Original Teacher’s Notes for Rev 1:9-20 (Week 2)

Part I: Overview

Key Text: Rev. 2:7.

Study Focus: Introduction to the messages to the seven churches (Rev. 1:9 – 2:7).

Introduction: Rev. 1:9-20 provides the backdrop for the messages to the seven churches in chapters two and three. Aspects of the glorious vision of Christ provide the unique setting for each of the seven messages. Jesus knows each of the seven churches and meets them where they are. The lesson closes with a more detailed look at the message to Ephesus (Rev. 2:1-7).

Lesson Themes: The focus passage introduces the following themes (Rev. 1:9 – 2:7):

1. The Identity of the Lord’s Day in Rev. 1:10. The Sabbath is the most likely option for John’s understanding of the Lord’s Day.
2. Jesus Meets the Churches Where They Are. Jesus approaches each of the seven churches with different characteristics drawn from the introductory vision (Rev. 1:9-20).
3. John’s Basic Outline of Revelation (based on Rev. 1:19). In Rev. 1:19 John summarizes the whole vision as concerning the things which are and the things which will happen after these things. Rev. 4:1 shows that much of Rev. focuses on John’s future.
4. Interpreting the Seven Messages to the Seven Churches. The prophetic letter style of the messages to the seven churches points to a three-fold approach to interpreting them.

Life Application. Participants are invited to consider the implications of the frightening picture of Jesus in 1:12-16, John’s reaction to this picture (1:17), and Jesus’ gracious and comforting response to John (1:17-18).

Part II. Commentary

The introductory vision (Rev. 1:12-18) centers on a glorious picture of Jesus. He is the Son of Man (1:13), the one who died and is alive forevermore (1:18). Based on Daniel 10:5-6 and a number of other OT texts, this vision portrays the kind of Jesus who was seen only at the Transfiguration during His earthly ministry. The characteristics of Jesus in the vision are repeated throughout the seven messages of chapters two and three. The vision is like the stage backdrop to the first act of a play. The envelope of verses 11 and 19 make it clear that John received the vision of the entire book between those two verses.
In addition to the vision of Jesus (1:12-18) the lesson also addresses the location and time when John received the vision (1:9-11), a basic interpretation of the vision (1:19-20), and an analysis of the message to the church at Ephesus (2:1-7).

Main Themes of Lesson 2 Elaborated:
1. The Identity of the Lord’s Day in Rev. 1:10. The most popular view of Revelation 1:10 among commentators is that the “Lord’s Day” of Revelation 1:10 is Sunday, the first day of the week. The strength of this view is that later Church Fathers used the phrase with reference to Sunday, and the Latin equivalent, dominus dies, became one of the names for Sunday in the Latin Church. But all clear references to Sunday as “the Lord’s Day” are much later than Revelation and thus cannot serve as evidence for the meaning when John wrote.
The best explanation for the Lord’s Day in Rev. 1:10 is that John was referring to the seventh-day Sabbath. While the exact phrase “the Lord’s Day” (kuriakê hemêra) is never used elsewhere in the New Testament or in the Greek translation of the Old Testament, many strong equivalents refer to the seventh-day Sabbath. The seventh day is “a Sabbath to the Lord (kuriô) your God” (Exod 20:10; Deut 5:14). “The Lord” (kurios) often refers to the seventh day as “my Sabbath” (ta sabbata mou– Exod 31:12-13; Lev 19:3, 30; 26:2; Isa 56:4-6; Ezek 20:12-13, 16, 20-21, 24; 22:3-8; 23:36-38; 44:12-24). In the Hebrew of Isaiah 58:13 Yahweh calls the Sabbath “My holy day.” And finally, all three Synoptic Gospels (Matt 12:8; Mark 2:27-28; Luke 6:5) quote Jesus as saying “The Son of Man is Lord of the Sabbath (kurios tou sabbatou). It would be strange, therefore, if John used the phrase “the Lord’s Day” for any other day of the week than the one we call Saturday.

2. Jesus Meets the Churches Where They Are. Jesus appears on the scene of Revelation in spectacular fashion (Rev. 1:12-20). The same Jesus is in close relationship with the seven churches (1:20). He knows each of them intimately (Rev. 2:2, 9, 13, 19; 3:1, 8, 15). And He introduces Himself to each church with one, two or three characteristics from the earlier vision.
The message to Ephesus (Rev. 2:1), for example, describes Jesus as the one who holds the seven stars in His hand (Rev. 1:20) and walks among the seven golden lampstands (1:12-13). In the message to Smyrna (2:8), Jesus is the first and the last, the one who died came to life (1:17-18). In the letter to Pergamum, He approaches with a sharp, two-edged sword (1:16). So it goes throughout the seven church letters.
Here’s the interesting thing. Jesus presents Himself differently to each of the seven churches. No individual church, therefore, has the full picture of Jesus. He is able to adapt to each church’s particular needs and circumstances. In other words, He meets each church where they are. And if no church and no Christian has the full picture of Jesus, then we all have reason to be humble. We are all learners. And we all have something to teach each other.

3. John’s Basic Outline of Revelation (Rev. 1:19). The author of Revelation often embeds clues about the organization and key ideas of the book in the transition texts. One of those transition texts is Rev. 1:19. In this text he lays out the plan of the whole book. It begins, “Write, therefore, what you have seen” (translations by author). This sentence parallels verse 11, “Write what you see.” Verse 11 is present tense and verse 19 is past tense (Greek aorist indicative). This means the entire vision of Revelation was given between the command in verse 11 and the command in verse 19. Now he is told to write it out.
What has John seen? Two things: “The things which are” and “the things which are about to happen after these things” (Rev. 1:19). So the book of Revelation will include both things current at the time of the seven churches, and things which were yet to come from their perspective. One part focuses particularly on the time in which John lives, and one part focuses on events that will follow after John’s time.
In Rev. 4:1 Jesus says to John, “Come up here, and I will show you the things which must happen after these things.” This is a nearly exact parallel to Rev. 1:19. Beginning with Rev. 4:1, the rest of Rev. focuses primarily on John’s future. While there are flashbacks to the cross (Rev 5:6; 12:11), to the enthronement of Jesus (Rev. 5:6-14), and even events before creation (Rev. 12:4), the primary focus from chapter four to the end of the book on is events future from John’s day.
What, then, are “the things which are” in Rev. 1:19? Everything between 1:19 and 4:1, namely the messages to the seven churches. While the seven messages have powerful implications for the whole Christian era, their primary focus is on the situation of those seven churches, and on the messages that Jesus brings to them. Careful attention to Rev. 1:19 shows how key texts of Revelation can help readers see the structure in John’s mind and in the mind of the One who gave him the vision.

4. Interpreting the Seven Messages to the Seven Churches. The messages to the seven churches are not apocalyptic in style, like Daniel 7 or Revelation 12. They are “prophetic letters.” They are more like the letters of Paul or like Matthew 24 than they are like Daniel 2. So their primary message was for seven actual churches in Asia Minor, the ones that originally received them (Rev 1:4, 11), and by extension for all those who read these messages (Rev 1:3; 2:7, 11, 17, 29, etc.).
There were, however, more than seven churches in Asia Minor and the spiritual conditions in those churches parallel the spiritual conditions of Christianity in different historical periods from the time of John until today. So embedded in these messages to seven historical churches was a grand survey of the major developments of Christian history. These periods are briefly discussed in the specific comments on each church in lessons two and three.

