Sabbath School Last Week

Read for This Week’s Study

Exod. 17:14; Isa. 13:1; Jer. 36:17, 18; Rom. 16:22; Luke 1:1–4; Jude 1:14, 15; 2 Cor. 4:7.

Memory Text:

“For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope” (Romans 15:4, NKJV).

How would you like to be taught a song that God Himself composed? In Deuteronomy 32, the lyrics were written down by Moses at God’s direction (Deut. 31:19–22). We don’t usually think of songs when we think of prophetic writings, though many of the psalms are, indeed, inspired songs, even if the lyrics themselves were not dictated directly by the Lord Himself.

The Bible describes three major ways that prophets communicated God’s messages: (1) orally, (2) through writing, and (3) through symbolic actions or dramatizations. This week we will focus on the writings in the Scriptures. The Bible records the Word of God, as expressed through the words of His messengers, including sermons and speeches of the prophets.

Think of the variety of writing styles and genres in the prophetic writings: narrative, history, poetry, lament, and letters, just to name a few. Chosen men and women put into human language what they were led by the Holy Spirit to communicate. This week we will look at their writing, the use of literary assistants (secretaries), and at things to keep in mind when studying challenging passages.

*Study this week’s lesson to prepare for Sabbath, November 7.

Supplemental EGW Notes

The wise men from the East were philosophers. They belonged to a large and influential class, that included men of noble birth, and comprised much of the wealth and learning of their nation. . . . As these magi studied the starry heavens, and sought to fathom the mystery hidden in their bright paths, they beheld the glory of the Creator. Seeking clearer knowledge, they turned to the Hebrew Scriptures. In their own land were treasured prophetic writings that predicted the coming of a divine teacher. . . . But in the Old Testament the Saviour’s advent was more clearly revealed. The magi learned with joy that His coming was near, and that the whole world was to be filled with a knowledge of the glory of the Lord.
The wise men had seen a mysterious light in the heavens upon that night when the glory of God flooded the hills of Bethlehem. As the light faded, a luminous star appeared, and lingered in the sky. . . . Could this strange star have been sent as a harbinger of the Promised One? . . . Through dreams they were instructed to go in search of the newborn Prince. . . .
As by faith Abraham went forth at the call of God, “not knowing whither he went” (Hebrews 11:8); as by faith Israel followed the pillar of cloud to the Promised Land, so did these Gentiles go forth to find the promised Saviour. The Eastern country abounded in precious things, and the magi did not set out empty-handed. It was the custom to offer presents as an act of homage to princes or other personages of rank, and the richest gifts the land afforded were borne as an offering to Him in whom all the families of the earth were to be blessed. It was necessary to journey by night in order to keep the star in view; but the travelers beguiled the hours by repeating traditional sayings and prophetic utterances concerning the One they sought. At every pause for rest they searched the prophecies; and the conviction deepened that they were divinely guided. While they had the star before them as an outward sign, they had also the inward evidence of the Holy Spirit, which was impressing their hearts, and inspiring them with hope. The journey, though long, was a happy one to them.
They have reached the land of Israel, and are descending the Mount of Olives, with Jerusalem in sight, when lo, the star that has guided them all the weary way rests above the temple, and after a season fades from their view. With eager steps they press onward, confidently expecting the Messiah’s birth to be the joyful burden of every tongue. But their inquiries are in vain. Entering the holy city, they repair to the temple. To their amazement they find none who seem to have a knowledge of the newborn King. . . .
The wise men departed alone from Jerusalem. The shadows of night were falling as they left the gates, but to their great joy they again saw the star, and were directed to Bethlehem.—The Desire of Ages, pp. 59–63.

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 earliest method that God used to convey messages to humanity was through direct oral communication, such as audible voices, or dreams, or angels. It was not until the time of Moses that Scripture records the first divine instruction regarding these experiences, which was to write in a “book” what God had spoken.

What is the first mention of writing in the Bible? Read Exodus 17:14.

In the Old Testament we find multiple examples of God’s giving directions to His messengers to preserve His words for His people. Like Moses, Jeremiah was told, “ ‘Take a scroll of a book and write on it all the words that I have spoken to you against Israel, against Judah, and against all the nations, from the day I spoke to you, from the days of Josiah even to this day’ ” (Jer. 36:2, NKJV).

