Friday, September 25, 2015

“Must the Whole World Hear?”

Third Quarter 2015 Adult Sabbath School Lessons
"Must the Whole World Hear?"
For the week of September 26, 2015


After these things I saw another angel coming down from heaven, having great authority, and the earth was illuminated with his glory. Rev 18:1

It goes without saying that the whole world has not yet heard the gospel. The lesson posits that the reasons for failure in this mission are the human shortcomings which include:

" (1) poor planning for outreach, inadequate understanding of the task; (2) narrow focus on mission only as education, health care, disaster relief, or development, which overshadow preaching the gospel; (3) underfunding and understaffing by the sending organizations; (4) missionaries unsuited to the task; and (5) nations that forbid the preaching of the gospel."

To this list we might add: (6) not preaching the fulness of the glory of God revealed in the gospel. The gospel is universal good news that Christ as the Way, the Truth, and the Life has already given all that is needed for the salvation of mankind. "This gospel" of the kingdom that reveals the true character, or name of the Lord, is what must be preached before the end. 

The time of the promise which God had sworn to Abraham was drawing near; but since that promise included the whole earth, it was necessary that the Gospel should be proclaimed as extensively. The children of Israel were God's chosen agents to perform this work. Around them, as the nucleus, the kingdom of God was to center. That they proved unfaithful to their trust, only delayed, but did not change God's plan. Although they failed to proclaim the name of the Lord, and even denied it, God said, "As truly as I live, all the earth shall be filled with the glory of the Lord." Numbers 24:21. "This Gospel of the kingdom shall be preached in all the world for a witness into all nations, and then shall the end come." Matthew 24:14. (1900 EJW, EVCO 192-3)

Ever since the creation it has been true that the whole earth is full of the glory of the Lord (see Isa. vi. 3), and that the heavens declare it. Ps. xix. 1. The trouble is that men are so self-centred that they do not recognise it. The work of the Gospel is to lead men to recognise the glory of God in His works, and to do all things to His glory. When the Gospel shall have been finished, then "the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea" (Hab. ii. 14), and then God will be all in all. (January 3, 1895 EJW, PTUK 16.3) 

In the final proclamation of the everlasting Gospel to all the earth, there is one new feature. It is not a new truth, which is then revealed for the first time, but it is the re-statement of an old truth, with the added emphasis that the time has come when it is to be fulfilled. "Fear God, and give glory to Him: for the hour of His judgment is come." Rev. xiv. 6 The whole earth is concerned in this solemn event, and it is to be made known to every nation, and kindred, and tongue, and people. This is to be a leading thought in the last message. A work of judgment begins in heaven at the same time that a special preaching of the Gospel begins on earth, and the work on earth derives a special significance from the work of judgment that is carried on in heaven. (September 10, 1903 EJW, PTUK 581.4) 

While it is true that many will be saved based on what little truth they have had to respond to, it is also true that we are responsible for being truth-speaking witnesses far and wide against the soul-destroying lies of Satan. God is on trial. In a very real sense, as His witnesses, so are we. 

Among the heathen are those who worship God ignorantly, those to whom the light is never brought by human instrumentality, yet they will not perish. Though ignorant of the written law of God, they have heard His voice speaking to them in nature, and have done the things that the law required. Their works are evidence that the Holy Spirit has touched their hearts, and they are recognized as the children of God.—Ellen G. White, The Desire of Ages, p. 638.

Men are in peril. Multitudes are perishing. But how few of the professed followers of Christ are burdened for these souls. The destiny of a world hangs in the balance; but this hardly moves even those who claim to believe the most far-reaching truth ever given to mortals. There is a lack of that love which led Christ to leave His heavenly home and take man's nature that humanity might touch humanity and draw humanity to divinity. There is a stupor, a paralysis, upon the people of God, which prevents them from understanding the duty of the hour. 

     When the Israelites entered Canaan, they did not fulfill God's purpose by taking possession of the whole land. After making a partial conquest, they settled down to enjoy the fruit of their victories. In their unbelief and love of ease, they congregated in the portions already conquered instead of pushing forward to occupy new territory. Thus they began to depart from God. By their failure to carry out His purpose, they made it impossible for Him to fulfill to them His promise of blessing. Is not the church of today doing the same thing? With the whole world before them in need of the gospel, professed Christians congregate where they themselves can enjoy gospel privileges. They do not feel the necessity of occupying new territory, carrying the message of salvation into regions beyond. They refuse to fulfill Christ's commission, "Go ye into all the world, and preach the gospel to every creature." Mark 16:15. Are they less guilty than was the Jewish church?