Part III: Life Application

1. Why is the gracious, forgiving Jesus, who washed the feet of His disciples, portrayed in such a spectacular and frightening way in Rev. 1:12-16? While the appearance of Jesus frightened John to his core, fear was not the response Jesus desired (Rev. 1:17-18). Like an elementary-school teacher in the classroom, God sometimes has to earn our respect before we will take His graciousness seriously. But to truly know God is to love Him. The Father is just like Jesus (John 14:9).

2. When Jesus meets people where they are, how far is He willing to go? In coming to John as the First and the Last (Rev. 1:17), Jesus assumes a title claimed by Yahweh in the Old Testament (Isa. 44:6; 48:12). He is everything the Jews of His time were looking for. But there is more. Rev. 1:17-18 presents Jesus as the fulfillment of (Gentile) pagan longings as well. In Asia Minor there was a Greek goddess named Hekate who exhibited many similarities with the picture of Jesus here in Revelation 1:17-18. She was called the first and the last, the beginning and the end. She was the goddess of revelation. She held the keys to heaven and hell. She could travel to and from these realms and report what she experienced there. She was also known as “Saviour” and used angels to mediate her messages.
Jesus, therefore, offers the reader everything that the worshipers of Hekate were looking for. This is a surprising extension of the principle that God meets people where they are (see also 1 Cor 9:19-22). Revelation teaches us that Jesus loves us and meets us just where we are. And as we come to Jesus, He will also lead us to where we need to go.

Ranko Stefanovic on the Editorial Changes in the Main Lesson for this Week (Rev 1:1-8)

The paragraph that follows is a summary of the changes made in this week’s main lesson (by Ranko Stefanovic). What follows is the original text that Stefanovic turned in, before the editing process, for those who would like to know that he originally intended. Please ignore the daily dates, they were put in just to fill space.

I (Ranko Stefanovic) share here the pre-edited original manuscript of the Lesson #1 (Dec. 31 to Jan. 5) of Adult Sabbath School Bible Study Guide for those who want to compare it with the edited version. In this week’s lesson, not too many changes were introduced. Two paragraphs were completely changed: the last paragraph in the Monday’s lesson and the second Discussion Question in the Friday’s lesson. I fully concur with the observations and comments shared by my friend Jon Paulien who authored the Adult Teacher’s Edition of the Sabbath School Quarterly.

Lesson 1 *December 31-January 5

The Gospel from Patmos

Sabbath Afternoon

Read for This Week’s Study: Rev. 1:1-8; 22:16-19; 2 Pet. 1:19-21; Amos 3:7; Deut. 29:29.
Memory Verse: “Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near” (Revelation 1:3, NKJV).
The prophecies of Revelation were revealed in vision to the apostle John more than nineteen centuries ago during his exile on a small rocky island in the Aegean Sea known as Patmos (Rev. 1:9). Revelation intimates that it was to be read aloud in the church. Revelation 1:3 promises a blessing for the person who reads it aloud and for the ones listening to the reading. The listeners mentioned are the congregation assembled in the church to hear the messages of Revelation. However, they are not blessed because they simply read or listen, but because they heed the words of prophecy (see also 22:7).
The prophecies of Revelation are an expression of God’s care for his people. God wanted to reveal to us the things that would shortly take place in the future to make us realize the fragility and uncertainty of this life. He also wanted to inspire us to take seriously our eternal destiny and to reach people around the world with the gospel message of the kingdom.
Biblical prophecies are like a lamp shining in a dark place (1 Pet. 1:19) showing us where we are now and where we are going. They are intended to provide guidance for our life today and hope for our future. We will need this prophetic guide until the Coming of Christ and the establishment of God’s everlasting kingdom.
*Study this week’s lesson to prepare for Sabbath, October 6.

Sunday September 30
The Title of the Book
Read Revelation 1:1-2. What is the complete title of the book of Revelation? Who is the ultimate author of the book? What was John’s role as the human author?
Revelation 1:1 states the title of the book as the “Revelation of Jesus Christ.” The word “revelation” comes from the Greek word apokalupsis (“apocalypse”), which means, “uncovering” or “unveiling.” The Apocalypse is thus an unveiling of Jesus Christ; it is both from Jesus and about Him. While it came from God through Jesus Christ (see Rev. 22:16), the book testifies that Jesus is also the focus of its contents. The Apocalypse is thus His self-revelation to His people and an expression of His care for them.
The title of any book states in a nutshell the book’s content. What does the title of Revelation reveal to us about Jesus and His activities on behalf of His people?
Jesus is the central figure of Revelation. The book begins with Him (Rev. 1:5-8) and concludes with Him (Rev. 22:12-16). Also, the Jesus of the Apocalypse is the Jesus of the four gospels. Revelation continues the description of Jesus and His work of salvation on behalf of His people described in the gospels, but focuses on different aspects of his existence and ministry. Essentially, it begins where the gospels end-with his resurrection and ascension into heaven.
Together with the epistle to the Hebrews, Revelation emphasizes Jesus’ heavenly ministry since his ascension. It shows that after his ascension Jesus was inaugurated into His royal and priestly ministry in the heavenly sanctuary. Without Revelation our knowledge of Christ’s ministry in heaven on behalf of his people would be very limited and shrouded in mystery. Thus, the last book of the Bible provides a unique portrayal of Christ not found anywhere else in the Bible.
Read Matthew 28:20 and John 14:1-3. What two major promises did Jesus leave with His people before His ascension into heaven? How does Revelation show Jesus fulfilling these promises? How will Jesus fulfill His final promise to come back to take His people to their eternal home?
Consider the following statement: “Let Daniel speak, let the Revelation speak, and tell what is truth. But whatever phase of the subject is presented, uplift Jesus as the center of all hope, ‘the Root and the Offspring of David, and the bright and morning Star’”—Ellen G. White, Testimonies to Ministers, p. 118.

Monday October 31
The Purpose of the Book
Revelation 1:1 tells us further that the purpose of the book is to show us the things that will happen in the future. Anyone familiar with Revelation will notice that future events—whether those already fulfilled or those yet to take place—occupy most of the book’s content. While the first half of Revelation (chaps. 1–11) focuses on the events that occurred from the first century to the time of the end, its second half (chaps. 12–22) focuses on the events leading up to the Second Coming.
How do you understand that the book titled the “Revelation of Jesus Christ” shows us things that will take place in the future?
The primary purpose of biblical prophecies is to provide us with the assurance that, no matter what the future brings, God is in control. The entire Book of Revelation is structured in such a way as to assure us that Jesus Christ is with His people throughout this world’s history and its alarming final events.
Consequently, Revelation’s prophecies have two practical purposes: to teach us how to live today and to prepare us for the future. Studying them should make us better Christians for God’s glory, motivate us to take seriously our eternal destiny, and inspire us to reach others with the gospel message.
Read Deuteronomy 29:29. Revelation informs us of what will happen at the end-time. In your view, what two things that Revelation does not reveal to us about the end-time events?
Revelation’s end-time prophecies are not revealed to satisfy our obsessive curiosity about the future. The book only reveals those aspects of the future that are essential for our salvation and entry into the kingdom. They are disclosed to impress upon us the seriousness of what will happen so that we will realize our dependence on God. Anything else would go beyond God’s intention.
Much has been written and many predictions have been made regarding when and how end-time prophecies will be fulfilled. However, most of those predictions have been proven misleading, for they are drawn not from the Bible but rather from human imaginings or past or current events. The timing and manner of the unfolding of the final events will be clear to us only at the time of their fulfillment. The prophecies must not be a subject of speculation and sensationalism, but rather for strengthening our faith in the prophetic word. Their fulfillment will be a reminder to God’s people of Christ’s promise to be with them and to sustain them during those difficult times.