He was also given the reason he was to write out the prophecies: “ ‘It may be that the house of Judah will hear all the adversities which I purpose to bring upon them, that everyone may turn from his evil way, that I may forgive their iniquity and their sin’ ” (Jer. 36:3, NKJV). The predictions were given to lead the people to salvation, rather than for the sake of curiosity about the future.

God’s messengers wrote under a great variety of circumstances. Moses wrote the first five books of the Bible while in the desert. David composed several of his psalms while being hunted by Saul (see Psalms 52, 54, 57, 59). Daniel wrote his visions while serving in the courts of Babylon and Medo-Persia. In contrast, Paul wrote his letters to the Ephesians, Philippians, Colossians, and Philemon while he was in prison, and John wrote Revelation while exiled on Patmos. It is evident that when God’s messengers were impressed to write, they were empowered by the Holy Spirit regardless of their circumstances.

Interestingly, all the preserved teachings of Jesus come to us in written form through persons God chose to entrust with those treasured truths. This shows us the confidence God has that divine messages would be faithfully recorded and preserved by His messengers.

How would you answer someone who says that we cannot trust the Bible because we do not have the original manuscripts? Why is that, really, a weak argument?

Supplemental EGW Notes

When feasting upon God’s word, because of the precious light you gather therefrom, present it to others that they may feast with you. But let your communications be free and heartfelt. You can best meet the people where they are, rather than in seeking for lofty words which reach to the third heavens. The people are not there, but right here in this sorrowing, sinful, corrupt world, battling with the stern realities of life.
Christ came not to be ministered unto, but to minister. He was our example, and God has apportioned to us our work, to minister to the necessities of others, according to the ability He has given us. As we use this ability to the best account, it will increase. Those who do all they can on their part with what God has entrusted to them, and bear their whole weight upon Him, He will strengthen them just when strength is required. In thus doing, we give God room to work for us; to teach and lead and impress us, and make us channels through which His light can be communicated to many who are in darkness.—Counsels to Writers and Editors, p. 87.

Speech and pen are to be under the control of the Holy Spirit. If this is not the case with the writers. . . they might better lay aside the pen, and take up work of another order. God calls us into the mount to talk with Him, and when by faith we behold Him who is invisible, our words will not be cheap and common. . . . Crowd in subjects weighty with eternal interests. Put not the crib too high for the minds of the common people. Let the articles be written with Christlike simplicity, and let them be free from all chaff and stubble, for this will be consumed as worthless. God calls for consecrated pens. The articles. . . should be full of practical, elevating, ennobling thoughts, which will help and teach and strengthen the mind that reads them. God help our editors to choose wisely. . . .
As much as you please you may uplift Christ our Saviour. “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory [from character to character], even as by the Spirit of the Lord.” Those who love and serve God are to be the light of the world, shining amid moral darkness.—Counsels to Writers and Editors, pp. 19, 20.

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 Bible contains a variety of writing styles used by God’s inspired messengers. Some resemble the writing of a diary (see Num. 33:1–49). On the other hand, the books of Daniel, Zechariah, and John contain examples of apocalyptic writing, which is marked by grand symbolism, cosmic themes, and descriptions of heavenly beings, among other characteristics.

Read Isaiah 13:1. How does the Bible here refer to the message Isaiah is giving?

Visions received by the prophets are sometimes called “oracles”—meaning that they are communications or revelations from God (some versions translate the word as “burden”). Newer translations of the Bible show that many were written out in poetic form, often using parallelism. Parallelism is when subsequent lines repeat or sometimes contrast with earlier lines. For example: “In that day a man will look to his Maker, and his eyes will have respect for the Holy One of Israel” (Isa. 17:7, NKJV). “Maker” and “Holy One” are in parallel to each other, each image giving us more information about the other.

The prophets also used common literary devices such as metaphors (symbols) and hyperbole (exaggeration). For us to understand better and apply their messages, it is important to recognize the kind of writing that they used.

Another literary style frequently found in Scripture is the “covenant lawsuit.” For example, in Jeremiah 2:4–9, Jeremiah presents God’s legal complaint against His people for violating their covenantal obligations. Using courtroom imagery, the author portrays God as the prosecutor laying out the reasons for His judgment.

