Sabbath School Last Week

Read for This Week’s Study

Matt. 22:34–40, Zech. 7:9–12, Psalm 82, Micah 6:8, Matt. 23:23–30, Luke 10:25–37.

Memory Text:

“If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen?” (1 John 4:20, NKJV).

Though we have confidence that God will make all things right in the end, it still matters what we, as Christians, do in the here and now. Though there may be many injustices and evils that God will not now eradicate (because of the parameters of the cosmic conflict), this doesn’t mean that we can’t be used to help alleviate whatever suffering and evil we come across, at least to whatever degree possible. In fact, we are obligated, as Christians, to do just that.

As we have seen, love and justice go together; they are inseparable. God loves justice. Accordingly, if we love God, we will love justice, as well.

Likewise, if we love God, we will love one another. Part of loving one another is sharing a concern for the well-being of those around us. When others are afflicted by poverty, oppression, or any kind of injustice, we should be concerned. When others are oppressed, we should not turn a blind eye. Instead, we should ask ourselves what we can do, individually and corporately, to advance God’s love and justice in a way that reflects to our broken world our Lord’s perfect character of righteousness and love.

*Study this week’s lesson to prepare for Sabbath, March 22.

Supplemental EGW Notes

John’s love for his Master was not a mere human friendship, but it was the love of a repentant sinner, who felt that he had been redeemed by the precious blood of Christ. He esteemed it the highest honor to work and suffer in the service of his Lord. His love for Jesus led him to love all for whom Christ died. His religion was of a practical character. He reasoned that love to God would be manifested in love to His children. He was heard again and again to say, “Beloved, if God so loved us, we ought also to love one another” (1 John 4:11). “We love him, because he first loved us. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” (verses 19, 20).
The apostle’s life was in harmony with his teachings. The love which glowed in his heart for Christ, led him to put forth the most earnest, untiring labor for his fellow men, especially for his brethren in the Christian church. He was a powerful preacher, fervent, and deeply in earnest, and his words carried with them a weight of ­conviction.—The Sanctified Life, p. 53.

If we love God with all the heart, we must love His children also. This love is the spirit of God. It is the heavenly adorning that gives true nobility and dignity to the soul and assimilates our lives to that of the Master. No matter how many good qualities we may have, however honorable and refined we may consider ourselves, if the soul is not baptized with the heavenly grace of love to God and one another, we are deficient in true goodness and unfit for heaven, where all is love and unity.—Testimonies for the Church, vol. 4, p. 223.

The servants of Christ are not to act out the dictates of the natural heart. They need to have close communion with God, lest, under provocation, self rise up, and they pour forth a torrent of words that are unbefitting, that are not as dew or the still showers that refresh the withering plants. This is what Satan wants them to do; for these are his methods. It is the dragon that is wroth; it is the spirit of Satan that is revealed in anger and accusing. But God’s servants are to be representatives of Him. He desires them to deal only in the currency of heaven, the truth that bears His own image and superscription. The power by which they are to overcome evil is the power of Christ. The glory of Christ is their strength. They are to fix their eyes upon His loveliness. Then they can present the gospel with divine tact and gentleness. And the spirit that is kept gentle under provocation will speak more effectively in favor of the truth than will any argument.—The Desire of Ages, p. 353.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

To reflect on what we might do, individually and corporately, to advance God’s love and justice in our world, it is appropriate to begin by focusing on what God has commanded us.

Read Matthew 22:34–40. How did Jesus answer the lawyer’s question?

According to Jesus Himself, the “ ‘first and great commandment’ ” is “ ‘ “You shall love the Lord your God with all your heart, with all your soul, and with all your mind.” ’ ” And, Jesus adds, “ ‘the second is like it: “You shall love your neighbor as yourself.” ’ ” These commandments do not stand alone, however. Jesus further instructs: “ ‘On these two commandments hang all the Law and the Prophets’ ” (Matt. 22:37–40, NKJV). Indeed, they are themselves quoted from the Old Testament.

Read Matthew 19:16–23. How do Jesus’ answers to the rich young ruler’s questions relate to His answers to the lawyer’s question in Matthew 22?