The professed followers of Christ are on trial before the heavenly universe; but the coldness of their zeal and the feebleness of their efforts in God's service mark them as unfaithful. If what they are doing were the best they could do, condemnation would not rest upon them; but were their hearts enlisted in the work, they could do much more. They know and the world knows that they have to a great degree lost the spirit of self-denial and cross bearing. Many there are against whose names will be found written in the books of heaven, Not producers, but consumers. By many who bear Christ's name, His glory is obscured, His beauty veiled, His honor withheld.  (COL 303-4) 

The truth for this time embraces the whole gospel. Rightly presented it will work in man the very changes that will make evident the power of God's grace upon the heart. It will do a complete work and develop a complete man. Then let no line be drawn between the genuine medical missionary work and the gospel ministry. Let these two blend in giving the invitation: "Come; for all things are now ready." Let them be joined in an inseparable union, even as the arm is joined to the body.  (6T 291) 

The Holy Spirit, Christ's representative, arms the weakest with might to press forward unto victory. God has organized his instrumentalities to draw all men unto him. He sends forth to his work many who have not been dedicated by the laying on of hands. He answers objections that would arise against this method of labor, even before they arise. God sees the end from the beginning. He knows and anticipates every want, and provides for every emergency. If finite men to whom he commits his work, do not bar the way, God will send forth laborers into his vineyard. To every converted soul he says: "Go ye into all the world, and preach the gospel to every creature." It is not necessary that the Lord should first sit in earthly legislative councils, and inquire of those who think they must plan for his work, "Will you permit men whom I have chosen, to unite with you in working in some part of my moral vineyard?" Christ was standing only a few steps from his heavenly throne when he gave his commission to his disciples, and included as missionaries all who would believe on his name. Jesus wants every minister to whom he has committed a sacred trust, to remember his injunctions, to consider the vastness of his work, and to place the obligation of preaching the gospel to the world upon the large number to whom it belongs. "Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." The power of God was to go with those that proclaimed the gospel. If those who claim to have a living experience in the things of God, had done their appointed duty as God ordained, the whole world would have been warned, and the Lord Jesus would have come to our world with power and great glory.  (HM, August 1, 1896 par. 6)  

Christ gave His life to save sinners, and He says to His people, "Go ye into all the world, and preach the gospel to every creature." "Lo, I am with you alway, even unto the end of the world." He has laid out before us the work to be done, and has declared that He will give us power to do this work. Shall we take Him at His word, believing that He meant just what He said when He declared that the whole world is to hear the message of mercy?  (RH, December 24, 1901 par. 20) 

Let us keep the Faith of Jesus given to us, let us believe and live the truth that God's word will accomplish what it has set out to do! ~ Todd Guthrie
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Saturday, September 19, 2015

Fwd: What Paul Taught


Originally published on December 27, 2014

What is the Gospel?

John is a garbage truck driver in a large suburban city. During the winter, his garbage truck doubles as a snow plow and after every snow fall, John drives around the city to remove snow from the roads. Since snow removal has been added to John's garbage collection duties, he is paid overtime wages, and naturally, welcomes the extra money. With extra pay in mind, unlike many people who dread the forecast of snow, snow fall to John is good news. Most school children agree with John that snow is good news but for different reasons. After all, it usually means outdoor fun, and the likelihood that school will be cancelled. As expected, parents however, may not be so happy. Thus, it can be said, snow is only good news to some, not all.

The Greek word translated as Gospel means good news or glad tidings. In Luke 2:10, the angels said unto the shepherds, "Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people." Unlike snow fall which is good news to some people, the Gospel - here referring to the birth of Christ - is good news to all people. This means that Christ's second return cannot be the gospel, because it is only good news to those who believe - and expect it - not those who do not believe. Why is this so? Why is His birth good news to all, while His second advent is not? Does the Bible shed any light on this? Ellen White says that, "The Bible is its own expositor. Scripture is to be compared with scripture. The student should learn to view the word as a whole, and to see the relation of its parts" (Ed.190).  In that light, let us go to Scripture to see how the Gospel is defined.