Tuesday October 2
The Symbolic Language of Revelation
Revelation 1:1 further states: “And He sent and signified it by His angel to His servant John.”
Here we find a very important word in the book. The word “signified” is a translation of the Greek word semainō meaning, “to show by symbolic signs.” This word is used in the Greek translation of the Old Testament (the Septuagint) where Daniel explained to King Nebuchadnezzar that with the statue made of gold, silver, bronze, and iron God signified to the king “what will take place in the future” (Dan. 2:45). By employing the same word, John tells us that the scenes and events of Revelation were shown to him in vision in symbolic presentations. Guided by the Holy Spirit, John faithfully recorded these symbolic presentations exactly as he had seen them in the visions (Rev. 1:2).
This shows that the language in which the Revelation’s prophecies were described must not be interpreted literally. As a rule, while the reading of the Bible in general presupposes a literal understanding of the text (unless the text points to intended symbolism), studying Revelation calls for a symbolic understanding of the scenes and events recorded unless the text points to a literal meaning. While the scenes and events predicted per se are real, they were expressed in symbolic language.
Keeping in mind the symbolic character of Revelation will safeguard us against distorting the prophetic message. In trying to determine the meaning of the symbols used in the book, we must be careful not to impose on the text a meaning that comes out of human imagination or current meanings of those symbols. Their meaning must be in agreement with God’s intention as well as with the meaning of those symbols at the time of the writing of Revelation.
In trying to unlock the meaning of those symbols, we must remember that most of them were drawn from the Old Testament. By portraying future in the language of the past, God wanted to impress upon our minds that his acts of salvation in the future will be very much like his acts of salvation in the past. What he did for his people in the past, he will do for them again in the future. In endeavoring to decode the symbols and images of Revelation, we must start by paying attention to the Old Testament.
Why did God give the prophecies of Revelation in symbolic rather than in literal, straightforward language? Also, why did He use images and scenes from His former acts of salvation to reveal future events?

Wednesday October 3
The Trinity of the Godhead
Revelation begins with an epistolary greeting similar to the ones found in Paul’s letters. The book was originally sent as a letter to the seven churches in Asia Minor in John’s day (see Rev. 1:11). However, Revelation was not written only for them, but for all generations of Christians throughout history.
Revelation 1:4 offers an epistolary greeting: “Grace and peace to you” (cf. Rom. 1:7). This phrase consists of the Greek greeting charis (grace) and the Hebrew greeting shalom (“peace,” “well-being”). Why are these two words always written as “grace and peace” and never “peace and grace”?
The givers of grace and peace are the three persons of the Godhead. Like the rest of the book, these three persons of the Godhead are identified in symbolic language.
God the Father is identified as the One “who is and who was, and who is to come” (see Rev. 1:8; 4:8). This refers to the divine name Yahweh, “I am who I am” (Exod. 3:14) referring to God’s eternal existence.
The Holy Spirit is referred to in terms of “the seven Spirits” (cf. Rev. 4:5; 5:6). Seven is a number of fullness. “The seven Spirits” correspond to the seven churches in which the Spirit operates. This refers to the universality of the Holy Spirit’s work among God’s people enabling them to fulfill their calling.
Jesus Christ is identified by three titles: “the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth (NKJV).” They refer to his death on the cross, his resurrection, and his reign in heaven. Then, John states what he does: He “loves us and released us from our sins by His blood, and made us a kingdom, priests to His God and Father” (NASB).
He “loves us” in the original Greek refers to Christ’s ongoing love, which embraces the past, the present, and the future. The One who loves us has released us from our sins by His blood. In the Greek, this refers to a completed act in the past; Jesus died on the cross when he released us from our sins forever. Because of what He did on Calvary, we enjoy the status of being “kings and priest” to God (see Rev. 5:9–10).
Read Ephesians 2:6 and Philippians 3:20, which describe the redeemed as the ones who are raised and made to sit with Jesus in heavenly places. How do you think that though we presently enjoy this glorious status in Christ as “kings and priests,” we are still in this sin-cursed world?

Thursday October 4
The Keynote of Revelation
The conclusion of the prologue of Revelation points to what is the focus the whole book: the return of Jesus in power and glory. Christ’s promise to come again is reiterated three times in the conclusion of the book (22:7, 12, 20).
Read Revelation 1:7-8. The wording of this text is derived from several prophetic texts: Daniel 7:13; Zechariah 12:10; Matthew 24:30. What does this tell us of the certainty of the Second Coming?
In Revelation, the second coming of Christ is the point towards which history moves. The Second Coming will mark the conclusion of this world’s history and the beginning of God’s eternal kingdom, as well as freedom from all evil that causes anguish, pain, and death.
Like the rest of the New Testament, Revelation 1:7 points to the literal and personal coming of Christ in majesty and glory. Every human being, including “those who pierced him”, will witness his coming. These words point to a special resurrection of certain people right before the return of Christ, including those who crucified Christ on the cross of Calvary. While Jesus will, with His coming, bring deliverance to those waiting for Him, He will bring judgment to those who have spurned his mercy and love.

In the New Testament, Christ regularly refers to his coming as: “I am coming” never as “I will come.” The futuristic present tense points to the future event as already occurring. If you know that Jesus is indeed coming very soon, how would this affect your life today?

The certainty of Christ’s coming is affirmed with the words, “Yes, Amen.” The word “yes” translates the Greek word nai and amen is a Hebrew affirmative. These two words together express an absolute certainty. This affirmation also concludes the book (see also Rev. 22:20).
“Belief in the near coming of the Son of Man in the clouds of heaven will not cause the true Christian to become neglectful and careless of the ordinary business of life. . . . Their veracity, faithfulness, and integrity are tested and proved in temporal things.”—Ellen G. White, Testimonies for the Church, vol. 4, p. 309.
A well-known fact is that a given promise is only as strong as the integrity of the person giving it and his/her ability to fulfill it. How does the fact that the promise of the Second Coming has been given by God who has in the past kept all his promises, provide you with assurance that Christ will return as He has promised?