What was going on here? Why did Jesus answer this man as He did? And what should these encounters say to us all, regardless of our position or station in life?

“Christ made the only terms which could place the ruler where he would perfect a Christian character. His words were words of wisdom, though they appeared severe and exacting. In accepting and obeying them was the ruler's only hope of salvation. His exalted position and his possessions were exerting a subtle influence for evil upon his character. If cherished, they would supplant God in his affections. To keep back little or much from God was to retain that which would lessen his moral strength and efficiency; for if the things of this world are cherished, however uncertain and unworthy they may be, they will become all-absorbing.”—Ellen G. White, The Desire of Ages, p. 520.

Though we might not all be called to sell all that we have, as was this rich young ruler, what might you, personally, be clinging to that, if you don’t give up, could lead to your eternal ruin?

Supplemental EGW Notes

The lawyer was not satisfied with the position and works of the Pharisees. He had been studying the Scriptures with a desire to learn their real meaning. He had a vital interest in the matter, and had asked in sincerity, “What shall I do?” In his answer as to the requirements of the law, he passed by all the mass of ceremonial and ritualistic precepts. For these he claimed no value, but presented the two great principles on which hang all the law and the prophets. This answer, being commended by Christ, placed the Saviour on vantage ground with the rabbis. They could not condemn Him for sanctioning that which had been advanced by an expositor of the law.
“This do, and thou shalt live,” Jesus said. He presented the law as a divine unity, and in this lesson taught that it is not possible to keep one precept, and break another; for the same principle runs through them all. Man’s destiny will be determined by his obedience to the whole law. Supreme love to God and impartial love to man are the principles to be wrought out in the life.—The Desire of Ages, pp. 497, 498.

When this young ruler came to Jesus, his sincerity and earnestness won the Saviour’s heart. He “beholding him loved him.” In this young man He saw one who might do service as a preacher of righteousness. He would have received this talented and noble youth as readily as He received the poor fishermen who followed Him. Had the young man devoted his ability to the work of saving souls, he might have become a diligent and successful laborer for Christ.
But first he must accept the conditions of discipleship. He must give himself unreservedly to God. At the Saviour’s call, John, Peter, Matthew, and their companions “left all, rose up, and followed Him.” Luke 5:28. The same consecration was required of the young ruler. And in this Christ did not ask a greater sacrifice than He Himself had made. “He was rich, yet for your sakes He became poor, that ye through His poverty might be rich.” 2 Corinthians 8:9. The young man had only to follow where Christ led the way.—Christ’s Object Lessons, pp. 392, 393.

Those who love God cannot harbor hatred or envy. When the heavenly principle of eternal love fills the heart, it will flow out to others, not merely because favors are received of them, but because love is the principle of action and modifies the character, governs the impulses, controls the passions, subdues enmity, and elevates and ennobles the affections. This love is not contracted so as merely to include “me and mine,” but is as broad as the world and as high as heaven, and is in harmony with that of the angel workers. This love cherished in the soul sweetens the entire life and sheds a refining influence on all around.—Testimonies for the Church, vol. 4, p. 223.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

According to Jesus Himself, the two greatest commandments are love for God and love for one another. And carrying out these commands involves sacrifices that tangibly show love to others, which is what following in the footsteps of Jesus is really about.

Now, if the two greatest commandments are love for God and love for others, what are the two greatest sins?

Read Psalm 135:13–19. What does this reveal about a common sin emphasized throughout Scripture?

The Old Testament continually emphasizes the importance of love for God above all (see Deut. 6:5). This is closely related to the great sin of idolatry, which is the opposite of love for God.

Read Zechariah 7:9–12. According to the prophet Zechariah in this passage, what does God decry? How does it and the sin of idolatry relate to the two great commandments?

It is not just idolatry to which God responds with the anger of love but the mistreatment of His people, whether individually or corporately. God becomes angry at injustice because God is love.

The two great sins emphasized throughout the Old Testament are failings relative to the two great commandments: to love God and to love one another. The two greatest sins are failings of love. In short, then, you cannot keep the commandments if you do not love God and if you do not love others.