First, we should note that the apostle Mark introduces his book as the Gospel of Christ; while (Apostle) Paul declares in the first few verses of Romans chapter one that "… the gospel of Christ: … is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (Vs. 16). No less than approximately a dozen times, Apostle Paul identifies the Gospel with God or Christ. Therefore, according to these texts, we can ascertain that the Gospel refers to Christ. Paul is not saying here that salvation is only for believers, but that it is only effective to believers. So, it is the power of God that saves. And, this power of God refers to Jesus and his birth.  In 1 Corinthians 1:17, 18 Paul goes a step further. Let us read,

For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

This text associates the preaching of the Gospel with the preaching of the cross, on which Christ died. Furthermore, it equates them by calling them both: the power of God. Therefore, the Gospel, which refers to Jesus and His birth (which is the power of God unto salvation), is also the preaching of the cross.  So, now, we incorporate in this definition of the Gospel the death of Christ on the Cross.  Why is the cross so important?  We read in Philippians 2:8 concerning Christ,

And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

The death of the cross was considered by the Jews as hanging from a tree, of which Paul says in Gal 3:13, Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

Christ's death was the final death: complete annihilation. But, it is through this death that we were reconciled to God. We read in Romans 5:10,

For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

Notice in this verse, that Christ's life is now part of the equation, as opposed to only His birth and death.  The Gospel refers to Jesus. It entails His incarnation, birth, life and death. And, in it is the power of God to save every man. Christ did this for the whole world. We read in 1 John 2:2; and 4:14,

And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. And we have seen and do testify that the Father sent the Son to be the Saviour of the world.

What about the resurrection? Paul addresses that also in 1 Corinthians 5:12 -14. Let us read,

Now if Christ is preached that he hath been raised from the dead, how say some among you that there is no resurrection of the dead? But if there is no resurrection of the dead, neither hath Christ been raised: and if Christ hath not been raised, then is our preaching vain, your faith also is vain.

The resurrection of Christ gives the Gospel certainty and makes the Gospel effectual.  It guarantees our freedom from Sin.  And, how exactly are we implicated?  We read in Romans 6:3-5,

Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

Christ took us - the whole world - unto Himself and lived a life of prefect obedience.  Consequently, His life of perfect obedience is ours. His victory is ours. What our Saviour would like for us to do, is, to receive His gift whole heartedly. This is the good news to all people: salvation for all men 'in Christ'.
-Raul Diaz
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Friday, September 11, 2015

What can we learn from Paul?

What can we learn from Paul?

There is much we can learn from the life of the Apostle Paul. Far from ordinary, Paul was given the opportunity to do extraordinary things for the kingdom of God. The story of Paul is a story of redemption in Jesus Christ and a testimony that no one is beyond the saving grace of the Lord. However, to gain the full measure of the man, we must examine his dark side and what he symbolized before becoming "the Apostle of Grace." Paul's early life was marked by religious zeal, brutal violence, and the relentless persecution of the early church. Fortunately, the later years of Paul's life show a marked difference as he lived his life for Christ and the advancement of His kingdom. 

Paul was actually born as Saul. He was born in Tarsus in Cilicia in a province in the southeastern corner of modern day Tersous, Turkey. He was of Benjamite lineage and Hebrew ancestry. His parents were Pharisees—fervent Jewish nationalists who adhered strictly to the Law of Moses. His household probably spoke Aramaic, a derivative of Hebrew, which was the official language of Judea.  Saul and his family were Roman citizens but viewed Jerusalem as a truly sacred and holy city. 

Saul was probably sent at the age of thirteen to Palestine to learn from a rabbi named Gamaliel, under whom Saul mastered Jewish history, the Psalms and the works of the prophets. His education would continue for five or six years as Saul learned such things as dissecting Scripture.  Saul went on to become a lawyer.  Paul says in Galatians that he excelled more than any of his contemporaries. 

