continued. Isaiah 19

is shown the heavenly temple when it is astir with 20

doxology; the seraphim chant their praise 21

antiphonally: “‘Holy, holy, holy is the LORD of hosts; 22

the whole earth is full of His glory!’” (Isa. 6:3, 23

Lesson 1


NKJV). Revelation 4 and 5 depict a similar worship 1

scene in the heavenly sanctuary after Jesus’ 2

ascension: the heavenly creatures praise their Creator 3

(Revelation 4) and Redeemer (Revelation 5). And 4

doxology will continue to emanate from the sanctuary 5

throughout the climax of the great controversy and for 6

eternity (Rev. 19:1–5, Isa. 66:23, Rev. 21:1–3). 7

8

Consider This: What is your reaction to the following 9

theological aphorism: “Before soteriology [the plan of 10

salvation] is doxology [worship]”? What does this 11

statement say about the character of God and His 12

original, eternal purpose in establishing the heavenly 13

sanctuary? 14

15

STEP 3—Apply 16

17

Just for Teachers: It is vital to grasp that the 18

original purpose of the heavenly sanctuary was to 19

reveal part of the essential nature of God’s 20

character—“ ‘Immanuel’ ”—God with us. That God 21

condescends to live in a heavenly sanctuary among the 22

created heavenly beings reveals that He is not aloof, 23

Lesson 1


distant, cold, and forbidding. He longs to be close to 1

His creatures, to dwell with us. 2

3

Thought Questions: 4

Ø Is the heavenly sanctuary a real place in space and 5

time, or is it only a metaphor? Support your answer 6

from Scripture. 7

Ù Much of the Christian world (following the thought 8

of Platonic dualism) still believes that God is 9

essentially “timeless”; that is, He does not come down 10

to dwell in space and time. How does the historical 11

reality of the heavenly sanctuary become a key to 12

providing a correct view of the nature of God? Why is 13

this important? 14

15

Application Question: 16

How does understanding the “Immanuel principle,” in 17

regard to the heavenly sanctuary, affect your personal 18

understanding of the sanctuary doctrine and sharpen 19

your perspective on the character of God? 20

21

STEP 4—Create 22

23

Lesson 1


Just for Teachers: Try to help your students to 1

visualize the warmth and intimacy of the heavenly 2

sanctuary as being God’s own home. An interior 3

decorator in Russia, who became a theology teacher 4

after the fall of Communism, wrote a paper entitled 5

“An Interior Decorator Looks at the Heavenly 6

Sanctuary.” She pointed out that professional interior 7

decorators can tell much about the character of the 8

person who lives in a house by the way the home is 9

decorated. She suggested that the furnishings of the 10

heavenly sanctuary, God’s home, reveal much about 11

God’s character, even before they came into play with 12

regard to the sin problem. 13

14

Activity: Think about the various “furnishings” of the 15

heavenly sanctuary (God’s home) as described in 16

Revelation and as partially reflected in their earthly 17

counterparts; visualize what these furnishings of 18

God’s home tell us about God, even before they became 19

symbols of salvation? (For example, how might the 20

table of bread connote God’s “dining room,” where 21

“table fellowship” takes place between God and His 22

heavenly “house guests”—the heavenly intelligences who 23

Lesson 1


assemble to worship Him?) What about the lampstand, 1

the incense, the ark? What insights might these 2

furnishings reveal about God’s character? 3

4

Lesson 2



2

Key Text: Hebrews 8:5 3

4

The Student Will: 5

Know: Comprehend the foundations of sanctuary 6

typology. 7

Feel: Appreciate the beauty of Christ’s life and 8

the power of His promises as revealed in 9

sanctuary typology. 10

Do: Decide to contemplate Christ’s life and claim 11

His promises that were foreshadowed in sanctuary 12

typology. 13

14


I. Know: The Foundations and Fulfillment of Sanctuary 16

Typology 17

A. The Garden of Eden was earth’s first 18

sanctuary. Why was a sanctuary on earth needed 19

even before humans sinned? 20

B. The earthly sanctuary was a copy of the 21

heavenly original. How can sanctuary typology 22

Lesson 2


help us to understand Christ’s ongoing ministry 1

in the heavenly sanctuary? 2

C. The main contours of the earthly sanctuary and 3

its services find fulfillment in the earthly life 4

of Christ, in the church, and at the end of 5

earth’s history. How does this fulfillment of 6

sanctuary typology expand your understanding of 7

the gospel? 8

9

II. Feel: The Sanctuary, Jesus, and the Church 10

A. What sanctuary types pointing to Christ are 11

most meaningful to you personally? 12

B. How can claiming the Bible promises implied in 13

sanctuary typology help us to live more Christ-14

like? 15

16

III. Do: Contemplate Christ and Claim His Sanctuary 17

Promises 18

A. Determine this next week to make Christ’s 19

character more vivid in your mind through 20

sanctuary typology. 21

Lesson 2


B. Which of the precious promises that are 1

implied in sanctuary typology will you choose to 2

claim? 3

4

Summary: Sanctuary typology is a powerful aid in assisting 5

us to understand the major facets of the gospel. 6

7

8

9

Lesson 2



2

STEP 1—Motivate 3

4

Spotlight on Scripture: Hebrews 8:5 5

6

Key Concept for Spiritual Growth: The earthly 7

sanctuary—a copy of the original heavenly sanctuary—8

pointed forward to a three-phase fulfillment of the 9

work done in its heavenly counterpart, as seen in (1) 10

Christ’s first advent; (2) His body, the church; and 11

(3) the final events of earth’s history. 12

13

Just for Teachers: The Greek word typos (from which we 14

get our English word type) has the basic meaning of a 15

“hollow form or mold” (think of a jelly/gelatin mold, 16

an ice sculpture mold, or a bread/scone pan). When we 17

grasp the basic functions of the hollow mold, then we 18

can understand the basics of sanctuary typology: (1) 19

the hollow mold and the end product shaped by the mold 20

are both spatial-temporal realities; so, the earthly 21

and heavenly sanctuaries are historical realities; (2) 22

the hollow mold is not the original but is shaped from 23

Lesson 2


a previously existing prototype; so, the earthly 1

sanctuary is a copy of the original heavenly 2

sanctuary; (3) the hollow mold shows in advance the 3

basic contours of the end product that will be shaped 4

by it; likewise, the Old Testament sanctuaries reveal 5

the basic contours of the New Testament fulfillments 6

of the sanctuary types; and (4) the end product is 7

greater than the hollow mold and fulfills the function 8

for which the mold was designed; likewise, the New 9

Testament fulfillments are greater than the Old 10

Testament sanctuary types, and they fulfill the 11

function for which they were designed. 12

13

Opening Activity: Bring a hollow mold (bread/scone 14

pan, gelatin/jelly mold, or even an empty milk carton 15

that could be used to shape a liquid frozen in it) and 16

explain the meaning of sanctuary typology using the 17

illustration described above. 18

19

Consider This: The Old Testament sanctuary types not 20

only point forward (horizontally) to their New 21

Testament fulfillment, but they also point upward 22

(vertically), showing that the heavenly sanctuary was 23

Lesson 2


in existence (as the prototype) even before the 1

earthly sanctuary was. Why do you think God felt it 2

was important to give to human beings the earthly 3

sanctuary types to point forward and upward to the 4

sanctuary antitypes? 5

6

STEP 2—Explore 7

8

Just for Teachers: In this section we will explore 9

three main ideas: (1) the Garden of Eden as earth’s 10

original sanctuary; (2) the biblical foundation for 11

identifying sanctuary typology; and (3) how the 12

sanctuary types have one New Testament fulfillment in 13

three phases. For an extended summary of these ideas, 14

browse the subject of biblical typology on the 15

following Web site: www.andrews.edu/~davidson/. 16

17

Bible Commentary 18

19

I. The Eden Sanctuary 20

(Review Genesis 3:24 with the class.) 21

22

Besides those mentioned in the Standard lesson Bible 23

Lesson 2


study guide, note other parallels between Eden and 1

later biblical sanctuaries: 2

(1) both had an eastward orientation (Gen. 2:8, 3

compare Exod. 27:13–16, 1 Kings 7:21, Ezek. 47:1); 4

(2) Eden and the sanctuaries shown to Ezekiel and 5

John had a river flowing from them (Gen. 2:10; Ezek. 6

47:1–12, NIV; Rev. 22:1); 7

(3) both had precious metals, especially bdellium 8

and onyx (Gen. 2:12; Exod. 25:7; 28:9, 20; Num. 11:7); 9

(4) the term for “light, lamp” (Hebrew ma’or) 10

used to describe the sun and moon in Genesis 1:14–16, 11

is used elsewhere in the Pentateuch only for the light 12

given off in the sanctuary that comes from oil by the 13

lamps of the menorah in the sanctuary (Exod. 25:6); 14

(5) after the Fall, at the eastern gate of Eden, 15

the two cherubim are “put” (CEV), or “placed” (NKJV; 16

Hebrew shakan, Gen. 3:24), the same Hebrew verb for 17

God’s intention to “dwell” (shakan) among His people 18

in the sanctuary (mishkan, Exod. 25:8, 9, NKJV). 19

20

Consider This: What was the purpose of a sanctuary on 21

earth, even before the entrance of sin? 22

23

Lesson 2


II. The Earthly Sanctuary: A Copy of the Heavenly 1

Sanctuary 2

(Review Exodus 25:9, 40 with the class.) 3

4

God told Moses to make the tabernacle according to the 5

“pattern” (Hebrew tabnit), that he would be shown in 6

the mountain. Tabnit means “a copy of an original that 7

serves as a [miniature] model for another copy.” Moses 8

was first given a glimpse of the original heavenly 9

sanctuary in all its vastness and glory (Exod. 24:10; 10

see Ellen G. White, Patriarchs and Prophets, p. 343) 11

and then shown “a miniature model of the heavenly 12

sanctuary” (Ellen G. White, The Spirit of Prophecy, 13

vol. 1, p. 269) to serve as a pattern for constructing 14

the earthly sanctuary. Thus, the earthly sanctuary was 15

ultimately a copy of the original heavenly 16

sanctuary/temple. 17

Solomon’s temple was also made according to the 18

divine “pattern” (tabnit) of the original heavenly 19

temple (1 Chron. 28:11, 12, 18, 19). Even though the 20

tent tabernacle of Moses and the solid-structure 21

temple of Solomon were architecturally very different, 22

the basic contours were the same: the same tri-partite 23

Lesson 2


division of space, the same spatial proportions, the 1

same kinds of furniture, a veil or curtain between the 2

Holy Place and the Most Holy Place, and the same 3

system of sacrifices and priesthood and daily/yearly 4

services. These are the very contours that the author 5

of Hebrews summarizes in Hebrews 9:1–7. We should 6

focus our attention on the essential contours of 7

typology that remain constant in the various Old 8

Testament sanctuaries. 9

10

Consider This: How does recognizing the basic contours 11

of sanctuary typology help us to avoid going to 12

extremes and fixating upon minute sanctuary details 13

(pins, pegs, pillars, et cetera.) that differ between 14

various earthly sanctuaries? 15

16

III. The Three Phases of New Testament Sanctuary Typology 17

A. Inaugurated: Christ’s Earthly Life and Death 18

(Review John 2:19–21 with the class.) 19

20

All the basic contours of sanctuary typology find 21

their basic fulfillment in Christ as He inaugurates 22

the “last days” (Heb. 1:1, 2, NKJV) at His first 23

Lesson 2


advent. In addition to what was mentioned in the 1

Standard edition of the study guide, note, for 2

example, that Christ is the High Priest (Hebrews 7–3

10), the Laver (Greek lutron, Titus 3:5), the Mercy 4

Seat (Greek hilasterion, Rom. 3:25), His merits, the 5

incense (Rev. 8:3), and His righteousness, the linen 6

(Isa. 61:10). He is everything toward which the 7

sanctuary points. We need to keep this Christ-centered 8

focus foundational in our sanctuary study. 9

10

B. Appropriated: The Church (Corporate and Individual) 11

(Review 1 Corinthians 3:16, 17; 6:19 with the class.) 12

13

When the church, as a whole, is incorporated into 14

Christ’s body, it also becomes a temple or sanctuary. 15

Thus, the sanctuary typology that pointed to Jesus can 16

be appropriated by the church corporately and 17

individually. Beyond the examples given in the 18

Standard lesson, Scripture assures us that we may 19

become, through Christ’s promised power, a “living 20

sacrifice” (Rom. 12:1, NKJV), the light of the 21

lampstand (Rev. 1:20; see also Matt. 5:14), and that 22

our prayers may become like incense (Rev. 5:8, 8:3), 23

Lesson 2


and our righteous works like fine linen (Rev. 19:8), 1

et cetera. 2

3

C. Consummated: The New Jerusalem as the Eternal 4

Tabernacle 5

(Review Revelation 21:2, 3; 15, 16, 21, 22 with the 6

class.) 7

8

The sanctuary also finds fulfillment in the finale of 9

the great controversy. Revelation 21 makes clear that 10

the New Jerusalem is the “tabernacle [skene] of God,” 11

employing the same term as used in the Septuagint (the 12

Greek translation of the Old Testament) for the 13

sanctuary. So, John did not see a temple in the city 14

because the whole city was now God’s sanctuary (in 15

fact, the equivalent of the Most Holy Place—cubical in 16

shape). 17

18

Consider This: What other aspects of the sanctuary are 19

fulfilled in Christ, the Church, and in the final 20

climax of salvation history? What is the significance 21

of the New Jerusalem’s “tabernacle” being in the shape 22

of a cube? 23

Lesson 2


1

STEP 3—Apply 2

3

Just for Teachers: Christian writers usually apply 4

sanctuary typology only to Christ. A few see its 5

implications for the church, but the unique Seventh-6

day Adventist contribution is also to point out the 7

final fulfillment phase of sanctuary typology in the 8

heavenly sanctuary during the wind up of the great 9

controversy. 10

11


Ø How does understanding sanctuary typology reaffirm 13

that the heavenly sanctuary is a real physical place 14

in heaven and not merely a metaphor for salvation? 15

16

Ù In what ways has your confidence been strengthened 17

in the biblical soundness of the foundations of 18

sanctuary theology—that the Old Testament sanctuary 19

types reveal the basic features of Christ’s ongoing 20

ministry in the heavenly sanctuary? 21

22

Lesson 2


Ú How is our Adventist understanding of sanctuary 1

typology impoverished if we only concentrate on its 2

fulfillment phase in heaven since 1844 and fail to 3

recognize its historical fulfillment phase in Christ 4

and in the Church? 5

6

Application Questions: 7

Ø What is your response to the realization that every 8

aspect of the sanctuary fulfillment in Jesus is also 9

available for the Church, His body, and you 10

individually? 11

12

Ù How does it rejoice your heart to think of actually 13

living with God in His “tabernacle” (the New 14

Jerusalem) for eternity? 15

16

STEP 4—Create 17

18

Just for Teachers: Seek to impress upon the class the 19

richness of seeing Jesus as the fulfillment of the Old 20

Testament sanctuary typology and the power of 21

appropriating the promises of sanctuary types for 22

ourselves. 23

Lesson 2


1

Activities: 2

1. Ellen G. White suggests “it would be well for us to 3

spend a thoughtful hour each day in contemplation of 4

the life of Christ.”—The Desire of Ages, p. 83. 5

Determine to spend some hours this week contemplating 6

Christ’s life and ministry and death as the beautiful 7

fulfillment of sanctuary typology. 8

9

2. Peter writes about the “exceeding great and precious 10

promises” of God’s Word through which we may be 11

“partakers of the divine nature” (2 Pet. 1:4). This 12

week consider a whole new set of Bible promises to 13

claim—the ones implied in the rich typology of the 14

sanctuary. 15

16

Lesson 3



2

Key Text: Genesis 22:1–19 3

4

The Student Will: 5

Know: Understand the significance of the Old 6

Testament sacrificial system. 7

Feel: Sense from the Old Testament sacrifices the 8

awful nature of sin and the terrible cost of our 9

salvation. 10

Do: Determine to contemplate regularly the 11

fulfillment of the sacrificial system in Christ 12

the “Lamb of God.” 13

14


I. Know: The Old Testament Sacrificial System 16

A. The sacrificial system was introduced by God 17

after the Fall (Gen. 3:15, 21). How does the 18

first gospel promise (Gen. 3:15) imply the 19

substitutionary atonement of the Messiah? 20

B. The meaning of the sacrificial system was 21

grasped by Abraham, especially through his 22

Lesson 3


experience on Mount Moriah. What features of 1

Genesis 22 reveal the love of the Father in not 2

withholding His only Son from dying for us? 3

C. The Passover service (Exodus 12) provides one 4

of the most comprehensive prefigurations of the 5

sacrifice of Christ. What basic elements of His 6

sacrifice are foreshadowed in this service? 7

8

II. Feel: The Awfulness of Sin and the High Cost of 9

Atonement Portrayed in the Animal Sacrifices 10

A. How can visualizing the Old Testament 11

sacrifices help us to better appreciate the 12

heinousness of sin and the infinite cost of 13

Christ’s atoning death? 14

15

III. Do: Contemplating Christ in the Shadows 16

A. Resolve to spend quality time this next week 17

contemplating the atoning work of Christ as 18

prefigured in the Old Testament sacrificial 19

system. 20

21

Lesson 3


Summary: The Old Testament sacrificial system provides a 1

powerful portrait of the many-faceted meaning of 2

Christ’s sacrificial death on Calvary. 3

Lesson 3



2

STEP 1—Motivate 3

4

Spotlight on Scripture: John 1:29 5

6

Key Concept for Spiritual Growth: The Old Testament 7

sacrificial system provided a portrait-in-advance of 8

the profound meaning of the sacrifice of Christ. It 9

also typified the experience of Christians in offering 10

themselves as a “living sacrifice” (Rom. 12:1, NKJV). 11

12

Just for Teachers: A seminary professor tells the 13

experience of when she reluctantly accompanied her 14

husband through the conflict-torn region of the Holy 15

Land to the top of Mount Gerazim at Passover time. 16

Here, the few surviving Samaritans on earth still 17

sacrifice Passover lambs. As the lambs were led to the 18

slaughter, she averted her eyes. But at the last 19

minute, she looked. How utterly awful their deaths 20

were. As she beheld the innocent creatures struggling 21

against the knife, her soul revolted against the 22

Lesson 3


callousness of the priest, who was offering the 1

sacrifice. But even more, she found revolting the 2

whole idea of the sacrificial system. Why did innocent 3

animals have to die to point forward to the death of 4

Jesus? On the way back that night, in the light of the 5

full Passover moon, she poured out her bitterness 6

against God for the awfulness of the animal sacrifices 7

until suddenly light from heaven penetrated her 8

darkened mind. She finally began to understand the 9

point: sin is so awful that it cost the life of the 10

innocent Lamb of God. This Sacrifice was the only way 11