Friday October 5
Further Thought: Read Ellen G. White, “The Study of the Books of Daniel and Revelation,” pp. 112-119, in Testimonies to Ministers and Gospel Workers.
“This revelation was given for the guidance and comfort of the church throughout the Christian dispensation. . . . . A revelation is something revealed. The Lord Himself revealed to His servant the mysteries contained in this book, and He designs that they shall be open to the study of all. Its truths are addressed to those living in the last days of this earth’s history, as well as to those living in the days of John. Some of the scenes depicted in this prophecy are in the past, some are now taking place; some bring to view the close of the great conflict between the powers of darkness and the Prince of heaven, and some reveal the triumphs and joys of the redeemed in the earth made new.
“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who `hear the words of this prophecy and keep those things which are written therein.’”—Ellen G. White, The Acts of the Apostles, pp. 583-584.
Discussion Questions:
If Revelation is the unveiling of Jesus Christ, why does the word “apocalypse” have a negative meaning today? What does this tell us about the popular perception of Revelation among Christians? Why is the word “fear” often associated with Revelation’s prophecies?
Ellen White stated that when the book of Revelation “is better understood, believers will have an entirely different religious experience” so that “heart and mind will be impressed with the character that all must develop”—Ellen G. White, Testimonies to Ministers and Gospel Workers, p. 114. Do the people in your church who claim to study Revelation appear blessed to you? How do you feel being around such people? How does their study of the book’s prophecies reflect in their daily life and the way they relate to and treat other people, both inside and outside the church?

Spanish Analysis of Changes to Lesson 1

La lección de Escuela Sabática del primer trimestre de 2019 se centra en Apocalipsis, y empezó este sábado 29 de diciembre de 2018

Nota del traductor: Si bien el Dr. Ranko Stefanovic es el autor principal de esta lección sobre Apocalipsis, el Dr. Jon Paulien es el autor de la sección titulada “El sábado enseñaré”, correspondiente a la “Edición Maestros”. Esto es claro en la edición inglesa; sin embargo, por error su nombre fue omitido en la edición española.

Cada semana de este próximo trimestre planeo publicar tres cosas (si Dios lo permite): (1) mis comentarios al manuscrito original de la lección de Escuela Sabática “Edición Maestros” (EM), es decir, del texto pre-editado; mi análisis de los cambios de la EM (de la sección en la que fui autor) introducidos en el proceso editorial y su significado teológico (si hay alguno); y el análisis de Ranko Stefanovic sobre los cambios introducidos de la lección que él escribió, junto con el manuscrito original. El propósito de esto es ayudar a los estudiantes y maestros en su comprensión de los temas relacionados con la lección semanal.

Si no le gustan algunos de los cambios que hicieron los editores, preferiría que no culpara a Clifford Goldstein. Aunque él es el editor general de la Lección de Escuela Sabática para Adultos, hay grandes comités que aprueban las lecciones, y en un tema como el de Apocalipsis, hay muchas opiniones firmes con las que lidiar. Además, a veces, después de que un manuscrito es aprobado, incluso autoridades “superiors” pueden imponer su autoridad en el texto, y esa tentación es especialmente fuerte cuando se habla del libro de Apocalipsis. En líneas generales, se aceptó la mayor parte de lo que escribí, y lo que fue cambiado puede ser aclarado en esta serie de publicaciones de este blog. Espero que esto le sea útil para su propio estudio y enseñanza de la lección de Escuela Sabática para adultos del próximo trimestre.

Lamentablemente, la lección EM no está disponible en español de manera online; no obstante, pueden encontrar la lección estandar, en español, aquí: https://recursosdesperanza.blogspot.com/2018/12/leccion-de-escuela-sabatica-de-adultos.html; y la edición inglesa aquí: https://www.absg.adventist.org/. Para aquellos que desean escuchar las grabaciones en audio (inglés), pueden entrar aquí: http://pineknoll.org/sabbath-school-lessons.

Así, el lunes de la próxima semana planeo publicar (tanto en Twitter como en Facebook) los comentarios al manuscrito original sobre la EM para aquellos que quieran verlos o compararlos con la versión editada (y publicada). El martes planeo publicar mi análisis de los cambios hechos en la EM de la próxima semana. El jueves planeo publicar el manuscrito original de Ranko Stefanovic para la lección estándar de la Escuela Sabática de la semana, junto con algunos comentarios de él sobre los cambios realizados. Si usted utiliza estos recursos, deberá estar bien preparado.

Lección 1: Para el 5 de enero de 2019

Análisis de los cambios realizados en el proceso editorial
de la “Edición Maestros” (EM)

“El sábado enseñaré”
Tema central: El prólogo de Apocalipsis (1:1-8)

Se ha plasmado gran parte de mi intención para la lección de esta semana, aunque la edición fue severa en algunos lugares, con ciertas implicaciones teológicas interesantes. En la parte “Temática de la lección” en el punto III, se cambió “visión” por “visiones”. Como veremos más adelante (en el análisis de la lección de la semana 2), esto tiene que ver con cómo uno interpreta Apocalipsis 1:11 y 1:19. Pienso en Apocalipsis como una sola visión recibida durante la experiencia de Juan en el capítulo uno (1:12-18), la cual tiene muchas partes. El equipo editorial parece preferir la idea de que el Apocalipsis es una colección de muchas visiones diferentes, como fue el caso de Daniel, Isaías o Jeremías. Esta es una diferencia interesante, pero no muy significativa para la interpretación.

Mucho más significativo es la eliminación de mi frase “tiple Trinidad” en el punto IV, la cual fue reemplazada por “trilogía de Dios”. En la parte del “Comentario” de esta lección (tema IV, “La trilogía de Dios”), el lenguaje de “triple Trinidad” se elimina varias veces. Mi primera impresión fue que el editor final debe ser antitrinitario, pero luego noté la inserción en el texto de la palabra “Trinidad” en dos lugares de esta lección. En los inicios del movimiento adventista, muchos líderes no eran trinitarios, pero la Iglesia llegó al punto en que el concepto de la Trinidad se expresa claramente en las Escrituras, y esto se explica en la Creencia Fundamental # 2 del libro En esto creemos. El antitrinitarismo está volviendo aparecer en algunos círculos adventistas, pero es rechazado firmemente por los líderes de nuestra Iglesia. Puesto que la palabra “trinidad” no es una palabra bíblica, hubo un sentimiento entre los líderes de la Iglesia para eliminarla del título de “Creencia Fundamental # 2”, pero se dejó allí debido a la preocupación de que su eliminación proporcionaría aliento a los antitrinitarios de la Iglesia. Estoy decepcionado por la eliminación de mi frase “triple trinidad” ya que expresa claramente lo que está sucediendo en Apocalipsis 1:4-6 (tres descripciones triples). No creo que los editor(es) hayan entendido eso, pero los editores de estas lecciones han hecho valer el derecho de controlar el estilo final de la forma del lenguaje, y este cambio no parece que sea impulsado por la reflexión teológica.

Otro asunto aún más significativo tiene que ver con la interpretación profética de los mensajes a las siete iglesias (Apo 2:1-3:22). Los adventistas, junto con muchos cristianos protestantes, han interpretado por mucho tiempo las siete iglesias como una profecía de la historia cristiana, tratándola de manera muy parecida a Daniel 2 y 7. Pero la forma de estos mensajes no es abiertamente apocalíptica, se parecen más a las cartas de Pablo que a las visiones apocalípticas. Y no hay ninguna declaración dentro de los mensajes que los identifique claramente como profecía acerca de futuras iglesias en el curso de la historia. Así que prefiero verlos superficialmente como “cartas proféticas” escritas a siete iglesias en los días de Juan (1:11; 2:1, 8, 12, 18; 3:1, 7, 14; 22:16) que tienen valor para todos los lectores del libro (2:7, 11, 17, 29; 3:6, 13, 22). Creo, sin embargo, que hay buena evidencia de que la interpretación de la historia de la iglesia de estos siete mensajes fue pensada por Juan como teniendo un significado extendido. Muchos, especialmente los no estudiosos del Apocalipsis, encuentran que este enfoque es inadecuado y prefieren afirmar un significado profético o apocalíptico abierto como la intención primaria de los mensajes a las siete iglesias. Los cambios realizados en la EM de esta lección reflejan esta preferencia.