Scripture also contains prophetic writing, history, song, and parables. Jeremiah was told to compose a book of all his messages (Jer. 36:2), while much of the New Testament writings consist of letters addressed to individuals or communities. No distinction is made in the authority of one style of communication over another. Paul’s letters were to be regarded as carrying the same weight as the prophets of old, because Paul gives clear evidence in his letters that he was inspired by the Holy Spirit (see 1 Cor. 7:10, 12, 40).

Some scholarship emphasizes the human element in Scripture at the expense of the divine. Why is that a sure path to spiritual ruin?

Supplemental EGW Notes

To meet this growing evil, God provided other agencies as an aid to parents in the work of education. From the earliest times, prophets had been recognized as teachers divinely appointed. In the highest sense the prophet was one who spoke by direct inspiration, communicating to the people the messages he had received from God. But the name was given also to those who, though not so directly inspired, were divinely called to instruct the people in the works and ways of God. For the training of such a class of teachers, Samuel, by the Lord’s direction, established the schools of the prophets.
These schools were intended to serve as a barrier against the wide-spreading corruption, to provide for the mental and spiritual welfare of the youth, and to promote the prosperity of the nation by furnishing it with men qualified to act in the fear of God as leaders and counselors. To this end, Samuel gathered companies of young men who were pious, intelligent, and studious. These were called the sons of the prophets. As they studied the word and the works of God, His life-giving power quickened the energies of mind and soul, and the students received wisdom from above. The instructors were not only versed in divine truth, but had themselves enjoyed communion with God, and had received the special endowment of His Spirit. They had the respect and confidence of the people, both for learning and for piety. In Samuel’s day there were two of these schools—one at Ramah, the home of the prophet, and the other at Kirjath-jearim. In later times others were established. . . .
In both the school and the home much of the teaching was oral; but the youth also learned to read the Hebrew writings, and the parchment rolls of the Old Testament Scriptures were open to their study. The chief subjects of study in these schools were the law of God, with the instruction given to Moses, sacred history, sacred music, and poetry. In the records of sacred history were traced the footsteps of Jehovah. The great truths set forth by the types in the service of the sanctuary were brought to view, and faith grasped the central object of all that system—the Lamb of God, that was to take away the sin of the world. A spirit of devotion was cherished. Not only were the students taught the duty of prayer, but they were taught how to pray, how to approach their Creator, how to exercise faith in Him, and how to understand and obey the teachings of His Spirit. Sanctified intellect brought forth from the treasure house of God things new and old, and the Spirit of God was manifested in prophecy and sacred song.—Education, pp. 46, 47.

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 Jeremiah 36:17, 18 and Romans 16:22. What do these verses tell us about the Bible writers’ use of literary assistants?

Presumably, Jeremiah could have written his messages, but instead he relied on a trusted scribe to record his prophecies faithfully and to share them with the nation’s leaders. Jeremiah is not the only example in the Bible where prophets used the services of a literary assistant to communicate the divine message.

In the New Testament, even though Tertius says that he “wrote this epistle” (Rom. 16:22), it is evident from the beginning of the book of Romans that he was writing only what Paul wished to say. Tertius was his amanuensis, or secretary—a literary assistant who put Paul’s words into written form.

This practice was not unusual for Paul. At the conclusion of his letters to the Colossians and Thessalonians, Paul makes a point of adding his salutation with “my own hand” (Col. 4:18, 2 Thess. 3:17, NKJV) as a way of authenticating the entire letter. This suggests that he relied upon someone else to pen the letters for him. Because this reality might raise doubts as to whether the letter correctly represented him—or worse, that it wasn’t from him at all—Paul provided his own handwritten note at the end so that there would be no doubt about the genuineness of his epistle.

Many commentators attribute the variation in literary styles found among Paul’s letters to his use of literary assistants. The same is suspected regarding Peter’s two letters: “Although it is a fact that the style of language of 2 Peter is different from that of the first epistle, this may reasonably be accounted for by the probability that Peter . . . employed secretarial aid in phrasing an epistle he was writing in Greek. If Paul, who was fully at home in Greek, used secretaries, as he quite evidently did, it is even more logical to think that Peter, whose native language was Aramaic, would have done so, and that these secretaries would have exerted a definite influence on the wording of his letters in Greek.”—The SDA Bible Commentary, vol. 5, p. 186.