that God could get people with their hardened human 12

hearts to see how terrible sin was, how costly our 13

salvation is. 14

15

Opening Activity: Share the seminary professor’s 16

story, asking for class responses to the sacrificial 17

system. 18

19

Consider This: Some Christians teach that God did not 20

actually create the sacrificial system but simply 21

condescended to use a pagan concept to reach His 22

Lesson 3


people where they were. Why does the Bible not support 1

this view? 2

3

STEP 2—Explore 4

5

Just for Teachers: This week we will examine the 6

sacrificial system as introduced to Adam and Eve, as 7

practiced in the patriarchal period, and as amplified 8

in the laws of Moses. We will explore this system’s 9

typological significance for understanding the heart 10

of the gospel. 11

12

Bible Commentary 13

14

I. The Sacrificial System Introduced in Eden 15

(Review Genesis 3:9–21 with the class.) 16

17

In the first-gospel promise, found in Genesis 3:15, 18

the substitutionary sacrifice of the Messianic Seed is 19

already powerfully portrayed. Visualize it: the Seed, 20

Christ, takes off His sandal, as it were, bares His 21

heel, and steps voluntarily on a venomous viper. It is 22

Lesson 3


a picture of the Seed voluntarily giving up His life 1

to slay the serpent. Christ volunteered to consciously 2

step on the head of the most deadly viper in the 3

universe, the serpent Satan himself, knowing full well 4

that it would cost Him His life. 5

Genesis 3:21 indicates that God clothed Adam and 6

Eve with skins—implying the sacrifice of animals. How 7

do we know that this clothing refers to more than just 8

covering their physical nakedness in order to keep 9

them warm from the chilled, post-Fall atmosphere? We 10

know because the text makes it clear that their 11

nakedness after the Fall was more than physical 12

nudity. After they had covered themselves with fig 13

leaves, Adam confessed to God that he was still naked 14

(vs. 10). Thus, the nakedness included a nakedness of 15

soul—i.e., guilt, which needed to be covered by more 16

than physical garments. Instead of the fig leaves of 17

their own works with which they unsuccessfully tried 18

to cover their nakedness, God covered them with the 19

robes of a Substitute. Instead of their blood, the 20

blood of an innocent victim was shed (in parallel with 21

the sin offering of Leviticus 4:29, the human sinners 22

probably slaughtered the sacrificial animal 23

Lesson 3


themselves). Here is intimated the Messiah’s 1

substitutionary sacrifice on behalf of humanity. God 2

Himself instituted, and instructed Adam and Eve 3

concerning, the sacrificial system. 4

5

Consider This: Ellen G. White writes: “The instant man 6

accepted the temptations of Satan, and did the very 7

things God had said he should not do, Christ, the Son 8

of God, stood between the living and the dead, saying, 9

‘Let the punishment fall on Me. I will stand in man’s 10

place. He shall have another chance.’ ”—Ellen White 11

Comments, The SDA Bible Commentary, vol. 1, p. 1,085. 12

Why is the substitutionary aspect of Christ’s 13

sacrifice so important in our salvation? 14

15

II. Abraham and the Sacrificial System 16

(Review Genesis 22:1–19 with the class.) 17

18

The narrative of Genesis 22 describes the divine test 19

of Abraham in which God asks him to offer up his son 20

Isaac on Mount Moriah. This test may be the very apex 21

of Old Testament gospel prefigurations, revealing in 22

advance how both the Father and Son were to be 23

Lesson 3


involved in the anguish of the atoning sacrifice. 1

Jesus remarked that “ ‘Abraham rejoiced to see My day, 2

and he saw it and was glad’ ” (John 8:56, NKJV). 3

When did Abraham see Jesus’ day? The apostle Paul 4

quotes from Genesis 22 (vs. 18) and specifically 5

points out that scripture “announced the gospel in 6

advance to Abraham” (Gal. 3:8, NIV). In the Hebrew of 7

Genesis 22:17, 18, as in Genesis 3:15, the word for 8

“seed” (zera‘) first is used in a collective sense to 9

refer to numerous descendants and then narrows to a 10

singular meaning (marked by singular pronouns, 11

although some modern translations do not show this) to 12

focus on the one Messianic Seed in whom “ ‘all the 13

nations of the earth shall be blessed’ ” (Gen. 22:18, 14

NKJV). The experience of Isaac on Mount Moriah is thus 15

explicitly linked to the sacrifice of the coming 16

Messiah. Paul also points to the sacrificial spirit of 17

the Father, who “did not spare [withhold] His own Son” 18

(Rom. 8:32, NKJV), using the same language as God had 19

twice used of Abraham on Mount Moriah (Gen. 22:12, 20

16). 21

22

Consider This: How does Genesis 22 and the related 23

Lesson 3


narrative of Abraham’s sacrifice in Genesis 15 (see 1

especially verses 6-18) help us to better understand 2

the gospel of justification by faith? 3

4

III. The Levitical Sacrificial System: The Passover 5

(Review Exodus 12:21–27 with the class.) 6

7

Among the many sacrifices in the Levitical system, 8

perhaps none provides such a comprehensive, advance 9

presentation of the sacrifice of Christ as the multi-10

faceted Passover service. Ponder the following points: 11

1. Foundational significance: Passover marks the 12

“beginning of months” (Exod. 12:2). 13

2. Focus on the lamb (a symbol of Jesus) (Exod. 12:3, 14

John 1:29). 15

3. Perfect timing (Exod. 12:5, John 13:1, 18:28, 16

19:14): Jesus died at 3 p.m. of the fourteenth 17

day of Nisan, just as the first Passover lambs 18

were to be slain. 19

4. A perfect, complete sacrifice (Exod. 12:5, 46; 1 20

Pet. 1:19; John 19:33, 36). 21

Lesson 3


5. An ample, all-inclusive, sacrifice (Exod. 12:4; 1

John 3:16; Romans 3:23, 24; 5:6, 8, 18; 1 Tim. 2

4:10). 3

6. Personal appropriation of the sacrifice (Exod. 4

12:7, 8; John 6:53; 1 John 1:7, 9). 5

7. Propitiatory, substitutionary sacrifice. The lamb 6

was to be “roasted in fire” (Exod. 12:8, NKJV). 7

One may still observe the roasting of the 8

Passover lambs over the fire pits on top of Mount 9

Gerizim, as the Samaritans continue to observe 10

this rite each spring. The two sticks of wood 11

placed crosswise in the carcass of the lamb to 12

hold it open for roasting take the very shape of 13

the cross. The fires of divine wrath (Ps. 89:46; 14

Zeph. 1:18; Heb. 12:25, 29) were poured out upon 15

Jesus, as He took upon Himself the sins of the 16

world and received the punishment we deserved. 17

The word Passover in Hebrew encapsulates the term 18

by which the feast is named. “Passover” in Hebrew 19

pesach, means “to pass or spring over.” God announced 20

to Moses, “And when I see the blood, I will pass over 21

[pasach] you; and the plague shall not be on you to 22

destroy you when I strike the land of Egypt” (Exod. 23

Lesson 3


12:13, NKJV; compare vs. 23). Here is a prefiguration 1

of the substitutionary sacrifice of Jesus. 2

(For more details, see “Ponder the Passover,” Shabbat 3

Shalom 53, no. 1 [2006]: pp. 4–9, accessible at 4

www.andrews.edu/~davidson/.) 5

6

Consider This: The sacrifice of the coming Messiah 7

runs like a “red thread” throughout the Old Testament. 8

Cite other passages setting forth this foundational 9

theme of the gospel. 10

11

STEP 3—Apply 12

13

Just for Teachers: Seek to assist the class to see the 14

awfulness of taking an innocent animal’s life—the 15

gruesome sight of animal slaughter, the stench of 16

blood and burning carcasses—in order to better 17

appreciate the cost of Christ’s death for our sin. 18

19

Thought Question: 20

Lesson 3


Will sacrifices still be offered even after sin and 1

sinners are no more? Discuss. (See Heb. 13:15 for a 2

hint.) 3

4


Ø How may we personally apply “the merits of Christ’s 6

blood . . . to the soul”?—Ellen G. White, Patriarchs 7

and Prophets, p. 277. 8

Ù What does Paul mean by urging us to “present your 9

bodies as a living sacrifice” (Rom. 12:1, ESV)? 10

11

STEP 4—Create 12

13

Just for Teachers: In the familiar passage of Ellen G. 14

White, which we quoted last week—“it would be well for 15

us to spend a thoughtful hour each day in 16

contemplation of the life of Christ” (The Desire of 17

Ages, p. 83), she concludes the paragraph: “As we thus 18

dwell upon His great sacrifice for us, our confidence 19

in Him will be more constant, our love will be 20

quickened, and we shall be more deeply imbued with His 21

spirit.” 22

Lesson 3


1

Activity: Decide to spend thoughtful hours this next 2

week focusing on the sacrifice of Christ, especially 3

as prefigured in the sacrificial system of the Old 4

Testament. Report the following week on the effect 5

that this contemplation has had on your level of 6

confidence in, and love for, Him and reception of His 7

Spirit. 8

9

Lesson 4



2

Key Text: Psalm 27:4–14 3

4

The Student Will: 5

Know: Comprehend God’s beauty, truth, and 6

goodness in the sanctuary message. 7

Feel: Emulate David’s experience in the 8

sanctuary. 9

Do: Choose to experience not only “sanctuary 10

prayer” but “sanctuary life.” 11

12


I. Know: Beauty, Truth, and Goodness in the Sanctuary 14

A. David’s quest was centered in the sanctuary 15

(Ps. 27:4). Was this only temporary or was it his 16

life goal? 17

B. David desired to “see the beauty of the Lord” 18

reflected in the sanctuary. What did this 19

actually involve? 20

C. David also desired to “inquire [investigate 21

God’s truth] in His temple.” What is the “present 22

Lesson 4


truth” of the sanctuary message to be 1

investigated closely in these last days? 2

D. David also saw “the goodness of the Lord” in 3

the sanctuary (Ps. 27:13, NKJV). What experiences 4

were included in this encounter (Ps. 27:6–12)? 5

E. The sanctuary message is a way of life; it is 6

possible now to enter the heavenly sanctuary 7

boldly by faith and remain there (See Heb. 4:16; 8

6:19, 20; 10:19–22; 12:22–24). Does this refer to 9

a prayer experience or to something more, as 10

well? 11

12

II. Feel: Making the Sanctuary Experience Real 13

A. How can we emulate David’s desire to be at the 14

sanctuary? How can we experience God’s beauty, 15

truth, and goodness in the sanctuary as a way of 16

life? 17

18

III. Do: Living the Sanctuary Life 19

A. Choose to experience “sanctuary prayer” and 20

more unceasing “sanctuary life.” 21

22

Lesson 4


Summary: We may learn and experience lessons of beauty, 1

truth, and goodness in the sanctuary. 2

3

4

5

Lesson 4



2

STEP 1—Motivate 3

4

Spotlight on Scripture: Psalm 27:4 5

6

Key Concept for Spiritual Growth: The lessons of the 7

sanctuary may be encapsulated by three qualities: 8

“beauty, truth, and goodness,” which are summarized in 9

David’s song for the sanctuary (Psalm 27). 10

11

Just for Teachers: In Psalm 27:4, David boldly 12

identifies his single-minded goal in life, his one 13

great request: “One thing I ask of the LORD, this is 14

what I seek, that I may dwell in the house of the LORD 15

all the days of my life” (NIV). The “house of the LORD” 16

is another term for the sanctuary. David’s single-17

minded quest was focused upon the sanctuary! In Psalm 18

27, he summarizes the three-fold experience he wished 19

to have in the sanctuary. Verse 4 gives two facets of 20

this experience: “to behold the beauty of the LORD, and 21

to inquire [after truth] in his temple” (NKJV, italics 22

supplied). (The Hebrew word translated as “inquire,” 23

Lesson 4


baqar, refers to careful examination of evidence in 1

order to determine the truth of a matter.) Toward the 2

end of the psalm (in the verse exactly paralleling 3

verse 4) David pinpoints the third aspect of the 4

sanctuary experience that he longs to have: “to see 5

the goodness of the LORD” (vs. 13). Beauty, truth, 6

goodness—according to the philosophers—these three 7

things constitute the “triple star of value,” what is 8

really worth living and even dying for. (See Ellen G. 9

White, Patriarchs and Prophets, p. 595, for the same 10

emphasis upon these three qualities.) David insists 11

that all of these values are encapsulated in the 12

message of the sanctuary. This week let’s explore how 13

this is so! 14

15

Opening Activity: Ask the class, “If you had only one 16

request to make of the Lord, only one goal to seek in 17

life, what would you choose?” Let the various members 18

of the class share their answers, and then read the 19

inspired answer to this question in Psalm 27:4, 13. 20

21

Consider This: When David wrote Psalm 27, he was “a 22

hunted fugitive, finding refuge in the rocks and caves 23

Lesson 4


of the wilderness.”—Ellen G. White, Education, p. 164. 1

Discuss: Was David’s central focus upon the sanctuary 2

unique to this time of special circumstances, or did 3

it remain the passion of his life? (See 2 Sam. 7:1–13; 4

1 Chronicles 22, 28 and 29:1–9; and the numerous 5

Davidic psalms referring to the sanctuary.) 6

7

STEP 2—Explore 8

9

Just for Teachers: This week we will look at important 10

lessons that we can learn from the sanctuary. We have 11

summarized these under the categories supplied by 12

David in his inspired encapsulation of the sanctuary 13

experience (Ps. 27:4, 13): beauty, goodness, and 14

truth. Psalm 27 may be called the “Song for the 15

Sanctuary”—it has more references to the sanctuary 16

than any other psalm. 17

18

I. Bastion of Beauty 19

(Review Psalm 27:4 with the class.) 20

21

The Hebrew word no‘am, here translated as “beauty,” is 22

a dynamic term, describing beauty that moves the 23

Lesson 4


beholder by its loveliness, its pleasantness. David 1

longed to behold in the sanctuary this beauty of the 2

Lord—a beauty that the Lord has within Himself (His 3

character) and also a beauty that the Lord imparts. 4

The psalmist writes elsewhere: “Strength and beauty 5

are in His sanctuary” (Ps. 96:6). “Worship the LORD in 6

the beauty of holiness” (Ps. 29:2, 96:9). At least 7

fourteen different Hebrew words for “beauty” are 8

employed by the inspired biblical writers in their 9

description of this aesthetic experience in connection 10

with the sanctuary. 11

The wilderness sanctuary was “a magnificent 12

structure. . . . 13

“No language can describe the glory of the 14

scene presented within the sanctuary . . . all 15

but a dim reflection of the glories of the temple 16

of God in heaven.”—Ellen G. White, Patriarchs and 17

Prophets, pp. 347, 349. Imagine just the precious 18

metals: according to Exodus 38:24, 25, the 19

construction of this portable wilderness tent 20

utilized over a ton of gold (29 talents, 730 21

shekels = 2205 lbs. = 1000 kg) and almost 4 tons 22

of silver (100 talents, 1775 shekels = 7583 lb.; 23

Lesson 4


3440 kg). Visualize the unsurpassed beauty of the 1

Solomonic temple, which Ellen G. White indicates 2

was “the most magnificent structure ever reared 3

by human hands” and yet only a “faint reflection” 4

of the “vastness and glory” of the heavenly 5

sanctuary.—The Great Controversy, p. 414. 6

To assist your imagination, consider that, 7

in 1 Chronicles 22:14, David collected for use in 8

the temple 100,000 talents of gold—about 3,500 9

tons (worth billions of U.S. dollars in today’s 10

monetary value)—and one million talents of 11

silver—about 35,000 tons. From this sanctuary 12

beauty we learn that (1) God is a great lover of 13

that which is beautiful (Exod. 28:2, 40; 2 Chron. 14

3:6); (2) God’s character as revealed in the 15

sanctuary is beautiful—for example, His holiness 16

(Lev. 19:2, Ps. 96:9); (3) God’s ways of 17

salvation, typified in the sanctuary (Ps. 77:13), 18

are stunningly beautiful; and (4) He longs to 19

give us that same beautiful character (1 Pet. 20

1:16). 21

22

Lesson 4


Consider This: In what ways should our church 1

“sanctuaries” (architecture and decorations) be 2

beautiful today? 3

4

II. Temple of Truth 5

(Review Psalm 27:4, part b, with the class.) 6

7

David not only longed to see the beauty of the Lord in 8

the sanctuary but “to inquire [after truth] in His 9

temple” (NKJV). The sanctuary message is not only an 10

experience of awesome beauty; it is also a reflective, 11

diligent search for truth. 12

In the 150 psalms, there is an average of one 13

explicit reference to the sanctuary per psalm, and 14

these references give insights into many truths 15

connected with the sanctuary, such as worship and 16

praise (Ps. 96:9, 150:1), judgment (Ps. 11:4, 5), and 17

prayer (Ps. 28:2). The psalmist went to the sanctuary 18

when he was trying to understand why the wicked 19

prosper while the righteous suffer, and in the 20

sanctuary (perhaps while watching the fire consuming 21

the sacrifice, representing divine retribution upon 22

sin) he “understood their end” (Ps. 73:17, NKJV). The 23

Lesson 4


present truth of the sanctuary message for these last 1

days is particularly concentrated in the apocalyptic 2

books of Daniel and Revelation, which we will study in 3

later lessons. Every one of us must study the 4

sanctuary message for ourselves, diligently seeking to 5

understand its truth in the light of Scripture. 6

7

Consider This: What aspects of the “present truth” of 8

the sanctuary message are most central and also most 9

strongly challenged today? 10

11

III. Garrison of Goodness 12

(Review Psalm 27:5–13 with the class.) 13

14

It is not enough to see the beauty of sanctuary 15

typology or to grasp the truth of sanctuary for these 16

last days. The sanctuary is not just an object of 17

aesthetic contemplation or intellectual stimulation. 18

It is a living reality. David shows how the “goodness 19

of God” found in the sanctuary is experienced in 20

practical life. He describes how he found protection 21

and vindication in the sanctuary (vss. 5, 5a, 11, 12), 22

and that this understanding led him spontaneously to 23

Lesson 4


joyous worship (vs. 6b). And at the very apex of the 1

psalm, David sets forth the ultimate meaning of the 2

sanctuary as personal fellowship with the God of the 3

sanctuary: “You have said, ‘Seek my face.’ My heart 4

says to you, ‘Your face, LORD, do I seek’ ” (vs. 8, 5

ESV). The psalm for the sanctuary ends with a hope for 6

the future when final vindication will come along with 7

a full revelation of the Lord in His sanctuary (vs. 8

14). 9

10

Consider This: 11

1. How is the subject of the sanctuary a message of 12

beauty, truth, and goodness for you? 13

2. What is the relevancy of the sanctuary doctrine for 14

your personal life? In what ways is it a living 15

reality? 16

17

STEP 3—Apply 18

19

Just for Teachers: The floor plan of the wilderness 20

sanctuary is actually in the shape of a cross (see 21

Sunday’s daily study). The arrangement of the various 22

articles of furniture in the sanctuary illustrate the 23

Lesson 4


main steps in coming to Jesus and remaining in 1

connection with Him in worship and prayer. Follow the 2

priest in God’s “way of the sanctuary”: 3

• Come into His presence (courts) with thanksgiving 4

(Ps. 100:4). 5

• Experience repentance, confession, and forgiveness 6

at the altar of sacrifice, which represents the Cross 7