Esto me lleva a una observación importante. Hablo y escribo en dos roles diferentes, como creyente y como erudito. Como adventista, creo en las enseñanzas de la Iglesia y trato de apoyarlas en todo momento. Pero como erudito, reconozco que algunas enseñanzas tienen una base bíblica más sólida que otras. Esta postura doble me permite vivir con convicción y compromiso como creyente, al mismo tiempo que estoy abierto al aprendizaje y al crecimiento en la comprensión. Creo que este doble compromiso es saludable y auténtico. Pero muchas personas tienen dificultades para mantener tal tensión en sus vidas y los editores de la lección en este caso actuaron así a fin de protegerlos de la duda y la incertidumbre. El tiempo dirá si tal medida apoyará en última instancia la creencia o si va en contra de ella.

Un cambio muy pequeño pero importante ocurrió en la parte inicial de la sección “Comentario” de la edición inglesa, pero no en la edición española. Así que este párrafo está basado a lo que puse en inglés. Creo que las siete trompetas terminan con Apocalipsis 11:18 en lugar de 11:19. Este último es la “introducción al santuario” para los capítulos 12-14. Los editores cambiaron el punto final de las trompetas a 11:19, quitando la introducción del santuario de la siguiente sección. Creo que esta medida es errónea desde el punto de vista exegético, pero hay buenos estudiosos de ambos lados del asunto, por lo que sospecho que este cambio no perjudica gravemente a nadie.
En el punto I de la sección “Comentario”, una serie de cambios sugiere que el editor final no entendió el texto griego de Apocalipsis 1:1-3. En el griego hay una cadena de revelación de “lo que Dios dio” (1:1), a “lo que Juan vio” (1:2) y a “lo que Juan escribió” (1:3). Esta observación (quitada de la lección) tiene dos propósitos: 1) no limita el “testimonio de Jesús” al libro del Apocalipsis, como algunos opositores del adventismo afirman, y 2) equipara la experiencia visionaria de Juan con la que tendrá el remanente del tiempo del fin en 12:17. Los editores han puesto a un lado la afirmación de que 12:17 espera futuras revelaciones proféticas, y han sacado la mejor evidencia griega para esa afirmación. Como tenía que ser breve, es comprensible que los editores no entendieran completamente lo que estaba haciendo aquí.

Finalmente, la última sección, “Aplicación a la vida”, tuvo los cambios editoriales más numerosos y significativos. He observado que muchos creyentes adventistas, especialmente los más jóvenes, sienten una tensión entre las lecturas historicistas tradicionales del Apocalipsis y la afirmación de que el libro es una “revelación de Jesucristo” y del evangelio. Intenté reconocer esa tensión y ofrecer razones por las que un enfoque de ambos es mejor que un único enfoque. Los editores se mostraron incómodos con esa concesión y eliminaron el lenguaje de “tensión” y “valor añadido” que yo había puesto allí. El motivo, estoy seguro, era el de proteger a los creyentes de la duda, y eso es importante hacerlo. Pero si la generación más joven percibe una tensión aquí, ignorar esa realidad no los persuadirá a abrazar la perspectiva historicista. Prefiero la franqueza y la apertura a la protección; pero espero, en este caso, que las personas que están por encima de mi nivel de remuneración hayan tomado la mejor decisión para la iglesia.

Nuevamente, para aquellos que no tienen acceso a la edición impresa estándar de la lección de Escuela Sabática para Adultos o a la EM de este trimestre, pueden acceder a ellos en línea semana por semana en https://www.absg.adventist.org/. Mi manuscrito original pre-editado de la EM de esta semana se encuentra en el entrada anterior. También puede descargar el audio de mi enseñanza de la lección con anticipación cada semana en http://pineknoll.org/sabbath-school-lessons.

Revelation Quarterly, Week 1, December 30 – January 5 Analysis of Changes Made in the Editorial Process for the Teacher’s Edition

Basic theme: The Prologue of Revelation (1:1-8)

Much of my intention for this week’s lesson came through, although editing was heavy in places, with some interesting theological implications. In the “Lesson Themes III” portion of the Introduction (see previous blog for my version of the teacher’s notes being analyzed), “Vision” was changed to “Visions.” As we will see later (in the analysis of the Week 2 lesson), this has to do with how one interprets Revelation 1:11 and 1:19. I think of Revelation as a single vision, received during John’s experience in chapter one (Rev. 1:12-18), which has many parts. The editorial team seems to prefer the idea that Revelation is a collection of many different visions, as was the case with Daniel, Isaiah or Jeremiah. This is an interesting difference, but not very significant to interpretation.

Potentially more significant is the removal of my phrase “triple trinity” in Lesson Themes IV, replacing it with “threefold description of the Trinity.” In the Commentary portion of this lesson (section IV. The Threeness of God), the language of “triple trinity” is removed several times. My first impression was that the final editor must be anti-trinitarian, but then noticed the editorial insertion of the word “Trinity” in two places of this lesson. Early on in the Advent movement many leaders were not Trinitarian, but the church came to the place where the concept of Trinity is clearly expressed in Fundamental Belief number two. Anti-trinitarianism is making something of a comeback in some Adventist circles, but is firmly rejected by church leadership. Since the word “trinity” is not a biblical word, there was sentiment among church leaders to remove it from the title of Fundamental 2, but it was left there due to the concern that removing it would provide encouragement to the anti-trinitarians in the church. I am disappointed in the removal of my phrase “triple trinity” because it clearly expresses what is going on in Revelation 1:4-6 (three three-fold descriptions), I don’t think the editor(s) understood that, this change had to do with a preference in wording, it does not seem to have been theologically driven.

A more significant issue has to do with the prophetic interpretation of the messages to the seven churches (Revelation 2:1- 3:22). Seventh-day Adventists, along with many protestant Christians, have long interpreted the seven churches as a prophecy of Christian history, treating them much like Daniel 2 and 7. But the biblical form of these messages is not overtly apocalyptic, they read more like letters of Paul than apocalyptic visions. And there is no statement within them that clearly identifies them as prophetic of future churches in the course of history. So I prefer to see them on the surface as “prophetic letters” written to seven churches in John’s day (1:11; 2:1, 8, 12, 18; 3:1, 7, 14; 22:16) that have value for all readers of the book (Rev 2:7, 11, 17, 29; 3:6, 13, 22). I believe, however, that there is good evidence that the church history interpretation of these seven messages was intended by John as an extended meaning. Many, especially non-scholars of Revelation, find such an approach inadequate and prefer to assert an overt prophetic or apocalyptic meaning as the primary intention of the messages to the seven churches. The changes made to the Teacher’s Edition of this lesson seem to reflect such a preference.