This suggests that, while remaining faithful to the thoughts and meaning of God’s messengers, the vocabulary and sentence construction might reflect the varying literary abilities of the assistants they employed. It’s the thoughts that are inspired, not necessarily the specific words used to express those inspired thoughts.

Supplemental EGW Notes

It was about this time that the Lord commanded Jeremiah to commit to writing the messages He desired to bear to those for whose salvation His heart of pity was continually yearning. “Take thee a roll of a book,” the Lord bade His servant, “and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day I spake unto thee, from the days of Josiah, even unto this day. It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin.” Jeremiah 36:2, 3.
In obedience to this command, Jeremiah called to his aid a faithful friend, Baruch the scribe, and dictated “all the words of the Lord, which He had spoken unto him.” Verse 4. These were carefully written out on a roll of parchment and constituted a solemn reproof for sin, a warning of the sure result of continual apostasy, and an earnest appeal for the renunciation of all evil.
When the writing was completed, Jeremiah, who was still a prisoner, sent Baruch to read the roll to the multitudes who were assembling at the temple on the occasion of a national fast day, “in the fifth year of Jehoiakim the son of Josiah king of Judah, in the ninth month.” “It may be,” the prophet said, “they will present their supplication before the Lord, and will return everyone from his evil way: for great is the anger and the fury that the Lord hath pronounced against this people.” Verses 9, 7.
Baruch obeyed, and the roll was read before all the people of Judah. Afterward the scribe was summoned before the princes to read the words to them. They listened with great interest and promised to inform the king concerning all they had heard, but counseled the scribe to hide himself, for they feared the king would reject the testimony and seek to slay those who had prepared and delivered the message.
When King Jehoiakim was told by the princes what Baruch had read, he immediately ordered the roll brought before him and read in his hearing. One of the royal attendants, Jehudi by name, fetched the roll and began reading the words of reproof and warning. It was the time of winter, and the king and his companions of state, the princes of Judah, were gathered about an open fire. Only a small portion had been read, when the king, far from trembling at the danger hanging over himself and his people, seized the roll and in a frenzy of rage “cut it with the penknife and cast it into the fire that was on the hearth, until all the roll was consumed.” Verse 23.
Neither the king nor his princes were afraid “nor rent their garments.” Certain of the princes, however, “had made intercession to the king that he would not burn the roll: but he would not hear them.” The writing having been destroyed, the wrath of the wicked king rose against Jeremiah and Baruch, and he forthwith sent for them to be taken; “but the Lord hid them.” Verses 24–26.
In bringing to the attention of the temple worshipers, and of the princes and king, the written admonitions contained in the inspired roll, God was graciously seeking to warn the men of Judah for their good. “It may be,” He said, “the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin.” Verse 3. God pities men struggling in the blindness of perversity; He seeks to enlighten the darkened understanding by sending reproofs and threatenings designed to cause the most exalted to feel their ignorance and to deplore their errors. He endeavors to help the self-complacent to become dissatisfied with their vain attainments and to seek for spiritual blessing through a close connection with heaven. —Prophets and Kings, pp. 432, 433.

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

“And moreover, because the Preacher was wise, he still taught the people knowledge; yet, he pondered and sought out and set in order many proverbs. The Preacher sought to find acceptable words; and what was written was upright—words of truth” (Eccles. 12:9, 10, NKJV).

This passage can be read to show that Solomon did not originate all the proverbs that he recorded. Under the inspiration of God, he “sought out” many sayings and searched to find “acceptable words.” In fact, the oft-quoted description of the virtuous woman in Proverbs 31 is attributed to the mother of an otherwise unknown King Lemuel, not Solomon (Prov. 31:1). Evidence points to the influence of Egyptian literature on Proverbs as well.

Similarly, the inspired historians of the Old Testament tell us that they referenced archives and other historical annals to narrate faithfully the story of God’s people.

Read 1 Kings 11:41; Luke 1:1–4; and Jude 1:14, 15. What do these verses tell us about how the inspired writers at times used non-biblical sources?