(Heb. 13:10–13, Leviticus 4—see Lesson 5). 8

• Find cleansing from sin and daily renewal at the 9

laver (Titus 3:5, Greek word loutron for “washing” 10

also means “laver”). 11

• Find daily spiritual nourishment from God’s Word at 12

the table of showbread (John 6:48, 63; Deut. 8:3). 13

• Receive the power of the Holy Spirit at the 14

lampstand (Rev. 4:5). 15

• Offer prayers of intercession at the altar of 16

incense (Rev. 8:4). 17

• Find deep cleansing at the throne of God represented 18

by the ark (Lev. 16:30; see Lesson 6). 19

20

Thought Question: 21

Lesson 4


How do these steps coincide with the beginning of the 1

Christian life and also with the maintenance of the 2

Christian walk? 3

4

Application Question: 5

How can these steps be applied in a practical way in 6

one’s daily prayer life? (Some have called this 7

“sanctuary prayer.”) 8

9

Activity: Develop your own “sanctuary prayer” based 10

upon the steps above. 11

12

STEP 4—Create 13

14

Just for Teachers: The book of Hebrews gives a most 15

powerful lesson from the sanctuary: we may NOW enter 16

the heavenly sanctuary by faith, with boldness and by 17

faith—even “live” in the heavenly sanctuary. (Read 18

Heb. 4:16; 6:19, 20; 10:19–22; 12:22–24.) 19

20

Activity: Invite your class to experience “sanctuary 21

prayer” as described in the previous section, and 22

then, even better, to choose “sanctuary LIFE”! 23

Lesson 5



2

Key Text: Leviticus 4 3

4

The Student Will: 5

Know: Comprehend the typology of the sin offering 6

(also called “purification offering”). 7

Feel: Appreciate the work of Jesus as prefigured 8

in the sin offering. 9

Do: Experience the forgiveness of sin that the 10

sin offering prefigured. 11

12


I. Know: Typology of the Sin Offering (Leviticus 4). 14

A. The repentant sinner (1) brought his sin 15

offering to the sanctuary, (2) laid his hand upon 16

the innocent animal, and (3) killed it. The 17

animal sacrifice (4) was eaten by the priest (for 18

the commoner or ruler), or (5) its blood was 19

carried inside the Holy Place (for the priest or 20

congregation). Thus (6) the sinner was cleansed 21

from his sin, and (7) the sanctuary was defiled 22

Lesson 5


by the record of the sin. What does each of these 1

steps prefigure in the antitype? 2

3

II. Feel: The Joy of Christ’s Forgiveness 4

A. The Old Testament sin-offering ritual makes 5

vivid the steps of forgiveness through the 6

sacrifice and priestly ministry of Christ. What 7

are your feelings about Christ’s work as you 8

relive this typology? 9

10

III. Do: Experience God’s Forgiveness. 11

A. The typology of the Old Testament sin may be 12

experienced in reality as we receive forgiveness 13

through Christ our Substitute. Have you 14

determined that you will personally experience 15

this gracious forgiveness? 16

17

Summary: The sin offering foreshadows the way in which 18

repentant sinners receive forgiveness through the 19

sacrifice and priestly ministry of Christ. It 20

also prefigures the way in which the heavenly 21

sanctuary is defiled by the record of forgiven 22

sins. 23

Lesson 5



2

STEP 1—Motivate 3

4

Spotlight on Scripture: Isaiah 53:6 5

6


sanctuary ritual of the sin offering (also called 8

“purification offering”) foreshadows the way in which 9

repentant sinners receive forgiveness through the 10

sacrifice and priestly ministry of Christ. It also 11

points to the way that the heavenly sanctuary is 12

defiled by the record of forgiven sin. 13

14

Just for Teachers: In his classic book on the 15

sanctuary, Adventist pioneer Stephen N. Haskell wrote 16

about the sin offering: “In none of the types was the 17

individual worshiper brought into so close touch with 18

the sanctuary service as in the sin-offering. There is 19

no part of religious worship that brings the worshiper 20

into such close touch with the Lord as when he kneels 21

at the Saviour’s feet, confessing his sins, and 22

Lesson 5


knowing the strength of the promise [1 John 1:9 1

cited]. . . . It is then that the repentant sinner 2

touches the hem of the Master’s garment, and receives 3

His healing power in the soul.”—The Cross and Its 4

Shadow (South Lancaster, Mass.: The Bible Training 5

School, 1914), p. 123. 6

7

Opening Activity: Ask the class to visualize 8

themselves bringing a sin offering in Old Testament 9

times. Then ask them to describe the various steps in 10

the process of receiving forgiveness. 11

12

Consider This: Why was there need of a sin offering in 13

the type, and, antitypically, why did Jesus need to 14

die as our Substitute? What does the sin offering 15

teach about the nature of divine justice and mercy? 16

17

STEP 2—Explore 18

19

Just for Teachers: In this section we will summarize 20

the major steps in the sin-offering ritual and their 21

antitypical meaning and clarify the kinds of sins that 22

were dealt with by the sin offering. 23

Lesson 5


1

I. An Overview of the Sin-Offering Ritual 2

(Review Leviticus 4 with the class.) 3

4

Leviticus 4 describes two different procedures for the 5

sin offering—one for the priest or congregation and 6

the other for an individual ruler or a common citizen. 7

8

A. Steps in Common. The first four steps are the same 9

for all involved: 10

1. Recognition of Guilt. The Hebrew word ’asham 11

(vss. 13, 22, 27) implies both legal status (“are 12

guilty,” NKJV) and subjective experience “realize 13

their guilt,” ESV). 14

2. Animal substitute, repentance, and confession. 15

The repentant sinner brings his animal sacrifice 16

to the door of the tabernacle (vss. 4, 14, 23, 17

28). “By the act of bringing the offering to the 18

sanctuary, the individual confessed himself a 19

sinner, deserving the wrath of God, and signified 20

his repentance and faith in Jesus Christ, whose 21

blood would remove the guilt of the 22

Lesson 5


transgressor.”—Ellen G. White, in Signs of the 1

Times, July 15, 1880. 2

3. Hand-laying, thus, in symbol, effecting the 3

transference of sin to the sacrifice. The 4

repentant sinner lays his hand on the head of the 5

innocent animal (vss. 4, 15, 24, 29), 6

symbolically transferring his/her sin to the 7

innocent animal substitute, representing Christ 8

our Substitute (see Leviticus 1; 4; 16:21; 17:11; 9

Ellen G. White, Patriarchs and Prophets, pp. 354, 10

355). 11

4. Death of the sin-bearing substitute. The 12

repentant sinner then slays the animal before the 13

Lord (Lev. 4:4, 15, 24, 29). This underscores 14

that it is our sins that ultimately caused the 15

death of the Lamb (see Isa. 53:5, 6, 8), who bore 16

our sins as our Substitute on the Cross (2 Cor. 17

5:14, 15; 1 Pet. 2:24). 18

B. Differences in the Two Procedures. In the last 19

phases of the two procedures, there are distinct 20

differences in what the priest does with the animal. 21

For a sin of the priest and the whole 22

congregation, the priest brings some of the blood into 23

Lesson 5


the Holy Place (Lev. 4:5, 16), dips his finger in the 1

blood and sprinkles some of it seven times before the 2

Lord in front of the inner veil (vss. 6, 17), daubs 3

some of the blood on the horns of the altar of incense 4

(vss. 7, 18), pours the rest of the blood at the base 5

of the outer altar (vss. 7, 18), removes the suet 6

(vss. 8–10, 19), burns the suet on the altar (vss. 10, 7

19), carries the remainder of the animal to a clean 8

place outside the camp (vss. 12, 21), and incinerates 9

the remainder of the animal (vss. 12, 21). 10

For a sin of the individual ruler and individual 11

common person, the priest collects the blood (vss. 25, 12

30), daubs with his finger some of the blood on the 13

horns of the altar of burnt offering (vss. 25, 30), 14

pours the rest of the blood at the base of the altar 15

(vss. 25, 30), removes the suet (vss. 26, 31), burns 16

the suet on the altar (vss. 26, 31), and eats the meat 17

of the sin/purification offering (Lev:6:25–30). 18

The ultimate result is the same for both 19

procedures: the priest “shall make atonement for” 20

(that is, purge or remove the sin from; see NKJV and 21

NIV) the repentant sinner(s), who “will be forgiven” 22

(Lev. 4:20, 26, 31). The verb translated “will be 23

Lesson 5


forgiven” is in the passive (Hebrew nif‘al) and 1

implies that it is God who does the forgiving, not the 2

priest. 3

The basic difference in these two procedures may 4

be summarized by this principle: when the blood goes 5

into the sanctuary’s Holy Place, the meat of the 6

sacrifice is not eaten; but when the blood does not go 7

in, the meat of the sacrifice is eaten by the priest. 8

Why this difference? The answer seems to be that in 9

the cases of the priest or of the whole congregation 10

(which would also include the priest), the priest 11

cannot become the carrier of his own guilt, so the 12

blood goes directly into the sanctuary as the agent of 13

transfer carrying the sin away from the sinner into 14

the Holy Place. But in the case of the ruler and the 15

individual commoner, the priest is not involved in the 16

sin; and thus, he can be the carrier of the sin from 17

the sinner onto himself (see Lev. 10:16, 17). In this 18

latter case, the sin is transferred to the sanctuary 19

via the priests when the priests offer their own sin 20

offering and the blood is taken into the sanctuary. 21

Ellen G. White supports this latter view: “The 22

sins of the people were transferred in figure to the 23

Lesson 5


officiating priest, who was a mediator for the people. 1

The priest could not himself become an offering for 2

sin, and make an atonement with his life, for he was 3

also a sinner. Therefore, instead of suffering death 4

himself, he killed a lamb without blemish; the penalty 5

of sin was transferred to the innocent beast, which 6

thus became his immediate substitute, and typified the 7

perfect offering of Jesus Christ.”—Selected Messages, 8

vol. 1, p. 230. 9

C. Common Results of the Sin Offering. By means of the 10

sin offering, the sinner is cleansed from the sin, he 11

is forgiven, and the sin is transferred to the 12

sanctuary. In its typological fulfillment, Christ is 13

both the Lamb of God and the Priest-Mediator (John 14

1:29; Heb. 8:1, 2). He had no sin in Himself; so, as 15

the Priest He could “bear the guilt of the 16

congregation”—yes, of the whole world!—in His own 17

body. He also could minister the benefits of His 18

spilled blood in the New Covenant heavenly sanctuary. 19

20

Consider This: What is the function of the blood in 21

the sin offering? What does it cleanse, and what does 22

it defile? Can blood be an agent of cleansing and 23

Lesson 5


defilement at the same time? (See Lev. 6:27.) 1

2

II. The Kind of Sin Involved in the Sin Offering 3

(Review Leviticus 5:1; 6:2, 3 with the class.) 4

5

Some interpreters maintain that only unintentional 6

(inadvertent) sins could be forgiven through the 7

sacrificial system, but there is explicit mention of 8

deliberate (non-rebellious) sins also being forgiven 9

through this system (Lev. 5:1, 10; 6:2, 3, 7). The 10

word shegagah, used throughout Leviticus 4 (vss. 2, 11

13, 22, 27) and often translated as “unintentional” or 12

“inadvertent,” derives from a verb meaning “to wander, 13

go astray,” and can refer to both inadvertent and 14

conscious (deliberate but non-rebellious) sins of 15

“going astray” (Num. 35:11, Eccl. 5:6, 10:5, Job 16

12:16, Ps. 119:67, Prov. 5:20). (See R. Laird Harris, 17

“Exodus,” The Expositor’s Bible Commentary [Grand 18

Rapids, Michigan: Zondervan, 1990], pp. 547, 548.) 19

20

Consider This: Numbers 15:22–31 contrasts sins of 21

“going astray” (shegagah) with “high-handed” 22

rebellious sins of presumption. Why was there no 23

Lesson 5


atonement in the sacrificial system for “high-handed” 1

sins? Could people who committed “high-handed sins” be 2

forgiven by God if they repented? 3

4

STEP 3—Apply 5

6

Just for Teachers: Note that the Hebrew word chatt’at 7

“sin offering” may also be translated as “purification 8

offering” (especially when it refers to purification 9

from nonmoral ritual defilement, as in Leviticus 12:5–10

8). 11

12


Ø What is the symbolism of the burning of the fat 14

(suet) of the sacrificial animal on the altar and the 15

incineration of its carcass outside the camp? (See 16

Lev. 3:16, 17; Gen. 45:18; Heb. 13:11–13.) 17

18

Ù Are the concepts of substitutionary atonement and 19

transfer of sin optional in understanding the gospel? 20

21


Lesson 5


Ø What is your response to this statement of Ellen G. 1

White: “We are not to be anxious about what Christ and 2

God think of us, but about what God thinks of Christ, 3

our Substitute.”—Selected Messages, vol. 2, pp. 32, 4

33? 5

6

Ù If we receive forgiveness for sin when we accept 7

Christ our Substitute, why does the record of that sin 8

remain in the heavenly sanctuary? Discuss: Is there an 9

aspect of atonement beyond forgiveness? Give reasons 10

for your answer. 11

12

STEP 4—Create 13

14

Just for Teachers: Return to the visualization of the 15

sin offering, but now summarize the antitypical 16

meaning of its various steps. 17

18

Activity: Have the class explain what each step of the 19

sin-offering ritual signifies in the antitype. 20

Determine to accept Jesus anew as your Substitute. 21

Lesson 6



2

Key Text: Leviticus 16 3

4

The Student Will: 5

Know: Grasp the essentials of Day of Atonement 6

typology. 7

Feel: Sense the importance of the Day of 8

Atonement message. 9

Do: Choose to participate in the special 10

privileges of God’s people on the antitypical Day 11

of Atonement. 12

13


I. Know: The Day of Atonement Activities (Leviticus 15

16 and 23:26–32) 16

A. The “continual” (tamid) sacrifice burned on 17

the altar throughout the Day of Atonement (Num. 18

29:11). What does this teach us about the basis 19

of our acceptance with God during the 20

investigative judgment? 21

Lesson 6


B. The blood of the Lord’s goat cleansed the 1

sanctuary from the accumulated record of 2

confessed sins (Lev. 16:3–19). How does the 3

antitypical Day of Atonement go beyond 4

forgiveness? 5

C. The scapegoat (or Azazel) represents Satan 6

(Lev. 16:5–10, 20–23). Is Satan our “Sin-Bearer”? 7

Explain. (See Deut. 19:15–19, Rev. 12:10, 20:10.) 8

D. Congregational activities were required of 9

ancient Israel during the Day of Atonement (Lev. 10

16:30, 23:26–32). How do these apply to the 11

antitypical Day of Atonement? 12

13

II. Feel: Assurance in the Judgment 14

A. The Day of Atonement involves repentance, 15

cleansing, and investigative judgment. How can 16

one have joyous assurance of salvation throughout 17

this process? 18

19

III. Do: Eyes on Jesus! 20

A. Choose to participate in the privileges of 21

spiritual Israel as you “turn your eyes upon 22

Jesus” during the investigative judgment. 23

Lesson 6


1

Summary: The Day of Atonement services point forward to 2

Christ’s work of investigative judgment in the 3

heavenly sanctuary and reveal the special 4

activities of God’s people during this time. 5

6

7

8

Lesson 6



2

STEP 1—Motivate 3

4

Spotlight on Scripture: Leviticus 16:29, 30 5

6


Day of Atonement rituals prefigure the work of Christ 8

and the responsibilities of His people during the 9

antitypical Day of Atonement. 10

11

Just for Teachers: Have you ever wondered or been 12

asked: “Why do Seventh-day Adventists spend so much 13

time studying the Day of Atonement, a topic whose main 14

biblical support is tucked away in a single chapter of 15

an obscure part of the Pentateuch, Leviticus 16?” 16

Consider this observation: Moses organized the entire 17

Pentateuch into a beautiful symmetrical structure and 18

placed Leviticus at the very high point of that 19

structure! 20

21

22

Lesson 6


1-7

8-10

11-15

16

17-20

21-22

23-27

1

2

Why was this chapter placed at the center of the 3

Pentateuch? The Day of Atonement was the holiest day 4

of all the year during which time the holiest person 5

of all Israel (the high priest) went into the holiest 6

place on earth (the Most Holy Place) to perform the 7

holiest work of all (the cleansing of the sanctuary, 8

the work of final atonement). The name “Day of 9

Atonement” in Hebrew is actually Yom Hakippurim 10

[plural of intensification of kippur; used to 11

emphasize the idea of atonement], the “Day of 12

[ultimate] Atonement” (Lev. 23:27). 13

14

Lesson 6


Opening Activity: Share with the class the symmetrical 1

structure of the Pentateuch and then ask: What makes 2

the Day of Atonement so central for spiritual Israel 3

during the antitypical Day of Atonement? 4

5

Consider This: The antitypical Day of Atonement 6

comprises the climactic period of salvation history 7

(the time of the end). During this period, Christ, the 8

High Priest of the universe, goes into the holiest 9

place in all the universe (the Most Holy Place of the 10

heavenly sanctuary), to do the holiest work of all 11

time (the final work of atonement)! 12

13

STEP 2—Explore 14

15

Just for Teachers: In this lesson we will look at the 16

typology of the Day of Atonement and its antitypical 17

fulfillment. 18

19

I. The Main Rituals of the Day of Atonement 20

21

A. The “Daily” Offering 22

(Review Numbers 29:11 with the class.) 23

Lesson 6


1

The “daily” (tamid) ministry of the priests was not 2

suspended on the Day of Atonement (Num. 29:11; see 3

Exod. 30:8, 10). The people were still constantly 4

dependent upon the blood of the sacrifice and the 5

priestly intercession of incense. The basis of 6

acceptance before God during the antitypical Day of 7

Atonement remains the same as before: the blood of 8

Christ our Substitute and His righteousness imputed to 9

us. 10

11

B. The Lord’s Goat 12

(Review Leviticus 16:3–19 with the class.) 13

14

A number of important truths emerge from the offering 15

of the “Lord’s goat.” (The sin offering of the bull 16

for the sinful priest [vss. 11, 14] is not applicable 17

to Christ the sinless antitype [Heb. 7:26, 27] and 18

thus, is not discussed here). 19

1. Sin-free blood. No hands were laid on the head 20

of the Lord’s goat (vss. 9, 15); and hence, no 21

sin was transferred to it; its blood was “sin-22

free.” As “sin-free” blood, its function when 23

Lesson 6


applied to the sanctuary was not to defile but to 1

cleanse it. 2

2. Outward movement. The atoning work on the Day 3

of Atonement moved outward, from the Most Holy 4

Place to the Courtyard (vss. 15–18), symbolically 5

showing that the blood of the Lord’s goat did not 6

defile the sanctuary but cleansed it. 7

3. Investigative judgment. The Day of Atonement 8

implied a day of divine investigative judgment. 9

Those who did not “afflict their souls” 10

(literally, “humble themselves” in repentance) on 11

the Day of Atonement would be “cut off,” i.e., 12

come under divine investigative judgment 13

concerning their afterlife (Lev. 16:29, 31; 14

23:27, 29, 32). Modern Jewish theologians 15

recognize this function of the Day of Atonement. 16

4. Atonement beyond forgiveness. There is no 17