In Acts 5:27-42, Peter delivered his defense of the gospel and of Jesus in front of the Sanhedrin, which Saul probably heard.  Gamaliel was also present and delivered a message to calm the council and prevent them from stoning Peter.  Ellen White says about this event, 
So enraged were the Jews at these words [of Peter] that they decided to take the law into their own hands and without further trial, or without authority from the Roman officers, to put the prisoners to death. Already guilty of the blood of Christ, they were now eager to stain their hands with the blood of His disciples.  But in the council there was one man who recognized the voice of God in the words spoken by the disciples. This was Gamaliel, a Pharisee of good reputation and a man of learning and high position. His clear intellect saw that the violent step contemplated by the priests would lead to terrible consequences. Before addressing those present, he requested that the prisoners be removed. He well knew the elements he had to deal with; he knew that the murderers of Christ would hesitate at nothing in order to carry out their purpose.  {AA 82}  
It is possible that from that moment on, Saul became even more determined to eradicate Christians as he watched the Sanhedrin flog Peter and the others.  Saul was zealous for his faith, and this faith did not allow for compromise. It is this zeal that led Saul down the path of religious extremism. 

After this Stephen comes into the picture.  Those arguing with Stephen could not hold their ground against him, so they took him to the Sanhedrin, where Paul was enlisted to show that Stephen was wrong.  Ellen White says, 

Saul of Tarsus was present and took a leading part against Stephen. He brought the weight of eloquence and the logic of the rabbis to bear upon the case, to convince the people that Stephen was preaching delusive and dangerous doctrines; but in Stephen he met one who had a full understanding of the purpose of God in the spreading of the gospel to other nations.  {AA 98}  
Stephen's voice and words were like the screeching of fingers on a black board to the listeners.  They covered their ears.  Also, Stephen radiant face was offensive to onlookers.  They decided to take Stephen out of the city and stone him.  Saul was present for his stoning and death.  The Bible says that he held the garments of those who did the stoning (Acts 7:58).  The Jews saw themselves as victorious.  Paul was rewarded for his role in the Stephen trial. He was made a member of the Sanhedrin, the Jewish Supreme Court of 71 men who ruled over Jewish life and religion (Acts of Apostles 102). 

Saul became more ruthless in his pursuit of Christians as he believed he was doing it in the name of God.  Arguably, there is no one more frightening or more vicious than a religious terrorist, especially when he believes that he is doing the will of the Lord by killing innocent people.  This is exactly what Saul of Tarsus was: a religious terrorist. Acts 8:3 states, "He began ravaging the church, entering house after house, and dragging off men and women, he would put them in prison." 

But according to Ellen White,

The martyrdom of Stephen made a deep impression upon all who witnessed it. The memory of the signet of God upon his face; his words, which touched the very souls of those who heard them, remained in the minds of the beholders, and testified to the truth of that which he had proclaimed. His death was a sore trial to the church, but it resulted in the conviction of Saul, who could not efface from his memory the faith and constancy of the martyr, and the glory that had rested on his countenance.    At the scene of Stephen's trial and death, Saul had seemed to be imbued with a frenzied zeal. Afterward he was angered by his own secret conviction that Stephen had been honored by God at the very time when he was dishonored by men (AA 101).
Ellen White adds,

Saul had taken a prominent part in the trial and conviction of Stephen, and the striking evidences of God's presence with the martyr had led Saul to doubt the righteousness of the cause he had espoused against the followers of Jesus.  His mind was deeply stirred. In his perplexity he appealed to those in whose wisdom and judgment he had full confidence. The arguments of the priests and rulers finally convinced him that Stephen was a blasphemer, that the Christ whom the martyred disciple had preached was an impostor, and that those ministering in holy office must be right.  Not without severe trial did Saul come to this conclusion. But in the end his education and prejudices, his respect for his former teachers, and his pride of popularity braced him to rebel against the voice of conscience and the grace of God. And having fully decided that the priests and scribes were right, Saul became very bitter in his opposition to the doctrines taught by the disciples of Jesus. His activity in causing holy men and women to be dragged before tribunals, where some were condemned to imprisonment and some even to death, solely because of their faith in Jesus, brought sadness and gloom to the newly organized church, and caused many to seek safety in flight.  {AA 113} 

The pivotal passage in Paul's story is Acts 9:1-22, which recounts Paul's meeting with Jesus Christ on the road from Jerusalem to Damascus, a journey of about 150 miles. Saul was angered by what he had seen and filled with murderous rage against the Christians.