Indeed, 1 John 4:20, 21 states: “If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? And this commandment we have from Him: that he who loves God must love his brother also” (NKJV).

How do you explain why love for God cannot be separated from love for others? How do you understand this unbreakable link?

Supplemental EGW Notes

Many who bear the name of Christians are serving other gods besides the Lord. Our Creator demands our supreme devotion, our first allegiance. Anything which tends to abate our love for God, or to interfere with the service due Him, becomes thereby an idol. With some their lands, their houses, their merchandise, are the idols. Business enterprises are prosecuted with zeal and energy, while the service of God is made a secondary consideration. Family worship is neglected, secret prayer is forgotten. Many claim to deal justly with their fellow men, and seem to feel that in so doing they discharge their whole duty. But it is not enough to keep the last six commandments of the decalogue. We are to love the Lord our God with all the heart. Nothing short of obedience to every precept—nothing less than supreme love to God as well as equal love to our fellow man—can satisfy the claims of the divine law.—Ellen G. White Comments, in The Seventh-day Adventist Bible Commentary, vol. 2, 1011.

The enemy well knows that if we do not have love one for another, he can gain his object, and wound and weaken the church, by causing differences among brethren. He can lead them to surmise evil, to speak evil, to accuse, condemn, and hate one another. In this way the cause of God is brought into dishonor, the name of Christ is reproached, and untold harm is done to the souls of men. . . .
It is not the opposition of the world that will most endanger us; it is the evil cherished right in our midst that works our most grievous disaster. It is the unconsecrated lives of half-hearted professors that retard the work of the truth, and bring darkness upon the church of God.—This Day With God, p. 165.

Let it be printed on the mind that mercy and the love of God are to be expressed to the children of God. Search heaven and earth, and there is no truth revealed more powerful than that which is manifested in mercy to the very ones who need your sympathy and aid in breaking the yoke, and setting free the oppressed. Here the truth is lived, the truth is obeyed, the truth is taught as it is in Jesus.
There is a great amount of truth professed, but truth practiced in relieving our fellow men is of great influence, reaching unto heaven, and compassing eternity. Every soul in our world is on trial; every man’s experience, the common life history, tells in unmistakable language whether he is a doer of Christ’s words and His works. There is constantly recurring a large array of little things that God alone sees; to act out in these things the principles of truth will bring a precious reward. The great and important things are recognized by nearly all, but the knitting of these things with the supposed smaller things of life and closely connecting them as one, is too rarely done by professed Christians. Religion is too much profession, and too little reality.—This Day With God, p. 224.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Scripture declares that God loves justice and hates evil (for example, Ps. 33:5, Isa. 61:8), and He is deeply concerned about injustice, which evokes righteous indignation on behalf of all those who are the victims of injustice. Throughout the Old and New Testaments, God is consistently passionate in favor of the downtrodden and oppressed while expressing righteous anger against the victimizers and oppressors.

Read Psalm 82. How does this psalm express God’s concern for justice in this world? What might it mean for us today?

As many commentators understand it, this passage decries both the earthly rulers responsible for the injustice in society and is also a reference to when God judges the celestial rulers (the “gods”) behind corrupt earthly judges and rulers (demonic forces, obviously). Specifically, the rulers are asked, “How long will you judge unjustly, and show partiality to the wicked?” (Ps. 82:2, NKJV).

Further, they are charged: “Defend the poor and fatherless; do justice to the afflicted and needy. Deliver the poor and needy; free them from the hand of the wicked” (Ps. 82:3, 4, NKJV). Here and elsewhere, the prophets of the Old Testament set forth a clarion call for justice. This is no peripheral concern of Scripture; it is central to the message of the prophets throughout the Old Testament and to what Jesus spoke when here in the flesh.

It is no secret what God desires and requires of those who would claim to love and obey Him. He specifies very clearly in Micah 6:8 (and in similar passages elsewhere): “He has shown you, O man, what is good; and what does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God?” (NKJV).