mention of forgiveness (Hebrew salach) in 18

Leviticus 16 (or any other passage referring to 19

the Day of Atonement). During the year, God had 20

taken responsibility for the forgiven sins upon 21

Himself, as it were, in the sanctuary. On the Day 22

of Atonement He was able to cleanse the sanctuary 23

Lesson 6


as He demonstrated His justice in having forgiven 1

sinners throughout the year. 2

5. Cleansing. The Day of Atonement involved a 3

work of corporate cleansing for God’s people. 4

(See Lev. 16:30; Ezek. 36:25–27; Mal. 3:2, 3.) 5

But note that it is God who takes responsibility 6

for the cleansing of those who allow Him to do 7

this work in their lives. 8

9

C. The Scapegoat (Azazel) Ritual 10

(Review Leviticus 16:5–10, 20–23 with the class.) 11

12

Many lines of biblical evidence support the conclusion 13

that the “scapegoat” (Azazel) ritual points to Satan 14

and not to Christ, as some modern interpreters claim. 15

1. Parallelism of personal beings. According to 16

Leviticus 16:8, one of the two goats designated 17

by lots was leYHWH “[standing] for [or belonging 18

to] Yahweh,” and the other was la‘aza’zel 19

“[standing] for [or belonging to] Azazel.” If the 20

first expression “for the Lord” refers to a 21

personal being, Yahweh, then in natural 22

parallelism, the second expression “for Azazel” 23

Lesson 6


would refer to another personal being in 1

contradistinction (and even opposition) to 2

Yahweh, i.e., Satan. 3

2. Timing. The Azazel ritual takes place after 4

the work of atonement for the sanctuary is 5

already completed (Lev. 16:20). 6

3. Nonsacrificial. Unlike the Lord’s goat, 7

Azazel’s goat is not slain, but, rather, it is 8

led out alive into the wilderness (vss. 20–22). 9

Azazel’s goat is not part of, nor linked with, 10

the sacrifice of the sin offering. 11

4. Elimination rite. The Azazel ritual is not a 12

sacrificial ritual but an elimination rite. 13

Azazel is the “tote goat”—a “garbage truck,” as 14

it were—to ritually carry the moral “garbage” out 15

of the camp after it has been atoned for. 16

5. Azazel and the goat demons. Leviticus 17:7 17

warns the Israelites not to offer sacrifices to 18

the “goat demons” (ESV, RSV, Hebrew se‘irim). 19

Elsewhere in Scripture these “goat-demons” are 20

associated with the wilderness (Isa. 13:21, 21

34:14, RSV). Azazel’s goat being led out into the 22

wilderness is thus associated with the demonic 23

Lesson 6


powers represented by hairy goats. The 1

interpretation of Azazel as a demonic power was 2

the predominant view of early Jewish sources, 3

also well represented in the teachings of the 4

early Church Fathers and the prevailing view 5

supported by modern scholars. 6

6. Revelation 20. The typology of Azazel finds a 7

striking fulfillment in the fate of Satan during 8

the millennium. In a clear allusion to Leviticus 9

16, John the Revelator in Revelation 20:1–3 10

describes Satan being “bound” (by a chain of 11

circumstances) to the desolate earth (Greek 12

abyssos, the same word used for the desolate 13

earth in Jeremiah 4:23). 14

7. Malicious Witness. Satan bears the iniquities 15

of the righteous, not in the sense of being their 16

Savior but as the “accuser of our brothers” (Rev. 17

12:10, NIV). He receives just retribution 18

according to the principle of the malicious 19

witness (Deut. 19:15–19, Rev. 20:10). 20

21

II. The Activities of the Congregation on the Day of 22

Atonement 23

Lesson 6


(Review Leviticus 23:26–32 with the class.) 1

2

The five activities of the congregation of Israel on 3

the Day of Atonement each have antitypical application 4

for spiritual Israel today. 5

A. Gather at the Sanctuary for a Holy Convocation (vs. 6

27). “God’s people are now to have their eyes fixed on 7

the heavenly sanctuary.”—Ellen G. White, Life 8

Sketches, p. 278 (compare Heb. 4:16; 10:19, 20.) 9

B. Identify with the Offering Made by the priest (vs. 10

27). See Heb. 12:22–24. “One interest will prevail, 11

one subject will swallow up every other,—Christ our 12

righteousness.”—Ellen G. White, Sons and Daughters, p. 13

259. 14

C. Refrain from work (vss. 28, 30, 31). See Heb. 4:3, 15

9; Ellen G. White speaks of the “rest of grace.”—The 16

SDA Bible Commentary, vol. 7, p. 928. 17

D. Afflict (humble) one’s soul (vss. 27, 29, 32). See 18

Isa. 58:5–11. “It is the work of God in laying the 19

glory of man in the dust.”—Ellen G. White, Testimonies 20

to Ministers, p. 456. 21

E. Undergo a work of cleansing (Lev. 16:30). See Mal. 22

3:2, 3; Ezek. 36:25–27. 23

Lesson 6


1

STEP 3—Apply 2

3

Just for Teachers: The word for “cleanse” in Daniel 4

8:14 is nitsdaq, which has a broad range of meanings, 5

including “cleanse,” “restore,” and “vindicate.” How 6

do each of these meanings match the activities of the 7

high priest in the Day of Atonement? 8

9


Ø If people living in the antitypical Day of Atonement 11

are not saved on a different basis than those living 12

before this time, why is there a special work of 13

cleansing? 14

Ù What is the importance of having “atonement” beyond 15

forgiveness, as typified in the Day of Atonement? 16

Ú Why is it necessary for Satan to bear the punishment 17

of the sins of the saints whom he has falsely accused? 18

19


Ø What practical application of the five activities 21

of the congregation on the Day of Atonement can be 22

made to our personal lives in the antitypical Day of 23

Lesson 6


Atonement? 1

Ù How does the Day of Atonement judgment message 2

help to give us assurance of salvation? 3

4

STEP 4—Create 5

6

Just for Teachers: Look again at the symmetrical 7

structure of the Pentateuch in the introduction of the 8

Learning Cycle for this lesson. Notice how in this 9

structure the key word of Leviticus building up to 10

Leviticus 16 is “blood,” and flowing forth from 11

Leviticus 16 is “holiness.” 12

13

Activity: Ask the class to discuss the placement of 14

the Day of Atonement (Leviticus 16) right in the heart 15

of the Pentateuch, with blood (“justification”) as its 16

basis and holiness (“sanctification”) as its fruit. 17

How does this illustrate the balanced gospel of 18

assurance in the judgment (saved completely by grace 19

but judged according to works/fruits)? 20

21

Lesson 7



2

Key Text: 1 Peter 2:24 and Isaiah 53:5, 6 3

4

The Student Will: 5

Know: Recognize God’s self-sacrifice on our 6

behalf and His unconditional and unselfish love 7

toward people. 8

Feel: Foster the feeling of gratitude toward God 9

for loving and sacrificing in order to give us 10

the assurance of salvation. 11

Do: Submit to God’s plan of salvation, praise Him 12

for His unreserved acceptance, and thoughtfully 13

serve as He serves us. 14

15


I. Know: God’s Incomprehensible Sacrifice for 17

Sinners 18

A. Why did Jesus have to take on human nature and 19

die on the cross in order to save humanity? 20

Compare with Isaiah 53. 21

B. Why is it not possible for God to only forgive 22

our sins in order to solve the problem of sin? 23

Lesson 7


1

II. Feel: God’s Self-Sacrificing Love Warms Human 2

Hearts 3

A. How can you express your thankfulness to God 4

for His love and condescension to our human 5

level? 6

B. How does it make you feel to know that Jesus 7

became an atoning sacrifice for you, took upon 8

Himself a condemnation that you rightly deserve, 9

and gave you eternal life? 10

11

III. Do: God’s Grace Restores and Changes Sinners 12

A. Why is it so important to proclaim to the 13

world God’s forgiveness? 14

B. How do God’s gracious actions toward sinners 15

help you to act toward those who err? 16

C. Why is it so tragic if a person rejects the 17

death of Christ? 18

19

Summary: When we accept God’s love and sacrifice for us, 20

God forgives our sins, changes our status, 21

blesses us, and leads us into a new path of life. 22

Lesson 7



2

STEP 1—Motivate 3

4

Spotlight on Scripture: Isaiah 53:4–6 5

6

Key Concept for Spiritual Growth: In a powerful way, 7

the prophet Isaiah presents the mission of the 8

Messiah, who is called the Servant of the Lord. In the 9

Bible this is the best description of the role of our 10

Savior on our behalf. This Servant brings hope, and 11

His death saves humanity from their sins. 12

13

Just for Teachers: This week’s lesson should help the 14

members of your class to understand the meaning of the 15

sacrificial death of Jesus Christ as predicted in the 16

life of the Servant of the Lord of Isaiah 53 and as 17

seen in the larger biblical context. This Servant of 18

the Lord was “a man of sorrows,” “a guilt offering,” 19

and out of love He voluntarily died for our sins. His 20

actions on our behalf are filled with humility, 21

compassion, and love. 22

23

Lesson 7


Opening Discussion: If you were asked to describe in 1

one chapter the most important aspects of the mission 2

of the Messiah, what would you write about Him? What 3

crucial points should not be omitted? 4

5

STEP 2—Explore 6

7

Just for Teachers: In the second part of the book of 8

Isaiah are five songs of the Servant of the Lord that 9

are also called the songs of the Suffering Servant 10

(Isa. 42:1–9, 49:1-7, 50:4–9, 52:13–53:12, and 61:1–11

3). God wants to save His people even though they do 12

not recognize His love. He, therefore, wants us to 13

understand and appreciate His great sacrifice for 14

humanity. In Isaiah 53, this sacrifice can be best 15

described as a substitutionary death that has brought 16

victory over sin, as well as death and justification 17

for those who accept His solution for their sinful 18

situation. For His followers, His infinite sacrifice 19

and faithful love provide the greatest benefits. 20

21

Bible Commentary 22

Lesson 7


1

Our eternal life depends on the fulfillment of the 2

mission of the Servant of the Lord. His gracious 3

sacrifice and suffering for us is the source of our 4

justification and salvation. Understanding these 5

passages is so vital for our spiritual life that we 6

will explore them this week with a special emphasis on 7

the fourth song. Follow the main thoughts of the 8

biblical material and engage your class in the Bible 9

study summarized in the sections below. 10

11

I. The First and Second Songs of the Servant of the Lord 12

(Review Isaiah 42:1–9 and 49:1–7 with the class.) 13

14

Consider carefully Isaiah’s texts, which describe 15

Christ’s universal mission. The first song does not 16

reveal the identity of the Servant of the Lord but 17

pictures His gigantic task: He will bring justice and 18

law to the whole world and will be a covenant and a 19

light to the world. Even though He is a King, He will 20

not act as a conqueror, but His manner will be gentle 21

and humble. His strength and power will be in the Word 22

and the Spirit of God. 23

Lesson 7


The second song identifies the Servant as Someone 1

who has to fulfill a crucial role in bringing Israel 2

and her remnant back to God (so the Servant cannot be 3

Israel or the remnant of Israel; see Isa. 49:6). He 4

not only is an agent communicating about salvation, 5

but He is, in His person, the Salvation to the entire 6

world. For the first time in this song, one also finds 7

allusion to the mental suffering and glorification of 8

the Servant (Isa. 49:7). 9

10

Discussion Question: The literal translation of Isaiah 11

49:6 highlights the fact that the Servant of the Lord 12

is the Salvation for the world: “And he says [the Lord 13

to His Servant]: ‘It is a small thing that you be my 14

servant to raise up the tribes of Jacob, and to 15

restore the preserved of Israel. I will even give you 16

for a light to the Gentiles [nations] to be my 17

salvation to the end of the world’ ” (author’s 18

translation). Compare with your class different 19

translations of this verse and discuss with the 20

members the difference between the declaration that 21

Jesus Christ is the Salvation for the whole world and 22

Lesson 7


the statement that the Servant will bring or proclaim 1

God’s salvation to the entire world. 2

3

II. The Third Song 4

(Review Isaiah 50:4–9 with the class.) 5

6

This song is called the “Servant’s Gethsemane,” 7

because the Servant Himself speaks about His own 8

experience, intense suffering, and trust in the Lord. 9

The prophet Isaiah first paints an incredibly 10

beautiful picture of the Servant’s appointments and 11

close relationship with God. The Lord awakens Him 12

morning by morning in order to reveal His task for the 13

day. The Servant’s obedient discipleship is described 14

in this passage. 15

For the first time the physical suffering of this 16

Servant is mentioned. He will be flogged, beaten, 17

tortured, and greatly humiliated by mocking and 18

spitting (vs. 6). However, in His anguish He trusts 19

that the Lord will help and vindicate Him. 20

21

Discussion Question: What from this passage of the 22

book of Isaiah proves that the Servant of the Lord 23

Lesson 7


suffered voluntarily? What does it mean in Isaiah 50:7 1

that the Messiah set his “face like a flint” (NKJV)? 2

3

Activity: Ask members of your class to open their 4

Bibles and share other verses that are dear to them 5

about God’s love and His promises of care during our 6

distressing times. 7

8

III. The Fourth and Fifth Songs 9

(Review Isaiah 52:13–53:12 and 61:1–3 with the class.) 10

11

The prophet Isaiah comes to the core of the matter in 12

his fourth song. In five stanzas, each consisting of 13

three verses, we encounter the most sublime passage 14

about the Servant’s sacrificial life. This splendid 15

masterpiece contains the most glorious message about 16

the mission and accomplishments of the Messiah and 17

describes them in the following scenario: 18

1. Paradox of the Servant’s life—highly exalted and 19

deeply humiliated (Isa. 52:13–15). The puzzle of His 20

life seems unsolvable. But as Isaiah progresses 21

further in this poem, the enigma becomes clearer: 22

Lesson 7


the Servant’s journey will be through suffering and 1

sacrificial death to glorification. 2

2. Rejection of the Servant, man of sorrows, and 3

sufferings (Isa. 53:1–3). People do not believe in 4

Him, and twice in this passage it is underscored 5

that He is despised. This realistic description ends 6

with a sad statement that no one respects Him. 7

3. Atonement of the Servant of the Lord who took upon 8

Himself our transgressions (Isa. 53:4–6). This core 9

of the song explains why the Servant has to go 10

through all the suffering and humiliation: “Surely 11

he took up our infirmities . . . he was pierced for 12

our transgressions, . . . crushed for our 13

iniquities” (NIV). Isaiah clearly identifies us and 14

our sins as the cause of the Servant’s death. You 15

and I are responsible and guilty for His death, and 16

we cannot blame someone else. It was God’s solution 17

as to how to ultimately solve the problem of sin: 18

“The Lord has laid on him the iniquity of us all” 19

(vs. 6, NIV). Note the passive voice of verbs in 20

verse 5, which explains what was done for us by the 21

Servant. Because of the Servant’s voluntary and 22

Lesson 7


substitutionary death for us, we are healed 1

(salvation is healing), and we may live. 2

4. Suffering, trial, death, and burial of the Servant 3

of the Lord (Isa. 53:7–9). Isaiah now describes the 4

Servant’s complete submission to the will of God and 5

that His grief, sorrow, and suffering were not His 6

own (He was innocent and without any deceit in Him) 7

but were because of “the transgression of my 8

people.” 9

5. Glorification of the Servant of the Lord (Isa. 10

53:10–12). This song climaxes with an explanation of 11

the many wonderful results of the Servant’s 12

sacrificial death: resurrection, justification of 13

many, and the sharing of His victory and spoil with 14

others. He continues His work for sinners for whom 15

He suffered death: He intercedes for them. 16

The fifth and final song (Isa. 61:1–3) declares 17

that the Servant is anointed by the Lord and enabled 18

by the Spirit to proclaim good news and apply all He 19

has accomplished in His life and death to sinners in 20

order to bring freedom and victory to them so that 21

they can serve others and be His faithful servants 22

(Isa. 61:4–s6). 23

Lesson 7


1

Discussion Questions: 2

1. Why can the first reading of Isaiah 53 about the 3

Servant of the Lord be confusing? See the story of 4

the Ethiopian high official in Acts 8:26–40. 5

2. Why did God lead Isaiah to explain in such detail 6

the events related to the death of the Servant of 7

the Lord? How does Isaiah interpret the meaning of 8

the Servant’s death and its wonderful results? 9

10

STEP 3—Apply 11

12

Just for Teachers: Jesus applied to Himself Isaiah 13

61:1, 2 when He proclaimed: “ ‘Today this scripture is 14

fulfilled in your hearing’ ” (Luke 4:16–22, NIV). To 15

what extent can you apply this passage to yourself 16

when God calls you to proclaim His good news to the 17

world? Discuss with your class how it can be properly 18

and wisely done. 19

20

Application: Regarding the Servant of the Lord, God 21

states through Isaiah that “the Lord has laid on him 22

Lesson 7


the iniquity of us all” (Isa. 53:6, NIV), “my 1

righteous servant will justify many” (Isa. 53:11, 2

NIV), and “he bore the sin of many” (Isa 53:12, NIV). 3

Discuss with your class how you can reconcile this 4

seeming discrepancy between “all” and “many”? Discuss 5

with your class how this can be done properly and 6

wisely (see how the apostle Paul applied Isaiah 49:6b 7

to his situation according to Acts 13:47). 8

9

STEP 4—Create 10

11

Just for Teachers: Isaiah uses rich imagery to 12

describe the mission and accomplishments of the 13

Servant of the Lord in these five passages we have 14

studied. What are the advantages of such illustrative 15

teaching? 16

17

Activities: 18

1. Isaiah graphically pictures the suffering of the 19

Servant of the Lord and goes through the most vital 20

points by using a vast biblical vocabulary. Ask 21

your class to rewrite chapter 53 of the book of 22

Isaiah, using our modern language to correctly 23

Lesson 7


describe what happened in the life of Christ. How 1

can one best express in today’s culture the meaning 2

of His victorious substitutionary death for us? Be 3

faithful to the biblical text but express the same 4

thoughts in a clear, simple, and different way. Ask 5

your class to come up with modern, twenty-first 6

century pictures, metaphors, similes, and concepts 7

that would speak to the mind and heart of our 8

postmodern society. Be creative. Especially aim 9

this exercise toward the youth. How can we 10

communicate to them the depth of this 11

extraordinaire message? 12

2. Find in your hymnal songs about Christ’s death and 13

its results for us. Invite your class to learn the 14

best ones by heart. 15

Lesson 8



2

Key Text: Hebrews 7:25 and 8:1, 2 3

4

The Student Will: 5

Know: Know our High Priest, Jesus Christ, and the 6

meaning of His intercessory ministry. 7

Feel: Foster the feeling of love toward sinners 8