This brings me to an important observation. I speak and write in two different roles, as a believer and as a scholar. As a Seventh-day Adventist, I believe in the teachings of the church and seek to support them whenever I can. But as a scholar, I recognize that some SDA teachings have a more solid biblical basis than others. Such a dual stance allows me to live with conviction and commitment as a believer while at the same time being open to learning and growth in understanding. Such a dual commitment, I believe, is healthy and authentic. But many people have difficulty maintaining such a tension in their lives and the editors of the lesson in this case were acting to protect such from doubt and uncertainty. Whether such a move will ultimately support belief or work against it, time will tell.

A very small but important change occurred in the opening part of the Commentary section. I believe the seven trumpets end with Revelation 11:18 rather than 11:19. In my view, 11:19 is the “sanctuary introduction” for chapters 12-14. The editors shifted the end-point of the trumpets to 11:19, removing the sanctuary introduction from the following section. I think this move is wrong exegetically, but there are good scholars on both sides of the issue, so I suspect no serious harm is done by this change.

In section I of the Commentary section, a number of changes suggest the final editor did not understand the Greek text of Revelation 1:1-3. In the Greek there is a chain of revelation from “what God gave” (1:1) to “what John saw” (1:2) to “what John wrote” (1:3). This observation (removed from the lesson) serves two purposes: 1) it does not limit the “testimony of Jesus” to the Book of Revelation, as some opponents of Adventism claim, and 2) it equates John’s visionary experience with that which the end-time remnant will have in 12:17. The editors left in the claim that 12:17 looks forward to future prophetic revelations, but took out the best Greek evidence for that claim. Since I had to be brief, it is understandable if editors did not fully understand what I was doing here.

Finally, the last section of Part III: Life Application had the most numerous and significant editorial changes. I have observed that many Seventh-day Adventist believers today, especially younger ones, feel a tension between traditional historicist readings of Revelation and the book’s claim to be a “revelation of Jesus Christ” and the gospel. I sought to acknowledge that tension and offer reasons why a both/and approach is better than an either/or approach. The editors seemed uncomfortable with that concession and removed the language of “tension” and “value added” that I had placed there. The motive, I am sure, was to protect believers from doubt, and that is important to do. But if the younger generation perceives a tension here, ignoring that reality won’t persuade them to embrace the historicist perspective. I prefer candor and openness to protectiveness, but I hope, in this case, that people above my pay grade have made the best decision for the church.

For those who don’t have access to the standard printed edition of the Adult Sabbath School Bible Study Guide or the Teacher’s Edition for this quarter, you can access them online week by week at https://www.absg.adventist.org/. My original pre-edited Teacher’s Edition manuscript for this week is provided in the previous blog. You can also download audio of me teaching the lesson ahead of time each week at http://pineknoll.org/sabbath-school-lessons.

Original Teacher’s Notes for Revelation 1:1-8 (Week 1)

LESSON 1
THE GOSPEL FROM PATMOS

Part I: Overview

Key Text: Rev. 1:1.

Study Focus: The Prologue (Rev. 1:1-8) and the Book of Revelation as a whole.

Introduction: The Prologue to Rev. (Rev. 1:1-8) introduces the main themes of the book in relatively plain language. These verses contain no scary beasts, no heavenly journeys and no seven-fold sequences. Instead, they describe how the book got here (1:1-3), who sent it (1:4-6), and how everything will turn out in the end (1:7-8). The Prologue expresses the centrality of Jesus Christ to the whole book and prepares the reader for what is to come in straightforward language.

Lesson Themes: The Prologue to the Book of Revelation introduces the following themes:

1. Jesus is the Central Figure of Revelation. This is made clear by the title of the book (Rev. 1:1), the qualities and actions of Jesus Christ (1:5-6) and His central role at the Second Coming (1:7).
2. The Book Concerns Future Events. These are not just end-time events, most were already future in John’s day (Rev 1:1).
3. The Vision Is Given in Symbolic Language. This is clear from one of the key words in Rev. 1:1 and that verse’s allusion to Daniel 2.
4. The Threeness of God. There is a “triple trinity” of persons, qualities and actions in Rev. 1:4-6.
5. The Return of Jesus. Rev. 1:7-8 addresses this.

Life Application. The concluding questions invite the participants to balance the powerful insights of a Seventh-day Adventist reading of Revelation with the centrality of Jesus Christ in the End-Time story.

Part II. Commentary

The introductory essay tells us that the entire lesson series is based on the SDA concept of inspiration, the historicist method of prophetic interpretation, the unique organizational structure of Revelation, and a Christ-centered approach to interpretation.
The historicist method is supported by the broad structure of Revelation itself. The book begins with the seven churches (Rev. 1:9 – 3:22), which primarily concern the situation of John’s day. The seals and the trumpets, on the other hand, each cover from the time of John to the End (4:1 – 11:18). The last half of the book (11:19 – 22:5), on the other hand, focuses almost exclusively on the last days of earth’s history and beyond. This method is also supported by the allusion to Daniel 2 in the very first verse of the book (see the elaboration on this point in theme 3 below).

Main Themes of Lesson 1 Elaborated:
1. Jesus is the Central Figure of Revelation (Rev. 1:1, 5-7). The book opens with a chain of revelation that centers in Jesus. He is the first person mentioned in the book, and the One who passes the revelation on to John (Rev. 1:1). What God gave to Jesus is called “the revelation of Jesus Christ” (1:1). What Jesus passed on to John is called “the testimony of Jesus” (1:2), “the things that he saw” (Greek: hosa eiden). What John passed on to his readers was “the words of this prophecy” (1:3), what John wrote.
This chain of revelation is important for Seventh-day Adventists. It indicates clearly that the “testimony of Jesus” here is not the book of Revelation itself, which is what John wrote (1:3), it is the visionary gift that John saw (1:2). The remnant of Rev. 12:17 will later also have the “testimony of Jesus,” a visionary gift similar to the one John had.
So the Prologue points to Jesus as the central figure of Rev. The book is a revelation from Jesus and about Jesus (1:1). Jesus is qualified for His special role by his death, resurrection and heavenly reign (1:5a). In the End, He will also come with the clouds (1:7).

2. The Book Concerns Future Events. Rev. 1:1 tells us that a major purpose of the book is to “show His servants what must happen soon.” These are events in the future, from John’s perspective. But what does the text mean by “soon”? The 2,000 years that have passed since Rev. was written do not seem like soon! So the word “soon” must clearly be from God’s perspective in which a day is like 1,000 years (2 Peter 3:8).
But from our perspective the return of Jesus has always been soon as well. We don’t know when Jesus will actually come, but we do know that in terms of our conscious experience (Eccl. 9:5) He will seem to come an instant after we die. So the opportunity for us to get ready for His coming is now rather than sometime in the future. If Jesus’ coming were not portrayed as soon, many people would delay getting ready for His return.