Ezra and Nehemiah are other examples of Bible writers who relied upon historical records to document their accounts. Ezra includes copies of letters and royal decrees regarding Jerusalem and Persia (see Ezra 4–7), and Nehemiah tells us about genealogical registries that he found and incorporated into his narrative (see Neh. 7:5–72).

This principle appears in the New Testament as well. “It is clear from Luke’s experience that Inspiration functions in a manner consistent with the natural operation of the mental faculties and does not set them aside. Here is an inspired writer who was led by the Holy Spirit to give diligent study to the available oral and written source materials on the life of Christ, and then to combine into a connected narrative the information thus gathered.”—The SDA Bible Commentary, vol. 5, p. 669.

Jude seems to be quoting from 1 Enoch 1:9—a noncanonical, inter­testamental Jewish work. Without mentioning their names, Paul also quoted from Greek philosophers (see Acts 17:28 and Titus 1:12).

Though the biblical writers were often guided by direct revelation through visions and dreams, this did not exclude the Holy Spirit from also inspiring these messengers to select material from other sources. Why is this an important concept for us to remember?

Supplemental EGW Notes

As the Spirit of God has opened to my mind the great truths of His Word, and the scenes of the past and the future, I have been bidden to make known to others that which has thus been revealed—to trace the history of the controversy in past ages, and especially so to present it as to shed a light on the fast-approaching struggle of the future. In pursuance of this purpose, I have endeavored to select and group together events in the history of the church in such a manner as to trace the unfolding of the great testing truths that at different periods have been given to the world, that have excited the wrath of Satan, and the enmity of a world-loving church, and that have been maintained by the witness of those who “loved not their lives unto the death” (Revelation 12:11). . . .
The great events which have marked the progress of reform in past ages are matters of history, well known and universally acknowledged by the Protestant world; they are facts which none can gainsay. This history I have presented briefly, in accordance with the scope of the book, and the brevity which must necessarily be observed, the facts having been condensed into as little space as seemed consistent with a proper understanding of their application.
In some cases where a historian has so grouped together events as to afford, in brief, a comprehensive view of the subject, or has summarized details in a convenient manner, his words have been quoted; but in some instances no specific credit has been given, since the quotations are not given for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presentation of the subject.
In narrating the experience and views of those carrying forward the work of reform in our time, similar use has been made of their published works.—Ye Shall Receive Power, p. 228.

In that hour of solemn responsibility, the apostle was calm and self-possessed. His heart was burdened with an important message, and the words that fell from his lips convinced his hearers that he was no idle babbler. “Ye men of Athens,” he said, “I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, To the Unknown God. Whom therefore ye ignorantly worship, Him declare I unto you.” With all their intelligence and general knowledge, they were ignorant of the God who created the universe. Yet there were some who were longing for greater light. They were reaching out toward the Infinite.
With hand outstretched toward the temple crowded with idols, Paul poured out the burden of his soul, and exposed the fallacies of the religion of the Athenians. The wisest of his hearers were astonished as they listened to his reasoning. He showed himself familiar with their works of art, their literature, and their religion. Pointing to their statuary and idols, he declared that God could not be likened to forms of man’s devising. These graven images could not, in the faintest sense, represent the glory of Jehovah. He reminded them that these images had no life, but were controlled by human power, moving only when the hands of men moved them; and therefore those who worshiped them were in every way superior to that which they worshiped.
Paul drew the minds of his idolatrous hearers beyond the limits of their false religion to a true view of the Deity, whom they had styled the “Unknown God.” This Being, whom he now declared unto them, was independent of man, needing nothing from human hands to add to His power and glory.—The Acts of the Apostles, p. 237.

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

What does Paul say about God’s treasure in 2 Corinthians 4:7?

Paul writes of God’s treasure as being entrusted to “earthen vessels” (human beings), so that God’s power might be shown in contrast to our own weaknesses. Scripture reveals that just as God’s messengers were not supernaturally preserved from failings in their personal lives (Moses, Elijah, David, Jonah, and Peter, for example), so their writings were not exempt from the imperfections of human understanding and communication.

“The union of the divine and the human, manifest in Christ, exists also in the Bible. The truths revealed are all ‘given by inspiration of God;’ yet they are expressed in the words of men and are adapted to human needs.”—Ellen G. White, Testimonies for the Church, vol. 5, p. 747.