as God intercedes for them. 9

Do: Pray for sinners to repent as Jesus wants to 10

help each one in their daily struggles, save 11

them, and vindicate them against Satan’s 12

accusations. 13

14


I. Know: Jesus Our High Priest 16

A. Why do we need Jesus Christ’s mediatory and 17

intercessory work? 18

B. Why is Jesus the only true Intercessor? What 19

disqualifies Mary and the saints for this role? 20

C. Who is the only One who can bring assurance 21

into our life, and why? 22

23

Lesson 8


II. Feel: No Competing Between Christ’s Intercession 1

and the Father’s Love 2

A. How can Jesus be closer to you when you 3

understand with Paul that our Intercessor is the 4

“man Jesus Christ”? 5

B. Jesus’ intercessory ministry does not mean 6

that the Father is angry, and it does not mean 7

that Christ has to appease His wrath or change 8

His “negative” attitude. Why is this so? 9

10

III. Do: Jesus Vindicates Against Satan’s Accusations 11

A. Explain the way in which Jesus is the Great 12

High Priest. 13

B. What does it mean that we can come to Jesus as 14

we are but not just in any manner? 15

16

Summary: Our only spiritual safety is in the acceptance of 17

both Christ’s great sacrifice for our past and 18

His daily intercession for us in the present. In 19

this way, our future is secured because it lies 20

in God’s hands. 21

Lesson 8



2

STEP 1—Motivate 3

4

Spotlight on Scripture: Hebrews 7:25 and 8:1, 2 5

6

Key Concept for Spiritual Growth: Christ intercedes 7

for His people in the heavenly sanctuary and is always 8

ready to help them even though they struggle with the 9

reality of sin and the problems of life. He not only 10

wants to make sinners aware of their destructive 11

behavior but especially assists them through His 12

infinite love. As their Mediator and Intercessor, He 13

desires to give them victory over sin. In spite of 14

their failures, He does everything possible to win 15

their trust and to build meaningful relationships with 16

them. 17

18

Just for Teachers: This week’s lesson should help 19

class members to understand the meaning of Jesus’ 20

intercessory ministry for them. He wants to save them 21

completely and help them in their everyday struggles. 22

Nothing and nobody can separate us from His love save 23

Lesson 8


our own stubborn choices to remain in sin or to have 1

an indifferent, lukewarm attitude toward life. 2

3

Opening Discussion: Many people struggle to understand 4

the meaning of the intercessory ministry of Jesus. 5

They are confused and cannot grasp the necessity and 6

importance of Christ’s work for us today. Philip 7

Yancey openly declares: “I have concluded, in fact, 8

that the Ascension represents my greatest struggle of 9

faith—not whether it happened, but why. It challenges 10

me more than the problem of pain, more than the 11

difficulty of harmonizing science and the Bible, more 12

than belief in the Resurrection and other miracles. 13

. . . For me what has happened since Jesus’ departure 14

strikes at the core of my faith. Would it not have 15

been better if the Ascension had never happened? If 16

Jesus had stayed on earth, he could answer our 17

questions, solve our doubts, mediate our disputes of 18

doctrine and policy. . . . By ascending, Jesus took 19

the risk of being forgotten.”—Philip Yancey, The Jesus 20

I Never Knew (Grand Rapids, Michigan; Zondervan 21

Publishing House, 1995), pp. 297-299. What do you 22

Lesson 8


think: Why do you need Christ as your Intercessor and 1

Advocate? 2

3

STEP 2—Explore 4

5

Just for Teachers: The popular understanding of an 6

intercessor is of one who is a go-between for two 7

antagonistic parties. This model of two opposed sides 8

and a mediator or intercessor coming between them and 9

trying to reconcile them by changing their mutual 10

hatred, misunderstanding, prejudices, feelings, and 11

attitudes toward each other lies at the heart of this 12

misunderstanding. The implications of such an 13

understanding of Christ’s mediation are quite 14

devastating. The Lord is seen as an angry God who has 15

to be begged, bended, and changed in His attitude 16

toward humans in order to give them grace and grant 17

them mercy. What a horrible picture of God. This 18

distortion of God’s character has terrible 19

consequences in popular Christian thinking: Jesus is 20

not powerful enough to intercede; He needs help. Thus, 21

Mary is pleading with God and, in addition, Peter, 22

Paul, the apostles, plus all international, national, 23

Lesson 8


and local saints. In this way, God is depicted as a 1

monster, an angry deity who is not easy to appease. 2

But the biblical model of intercession is completely 3

different! 4

5

Bible Commentary 6

7

Jesus’ major activity for us today is that He 8

intercedes for us. We need to understand His crucial 9

work for us in the heavenly sanctuary in order to 10

maintain a meaningful relationship with Him and 11

experience victories over evil. Without His help and 12

guidance, we can do nothing (John 15:5, Rom. 8:14, 13

Phil. 4:13). What does this mean, and what does it not 14

mean? 15

16

I. What does it not mean for Jesus Christ to be our 17

Intercessor in the heavenly sanctuary? 18

(Review 2 Cor. 5:19-21 with the class.) 19

20

1. Jesus does not need to plead with the Father on our 21

behalf or beg Him to be merciful toward us, because 22

our Heavenly Father loves us (see John 16:26, 27). 23

Lesson 8


2. Jesus does not need to change the Father’s attitude 1

toward us or appease an angry God so that He will give 2

us a little bit of His grace, and this is because He 3

provides the means of reconciliation: “ ‘For God so 4

loved the world that he gave his one and only Son that 5

whoever believes in him shall not perish but have 6

eternal life’ ” (John 3:16, NIV). 7

3. Jesus does not need to reconcile God with us, but 8

we humans are in need of being reconciled with Him! 9

Paul explains that as God’s ambassadors our message of 10

reconciliation is: “Be [you people] reconciled to God” 11

(2 Cor. 5:20, NIV). 12

13

Discussion Question: Jesus Christ is our only 14

Intercessor (1 Tim. 2:2–6). Paul’s assertion was 15

intended to counter the Gnostic teaching of his time. 16

There is no power that can stand between God and this 17

world. He is our Intercessor, because He gave Himself 18

for humanity in order to redeem us. He is our Mediator 19

because He is our Savior. His intercession is actually 20

a continuation of His saving activity on our behalf. 21

In reality it is the realization and actualization of 22

His work for us on the cross. He needs and wants to 23

Lesson 8


apply to our lives today what He did two thousand 1

years ago. We need His death and life in order to be 2

alive, in order to be His followers today. Why are 3

Jesus’ incarnation and death prerequisites for 4

Christ’s intercessory ministry for us? 5

6

II. What Does the Intercessory Ministry of Jesus Mean? 7

(Review Hebrews 7:25 and Revelation 12:10–12 with the 8

class.) 9

10

1. Jesus Christ and the heavenly Father meet together 11

(in biblical languages “to intercede” means “to meet”) 12

in order to help humans in their everyday struggles 13

against evil. The first tangible result of that 14

meeting between the heavenly Father and Jesus was the 15

giving of the Holy Spirit to the believers (see Acts 16

2). All heaven is united to help us in our struggles 17

with sin, Satan, and temptation (John 15:5, Phil. 18

4:13). Jesus Christ did not come to save us “in” sin, 19

but “from” sin (Matt. 1:21). Hebrews 4:16 spells out 20

eloquently why the intercessory ministry of our High 21

Priest is needed for us: “Let us then approach the 22

throne of grace with confidence, so that we may 23

Lesson 8


receive mercy and find grace to help us in our time of 1

need” (NIV). We are constantly in need of Jesus and 2

are completely dependent upon Him, upon Jesus Christ, 3

as well as upon the Holy Spirit. The Spirit is called 4

parakletos, which means that “He is Someone called for 5

help,” “Someone to stand by” (John 14:26). 6

2. Jesus Christ saves completely by forgiving our sins 7

and justifying us (Heb. 7:25). Jesus identifies with 8

us when we give our lives to Him; He becomes one with 9

us. This identification is so close that it is 10

compared to a very sensitive part of the body: “For 11

this is what the LORD Almighty says: ‘. . . whoever 12

touches you touches the apple of his [Lord’s] eye’ ” 13

(Zech. 2:8, NIV). Other clear examples of His 14

identification with His believers are the following 15

statements: “ ‘I tell you the truth, whatever you did 16

for one of the least of these brothers of mine, you 17

did for me’ ” (Matt. 25:40, NIV); “I tell you the 18

truth, whatever you did not do for one of the least of 19

these, you did not do for me” (Matt. 25:45); “He fell 20

to the ground and heard a voice say to him, ‘Saul, 21

Saul, why do you persecute me?’ ‘Who are you, Lord?’ 22

Saul asked. ‘I am Jesus, whom you are persecuting,’ he 23

Lesson 8


replied” (Acts 9:4, 5, NIV). “ ‘He who listens to you 1

listens to me; he who rejects you rejects me; but he 2

who rejects me rejects him who sent me’ ” (Luke 10:16, 3

NIV). Jesus saves all who come to Him, as they are, 4

confessing their sins openly, honestly, and sincerely 5

in order for Him to transform them by His grace. 6

3. Jesus Christ vindicates us against the accusations 7

of Satan (see Rev. 12:10–12). He personally stands 8

against Satan’s accusations. Our victory is in Him, 9

because He is the Victor. Because Jesus Christ is our 10

Intercessor and He is vindicating us in front of the 11

whole universe, we can have no fear for the day of 12

judgment (1 John 2:28, 4:17). 13

14

Activity: Ask the members of your class to discuss a 15

clear definition of God’s anger, which is often 16

misunderstood. Consider carefully the following 17

explanation: on the cross, Jesus took upon Himself 18

God’s anger, which was aimed against sin and not 19

against people (unless they associate with sin; see 20

John 3:36). It means that God’s anger is His 21

uncompromised No to sin, His passionate reaction 22

toward evil. Jesus died for us in our place, 23

Lesson 8


experiencing God’s anger and punishment in order that 1

we may live when we put our faith in Him (Rom. 3:21–2

26; 2 Cor. 5:18, 19, 21; Gal. 3:13, 14). Only through 3

Christ’s atoning sacrifice can we be at one with our 4

heavenly Father. 5

6

III. Jesus Is Praying for You. 7

(Review John 17:20, 21 with the class.) 8

9

According to John 17, Jesus prays for us. He prays for 10

His disciples and the successive generations of His 11

followers to be united and faithful. He did the same 12

specifically for Peter (Luke 22:32). So, the 13

intercession of Jesus means that Jesus is praying for 14

us so that we do not fall. This is an example for us 15

of how we should pray for one another. 16

17

Discussion Question: Why, too, are even God’s people 18

more interested in God’s blessings of Jesus’ ministry 19

for them than they are in wholehearted obedience? 20

21

STEP 3—Apply 22

23

Lesson 8


Just for Teachers: The book of Hebrews stresses that 1

Jesus is our High Priest and Intercessor. Discuss with 2

your class how they feel when they know that Someone 3

is there for them 24 hours a day, 7 days a week, 365 4

days a year. He loves, forgives, justifies, helps, 5

sanctifies, delivers from the power of sin, and 6

vindicates against the accusations of Satan. What else 7

could we need that He has not already taken care of! 8

9

Life Application: Find biblical examples of humans 10

mediating or interceding for others and compare these 11

instances with Jesus’ intercessory ministry for us. 12

Why is Christ’s intercession superior? How can you act 13

like Jesus by being there for others and by helping 14

them to see God’s goodness in their lives? 15

16

STEP 4—Create 17

18

Just for Teachers: Our God does everything in order 19

for us to know that He is for us and never against us. 20

The intercessory ministry of Jesus on our behalf 21

proves it. As our Intercessor, He died for us so that 22

we can live. Intercession is built on a sacrifice. 23

Lesson 8


Discuss with your class different possibilities of how 1

we can sacrifice something in our own lives to help 2

people in need to be more comfortable. How can you 3

show love to people who are homeless, or to those who 4

refuse your kind attention or notoriously (mis)use 5

your goodness? 6

7

Activities: 8

1. With your class members create a list of people who 9

need your prayers and then pray that God can help 10

them to live a happy and victorious life in Christ 11

Jesus however difficult the circumstances of their 12

lives may be. 13

2. During this week, personally visit people who you 14

think may need your assistance. They may be sick, 15

financially broken, discouraged, disappointed, or 16

have lost a loved one, friends, or a job. 17

Lesson 9



2

Key Text: Daniel 7:27 3

4

The Student Will: 5

Know: Understand the good news of the pre-Advent 6

judgment, which gives the believer assurance of 7

salvation due to Jesus Christ taking the 8

initiative to affirm in front of a heavenly court 9

that we belong to Him. 10

Feel: Foster the feeling of love toward God, who 11

pronounces judgment in favor of the saints, gives 12

them courage and strength to live, and condemns 13

the little horn with its followers. 14

Do: Submit to God’s plan and be part of His 15

solution for humanity. 16

17


I. Know: Jesus Christ our Judge 19

A. How can you know that Jesus is for you and not 20

against you? 21

B. Why does truth really matter? 22

Lesson 9


C. Why is it so important to unmask the 1

activities of the antichrist? 2

3

II. Feel: Jesus Christ Secures Your Heavenly Place 4

A. How do you feel knowing that Christ is not 5

only your Judge but also your Advocate? 6

B. When and how will Jesus pronounce judgment in 7

favor of His children? 8

C. What is so destructive, repulsive, and evil in 9

the little horn’s activities? 10

11

III. Do: Rejoice in the Lord, Your Judge 12

A. How can God secure His victory over Satan and 13

evil for all eternity? 14

B. Can Jesus be “bribed” by our exemplary moral 15

behavior, good deeds, or excellent service? Why, 16

or why not? Why cannot these different ethical 17

activities make God more merciful to us? 18

Summary: When God judges His people, He justifies, 19

delivers, and vindicates; but on the other hand, 20

He condemns, punishes, and destroys evil. 21

Lesson 9



2

STEP 1—Motivate 3

4

Spotlight on Scripture: Daniel 7:9, 10, 13, 14, 22–27 5

6

Key Concept for Spiritual Growth: The pre-Advent 7

judgment gives more assurance of salvation than if it 8

did not occur. God takes the cases of His faithful 9

followers and presents them in the heavenly court. The 10

purpose is to affirm our decision for Him during our 11

lifetime in front of the representatives of the whole 12

universe and thus secure our place in heaven for all 13

eternity. This judgment also condemns the little horn 14

and all who follow him, thus confirming that evil will 15

cease to exist. 16

17

Just for Teachers: This week’s lesson provides insight 18

into understanding the pre-Advent judgment. The 19

explanation is given from the perspective of a 20

believer in Christ Jesus and is very positive, because 21

God is for us and never against us. Judgment is an 22

Lesson 9


integral part of the gospel, a unity which needs to be 1

presented in a right way in order not to scare people 2

but bring them hope. 3

4

Opening Discussion: What is the first reaction and 5

feeling of the members of the class when they hear 6

that God will judge them? This question has been asked 7

in all continents to people from various backgrounds, 8

and the answer has always been “fear.” Why do we fear 9

God’s judgment? One of the main reasons is that we 10

have a narrow understanding of the nature of judgment 11

and a one-sided definition. What, really, is divine 12

judgment, and how should it be biblically defined? 13

14

STEP 2—Explore 15

16

Just for Teachers: Daniel 7 is written in a beautiful 17

literary structure that helps one to grasp the main 18

points of the chapter. After an introduction (vs. 1), 19

a vision follows (vss. 2–14), then its interpretation 20

(vss. 15–27), and finally the epilogue (vs. 28). The 21

vision is divided into different parts, which are 22

expressed in a chiasm: 23

Lesson 9


(A) Setting a background—vss. 2, 3 1

(B) Description of the three beasts—vss. 4–6 2

(C) Terrifying fourth beast—vs. 7 3

(D) Activity of the little horn—vs. 8 4

(E) Heavenly judgment—vss. 9, 10 5

(D’) Little horn—vs. 11a 6

(C’) Fate of the fourth beast—vs. 11b 7

(B’) Fate of the first three beasts—vs. 12 8

(E’) Glorious triumph in judgment—vss. 13, 14. 9

Thus, the heavenly pre-Advent judgment is at the 10

center of the vision and is its climax. In chapter 7, 11

there are three key passages written in poetry: the 12

two heavenly scenes (vss. 9, 10 and 13, 14) and the 13

crucial interpretation of the vision (vss. 23–27). 14

15

Bible Commentary 16

17

God’s judgment is usually perceived as condemnation, 18

punishment, or destruction. This negative meaning of 19

judgment is also present in the Bible, but the primary 20

biblical teaching about this divine activity is very 21

positive: because, for God, to judge means to justify, 22

save, deliver, and vindicate His people. It is only 23

Lesson 9


when the primary positive meaning cannot be applied 1

because of the immediate context that the negative 2

judgment takes place. 3

4

I. Divine Judgment as Gospel—God’s Smile for His People 5

(Review Daniel 7:22 with the class.) 6

7

Daniel explains what will occur in the pre-Advent 8

judgment in chapter 7 and points to two kinds of 9

judgment: 10

1. Judgment of condemnation in connection with the 11

little horn (Dan. 7:26). 12

2. Judgment of salvation. Before Daniel underscores the 13

judgment of destruction, he clearly interprets what 14

will happen to the believers. The judgment will be 15

proclaimed to their advantage, “for” them: “ ‘Until 16

the Ancient of Days came, and a judgment was made in 17

favor of the saints of the Most High, and the time 18

came for the saints to possess the kingdom’ w” (Dan. 19

7:22, NKJV). Glory and hallelujah to God! 20

21

Activity: Compare different translations of John 5:24. 22

According to the NKJV, Jesus states: “ ‘Most 23

Lesson 9


assuredly, I say to you, he who hears My word and 1

believes in Him who sent Me has everlasting life, and 2

shall not come into judgment, but has passed from 3

death into life’ ” (emphasis author’s). The NIV puts 4

this statement in the following words: “ ‘I tell you 5

the truth, whoever hears my word and believes him who 6

sent me has eternal life and will not be condemned; he 7

has crossed over from death to life’ ” (emphasis 8

author’s). Which translation is correct? According to 9

the original Greek, both versions are correct, and 10