This sentiment is echoed throughout Scripture. For example, Jesus said: “ ‘By this all will know that you are My disciples, if you have love for one another’ ” (John 13:35, NKJV; compare with 1 John 4:8–16).

What would our families and churches look like if we focused on Micah 6:8 and intentionally put it into practice in both word and deed? In whatever context you are in, how could the application of these principles be made manifest better?

Supplemental EGW Notes

Christ came to give to the world an example of what perfect humanity might be when united with divinity. He presented to the world a new phase of greatness in His exhibition of mercy, compassion, and love. He gave to men a new interpretation of God. As head of humanity, He taught men lessons in the science of divine government, whereby He revealed the righteousness of the reconciliation of mercy and justice. The reconciliation of mercy and justice did not involve any compromise with sin, or ignore any claim of justice; but by giving to each divine attribute its ordained place, mercy could be exercised in the punishment of sinful, impenitent man without destroying its clemency or forfeiting its compassionate character, and justice could be exercised in forgiving the repenting transgressor without violating its integrity.—Selected Messages, book 1, p. 260.
Let those who occupy positions of trust rid themselves of the unmerciful spirit which so greatly offends God. Justice and judgment are the habitation of His throne. Let no one suppose that God has given to men the power of ruling their fellow-men. He will accept the service of no man who hurts and discourages Christ’s heritage. Now is the time for every man to examine himself, to prove himself, that he may see whether he is in the faith. Investigate closely the motives which prompt you to action. We are engaged in the work of the Most High. Let us not weave into the web of our work one thread of selfishness.—Manuscript 42, 1901.

“By this shall all men know that ye are my disciples,” said Jesus, “if ye have love one to another.” When men are bound together, not by force or self-interest, but by love, they show the working of an influence that is above every human influence. Where this oneness exists, it is evidence that the image of God is being restored in humanity, that a new principle of life has been implanted. It shows that there is power in the divine nature to withstand the supernatural agencies of evil, and that the grace of God subdues the selfishness inherent in the natural heart.
This love, manifested in the church, will surely stir the wrath of Satan. Christ did not mark out for His disciples an easy path. “If the world hate you,” He said, “ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you.” . . . The gospel is to be carried forward by aggressive warfare, in the midst of opposition, peril, loss, and suffering. But those who do this work are only following in their Master’s steps.—Lift Him Up, p. 298.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

The prophets in Scripture continually highlight God’s call for justice in society. Again and again, Scripture does not shrink back from highlighting issues of injustice and oppression. Indeed, the call for God to bring judgment was itself the call for God to establish justice.

For example, the prophet Isaiah does not mince words about the injustice in Israel at the time. His words and call for justice should ring loud and clear in our ears today. “ ‘Learn to do good; seek justice, rebuke the oppressor; defend the fatherless, plead for the widow’ ” (Isa. 1:17, NKJV). Further, he proclaims “ ‘woe’ ” against those who “ ‘decree unrighteous decrees’ ” and “ ‘rob the needy of justice’ ” (Isa. 10:1, 2, NKJV), warning: “ ‘What will you do in the day of punishment, and in the desolation which will come from afar? To whom will you flee for help? And where will you leave your glory?’ ” (Isa. 10:3, NKJV).

Likewise, the prophet Jeremiah proclaims God’s message: “ ‘Woe to him who builds his house by unrighteousness and his chambers by injustice, who uses his neighbor’s service without wages and gives him nothing for his work. . . . Did not your father eat and drink, and do justice and righteousness? then it was well with him. He judged the cause of the poor and needy; then it was well. Was not this knowing Me?’ says the Lord” (Jer. 22:13, 15, 16, NKJV).

Read Matthew 23:23–30. What does Jesus teach here about what is most important? What do you think He means when He refers to “weightier matters”?

Lest one think that injustice was a concern only of Old Testament prophets, we see clearly here and elsewhere in Jesus’ ministry that this was of utmost concern to Christ Himself. As He puts it: “ ‘Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cumin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone’ ” (Matt. 23:23, NKJV). In the parallel passage in Luke, Jesus laments that they “ ‘pass by justice and the love of God’ ” (Luke 11:42, NKJV).