3. The Vision Is Given in Symbolic Language. Generally, the best way to approach Scripture is to take everything literally, unless it is clear that a symbol is intended. In Rev. the opposite approach is indicated by the first verse. There it tells us that the entire vision was “signified” (Rev. 1:1, KJV, Greek: esêmanen) by either God or Jesus. So in Rev. the best way to approach the text is to treat everything as a symbol, unless it is clear that a literal meaning is intended (for example, “Jesus Christ” in Rev. 1:1 should be taken literally).
This insight takes even clearer shape when the reader discovers an allusion to Daniel 2 in the first verse of the book. The only other place in the Bible that combines “signified” with the unusual expression “what must take place” (Rev. 1:1, RSV, NIV, Greek: a dei genesthai) is Daniel 2. Nebuchadnezzar’s dream of a great image was the place where God “signified” (2:45) to him “what must take place” (2:28) in the last days. What was to be “in the last days” in Daniel is now “soon” in Revelation.
At the very opening of the book of Revelation, therefore, one finds a powerful allusion to Daniel 2. This allusion ties the two books together, like companion volumes. While Revelation alludes to many of the prophets, there is a special bond between it and the book of Daniel. So we should expect at least some of the symbolism of Rev. to point to sequences of history that run from the prophet’s time until the End. Not all of Daniel is historical apocalyptic, but much of it is, and that is the case also with Revelation.

4. The Threeness of God. Rev. 1:4-6 opens the book with what could be called a “triple trinity.” First of all, there is a “trinity” of persons; the Father (the one who is, was, and is to come), the Holy Spirit (represented by the seven spirits), and Jesus Christ. Jesus Christ is mentioned last because He is the subject of the next two “trinities.”
Next comes a trinity of qualities that ground the role Jesus plays in Rev. He is the one who died (He is the faithful witness/martyr— Greek: martus), rose (the “firstborn of the dead”), and joined the Father on His throne (“ruler of the kings of the earth”). The death and resurrection of Jesus provide the foundation of His heavenly reign.
The final “trinity” is a trinity of actions. Jesus loves us (Greek present tense), has freed or washed (two different Greek words that sound the same, but are one letter different) us from our sins by His blood, and made us a kingdom and priests to God. The ultimate outcome of Jesus’ love, as expressed in His death and resurrection, is to raise His people to the highest possible status; kings and priests.
5. The Return of Jesus. The picture of Jesus’ return in Rev. 1:7 is based on allusions to Daniel 7 and Zechariah 12. The “he” of 1:7 clearly refers to Jesus, as He has been the subject of the previous two verses. “Coming with the clouds” recalls the son of man who comes with clouds to the Ancient of Days and receives dominion over the kingdoms of the earth (Dan. 7:13-14). In Rev. Jesus’ right to rule over the earth is recognized in heaven at His ascension (Rev. 5) and on earth at the Second Coming (Rev. 1:7).
The allusion to Zechariah is particularly interesting. In Zech. 12:7-8 it is Yahweh who comes (Zech 12:7-8), in Rev. it is Jesus who comes. In Zech. 12:10, it is Yahweh who is pierced, in Rev. it is Jesus who is pierced. In Zech. it is the inhabitants of Jerusalem who see God come (Zech. 12:8-10), in Rev. it is the whole earth that sees Jesus come. In Zech. 12:11-12 it is the clans of Jerusalem that mourn, in Rev. it is the tribes of the whole earth that mourn.
In Revelation’s use of the Old Testament, therefore, there is a shift in emphasis from Yahweh to Jesus. There is a similar shift from the literal and local things of Israel to the spiritual, worldwide impact of the gospel and the church.

Part III: Life Application

1. The lesson focuses on the opening to the book of Rev., the Prologue (1:1-8). One way to begin the lesson would be to ask What is your favorite Bible story opening? Participants might answer “baby Moses in the bulrushes,” “the diet test for Daniel and his three friends in Daniel 1,” “the anointing of David, the shepherd boy,” or “angels visit the shepherds at Jesus’ birth,” as examples. How does the opening of a Bible story or book affect the way you understand the rest of the story?

2. The lesson brings out two things that participants may feel are in tension with each other: a) the centrality of Jesus Christ, and b) the value added of a Seventh-day Adventist, historicist, reading of Rev. The teacher can invite the participants to wrestle with this tension by questions such as: What value does the unique SDA approach offer in today’s world? How do you keep a balance between articulating the historical details of the SDA reading of Rev. and uplifting Jesus Christ as the center of all hope? Some answers to the first of these questions: The SDA view a) answers the three great philosophical questions; Who am I? Where did I come from? Where am I going? b) helps us see the hand of God in history, c) gives us confidence in the midst of chaos that God is still in control of history, and d) gives us confidence that since God has been active throughout history, the hope that we have for the End is also real.

Sabbath School Series on Revelation Begins Next Week

Each week this coming quarter I plan to post three things (God willing); my “Teacher’s Edition” comments on the main lesson in pre-edited form, my analysis of the changes in my TE comments introduced in the editorial process and their theological significance (if any), and Ranko Stefanovic’s analysis of the changes introduced into the main lesson that he wrote, along with his original. The purpose of these three postings each week is to assist students and teachers in their understanding of the issues related to each week’s lesson.

If you don’t like some of the changes the editors made, I’d prefer you didn’t blame Cliff Goldstein personally. While he is the editor of record, there are large committees that approve the lessons and on a subject like Revelation there will be many hardline opinions to wrestle with. In addition, sometimes after a manuscript is approved, even “higher” authorities may assert themselves into the text, and that temptation is especially strong with a subject like the Book of Revelation. But overall, most of what I wrote did get through and what was changed can be clarified in this blog series. I hope you will find this helpful for your own study and teaching of the Adult Bible Study Guides for next quarter. For those who don’t have access to the standard printed edition of the Adult Sabbath School Bible Study Guide or the Teacher’s Edition for this quarter, you can access them online week by week at https://www.absg.adventist.org/. You can also download audio of me teaching the lesson ahead of time each week at http://pineknoll.org/sabbath-school-lessons.

On Monday next week, I plan to post (linked on both Twitter and Facebook) my Teacher’s Edition comments in their pre-edited form, for those who would like to view them or compare with the edited version. On Tuesday I plan to post my analysis of the changes made in next week’s Teacher’s Edition. On Thursday I plan to post Ranko Stefanovic’s original manuscript for the standard Sabbath School lesson for the week along with a few comments from him on the changes made. If you take advantage of these resources, you should be well prepared.

Conversations About God: Summary of Chapter Ten, “The Reminder of the Evidence”

If God values nothing higher than our freedom, why has He placed right in the heart of the “royal law of liberty” (James) a command to remember the Sabbath? Is this possibly one instance where God has imposed an arbitrary requirement upon His people, just to show His authority and test their willingness to obey? But the whole message of Scripture is that there is no arbitrariness in our God. God’s laws were given to help us, to protect us in our ignorance and immaturity, to lead us back to trust.

Viewed in the larger setting of the great controversy over the character and government of God, the Sabbath was “made for man” (Jesus) after sin entered the universe. Repeatedly in the sixty-six books of the Bible, the Sabbath is connected with times of special demonstration of the truth about our God — the perfection and freedom of creation week, the freeing of His people from Egyptian bondage, the costly and convincing evidence of crucifixion week, the promise of peace and freedom in the earth made new.

The Sabbath is a monument to freedom. It sums up the good news about God. It reminds us of the everlasting truth that “sets us free” (Jesus) and will keep us free for eternity. It should always be a “delight” (Isaiah), to be enjoyed in the highest sense of freedom. Observed merely as obedience to an arbitrary command, the Sabbath could turn us against God – even lead us to “crucify Him once again” (Hebrews 6) — then hurry home to keep the Sabbath holy, as happened that sad Friday nineteen hundred years ago.