there is good reason to believe that this textual 11

ambiguity is intentional. The truth is that those who 12

believe in Christ and His gospel will not be 13

condemned, and they will not even come into judgment. 14

How does one understand this? Is Jesus in 15

contradiction with Paul who assures that “we must all 16

appear before the judgment seat of Christ” (2 Cor. 17

5:10a, NIV)? What does Jesus mean when He states that 18

those who believe will not come into judgment? It 19

means that they will not come under the judgment of 20

condemnation. There is only one judgment which is 100 21

percent condemnation, and it is the last judgment at 22

the end of the millennium when all the wicked will be 23

Lesson 9


annihilated. At that time, all the redeemed are 1

already in the New Jerusalem with Christ: so, they 2

will not come into this judgment (Rev. 20:6, 9–15). 3

Believers in Christ do not need to fear any divine 4

judgment, because “there is now no condemnation for 5

those who are in Christ Jesus” (Rom. 8:1, NIV). 6

7

Discussion Question: How can you train your mind to 8

see God’s judgment as being positive and not scary? 9

10

II. God’s Judgment as “For” His People 11

(Review Isaiah 35:4 with the class.) 12

13

Consider carefully the following texts, which prove 14

that our definition of judgment is biblical. There are 15

plentiful scriptural examples of divine positive 16

judgments, but study at least these few examples: 17

1. The book of Judges. When God’s people were under the 18

oppression of their enemies, they cried to God for 19

help, and He sent them judges—i.e., deliverers who 20

liberated and protected them. 21

2. David prayed several times to God: “Judge me, O 22

Lord” (Ps. 7:8, 26:1, 35:24). He does not ask for 23

Lesson 9


condemnation but vindication from enemies who were 1

against him and wanted to destroy him. 2

3. For God to judge really means to save: “From heaven 3

you pronounced judgment, and the land feared and was 4

quiet—when you, O God, rose up to judge, to save all 5

the afflicted of the land” (Ps. 76:8, 9, NIV). 6

4. Through the prophet Isaiah, God powerfully 7

encourages: “Say to those with fearful hearts, ‘Be 8

strong, do not fear; your God will come, he will 9

come with vengeance; with divine retribution he will 10

come to save you’ ” (Isa. 35:4, NIV). This text 11

plainly but beautifully explains that we need to 12

trust in the Lord (not in ourselves) in order to 13

have assurance of salvation. 14

15

Discussion Question: When Paul explains the “in 16

Christ” motif, he states that after we surrendered to 17

God and believed in Him, He in His rich mercy “raised 18

us up with Christ and seated us with him in the 19

heavenly realms in Christ Jesus” (Eph. 2:6, NIV). What 20

does it mean that by faith we sit already with Christ 21

in the heavenly realms, i.e., at the right hand of the 22

Heavenly Father (see Eph. 1:20)? Why do we not need to 23

Lesson 9


worry and doubt that one day we will be physically 1

with Him in heaven? 2

3

III. God’s Judgment and Joy 4

(Review Psalm 96:11–13 with the class.) 5

6

We usually associate divine judgment with fear and 7

condemnation, but the psalmist put judgment together 8

with joy. Study the verbs he uses in Psalm 96:11–13 9

and the reason he gives: “Let the heavens rejoice, let 10

the earth be glad; let the sea resound, and all that 11

is in it; let the fields be jubilant, and everything 12

in them. Then all the trees of the forest will sing 13

for joy; they will sing before the LORD, for he comes, 14

he comes to judge the earth. He will judge the world 15

in righteousness and the peoples in his truth” 16

(emphasis author’s, NIV). Divine judgment brings final 17

victory for God’s people and the end to evil. The 18

redeemed will sing with joy at the second coming of 19

Jesus: “ ‘Surely this is our God; we trusted in him, 20

and he saved us. This is the LORD, we trusted in him; 21

let us rejoice and be glad in his salvation’ ” (Isa. 22

25:9, NIV). 23

Lesson 9


1

Discussion Question: Why can believers in Christ 2

rejoice about divine judgment? Be sure that your 3

reasons are unselfish. 4

5

STEP 3—Apply 6

7

Just for Teachers: Explain to your class why it is 8

necessary that God stands for justice when He executes 9

the judgments of condemnation. Why can’t love and 10

truth exist without justice? 11

12

Activity: Read aloud with your class 1 John 2:28 and 13

4:17 and discuss these pertinent texts in small groups 14

of two or three people. On what condition did John 15

build his assertion that we can have bold assurance in 16

the day of judgment and the second coming of Christ? 17

What does it mean to “continue in Him” or “stay in 18

Christ”? Jesus assures that we can bear fruit only if 19

we abide in Him (see John 15:1–17, Hosea 14:8). Apply 20

this saying to practical life. How can we remain in 21

God in order to be fruitful? 22

23

Lesson 9


STEP 4—Create 1

2

Just for Teachers: Contrast for the members of your 3

class the positive and negative dimensions of God’s 4

judgment activities. Invite them to give biblical 5

examples and apply them to modern life. 6

7

Activities: 8

1. How can you help your friends or church members who 9

have doubts about their salvation, are not certain 10

that God can accept them, and live in spiritual 11

schizophrenia, because they fear God’s judgment? 12

How can you help them in their spiritual struggles 13

and suffering? 14

2. Ask your class to go to the Web site of the 15

Adventist Theological Society www.atsjats.org and find 16

in the archives of the Journal of the Adventist 17

Theological Society Jiri Moskala’s article entitled 18

”The Gospel According to God’s Judgment: Judgment 19

as Salvation.” This article will provide further 20

details, study, and discussion about today’s topic. 21

Lesson 10



2

Key Text: Daniel 8:14 3

4

The Student Will: 5

Know: Understand that the cleansing of the 6

sanctuary is the same as the pre-Advent judgment 7

and that Daniel 7–9 describes complementary 8

prophetical events. 9

Feel: Foster the sense of assurance of salvation, 10

because Jesus presently reveals and affirms in 11

heaven that His grace is sufficient for His 12

people. 13

Do: As Jesus is for and never against His 14

followers, so we should always encourage and help 15

our brothers and sisters. 16

17


I. Know: God Restores 19

A. Why is it crucial to understand the issues 20

behind the usurpation of the “daily ministry” of 21

Jesus Christ by the little horn? 22

Lesson 10


B. According to Daniel 8:14, the sanctuary will 1

be nitzdaq, a Hebrew word meaning “cleansing,” 2

“justifying,” “restoring,” and “vindicating.” 3

Explain how these nuances respond to the 4

distorting activities of the little horn. 5

6

II. Feel: God of His People 7

A. How does the sense of belonging to God’s end-8

time people give you a feeling of urgency for 9

fulfilling God’s mission? 10

B. How does the prophetical time limit of the 11

activities of the little horn make you feel, and 12

why? 13

14

III. Do: God Assures 15

A. How can you take part in the restoration of 16

truth that has been put down by the little horn’s 17

activities? 18

B. What is the task of the remnant in the time of 19

the end? 20

Lesson 10


Summary: To take part in God’s last movement means to have 1

an urgent sense of mission in order to fulfill 2

His goal of saving all people. 3

Lesson 10



2

STEP 1—Motivate 3

4

Spotlight on Scripture: Revelation 15:3, 4: “ ‘Great 5

and marvelous are your deeds, Lord God Almighty. Just 6

and true are your ways, King of the ages. . . . All 7

nations will come and worship before you, for your 8

righteous acts have been revealed’ ” (NIV). 9

10

Key Concept for Spiritual Growth: In order to 11

understand the meaning of God’s pre-Advent judgment, 12

it must be seen from a broader perspective and not in 13

isolation. In our explanations of the pre-Advent 14

judgment, our High Priest, Jesus and His activities, 15

must be the most attractive reality and His cross its 16

foundation. Only in this way will the pre-Advent 17

judgment be a meaningful experience for believers by 18

bringing them closer to God, giving them the assurance 19

of safety by being in His hands; consequently, they 20

will rejoice over God’s work in their behalf. 21

22

Lesson 10



members of your class to see the beautiful panorama of 2

God’s judgment activity. The pre-Advent judgment 3

should be explained from the perspective of the Cross. 4

The year 1844 cannot be dissected from A.D. 31 but 5

must be its starting point. 6

7

Opening Discussion: God’s judgment on the cross was, 8

and is, the foundation of all other divine judgments. 9

Ellen G. White powerfully encourages that all our 10

teachings must be explained from the viewpoint of the 11

Cross: “The Sacrifice of Christ as an atonement for 12

sin is the great truth around which all other truths 13

cluster. In order to be rightly understood and 14

appreciated, every truth in the Word of God, from 15

Genesis to Revelation, must be studied in the light 16

that streams from the cross of Calvary. I present 17

before you the great, grand monument of mercy and 18

regeneration, salvation and redemption,—the Son of God 19

uplifted on the cross. This is to be the foundation of 20

every discourse given by our ministers.”—Gospel 21

Workers, p. 315. As during the Day of Atonement in 22

Ancient Israel, the most important person was the high 23

Lesson 10


priest and what he was doing (see Leviticus 16). 1

Consequently, Christ and His cross must be the central 2

point of the pre-Advent judgment. 3

4

Discussion Question: How can the pre-Advent judgment 5

be explained from the standpoint of the Cross? 6

7

STEP 2—Explore 8

9

Just for Teachers: One of the major themes of the pre-10

Advent judgment is Christ’s affirmation of our 11

affirmative decisions made for Him. Full evidence is 12

given in front of the heavenly beings in order to 13

secure our place in heaven for all eternity. For this 14

reason, we call the investigative judgment an 15

affirmative judgment, because Christ reveals and 16

affirms to heaven that we belong to Him and that His 17

grace is sufficient. As a result, all heaven will 18

applaud Jesus’ work for us, because they will see that 19

God’s transforming grace has prepared His followers to 20

become part of the heavenly family. 21

22

Lesson 10


Bible Commentary 1

2

To appreciate the pre-Advent judgment, one needs to 3

see the big, universal picture of God’s judging 4

activity. God’s eschatological actions cannot be 5

restricted to only three judgments as is usually done: 6

the pre-Advent judgment, the judgment during the 7

millennium, and the last judgment. The gospel, 8

according to God’s judgment, involves seven phases. 9

Each one is indispensable for understanding the plan 10

of salvation and the great controversy between good 11

and evil, Christ and Satan. Each step is actually a 12

celebration of Christ’s victory and accomplishments at 13

the Cross. 14

15

I. Pattern of God’s Judgments 16

(Review Genesis 18:25 and 2 Corinthians 5:10 with the 17

class.) 18

19

The scriptural teaching about judgment lies at the 20

center of God’s revelation. It is the crux of the 21

biblical message and gives a profound paradigm for our 22

thinking. Next to the fundamental proclamation that 23

Lesson 10


God is the Creator (Genesis 1–2), in the Garden of 1

Eden the Lord is presented as the Judge, and the first 2

reference to a trial judgment is given (Gen 3:8–24) 3

wherein God’s grace and justice are intermingled. The 4

biblical Flood narrative is an account about judgment 5

(Genesis 6–9). Already Abraham calls God “the Judge of 6

all the earth” (Gen. 18:25). And we can continue to 7

demonstrate judgment after judgment in the Bible. 8

Judgment is an integral part of God’s nature; it is 9

His divine prerogative, His very characteristic. To 10

understand God means to know and comprehend His 11

comprehensive judgments. Through the study of His 12

judgments, we can know who He is and His character. 13

14

Discussion Question: Why did Jesus say in John 14:1–3 15

that He would go to heaven to prepare a place for us? 16

It must mean something more than only preparing 17

mansions because as our Creator He could do them in “a 18

few days.” Why would it take so long? What, then, is 19

involved in Jesus’ statement? 20

21

II. An Overview of the Seven Phases of God’s Universal 22

Judgment 23

Lesson 10


(Review Revelation 15:3, 4 with the class.) 1

2

The gospel according to divine judgment is perfect as 3

seen from the perspective of a genuine believer in 4

Jesus: 5

(1) Pedagogical or typological judgment in pre-cross 6

time. God gives us educational lessons, “mini-7

judgments,” from the Old Testament past. From this 8

historical background, we may know that He is truly 9

the God of grace, love, justice, truth, order, and 10

guarantor of freedom. He loves people but hates sin. 11

We are responsible for our actions, and there are 12

consequences to what we do. 13

(2) Central and cosmic judgment on the Cross. Jesus 14

Christ took upon Himself our sins, died for us, and 15

thus experienced the judgment of condemnation in order 16

that we may live and never be condemned to the second 17

death. Also, Satan and evil were defeated. 18

(3) Decisive judgment during our lifetime. If we 19

surrender to Jesus, He applies what He accomplished at 20

the cross to our present experience. He justifies and 21

changes us by His amazing grace, Word, and Spirit. He 22

gives eternal life, peace, joy, and full assurance of 23

Lesson 10


salvation, and He sets us with Him in heaven on His 1

throne. 2

(4) Affirmative judgment (called also investigative 3

judgment) before the second coming of Jesus, from 1844 4

on. Christ, as our true witness and intercessor, 5

secures legally and transparently our place in heaven 6

by revealing and affirming in front of the universe 7

that we have truly accepted His righteousness 8

(justification is the basis of salvation) and have 9

cultivated a relationship with Him. Consequently, we 10

are fitted (sanctification is the fruit of salvation) 11

by His transforming grace, Word, and Spirit and may 12

safely be admitted into the heavenly family and enjoy 13

eternal life. 14

(5) Realization judgment at the second coming of 15

Christ. At Christ’s second coming, He personally comes 16

to the earth in order to give His faithful followers 17

tangible and physical eternal life. 18

(6) Attestation judgment during millennium. Jesus 19

Christ takes time to explain to the saved His thinking 20

and decisions in order to help them to understand His 21

judgments, cope with the eternal loss of their beloved 22

ones (if applicable), and gain deeper insights into 23

Lesson 10


the great controversy, His struggles with Satan and 1

evil. He provides time for healing. 2

(7) The executive judgment or last judgment at the end 3

of the millennium. Finally, God Himself forever 4

annihilates all evil—Satan, evil angels, the wicked, 5

and sin—so that only love, truth, justice, peace, and 6

harmony will reign. As Creator, He will recreate for 7

His people the new earth and new heaven. Thus, true 8

and meaningful life can be fully secured and enjoyed 9

eternally. 10

11

Discussion Question: Ellen G. White outstandingly 12

summarizes the gospel of salvation in the following 13

way: “If you give yourself to Him [Christ], and accept 14

Him as your Saviour, then, sinful as your life may 15

have been, for His sake you are accounted righteous. 16

Christ’s character stands in place of your character, 17

and you are accepted before God just as if you had not 18

sinned.”—Steps to Christ, p. 62. Out of the seven 19

phases of God’s judgment described above, which phase 20

is impacted the most by our decision to follow Christ? 21

What consequences does this phase have on other phases 22

of divine judgment? 23

Lesson 10


1

III. The Final Celebration of the Cross 2

(Review Revelation 20:9–15 with the class.) 3

4

At the end of the millennium, at which time the final 5

judgment takes place, the throne of God will be 6

elevated. Above it will be seen the cross of Jesus, 7

and in its shade the whole history and drama between 8

good and evil will be explained. Each wicked person 9

will then see his or her life (see Rev. 20:9–15). 10

Ellen G. White eloquently describes the scene: “Above 11

the throne is revealed the cross; and like a panoramic 12

view appear the scenes of Adam’s temptation and fall, 13

and the successive steps in the great plan of 14

redemption.”—The Great Controversy, p. 666. 15

For more details about the gospel of God’s 16

judgment in seven stages, see the article by Jiří 17

Moskala, “Toward a Biblical Theology of God’s 18

Judgment: A Celebration of the Cross in Seven Phases 19

of Divine Universal Judgment (An Overview of a 20

Theocentric-Christocentric Approach),” published in 21

the Journal of the Adventist Theological Society 15, 22

no. 1 (2004), pp. 138–165 and accessed through the 23

Lesson 10


Adventist Theological Society’s Web site 1

(www.atsjats.org). 2

3


1. How does the cross of Jesus impact the last 5

judgment? 6

2. Why is the whole story of the great controversy 7

revealed to everyone at the very end? What is the 8

purpose of this last judgment when you know that 9

God does not share these great insights only so 10

that the wicked would die as “informed sinners”? 11

12

STEP 3—Apply 13

14

Just for Teachers: Your joy, enthusiasm, and 15

conviction have great influence. Contemplate how to 16

make the judgment message relevant to young people. 17

18


1. Just imagine that you are physically present at the 20

investigative/affirmative judgment in the heavenly 21

court. Where would you like to be in that court? 22

Express your feelings. 23

Lesson 10


1

2. What would you do if you knew that the book with 2

your life in it had just been opened and your case 3

was being discussed? 4

5

Activity: How would you paint the scene of the 6

heavenly judgment? Concentrate especially on the 7

repentant sinner’s position in relationship to Jesus. 8

Would you draw a distance between them? If yes, why? 9

If not, how would you express their relationship? What 10

about human faces? Would you paint them to look 11

serious, smiling, or sad? Why? 12

13

STEP 4—Create 14

15

Just for Teachers: Create with your class a list of 16

questions that you think Jesus or the angels will ask 17

about our individual lives. Justify your questions. 18

What kind of questions would you like to be asked in 19

the heavenly court about the activities of the little 20

horn? Make another list. 21

22

Activities: 23

Lesson 10


1. With the class develop reasons that demonstrate 1

that the visions of Daniel 8 and 9 belong together 2

and that the 70-week prophecy forms an actual part 3

of the 2,300-evenings-and-mornings prophecy. Take 4

into consideration the following: (A) the angel 5

Gabriel gave both visions (8:16, 9:21); (B) the 6