If you were to focus on the “weightier matters” today, what would that look like as opposed to whatever “tithe of mint and anise and cumin” we might be focusing on instead?

Supplemental EGW Notes

The true worshipers of God will work the works of Christ. They will be liberal to the needy; they will not turn the poor from his right, nor frame an excuse to avoid helping those who need help; they will love their neighbors as themselves, not hiding themselves from their own flesh, but considering the condition of the poor, the fatherless, and the widow; they will not appropriate to themselves any portion of the just earnings of those who may be under their control. “Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates: at his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the Lord, and it be sin unto thee.” . . .
“And the word of the Lord came unto Zechariah, saying, Thus speaketh the Lord of hosts, saying, Execute true judgment, and show mercy and compassion every man to his brother: and oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.”—“The Blessed of the Father,” The Home Missionary, July 1, 1891.

Read the words of Christ in Matthew 23:23: “Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.” These denunciations are given as a warning to all who “outwardly appear righteous unto men, but within” “are full of hypocrisy and iniquity.” . . . What lessons are here; how fearful and decisive! Jesus said, “Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city.” This prophecy was literally fulfilled by the Jews in their treatment of Christ and of the messengers whom God sent to them. Will men in these last days follow the example of those whom Christ condemned?—Testimonies to Ministers and Gospel Workers, p. 79.

Jesus was misunderstood by His brothers because He was not like them. His standard was not their standard. In looking to men they had turned away from God, and they had not His power in their lives. The forms of religion which they observed could not transform the character. They paid “tithe of mint and anise and cummin,” but omitted “the weightier matters of the law, judgment, mercy, and faith.” Matthew 23:23. The example of Jesus was to them a continual irritation. He hated but one thing in the world, and that was sin. He could not witness a wrong act without pain which it was impossible to disguise. Between the formalists, whose sanctity of appearance concealed the love of sin, and a character in which zeal for God’s glory was always paramount, the contrast was unmistakable. Because the life of Jesus condemned evil, He was opposed, both at home and abroad. His unselfishness and integrity were commented on with a sneer. His forbearance and kindness were termed ­cowardice.—The Desire of Ages, p. 88.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

In Luke’s account, just after Jesus declares the two greatest commandments of love for God and love for a neighbor, a lawyer, “wanting to justify himself, said to Jesus, ‘And who is my neighbor?’ ” (Luke 10:29, NKJV). In response to this, Jesus tells the now-familiar, but then shocking, parable of the good Samaritan.

Read the parable of the good Samaritan in Luke 10:25–37. What is this passage saying in light of the cry of the prophets for mercy and justice and of the kinds of injustices that different people groups have inflicted on “others” throughout human history?

Jesus did not just talk about justice; He came to bring it. He was and will be the fulfillment of the prophetic call and longing for justice (see Luke 4:16–21 in light of Isaiah 61:1, 2). He is the desire of all nations, especially those who recognize their need for deliverance.

In direct contrast to the enemy, who grasped for power and sought to usurp God’s throne, Jesus lowered Himself and identified with those under sin, injustice, and oppression (without being infected by sin), and He defeated the enemy by giving Himself in love in order to establish justice as the One who is just and the Justifier of all who believe. How can we claim to be concerned about the law that Christ died to uphold if we are not concerned about what Christ calls the weightier matters of the law?

Psalm 9:8, 9 proclaims, “He shall judge the world in righteousness, and He shall administer judgment for the peoples in uprightness. The Lord also will be a refuge for the oppressed, a refuge in times of trouble” (NKJV). Likewise, Psalm 146:7–9 adds, God “executes justice for the oppressed” and “gives food to the hungry. The Lord gives freedom to the prisoners. The Lord opens the eyes of the blind; the Lord raises those who are bowed down; the Lord loves the righteous. The Lord watches over the strangers; He relieves the fatherless and widow; but the way of the wicked He turns upside down” (NKJV).

How much clearer could the Word of God be in regard to how we should seek to minister to those around us who are in need and are hurting?

What can we learn from the life and ministry of Jesus about reaching out to those in need? Even if we can’t perform miracles as He did, for many hurt people, how could our help be deemed “miraculous” enough?