Before departing on his journey, he had asked the High Priest for letters to the synagogues in Damascus, asking for permission to bring any Christians (followers of "the Way," as they were known) back to Jerusalem to imprison them. On the road Saul was caught up in a bright light from heaven which caused him to fall face down on the ground. He heard the words, "Saul, Saul, why are you persecuting me?" He said, "Who are you Lord?" Jesus answered directly and clearly, "I am Jesus, whom you are persecuting" (vv. 4-5). Ellen White says,

     Now Christ had spoken to Saul with His own voice, saying, "Saul, Saul, why persecutest thou Me?" And the question, "Who art Thou, Lord?" was answered by the same voice, "I am Jesus whom thou persecutest." Christ here identifies Himself with His people. In persecuting the followers of Jesus, Saul had struck directly against the Lord of heaven. In falsely accusing and testifying against them, he had falsely accused and testified against the Saviour of the world.

    No doubt entered the mind of Saul that the One who spoke to him was Jesus of Nazareth, the long-looked-for Messiah, the Consolation and Redeemer of Israel. "Trembling and astonished," he inquired, "Lord, what wilt Thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do."  {AA 117.2}  

From this moment on, Saul's life was turned upside down. The light of the Lord blinded him, and as he traveled on he had to rely on his companions. Saul stayed with a man called Judas.  In the meantime Paul had time to think through what happened.    
For three days Saul was "without sight, and neither did eat nor drink." These days of soul agony were to him as years. Again and again he recalled, with anguish of spirit, the part he had taken in the martyrdom of Stephen. With horror he thought of his guilt in allowing himself to be controlled by the malice and prejudice of the priests and rulers, even when the face of Stephen had been lighted up with the radiance of heaven. In sadness and brokenness of spirit he recounted the many times he had closed his eyes and ears against the most striking evidences and had relentlessly urged on the persecution of the believers in Jesus of Nazareth.  
During the long hours when Saul was shut in with God alone, he recalled many of the passages of Scripture referring to the first advent of Christ. Carefully he traced down the prophecies, with a memory sharpened by the conviction that had taken possession of his mind. As he reflected on the meaning of these prophecies he was astonished at his former blindness of understanding and at the blindness of the Jews in general, which had led to the rejection of Jesus as the promised Messiah. To his enlightened vision all now seemed plain. He knew that his former prejudice and unbelief had clouded his spiritual perception and had prevented him from discerning in Jesus of Nazareth the Messiah of prophecy.  {AA 118 119.1}  
Jesus instructed a man named Ananias to meet Saul.   He was at first hesitant because he knew Saul's reputation as an evil man. But the Lord told Ananias that Saul was a "chosen instrument" to carry His name before the Gentiles, kings and the children of Israel (v.15) and would suffer for doing so (v.16). Ananias followed the Lord's instructions and found Saul, on whom he laid hands, and told him of his vision of Jesus Christ. Through prayer, Saul received the Holy Spirit (v.17), regained his sight and was baptized (v.18). Saul immediately went into the synagogues proclaiming Jesus and saying He is the Son of God (v.20). The people were amazed and skeptical, as Saul's reputation was well known. The Jews thought he had come to take away the Christians (v.21). Saul's boldness increased as the Jews living in Damascus were confounded by Saul's arguments proving that Jesus was the Christ (v.22).

As a result of this miraculous transformation, Saul became known as Paul (Acts 13:9). Paul spent time in Arabia, Damascus, Jerusalem, Syria and his native Cilicia, and Barnabas enlisted his help to teach those in the church in Antioch (Acts 11:25). Interestingly, the Christians driven out of Palestine by Saul of Tarsus founded this multiracial church (Acts 11:19-21). Paul took his first of three missionary journeys in the late 40s A.D. Paul wrote many of the New Testament books. As previously noted, the book of Acts gives us a historical look at Paul's life and times. The Apostle Paul spent his life proclaiming the risen Christ Jesus throughout the Roman world, often at great personal peril (2 Corinthians 11:24-27). It is assumed that Paul died a martyr's death in the mid-to-late 60s A.D. in Rome. 

So, what can we learn from the life of the Apostle Paul? First, we learn that God can save anyone. 
Second, we learn from the life of Paul that anyone can be a humble, powerful witness for Jesus Christ. Finally, we learn that anyone can surrender completely to God. Paul was fully "sold-out" for God. "I want you to know, brothers, that what has happened to me has really served to advance the gospel, so that it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ. And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear" (Philippians 1:12-14). Paul was in prison when he wrote these words, yet he was still praising God and sharing the good news. Through his hardships and suffering, Paul knew the outcome of a life well lived for Christ. He had surrendered his life fully, trusting God for everything. "For to me to live is Christ, and to die is gain" (Philippians 1:21). Can we make the same claim?

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