same vocabulary of “understanding” and “vision” 7

(8:27b, 9:23) is at the end of the vision of 8

chapter 8 and in the beginning of the vision 9

described in chapter 9; (C) the specific Hebrew 10

term nechtak (from the root chatak) given at the 11

beginning of the 70-week prophecy means “cut off” 12

and thus shows that the period of the 70-week 13

prophecy should be taken from the previous 14

prophetic unit of 2,300-evenings-mornings prophecy 15

(9:24a); (D) a prophetic time element is usually 16

given at the end of a vision, but, in chapter 9, it 17

is given at the beginning of the vision, hinting 18

that it is connected with the previous vision 19

(8:14, 9:24); (E) Daniel usually has a dream or 20

vision and then follows it with an interpretation 21

(see chapters 2, 7, 8, and 10–12); however, in 22

chapter 9 there is no vision but only an 23

Lesson 10


interpretation, thus pointing back to the 1

explanation of the previous vision of chapter 8. 2

2. Give your class a special assignment to find 3

different reasons for the validity of the year-day 4

principle in interpreting apocalyptic prophecy. 5

Share the results next week. 6

Lesson 11



2

Key Text: Revelation 14:6, 7 3

4

The Student Will: 5

Know: Explore the meaning of the three angels’ 6

messages in order to become deeply acquainted 7

with the gospel for today. This summary message 8

of hope helps to recognize the most essential 9

truth needed to be proclaimed. 10

Feel: Foster the presence of God in everyday 11

life. 12

Do: Worship the Creator God in truth and spirit. 13

14


I. Know: Everlasting Gospel to the Whole World 16

A. What is the meaning of the phrase “everlasting 17

gospel,” which occurs only once in the whole 18

Bible? 19

B. Why does God command in Revelation 10 to 20

“prophesy again”? How can you be a part of this 21

fulfillment? 22

Lesson 11


C. Explain how the three angels’ messages teach 1

or reflect the doctrine of justification by 2

faith. 3

4

II. Feel: God’s Three Imperatives 5

A. Why does God command us to fear and worship 6

Him? 7

B. How can fear and love be combined? 8

C. How can you show respect for God and give Him 9

glory? 10

D. In what ways can you build a meaningful, 11

personal relationship with your God? 12

13

III. Do: Characteristics of the True Followers of God 14

A. According to Revelation 14:12, what are the 15

three essential signs of God’s people? 16

B. What are the characteristics of Babylon? How 17

can you historically recognize these features? 18

19

Summary: The three angels’ messages prepare people to face 20

the last-day deceptions and be ready for the 21

second coming of Christ. One’s attitude toward 22

this message is a matter of life or death. 23

Lesson 11



2

STEP 1—Motivate 3

4

Spotlight on Scripture: Revelation 14:6, 7 5

6

Key Concept for Spiritual Growth: The three angels’ 7

messages are, as a unit, the core message of Seventh-8

day Adventism. These proclamations are like a tripod 9

on which our theology stands and are the reason that 10

we exist. Together they are an outstanding summary of 11

the gospel for today with God at the center and 12

justification by faith as the basis. They are a 13

foundation of what we believe and reveal our Adventist 14

identity. 15

16

Just for Teachers: This week’s lesson should help the 17

class members to understand better the relevancy, 18

importance, and beauty of the message aimed for people 19

living before the second coming of Christ. It is the 20

eternal gospel and has a simple literary structure 21

(introduction—vs. 6; first presentation of the gospel—22

vs. 7; second presentation of the gospel—vs. 8; third 23

Lesson 11


presentation of the gospel—vss. 9–12; and voice from 1

heaven—vs. 13). Chapter 14 consists of three principal 2

parts: (1) the Lamb with the 144,000—vss. 1–5; (2) the 3

three angels’ messages—vss. 6–13; and (3) the second 4

coming of the Son of Man, presented as the Reaper of 5

the harvest—vss. 14–20. 6

7

Opening Discussion: 8

1. The term eternal gospel is used only once in the 9

entire Bible; namely, in Revelation 14:6. It is by 10

design and not by chance that it is employed in 11

relation to the time of the end. The purpose is to 12

underline that the gospel preached today is not a 13

new invention, but it is a gospel that was always 14

valid and has never changed. Forms and emphases can 15

be different in time, but the principal message is 16

always the same. There is only one gospel; what is 17

this gospel? 18

2. Ellen G. White wrote in an article entitled 19

“Repentance the Gift of God” the following 20

statement: “Several have written to me, inquiring if 21

the message of justification by faith is the third 22

angel’s message, and I have answered, ‘It is the 23

Lesson 11


third angel’s message in verity.’”—The Advent Review 1

and Sabbath Herald, April 1, 1890 (author’s 2

emphasis). Where in Revelation 14:6–13 can you find 3

references to the doctrine of justification by 4

faith? 5

6

STEP 2—Explore 7

8

Just for Teachers: You can appreciate and perceive the 9

relevancy and urgency of the three angels’ messages 10

when you study them in their context and see what the 11

two beasts under the leadership of the dragon want to 12

accomplish, according to Revelation 13. They mandate 13

the full obedience of humanity. Key words in 14

Revelation 13 are worship (vss. 4 [twice], 8, 12, 15), 15

authority (vss. 2, 4, 5, 7, 8, 12), and power (vss. 2, 16

7, 14, 15). This satanic trinity (the dragon, the 17

beast out of the sea, and the beast out of the earth) 18

attempts to lead the whole world into false worship (a 19

worship built on a wrong relationship with God) by 20

usurping God’s authority and using force. Revelation 21

14:6–13 is God’s answer to these false activities. It 22

is God’s ultimatum to the world. 23

Lesson 11


1

Bible Commentary 2

3

The principal theme in the three angels’ messages is 4

not the beast or the mark of the beast or obedience 5

but the Lamb, Jesus Christ, occurring at the very 6

center. 7

8

I. “I Saw the Lamb” 9


11

Consider carefully the key words of the three angels’ 12

messages that connect all the messages together. What 13

are the direct verbal connections among these three 14

messages? There is a thematic connection (about 15

judgment) between the first and second messages, but 16

there is no direct word that connects them. The link 17

between the first and the third messages is the term 18

worship used in contrast: the first message calls for 19

worshiping the Creator, and the third message warns 20

against worshiping the beasts. The connection between 21

the second and the third messages is the word wine and 22

again it is in contrast: Babylonian-maddening wine of 23

Lesson 11


false teaching, given as drink to all nations (the 1

second message), and the wine of God’s wrath that will 2

be poured out on the unrepentant (the third message). 3

The true worshiper will not drink from any of those 4

wines. The connecting word between the third message 5

and the voice of God is rest: there is no rest for the 6

wicked, according to the third message, but the Holy 7

Spirit assures that there is a rest for those who live 8

and die in the Lord. The result is clear: the third 9

message really connects all messages together. It is 10

like a magnet that holds them together as a unit. And 11

at the center of the third message is the Lamb. 12

When you teach about Revelation 14:6–13, your 13

audience needs to see the Lamb, Jesus Christ. We need 14

to teach them how to trust in the Lord and help them 15

to cope with their fears. The best compliment you can 16

get from people after your presentation is that they 17

say: “Thank you for showing me the Lamb.” The main 18

message of Revelation 13, 14 is not about the beasts, 19

the mark of the beast, 666, the patience of the 20

saints, keeping the commandments of God, et cetera, 21

(all these topics are important). It is about the 22

Lesson 11


Lamb. If you point to the Lamb, then you do what John 1

the Baptist was doing (see John 1:29, 36). 2

3

Activity: Find out and study with your class all the 4

occurrences of the word lamb in the book of Revelation 5

and compare them with the rest of the New Testament. 6

Here are some hints for you: the Greek word to arnion 7

for “the lamb” occurs 30 times in the entire New 8

Testament, and out of these 30 instances, this 9

particular word is used in the book of Revelation 29 10

times—referring 28 times to Jesus (for the first time 11

in 5:6) and once to a brutal beast that pretends to 12

act like a lamb (13:11). (Be careful in your study, 13

because another word for a “lamb” in Greek, ho amnos, 14

is used four times in the New Testament [John 1:29, 15

36; Acts 8:32; and 1 Pet. 1:19]). 16

17


1. How can you present the three angels’ messages as 19

messages of hope and not as ones of condemnation? 20

Ellen G. White excellently states: “The third angel’s 21

message must be presented as the only hope for the 22

Lesson 11


salvation of a perishing world.”—Evangelism, p. 196; 1

emphasis supplied. 2

2. What is the characterization of people to whom the 3

three angels’ messages need to be preached? Is there a 4

difference between living and sitting on the earth? 5

These people also live in a divided world with 6

different nations, tribes, languages, and peoples. How 7

can the eternal gospel unite humanity and be a remedy 8

for their many problems? 9

10

II. The Three Key Imperatives 11

(Review Revelation 14:7 with the class.) 12

13

God through John stresses that we need to fear God, 14

give Him glory, and worship the Creator. The reason is 15

given: “because the hour of his judgment has come” 16

(NIV). It means that God desires to justify, save, 17

deliver, and vindicate people. Consequently, He 18

invites them to live in His presence, to allow Him to 19

change them so they can reflect in their characters 20

God’s character of love, and to maintain a meaningful 21

relationship with Him. These actions of obedience are 22

Lesson 11


the results of accepting and responding to God’s 1

grace. 2

3


1. How is worshiping the Creator relevant in our 5

postmodern world where the theory of evolution is the 6

most popular explanation for the origin of life? 7

2. What role does the observance of the Sabbath play in 8

the context of maintaining a fresh awareness that the 9

living God is our Creator? 10

11

III. Living and Dying in the Lord 12


14

Revelation 14:13 declares: “ ‘Blessed are the dead who 15

die in the Lord’ ” (NIV). Note that God’s voice 16

underscores the manner of dying. How can you die in 17

the Lord? You can die in the Lord only if you first 18

live in the Lord! The apostle Paul very emphatically 19

stresses in his epistles the “in Christ” motif, 20

because we totally depend in our lives on Him. It 21

means that the main theme of the three angels’ 22

messages is to encourage and lead people to “live and 23

Lesson 11


die in the Lord.” This is the practical outcome of 1

seeing and personally knowing the Lamb. 2

3

Discussion Question: What are the three true 4

characteristics of those who stay faithful to Jesus, 5

according to Revelation 14:12? In what sequence do 6

they occur in the life of the believer? 7

8

STEP 3—Apply 9

10

Just for Teachers: In Revelation 18:4, it is stated 11

that God’s people live in Babylon, because God calls 12

them: “ ‘Come out of her [Babylon], my people’ ” 13

(NIV). How can you denounce the sins of Babylon and 14

still love Babylonians? How can you preach the fall of 15

Babylon and still be in good relationship with them? 16

17


1. Study the Scriptures and find out if a human being 19

may also be called “an angel” or, more accurately, 20

“a messenger.” An excellent hint can be found in 21

Malachi 3:1. How can you personally be such an 22

angel/messenger? 23

Lesson 11


2. In Revelation 14:6, what is the meaning of the 1

angel/messenger who is proclaiming the eternal 2

gospel and flying in midair? What is this symbolic 3

language and rich imagery trying to communicate? 4

How can you and your congregation make the three 5

angels’ messages attractive for the community in 6

which you live? 7

8

STEP 4—Create 9

10

Just for Teachers: Study with your class the meaning 11

of the term Babylon? What are different 12

characteristics of Babylon in the Bible? How does 13

Babylon behave, and what is her attitude toward 14

others? 15

16

Activities: 17

1. Help your class to imagine in a very practical way 18

God’s presence in their lives. Encourage them to 19

do, for at least one week, things that remind them 20

that Jesus is always physically present with them. 21

For examples, suggest putting another plate on the 22

table to remind them that He is eating with them or 23

Lesson 11


place another chair besides them while reading, 1

watching TV, or working on their computers. This 2

will be a new experience for the members of your 3

class and can change their thinking and lifestyles 4

forever. 5

2. Discuss with your class how family worship can be 6

meaningful, even though everyone may be too busy 7

and individualistic. Be creative in discussing 8

different possibilities and new forms of worship 9

that would be especially attractive to the children 10

and young adults. 11

Lesson 12



2

Key Text: Revelation 16:7 3

4

The Student Will: 5

Know: Understand the core of Satan’s attack 6

against God in the original revolt in heaven and 7

how God’s judgments reflect His love and justice. 8

Feel: Appreciate and see how God’s loving 9

character was revealed in Christ’s life, death, 10

and resurrection. 11

Do: Constantly be in the service of the Lord by 12

letting God be God of his or her life. 13

14


I. Know: The First Revolt in the Heavenly Sanctuary 16

A. How do Isaiah 14 and Ezekiel 28 describe Satan 17

before his fall? 18

B. What were Satan’s original claims against God? 19

C. What does it mean that we were created as free 20

moral beings? 21

22

Lesson 12


II. Feel: God’s Vindication on the Cross 1

A. What lessons did the Cross teach the angels? 2

B. Sin started with pride and was defeated by 3

Jesus’ humility. What about pride is so 4

treacherous that even Lucifer, God’s perfect 5

creation, could fall into it? 6

C. How can God be just and gracious at the same 7

time? 8

9

III. Do: The Church and Individual Believers as 10

Players in the Theater of the Universe 11

A. How can our faith and obedience vindicate 12

God’s character of love? 13

B. How can believers in God live to His shame and 14

reproach His name? 15

C. Rebellion in heaven was advanced by gossip. 16

How can you stop participating in any form of 17

gossiping? 18

Summary: By God’s actions, He vindicates Himself in front 19

of the entire universe. His moral power of love 20

wins. 21

Lesson 12



2

STEP 1—Motivate 3

4

Spotlight on Scripture: Job 1:6–12, Ezekiel 36:26, 27 5

6

Key Concept for Spiritual Growth: God wants us to 7

understand the great controversy issues and know the 8

part we play in this spiritual warfare between good 9

and evil, Christ and Satan. We are not spectators but 10

part of the drama; we are on stage. If we stay in 11

close relationship with the living God, we will be 12

partakers of His final victory over evil, which is 13

secured due to His victory on the cross. At the final 14

battle with evil, God will be seen as the One who is 15

the Warrant of true freedom, and everyone will 16

understand that He is the God of love, truth, and 17

justice. Then every redeemed person and the 18

inhabitants of heaven will serve the Lord with deep 19

devotion, willing hearts, and joy throughout eternity. 20

21

Just for Teachers: God actually invites us to 22

understand His decisions in order that we are able to 23

Lesson 12


see that He is the God of love and justice (Rom. 3:4; 1

Ps. 51:4; 34:8; Phil. 2:10, 11). His authority, word, 2

and character were challenged and ridiculed from the 3

very beginning (Gen. 3:1–5, see also Isa. 14:12–15, 4

Ezek. 28:11–19). It is interesting that the Hebrew 5

root rakal (used in Ezekiel 28:16) can also mean to 6

“go around to gossip or slander,” which reveals 7

Satan’s method of working, such as when he accused God 8

of injustice (Hebrew ‘avelah). This week’s lesson 9

should help the student of the Bible to understand the 10

issues in the great controversy. In the exploration 11

section, we will focus on the book of Job, which 12

provides significant insight into the spiritual-13

warfare theme. 14

15

Opening Discussion: Four main figures play dominant 16

roles in the book of Job, and their characters are 17

revealed: God, Satan, Job, and his friends. How are 18

these main protagonists categorized in the book? What 19

can one say about each of them? 20

21

STEP 2—Explore 22

23

Lesson 12


Just for Teachers: The book of Job opens with a 1

prologue that describes two heavenly scenes of intense 2

controversy between God and Satan (1:6–12, 2:1–7). 3

There is pictured a heavenly assembly before the 4

Sovereign Ruler of the universe in which the sons of 5

God are gathered before Him. Satan, the adversary, 6

“also came among them” (1:6, NKJV). The word also 7

suggests that he was not a regular member of that 8

group. The immediate context gives the impression that 9

he behaves like the one to whom the earth belongs, “ 10

‘roaming through the earth and going back and forth in 11

it’ ” (vs. 7, NIV). Satan is characterized as an 12

intruder; playing the roles of the accuser and the 13

possessor of planet Earth. 14

15

Bible Commentary 16

17

According to the book of Job’s prologue, God justifies 18

Job in front of a solemn assembly gathered (1:8, 2:3). 19

Twice in the first two chapters, God declares Job to 20

be right, blameless, upright, fearing God, and 21

shunning evil. His character is without question not 22

because he is sinless (Job knows he is a sinner; see 23

Lesson 12


7:21, 10:6, 14:17) but because of God’s transforming 1

grace. In these two encounters, which God initiates, 2

God directs His words to Satan, and He engages him in 3

heightened dialogue. God is presented as passionately 4

standing up for Job. But Satan does not share God’s 5

loving affection for Job and involves Job in his 6

argument against God. 7

8

I. The First Issue: Is God Right While Justifying 9

Sinners? 10

(Review Job 1:8–11 and Romans 3:26 with the class.) 11

12

Satan does not agree with God pronouncing Job as 13

righteous, and he tackles Him with a seemingly 14

innocent question: “ ‘Does Job fear God for nothing’ ” 15

(1:9, NIV)? At first glance, it is directed against 16

Job, but in reality it is an attack on God by 17

attempting to disprove His statement about Job. The 18

real drama turns on the fact that God is for us and 19

proclaims us just. Thus, the main theme of the book of 20

Job is the justice of God (theodicy): is God just when 21

He is justifying us? 22

23

Lesson 12


Discussion Question: Why are God’s people seemingly 1

more tested than unbelievers, going through difficult 2