Supplemental EGW Notes

Many, many, have fainted and become discouraged in the great struggle of life, when one word of kindly cheer would have strengthened them to overcome. Never should we pass by one suffering soul without seeking to impart to him of the comfort wherewith we are comforted of God.
All this is but a fulfillment of the principle of the law,—the principle that is illustrated in the story of the good Samaritan, and made manifest in the life of Jesus. His character reveals the true significance of the law, and shows what is meant by loving our neighbor as ourselves. And when the children of God manifest mercy, kindness, and love toward all men, they also are witnessing to the character of the statutes of heaven. They are bearing testimony to the fact that “the law of the Lord is perfect, converting the soul.” Psalm 19:7. And whoever fails to manifest this love is breaking the law which he professes to revere. For the spirit we manifest toward our brethren declares what is our spirit toward God. The love of God in the heart is the only spring of love toward our neighbor. “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” Beloved, “if we love one another, God dwelleth in us, and His love is perfected in us.” 1 John 4:20, 12.—The Desire of Ages, pp. 504, 505.

The characteristics most needful to be cherished by God’s commandment-keeping people are patience and long-suffering, peace and love. When love is lacking, irretrievable loss is sustained; for souls are driven away from the truth, even after they have been connected with the cause of God. Our brethren in responsible positions, who have strength of influence, should remember the words of the apostle Paul, spoken by the Holy Spirit: “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification. For even Christ pleased not Himself; but, as it is written, The reproaches of them that reproached Thee fell on Me.” Romans 15:1-3.—Testimonies for the Church, vol. 6, p. 398.

No matter how high the profession, he whose heart is not filled with love for God and his fellow men is not a true disciple of Christ. Though he should possess great faith and have power even to work miracles, yet without love his faith would be worthless. He might display great liberality; but should he, from some other motive than genuine love, bestow all his goods to feed the poor, the act would not commend him to the favor of God. In his zeal he might even meet a martyr’s death, yet if not actuated by love, he would be regarded by God as a deluded enthusiast or an ambitious hypocrite.
“Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up.” The purest joy springs from the deepest humiliation. The strongest and noblest characters are built on the foundation of patience, love, and submission to God’s will.—The Acts of the Apostles, pp. 318, 319.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Read Ellen G. White, “The Sabbath,” pp. 281–289, in The Desire of Ages.

“The spies dared not answer Christ in the presence of the multitude, for fear of involving themselves in difficulty. They knew that He had spoken the truth. Rather than violate their traditions, they would leave a man to suffer, while they would relieve a brute because of the loss to the owner if it were neglected. Thus greater care was shown for a dumb animal than for man, who is made in the image of God. This illustrates the working of all false religions. They originate in man’s desire to exalt himself above God, but they result in degrading man below the brute. Every religion that wars against the sovereignty of God defrauds man of the glory which was his at the Creation, and which is to be restored to him in Christ. Every false religion teaches its adherents to be careless of human needs, sufferings, and rights. The gospel places a high value upon humanity as the purchase of the blood of Christ, and it teaches a tender regard for the wants and woes of man. The Lord says, ‘I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.’ Isa. 13:12.

“When Jesus turned upon the Pharisees with the question whether it was lawful on the Sabbath day to do good or to do evil, to save life or to kill, He confronted them with their own wicked purposes. They were hunting His life with bitter hatred, while He was saving life and bringing happiness to multitudes. Was it better to slay upon the Sabbath, as they were planning to do, than to heal the afflicted, as He had done? Was it more righteous to have murder in the heart upon God’s holy day than love to all men, which finds expression in deeds of mercy?”—Ellen G. White, The Desire of Ages, pp. 286, 287.

Discussion Questions:

Why and how is it true that “Every false religion teaches its ad­­herents to be careless of human needs”? How can we act intentionally so as to avoid such carelessness in our church communities and beyond?

Who is my neighbor? Who is your neighbor? In what practical ways should following Christ make us more like the Samaritan who crossed the boundaries of his day to act out love?