The humanity of God’s messengers is not overridden by their divine calling to communicate the treasures of truth, as Paul wrote in 2 Corinthians 4:7. Nor does it appear that the Holy Spirit saw fit to prevent His messengers from making statements and writing words that we today find hard to harmonize or to explain. However few these verses are, it takes a very narrow mind to stumble over them. As Bible-believing Christians, we are to surrender to the Word of God to the degree that we understand it and trust the Lord, despite what we don’t understand.

Some discrepancies may be attributed to inconsequential mistakes by later copyists or to conflicting sources (records) that the inspired authors relied upon. When considering problematic passages, we need to ask ourselves if we fully understand the meaning of the writer’s words and whether further study might solve the difficulty.

Even if we are not able to resolve every seeming mistake or discrepancy, we find that they are inconsequential to the essence of the message being presented. We can have confidence that the divine truths of Scripture are faithfully revealed despite the imperfections of God’s messengers.

Why do you think God chose to use fallible human beings rather than sinless angels as His primary messengers?

Supplemental EGW Notes

God has been pleased to communicate His truth to the world by human agencies, and He Himself, by His Holy Spirit, qualified men and enabled them to do this work. He guided the mind in the selection of what to speak and what to write. The treasure was intrusted to earthen vessels, yet it is, none the less, from Heaven. . . . The obedient, believing child of God beholds in it [the testimony of God] the glory of a divine power, full of grace and truth.
The writers of the Bible had to express their ideas in human language. It was written by human men. These men were inspired of the Holy Spirit. Because of the imperfections of human understanding of language, or the perversity of the human mind, ingenious in evading truth, many read and understand the Bible to please themselves. It is not that the difficulty is in the Bible. . . .
The Scriptures were given to men, not in a continuous chain of unbroken utterances, but piece by piece through successive generations, as God in His providence saw a fitting opportunity to impress man at sundry times and divers places. Men wrote as they were moved upon by the Holy Ghost. . . .
Christ as manifested to the patriarchs, as symbolized in the sacrificial service, as portrayed in the law, and as revealed by the prophets, is the riches of the Old Testament. Christ in His life, His death, and His resurrection, Christ as He is manifested by the Holy Spirit, is the treasure of the New Testament. Our Saviour, the outshining of the Father’s glory, is both the Old and the New. . . . The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.
Jesus said of the Old Testament Scriptures—and how much more it is true of the New—“They are they which testify of me” (John 5:39). . . . Yes, the whole Bible tells of Christ. From the first record of creation, for “without him was not any thing made that was made” (John 1:3), to the closing promise, “Behold, I come quickly” (Revelation 22:12), we are reading of His works and listening to His voice. If you would become acquainted with the Saviour, study the Holy Scriptures.—The Faith I Live By, pp. 11, 12.

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

Ellen G. White’s experience and writings parallel much of what we have studied this week regarding God’s messengers in the Bible. She, too, received a divine commission to write out what had been revealed to her.

Reflecting in 1909, Ellen G. White wrote, “Because of the accident which had nearly cost me my life, I had been feeble in health and unable to write. . . . But one night the angel of the Lord came to my bedside and said to me, ‘You must write out the things that I give you.’ I said, ‘I can not write.’ Again the command was given, ‘Write out the things I give you.’ I thought I would try, and taking up a lapboard from the table, I began to write, and found that I could trace the words easily.”—The General Conference Bulletin, May 31, 1909.

Like the inspired writers of Scripture, Ellen G. White also employed literary assistants. Her secretaries did the work that editors are expected to do—assist authors in expressing their messages clearly while not inserting thoughts of their own. They were not ghostwriters or coauthors. Their work was dependent upon the material that Ellen G. White herself produced, whether written out by hand or delivered orally.

Ellen G. White also quoted and adapted material from other literary sources in her writing to aid in the presentation of her messages. By recommending to her readers some of the very books she used, it is evident that she was not intending to be deceitful or unfair to those authors, but she found in their language apt expressions to convey the truths that she wished to express.

What about discrepancies or inaccuracies?

“In regard to infallibility,” she wrote, “I never claimed it; God alone is infallible.”—Selected Messages, book 1, p. 37.