trials in life? What special purpose is there behind 3

such trials? 4

5

II. The Second Issue: From What Motives Do Believers 6

Serve God? 7

(Review Job 1:9, 2:3 with the class.) 8

9

To understand Satan’s cynical question (“ ‘Does Job 10

fear God for nothing’ ”), which introduces the theme 11

and the plot of the book, it is necessary to study the 12

question’s key expression, “for nothing.” The Hebrew 13

term chinnam for this expression occurs four times in 14

the book (1:9, 2:3, 9:17, 22:6). It can be translated 15

also as “gratis,” “without a reason,” “for naught,” 16

“freely,” “for no purpose,” “in vain,” and “without 17

cause.” Satan’s question can be stated thus: does Job 18

serve God disinterestedly? Is his piety unselfish and 19

his devotion wholehearted? Or, expressed differently: 20

does he serve God out of love, i.e., for nothing? 21

Thus, in front of the whole universe, it must be 22

clarified as to what motivates us to serve God. Is it 23

Lesson 12


out of fear and in order to escape punishment and 1

death? Is it for the reward of eternal life and many 2

other blessings? Or do we obey Him out of gratitude, 3

because we love Him for His Person, for who He is? 4

5

Discussion Question: Why are our motives so important 6

that they need to be revealed in the heavenly court? 7

8

Activity: Ask members of your class to discuss their 9

own motives as to why they follow God? What role do 10

our motives play in life? What differences do they 11

make? 12

13

III. The Third Issue: Whom Do We Trust and Obey? 14

(Review Genesis 2:16, 17; 3:4 and Job 13:15 with the 15

class.) 16

17

Job confesses his full trust in the Lord even though 18

he does not understand what is going on in his life. 19

He knows God from his previous experience as a good, 20

loving, and caring God; so, he stays with Him: 21

“ ‘Though He slay me, yet will I trust Him’ ” (Job 22

13:15, NKJV). And on another occasion, he strongly 23

Lesson 12


proclaims his personal faith in a personal God: “ ‘I 1

know that my Redeemer lives, and that in the end he 2

will stand upon the earth. And after my skin has been 3

destroyed, yet in my flesh I will see God; I myself 4

will see him with my own eyes—I, and not another’ ” 5

(Job 19:25–27, NIV). 6

Ultimately, what is really crucial is whom do we 7

trust? Do we follow God and His instructions, or do we 8

live according to our own selfish views and Satan’s 9

offers? Our orientation and directions in life are the 10

things that must be clearly revealed in the great 11

controversy. 12

The prophet Ezekiel announces God’s promise to 13

give His Spirit to His people in order that they may 14

obey His laws: “ ‘I will give you a new heart and put 15

a new spirit in you; I will remove from you your heart 16

of stone and give you a heart of flesh. And I will put 17

my Spirit in you and move you to follow my decrees and 18

be careful to keep my laws’ ” (Ezek. 36:26, 27, NIV). 19

The heart transplant is needed in order for us to be 20

able to follow God and His precepts. The circumcision 21

of the heart can be performed only by the Heavenly 22

Surgeon. This Spirit changes and transforms lives—He 23

Lesson 12


is the indweller, sanctifier, and re-Creator. He is 1

the transforming Spirit abiding with and in us. The 2

Spirit of God brings new life (Ezek. 37:1–14). 3

God’s law is put into our hearts only by the work 4

of the Holy Spirit. Ezekiel 36:27 literally reads: “I 5

will give my Spirit in you, and I will do that you 6

will walk in my statutes and keep my laws, and you 7

will do” (author’s translation). In other words, God 8

says: “I will do that you will do,” which means that 9

God will move us or cause us to obey by His Spirit. 10

The Lord commands obedience, and we must make a 11

decision to obey, but we are unable to follow our 12

decision and obey. However, when we cooperate with 13

God, He gives us His Spirit to make that obedience 14

happen. What God commands of His people, He always 15

helps them to do. What He requires, He provides. 16

Obedience is God’s gift, not our own performance or 17

achievement, and it proves also that God is right. 18

19

Discussion Questions: How can God teach us to do His 20

will and lead us by His Spirit? How can you recognize 21

God’s will for your life? Why does David ask: “Teach 22

Lesson 12


me to do your will, for you are my God; may your good 1

Spirit lead me on level ground” (Ps. 143:10, NIV)? 2

3

STEP 3—Apply 4

5

Just for Teachers: The book of Job sheds light on many 6

important issues besides those already mentioned in 7

this lesson (e.g., God is not the author of suffering; 8

the Lord is not responsible for evil in the world; are 9

followers of God willing to do God’s will and die for 10

Him rather than secure their own life; the sovereignty 11

of God and human freedom). Discuss with your class the 12

practical implications of these many issues. 13

14

Activities: 15

1. Discuss with your class David’s prayer: “Do not cast 16

me from your presence or take your Holy Spirit from 17

me” (Psalm 51:11, NIV). Why is the presence of the 18

Holy Spirit so important in our life? 19

2. When God responded to Job’s complaints (chapters 38–20

41), He pointed to the fact that He is the Creator. 21

Why is it so crucial to believe in the biblical 22

Creation? How does belief in Creation help one to 23

Lesson 12


cope with such perplexing issues when calamities and 1

tragedies of life strike? 2

3

STEP 4—Create 4

5

Just for Teachers: When Job suffered, his friends 6

visited him even though their theology was wrong. The 7

solidarity we show to those who suffer is the most 8

important thing. What those who suffer need are not 9

our explanations but presence. Discuss with your class 10

those whom you should visit in order to make a 11

difference in their lives and bring light and hope to 12

them. 13

14

Activities: 15

1. Discuss with your class the possible motives of 16

people who come to evangelistic meetings or church. 17

Why do people not come? What could we do to change 18

that? 19

2. Visit the elderly people of your congregation and 20

ask them what has given them power and strength to 21

cope with evil and the difficulties of life? Where 22

did they find courage to handle their problems? Ask 23

Lesson 12


the same questions of younger people in your church 1

and compare their answers. 2

3. What resources would you recommend to young people 3

in the church to enable them to better understand 4

the great controversy issues? 5

Lesson 13



2

Key Text: Hebrew 10:19–25 3

4

The Student Will: 5

Know: Recognize the Source of our confidence, 6

Christ, our High Priest, who died for us and 7

lives to help us to serve God and others. 8

Feel: Appreciate God’s care for us by encouraging 9

His followers to positively respond to His 10

exhortations. 11

Do: Cultivate the feeling of love toward sinners 12

as God has and encourage them to go forward no 13

matter how big their obstacles. 14

15


I. Know: Our Only Confidence 17

A. Why is our confidence not built on our 18

performance or achievements but solely rooted in 19

God’s work for us? 20

B. Why do Christians need to cultivate faith, 21

hope, and love? 22

23

Lesson 13


II. Feel: God Exhorts His People 1

A. How do you feel when God encourages you to 2

follow Him? What does it say about His care for 3

His people? 4

B. How can you draw near to God when He is always 5

with His people and takes the first step in 6

restoring a genuine relationship with us? 7

8

III. Do: Encourage Others 9

A. How can you help people to experience and grow 10

in a meaningful relationship with God? 11

B. How can you encourage a friend, a member of 12

your church, or a former member to worship God by 13

regularly attending church? 14

Summary: Our faith in God is shown by our care for others. 15

When you encourage the weak, you strengthen your 16

own relationship with God. We need each other and 17

need to walk together to the New Jerusalem. 18

Lesson 13



2

STEP 1—Motivate 3

Spotlight on Scripture: Hebrews 4:14–16; 6:19–20; 4

10:19–25 5

6

Key Concept for Spiritual Growth: God is the great 7

Encourager, and He wants us to obtain the ultimate, 8

positive sanctuary experience. We can have bold 9

confidence to enter the heavenly sanctuary and have 10

sure access to God through Jesus Christ, our High 11

Priest, who opens the way for us. From this cosmic 12

command center, He blesses His people, gives us full 13

assurance of faith, strengthens our hope, and deepens 14

our love so that we can spiritually grow and be ready 15

for the Day of Judgment. 16

17


individuals to know how important it is to never give 19

up, to encourage one another, and to stay in close 20

fellowship with one another. We depend on one another 21

and need to be in touch with brothers and sisters as 22

Lesson 13


they also need us. Because God encourages us, we can 1

encourage one another. 2

3

Opening Discussion: 4

Can you remember when you were down and someone 5

encouraged you? What were your feelings, and what 6

was most helpful for you in that situation? Were you 7

encouraged by a smile, gesture, greetings, hug, 8

financial help, song, sermon, prayer, welcome, or a 9

simple word? 10

11

STEP 2—Explore 12

Just for Teachers: The major theme of the Epistle to 13

the Hebrews is that Jesus is superior, better, and 14

higher than anything or anybody else. This superiority 15

of Christ should lead His followers to a new lifestyle 16

in such a way that He is always their priority. 17

18

Bible Commentary 19

20

Consider carefully how the author of Hebrews uses the 21

expression ta hagia. What does this term mean? The NIV 22

and other versions translate it as “the Most Holy 23

Lesson 13


Place.” Is this translation correct? There is a 1

consensus among scholars that the book of Hebrews is 2

heavily dependent on the Septuagint (LXX is an ancient 3

Greek translation of the Old Testament from the third 4

and second century B.C.). It is, therefore, important 5

to study the Epistle to the Hebrews in connection with 6

the Septuagint. 7

The expression ta hagia is used in the LXX 109 8

times, and it never describes the Most Holy Place 9

alone. It is well documented that this term is 10

employed for the sanctuary as a whole and not only for 11

the Holiest. It is recognized that in 106 times this 12

term refers to the whole sanctuary, and 3 times it 13

points to the Holy Place (1 Kings 8:8; 2 Chron. 5:9, 14

11). So, the main idea in Hebrews 9:11, 12 is that 15

Jesus entered the sanctuary “once for all by his own 16

blood, having obtained eternal redemption” (NIV). This 17

is why we can “have confidence to enter the Most Holy 18

Place by the blood of Jesus, . . . let us draw near to 19

God with a sincere heart in full assurance of faith” 20

(Heb. 10:19–22, NIV). 21

22

I. Enter the Sanctuary and Approach the Throne of Grace 23

Lesson 13


With Confidence 1

(Review Hebrews 4:14–16 with the class.) 2

3

We may boldly enter with full confidence and assurance 4

into the heavenly sanctuary, because we have a great 5

High Priest, our Intercessor, who has gone ahead of 6

us. He understands our fragility, vulnerability, 7

weaknesses, temptations, problems, troubles, and 8

difficulties, because He went through similar 9

experiences while living on earth as a human being. 10

Thus, He is able to sympathize with us and help us in 11

life’s struggles. This is why the author of the letter 12

to the Hebrews encourages: “Let us then approach the 13

throne of grace with confidence [Greek word parresia 14

means also boldness, assurance, courage], so that we 15

may receive mercy and find grace to help us in our 16

time of need” (4:16, NIV). 17

18


1. How is our boldness in approaching God connected 20

with the claiming of His promises? Support your 21

answer with biblical evidence. 22

Lesson 13


2. How can you grow in love? Be practical and concrete 1

in your answers. How can you tie your answers to 2

Paul’s explanation about what is true love in 1 3

Corinthians 13:4–10? 4

5

II. Let Us Not Give Up Meeting Together 6

(Review Hebrews 10:24, 25 with the class.) 7

8

The author of Hebrews underlines the fellowship of 9

believers (10:24, 25; 12:22–24), which is the result 10

of a new reality accomplished by Christ. Christians 11

need this community in order to stay focused, and 12

they should never abandon this fellowship (10:25). 13

The sense of belonging to Christ and to one another 14

forms one family of brothers and sisters (10:19; see 15

John 1:12; 1 Cor. 12; 1 John 3:1). This close bond 16

must be strong among believers. It is actually 17

Christ’s love that draws and joins His followers 18

together (2 Cor. 5:14). 19

20


1. What is the reason that the author of Hebrews 22

gives for not abandoning meeting together? 23

Lesson 13


2. Why should we build a community of faith, as 1

opposed to living individualistically and 2

independently? Why do we need one another? 3

4

III. Never Give Up! Persevere in Doing God’s Will! 5

(Review Hebrews 10:35, 36 with the class.) 6

7

That God is for us is also shown through the work of 8

the Holy Spirit. There are seven references to the 9

Holy Spirit in the book of Hebrews (Heb. 2:4; 3:7; 10

6:4; 9:8, 14; 10:15, 29), which assert how the Holy 11

Spirit brings divine confirming witness of the 12

definitive word spoken through Jesus. The Holy Spirit 13

is the Source of Scripture’s inspiration and speaks 14

through it (3:7, 9; 9:8; 10:15). Through the Spirit, 15

the Written Word remains current and contemporary: 16

“So, as the Holy Spirit says” (3:7, NIV). The words of 17

Scripture are “living” words (Heb. 4:12). The Holy 18

Spirit interprets Scriptures for today and enables us 19

to walk in the new covenant (Jer. 31:31–33, Ezek. 20

36:24–28). 21

The phrase “Spirit of grace” (Heb. 10:29) draws 22

attention to the power and presence of God in our 23

Lesson 13


lives. The work of the Spirit is an expression of 1

divine grace. Insulting the Spirit of grace would mean 2

insulting everything that has come from God. Welcoming 3

the Spirit of grace would mean opening one’s way, via 4

the Spirit, to the very “throne of grace” where divine 5

helping grace (available through our great High 6

Priest) is anchored, offered, and assured. Here the 7

transformational work in relation to the new covenant 8

experience is fully realized in the heart (10:15). To 9

be partakers of the Holy Spirit means to be partakers 10

of Christ. 11

The author of Hebrews appeals: “Persevere so that 12

when you have done the will of God, you will receive 13

what he has promised” (10:36, NIV). Perseverance is 14

important; it is one characteristic of God’s people 15

before the second coming of Jesus (Rev. 14:12; see 16

also the experience of Moses—Heb. 11:27; and James’ 17

appeal in 5:7-12). 18

There are many exhortations in the book of Hebrews. 19

They can be summarized by God’s appeal: “Today, if you hear 20

his voice, do not harden your hearts” (4:7, NIV). God’s 21

call is actually a call of the Holy Spirit (3:7), and it 22

demands total dedication to God. When we realize that 23

Lesson 13


something needs to be changed and put in harmony with Him 1

and His will in our lives, we should respond to His calling 2

immediately. 3

4


1. The author of the Epistle of Hebrews states that we 6

should encourage one another “all the more as you 7

see the Day approaching” (Heb. 10:25, NIV). What 8

kind of Day is it—the Day of Judgment/Atonement or 9

is it the Day of Jesus’ second coming? Support your 10

answer with biblical evidence. 11

2. How can we hope without wavering? What does it mean 12

to “hold unswervingly to the hope” (Heb. 10:23, 13

NIV)? 14

3. How can believers in Christ insult “the Spirit of 15

grace” (Heb. 10:29, NIV)? 16

17

STEP 3—Apply 18

19

Just for Teachers: Help people to understand the real 20

value of prayer. What does it mean to come to God with 21

bold assurance and courageous confidence in order to 22

Lesson 13


“receive mercy and find grace to help us in our time 1

of need” (Heb. 4:16, NIV)? 2

3


1. What does it mean that believers can freely 5

approach God? Is God so far from us that we need to 6

draw near to Him? 7

2. Jesus Christ entered into the heavenly sanctuary in 8

order to do His mediatorial work and provide the 9

benefits of His intercession for His followers. How, 10

and for what, can we obtain help from our 11

Intercessor? 12

3. Ask the members of your class to discuss how to make 13

the 14

life of the congregation attractive for youth, 15

church members, and friends. 16

4. How can you express your genuine Christian love and 17

feelings for others? How can you “over-love” 18

someone? 19

20

Activity: Discuss with your class the difference 21

between a destructive and a constructive critique. 22

What is the nature of true encouragement? How can one 23

Lesson 13


avoid being judgmental or putting people down while 1

helping them to grow in certain areas of life? 2

3

STEP 4—Create 4

5

Just for Teachers: Practice in a concrete way with 6

your class what to say and how to encourage people who 7

are disappointed, hurt, or spiritually weak. How can 8

you motivate people to regularly worship, be part of 9

the community of faith, and study the Word of God? 10

11

Activity: 12

1. The summary of the Epistle to the Hebrews is 13

simple: “Do not forsake Jesus. He brought a whole 14

new dimension to your life, opened heaven for you, 15

and brought reality toward which all the Old 16

Testament types pointed.” What techniques can you 17

use in order to remember Jesus’ work for humanity 18

and keep it fresh in your mind in order to 19

experience it? 20

2. Divide your class into two groups and ask each 21

group to discuss the meaning of Jesus’ entry 22

“within the veil” (Heb. 6:19, 20; 10:19, 20) and 23

Lesson 13


then evaluate their arguments. Ask them the 1

following question: is the Day of Atonement, or the 2

inauguration of the heavenly sanctuary, a part of 3

what it means to enter “within the veil”? 4

Compelling evidence speaks in favor of the view 5

that takes entering within the veil as referring to 6

the inauguration. 7

3. In order to understand and discuss the reasons for 8

the inauguration of the heavenly sanctuary and 9

Jesus’ role in it as understood by the author of 10

the book of Hebrews, see articles by Richard M. 11

Davidson, “Christ’s Entry ‘Within the Veil,’ in 12

Hebrews 6:19-20: The Old Testament Background” and 13

“Inauguration or Day of Atonement? A Response to 14

Norman Young’s ‘Old Testament Background to Hebrews 15

6:19–20 Revisited,’ ” published in Andrews 16

University Seminary Studies 39, no. 2 (2001): 175–17

190 and 40, no. 1 (2002): 69–88. To find these 18

articles, go to the following Web site: 19

http://www.atsjats.org/publication.php?journal=1. 20

21

22

adult sabbath school bible study guide teachers edition final publication...

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