God’s laws were not given to be a burden or to restrict us. They were given to help us, to protect us in the days of our ignorance and immaturity, and to lead us back to trust and freedom. God values nothing higher than our freedom. When you go through all the sixty-six books and you come to the last one, the book of Revelation, you note that God is still asking us to remember Him as our Creator. When we keep the Sabbath we remember the Creator, who fashioned a beautiful world for us to live in and gave us the Sabbath so we could enjoy the creation. The Sabbath is a beautiful reminder of what God is like.

This completes my summaries of the first ten chapters of the book Conversations About God. We will take a break on this subject for about three months, so we can study the book of Revelation together through the Adult Bible Study Guides that I helped to produce. Then we will return to posting the full text of chapters 11-20 of Conversations About God over the year that follows.

The Meaning of Christmas

This is probably not the time of year when Jesus was born. More likely He was born in September-October (when shepherds would be in the fields). That means Christmas could be the day when Jesus was conceived in Mary’s womb, but we don’t have any records or evidence so that we can know for sure. What we do know is that this is the time of year when most people in the Western world, at least, actually do give a thought or two to the birth of Christ. So it is appropriate at this time of year to think of what Christmas tells us about God.

Think of the risk involved. God chooses to take human form in order to reveal in an accessible way what God is like (John 1:14-18; 14:9). He could have come fully formed, like the original Adam, and face all the challenges of this life as an adult, with adult reasoning and capacities. But instead God entrusts Himself to a human mother, to feed, train and protect Him. What could possibly go wrong with this picture? It is the story of incredible, risk-taking, no-holds-barred love. It is only in such a full-bodied way that human beings could fully discover what God is like (Heb 1:1-3) and God could fully experience what humanity in all of its sinfulness and rebellion is like (Heb 5:6). Only a love that will not let us go would do that. A love that was willing to allow His own creatures to torture and kill Him rather than retaliate (Luke 23:34). There is no need to be afraid of such a God and there is every reason to worship Him. And the good news is that we become like the kind of God we worship. To worship and admire a God like that is to become more and more like Him.

Wouldn’t it be a great Christmas if that happened to you?

Conversations About God: Summary of Chapter Nine, “There Is No Need to Be Afraid of God”

If God were the kind of person his enemies have made Him out to be; arbitrary, vengeful and severe; there could be no real freedom, and our worship and obedience would be driven by our fears. Sadly, millions have been turned away from God by Satan’s perversion of the truth. But Jesus came to bring the truth about God that sets us free, truth that makes it possible for mere mortals to be His friends.

To be afraid of God is to misunderstand, even to deny, the truths that He paid such a price to reveal. Though God is infinite in majesty and power, He values nothing higher than the freedom of His intelligent creatures. He desires that their love, their worship, their trust, their willingness to listen, may be freely given. God not only prefers it that way, He knows that if our love and trust are not freely given, there would be no genuine freedom in His family. And God would rather die (on the cross) than preside over a universe that is not free.

Besides, God also knows that the obedience that springs from fear will actually turn His children into rebels. As we have seen (Chapter Eight), He has demonstrated this truth at great cost on the cross. Rebelliousness is the very essence of sin. God sent His Son to do away with sin (Rom 8:3). But in order to do away with rebelliousness and distrust, He must first do away with fear. It is fear that has turned so many away from God. It is fear that has inspired rebelliousness even in the hearts of those who seek to obey Him, but do not know Him well. God went to the cross in Christ to make it eternally clear that there is no need for His children to be afraid of Him. While He is infinite in power, He is also infinitely gracious. Surely such a God is worthy of our love, our reverence, our worship, and our willingness to listen and obey.

Conversations About God: Summary of Chapter Eight, “The Most Costly and Convincing Evidence”

The way Jesus suffered and died is the greatest revelation of the truth about God the universe will ever see or ever need. Correctly understood, it means defeat for the accuser of our Heavenly Father. No wonder Satan has sought to obscure, even pervert, the meaning of the cross! So why did Jesus have to die? Why was it not enough for Jesus simply to tell us the truth about His Father? Why couldn’t His own gracious treatment of sinners demonstrate that God is not the kind of person His enemies have made Him out to be? Why did Jesus also have to die? Why was there no other way?

The cross is “the most costly and convincing evidence” because the unique and awful way in which Jesus suffered and died reveals something about God and His government that had to be clarified before trust and peace could be restored again. Our God has been accused of being unworthy of the trust of His created beings, of being arbitrary, vengeful, and severe. He has particularly been accused of lying to His children, of lying about death being the result of sin. It does no good for God to simply deny such charges or to claim that He is speaking the truth. It is only by the demonstration of trustworthiness over a long period of time and under a great variety of difficult circumstances that trust can be re-established and confirmed.

There are three fundamental questions that were raised by Satan’s rebellion and the great controversy over the character and government of God. God could have answered these questions with assertions and arbitrary shows of force. But God values freedom so much, that the only way to answer these questions is through demonstration over a long period of time and in a wide variety of circumstances. At the heart of these “circumstances” is the cross. The suffering and death of Jesus answered the three great questions about God’s character:

1) Can we trust God to tell the truth about sin and death? If God does not tell the truth, then we can’t trust Him. In the Garden (Eden) God warned Adam and Eve that to eat of the Tree of Knowledge would cause their death. But the same adversary told Eve that God had lied (Gen 3:4-5). In the Word of God and His dealings in history, God provided abundant evidence that what He says can be trusted. But is sin really the cause of death, as God has claimed? In another Garden (Gethsemane), Jesus fell to the ground dying, a consequence of human sin. Already in Gethsemane, Jesus clearly demonstrated that sin leads to death, and that God was telling the truth about sin and death.

2) What is God’s role in the death of the sinner? Does justice demand that God
torture His children to death for refusing to love Him? The experience of Jesus in the Garden of Gethsemane also demonstrated that God was not killing his Son. To the contrary, God sent an angel to sustain Him (Luke 22:43). If Jesus had died in the Garden of Gethsemane, it would not have been because His Father had killed Him. He did not lay a hand on His Son. Many, nevertheless, believe that justice requires God to torture His children to death. But it was not God killing His Son in Gethsemane, Jesus was laying His own life down (John 10:18). Death is the result of sin, but it is not torture and execution at the hands of our gracious God. But there was a third question that also needed to be answered. Gethsemane by itself would not have been enough, the answer to the third question required the cross.

3) Why is it so important to understand that God does not execute his sinful
Children? The simple answer: Because obedience that springs from fear produces the character of a rebel. If God kills and tortures those who refuse to obey Him, even His followers will not serve Him out of love and trust, they will serve Him only out of fear. Obedience that springs from fear produces the heart of a rebel. This was clearly demonstrated at the cross, where Jesus not only died, but was also tortured and crucified. By whom? By the Father? Or by allies of the most devout group of Sabbath-keeping, tithe-paying, health-reforming, Bible-quoting “adventists” the world has ever known? The religious leaders who crucified Jesus were serving God out of fear. And the obedience that springs from fear produces the character of a rebel.