One may encounter certain statements in her writings that are difficult to understand or harmonize with others. Ellen G. White’s humanity was not overridden by her divine calling. Like all of us, Ellen White would grow and mature as well, a growth and maturity that is revealed in her writings.

As already stated, but worth repeating, she also corrected those who believed that every word she wrote came directly from heaven. “There are times when common things must be stated, common thoughts must occupy the mind, common letters must be written and information given that has passed from one to another of the workers. Such words, such information, are not given under the special inspiration of the Spirit of God.”—Selected Messages, book 3, p. 58.

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Supplemental EGW Notes

Ye Shall Receive Power, “Light Lasting Until the End,” August 30, p. 251.
God’s Amazing Grace, “Christ Our Righteousness,” June 24, p. 183.\

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

Num. 13:26–30; Jer. 36:20–26; 2 Chron. 36:15, 16; Matt. 23:30–35; 1 Cor. 10:6–12.

Memory Text:

“Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come” (1 Corinthians 10:11, NASB).

Some people today are encouraged to speak “their truth”—their experiences, their ideas, their needs, their boundaries, their ­convictions—whatever these may be. Every “truth” is valid (the thinking goes) and should not be silenced. What happens, however, when some of these deeply held “truths” conflict with the Truth, Jesus Christ, and His Written Word?

What happens is that some people will accept biblical truths and turn away from their errors; others, however, will cling to their lies. Some change their behavior in response to truth; others rebel against it. Such has been the history of humanity.

Biblical prophets were often called to deliver messages that people did not want to hear. As a result, many were criticized, ostracized, even threatened with death or indeed killed (Heb. 11:32–38). Despite all this, God’s prophets faithfully proclaimed their messages because divine prophetic guidance was not optional for them. It was lifesaving instruction for the people of God. Hence the messages had to be delivered, no matter the personal cost to the prophet.

*Study this week’s lesson to prepare for Sabbath, November 14.

Supplemental EGW Notes

Jeremiah called their attention repeatedly to the counsels given in Deuteronomy. More than any other of the prophets, he emphasized the teachings of the Mosaic law and showed how these might bring the highest spiritual blessing to the nation and to every individual heart. “Ask for the old paths, where is the good way, and walk therein,”­ he pleaded, “and ye shall find rest for your souls.” Jeremiah 6:16.
On one occasion, by command of the Lord, the prophet took his position at one of the principal entrances to the city and there urged the importance of keeping holy the Sabbath day. The inhabi­tants of Jerusalem were in danger of losing sight of the sanctity of the Sabbath, and they were solemnly warned against following their secular pursuits on that day. A blessing was promised on condition of obedience. “If ye diligently hearken unto Me,” the Lord declared, and “hallow the Sabbath day, to do no work therein; then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain forever.” Jeremiah 17:24, 25.
This promise of prosperity as the reward of allegiance was accompanied by a prophecy of the terrible judgments that would befall the city should its inhabitants prove disloyal to God and His law. If the admonitions to obey the Lord God of their fathers and to hallow His Sabbath day were not heeded, the city and its palaces would be utterly destroyed by fire.
Thus the prophet stood firmly for the sound principles of right living so clearly outlined in the book of the law. But the conditions prevailing in the land of Judah were such that only by the most decided­ measures could a change for the better be brought about; therefore he labored most earnestly in behalf of the impenitent. “Break up your fallow ground,” he pleaded, “and sow not among thorns.” “O Jerusalem, wash thine heart from wickedness, that thou mayest be saved.” Jeremiah 4:3, 14.
But by the great mass of the people the call to repentance and reformation was unheeded. Since the death of good King Josiah, those who ruled the nation had been proving untrue to their trust and had been leading many astray. Jehoahaz, deposed by the interference of the king of Egypt, had been followed by Jehoiakim, an older son of Josiah. From the beginning of Jehoiakim’s reign, Jeremiah had little hope of saving his beloved land from destruction and the people from captivity. Yet he was not permitted to remain silent while utter ruin threatened the kingdom. Those who had remained loyal to God must be encouraged to persevere in rightdoing, and sinners must, if possible, be induced to turn from iniquity.—Prophets and Kings, pp. 411, 412.\

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