If God loves justice and mercy, how should we act in ac­cordance with what matters most to God? How can we be more focused on what Jesus called “the weightier matters of the law”?

When we think and talk about judgment, how often do we emphasize that a primary way Jesus discusses judgment is in terms of whether, and to what extent, we actively love others, particularly the oppressed and downtrodden? Reflect on this in light of Matthew 25:31–46.

Supplemental EGW Notes

Manuscript 62, “Home Missionary Work,” August 18, 1894;
Reflecting Christ, “Perfect Oneness Will Give Success,” p. 200.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Read for This Week’s Study

Exod. 20:1–17; Rom. 6:1–3; Rom. 7:7–12; Jer. 31:31–34; Matt. 23:23, 24; James 2:1–9.

Memory Text:

“Owe no one anything except to love one another, for he who loves another has fulfilled the law” (Romans 13:8, NKJV).

While they were dealing with a problematic member, someone on the church board said to the pastor, “We can’t make decisions based on compassion.” We can’t? The pastor wondered what this person’s understanding of God and of God’s law must have been. Compassion certainly needs to be central in how we deal with people, especially erring ones. Compassion is part and parcel of love, and as Romans 13:8 tells us, to love one’s neighbor is to fulfill the law.

If love is indeed the fulfillment of the law, then we should be careful not to think of law in a way that is separate from love or to think of love in a way that is disconnected from law. In Scripture, love and law go together. The divine Lawgiver is love, and accordingly, God’s law is the law of love. It is, as Ellen G. White put it, the transcript of God’s character. (See Christ’s Object Lessons, p. 305.)

God’s law is not a set of abstract principles but commands and instructions intended for our flourishing. God’s law is, in its totality, an expression of love as God Himself expresses it.

*Study this week’s lesson to prepare for Sabbath, March 29.

Supplemental EGW Notes

In setting aside the law of God, men know not what they are doing. God’s law is the transcript of His character. It embodies the principles of His kingdom. He who refuses to accept these principles is placing himself outside the channel where God’s blessings flow.
The glorious possibilities set before Israel could be realized only through obedience to God’s commandments. The same elevation of character, the same fulness of blessing—blessing on mind and soul and body, blessing on house and field, blessing for this life and for the life to come—is possible for us only through obedience.
In the spiritual as in the natural world, obedience to the laws of God is the condition of fruit bearing. And when men teach the people to disregard God’s commandments, they are preventing them from bearing fruit to His glory. They are guilty of withholding from the Lord the fruits of His vineyard.—Christ’s Object Lessons, p. 305.

The great God has a law by which to govern His kingdom, and those who trample upon that law will one day find that they are amenable to its statutes. The remedy for transgression is not to be found in declaring that the law is abolished. To abolish the law would be to dishonor it, and to cast contempt upon the Lawgiver. The only escape for the transgressor of law is found in the Lord Jesus Christ; for through the grace and atonement of the only-begotten Son of God, the sinner may be saved and the law ­vindicated.—Fundamentals of Christian Education, p. 331.

The same divine mind that is working upon the things of nature is speaking to the hearts of men and creating an inexpressible craving for something they have not. The things of the world cannot satisfy their longing. The Spirit of God is pleading with them to seek for those things that alone can give peace and rest—the grace of Christ, the joy of holiness. Through influences seen and unseen, our Saviour is constantly at work to attract the minds of men from the unsatisfying pleasures of sin to the infinite blessings that may be theirs in Him. To all these souls, who are vainly seeking to drink from the broken cisterns of this world, the divine message is addressed, “Let him that is athirst come. And whosoever will, let him take the water of life freely.” Revelation 22:17.
You who in heart long for something better than this world can give, recognize this longing as the voice of God to your soul. Ask Him to give you repentance, to reveal Christ to you in His infinite love, in His perfect purity. In the Saviour’s life the principles of God’s law—love to God and man—were perfectly exemplified. Benevolence, unselfish love, was the life of His soul. It is as we behold Him, as the light from our Saviour falls upon us, that we see the sinfulness of our own hearts.—Steps to Christ, p. 28.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.