Sabbath School Last Week

Read for This Week’s Study

Exod. 19:1–20:17, Rev. 21:3, Deut. 5:6–21, James 1:23–25, Rom. 3:20–24, Rom. 10:4.

Memory Text:

“ ‘ “You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to Myself. Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation” ’ ” (Exodus 19:4–6, NKJV).

Where did God lead Israel after He had liberated them from Egypt? To the Promised Land—where else? However geographi­cally correct, that answer is theologically wrong. God Himself answers it: “ ‘ “You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself ” ’ ” (Exod. 19:4, NIV; emphasis added). Thus, the biblical-theological answer to the question reveals God’s priority and goal: the Lord brought them to Himself.

When humans depart from God, He searches for them and calls them back to Himself. The best model of this profound truth is in the Garden of Eden, when Adam and Eve sinned against God, disobeyed His command, and hid from Him. He took the initiative and called: “ ‘Where are you?’ ” (Gen. 3:9, NKJV). He always makes the first step. Jesus states this eloquently: “ ‘Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest’ ” (Matt. 11:28, 29, NKJV).

God calls out to all of us; our eternal destiny depends on our response.

*Study this week’s lesson to prepare for Sabbath, August 23.

Supplemental EGW Notes

God’s favor toward Israel had always been conditional on their obedience. At the foot of Sinai they had entered into covenant relation­ship with Him as His “peculiar treasure . . . above all people.” Solemnly they had promised to follow in the path of obedience. “All that the Lord hath spoken we will do,” they had said. Exodus 19:5, 8. And when, a few days afterward, God’s law was spoken from Sinai, and additional instruction in the form of statutes and judgments was communicated through Moses, the Israelites with one voice had again promised, “All the words which the Lord hath said will we do.” At the ratification of the covenant, the people had once more united in declaring, “All that the Lord hath said will we do, and be obe­dient,” Exodus 24:3, 7. God had chosen Israel as His people, and they had chosen Him as their King.—Prophets and Kings, p. 293.

God brought them to Sinai; He manifested His glory; He gave them His law, with the promise of great blessings on condition of obedience: “If ye will obey My voice indeed, and keep My covenant, then . . . ye shall be unto Me a kingdom of priests, and an holy nation.” Exodus 19:5, 6. The people did not realize the sinfulness of their own hearts, and that without Christ it was impossible for them to keep God’s law; and they readily entered into covenant with God. Feeling that they were able to establish their own righteousness, they declared, “All that the Lord hath said will we do, and be obedient.” Exodus 24:7. They had witnessed the proclamation of the law in awful majesty, and had trembled with terror before the mount; and yet only a few weeks passed before they broke their covenant with God, and bowed down to worship a graven image. They could not hope for the favor of God through a covenant which they had broken; and now, seeing their sinfulness and their need of pardon, they were brought to feel their need of the Saviour revealed in the Abrahamic covenant and shadowed forth in the sacrificial offerings. Now by faith and love they were bound to God as their deliverer from the bondage of sin. Now they were prepared to appreciate the blessings of the new covenant. . . .
The same law that was engraved upon the tables of stone is written by the Holy Spirit upon the tables of the heart. Instead of going about to establish our own righteousness we accept the righteousness of Christ. His blood atones for our sins. His obedience is accepted for us. Then the heart renewed by the Holy Spirit will bring forth “the fruits of the Spirit.” Through the grace of Christ we shall live in obedience to the law of God written upon our hearts. Having the Spirit of Christ, we shall walk even as He walked. Through the prophet He declared of Himself, “I delight to do Thy will, O My God: yea, Thy law is within My heart.” Psalm 40:8. And when among men He said, “The Father hath not left Me alone; for I do always those things that please Him.” John 8:29.—Patriarchs and Prophets, p. 371.

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 Exodus 19:1–8. What did God promise them here, at the base of Mount Sinai?

God led the Israelites to Mount Sinai, where He would soon give them the Ten Commandments (the Decalogue). Jebel Musa (elevation: 7,497 feet, or 2,285 meters) in the Sinai Peninsula is likely where Moses met with God several times (for example, Exod. 3:1, Exod. 19:2, Exod. 24:18), and, years later, Elijah encountered God here (1 Kings 19:8). This is the same mountain where God called Moses to lead Israel out of Egypt (Exod. 3:1, 10). At that time, God informed Moses that he would worship God with libera­ted Israel in this same location, which would be a sign for Moses that the God of Abraham, Isaac, and Jacob was leading them (Exod. 3:12).

After two months of traveling, the Israelites arrived at Sinai (Exod. 19:1), where they would remain for about one year (compare Exod. 19:1 with Num. 10:11, 12). During this year, many laws were issued, as described in Exodus 19–40, Leviticus 1–27, and Numbers 1:1–10:10. Israel’s stay at Mount Sinai is the central piece of the narrative found in the first five books of Moses. Here is the foundation of their becoming God’s chosen people, the only nation not steeped in paganism and idolatry.

God takes the initiative and establishes the covenant between Himself and Israel. On the condition of the people’s obedience and their maintaining a relationship with Him, God promises to make them a special treasure, a kingdom of priests, a holy people.

To be a holy people means to be dedicated to God and to reveal His character to others, especially to the nations around them. They were also called to function as a kingdom of priests who would connect other people with God, leading them to Him and teaching them His ways and His laws. They were to be God’s special treasure because He wanted Israel as His channel to illuminate the world with knowledge of Him and His character.

This covenant was the legal establishment of a relationship between God and His people. The general covenant formula, which slightly varies in different texts, is: “I will be their God, and they will be my people” (see Exod. 6:7, Lev. 26:12, Jer. 24:7, Jer. 31:33, Heb. 8:10, Rev. 21:3).

Imagine being God’s “special treasure”! What special privileges would that encompass? What special responsibilities would you have?

Supplemental EGW Notes

The preparations were made, according to the command; and in obedience to a further injunction, Moses directed that a barrier be placed about the mount, that neither man nor beast might intrude upon the sacred precinct. If any ventured so much as to touch it, the penalty was instant death.
On the morning of the third day, as the eyes of all the people were turned toward the mount, its summit was covered with a thick cloud, which grew more black and dense, sweeping downward until the entire mountain was wrapped in darkness and awful mystery. Then a sound as of a trumpet was heard, summoning the people to meet with God; and Moses led them forth to the base of the mountain. From the thick darkness flashed vivid lightnings, while peals of thunder echoed and re-echoed among the surrounding heights. “And Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.” “The glory of the Lord was like devouring fire on the top of the mount” in the sight of the assembled multitude. And “the voice of the trumpet sounded long, and waxed louder and louder.” So terrible were the tokens of Jehovah’s presence that the hosts of Israel shook with fear, and fell upon their faces before the Lord. Even Moses exclaimed, “I exceedingly fear and quake.” Hebrews 12:21.
And now the thunders ceased; the trumpet was no longer heard; the earth was still. There was a period of solemn silence, and then the voice of God was heard. Speaking out of the thick darkness that enshrouded Him, as He stood upon the mount, surrounded by a retinue of angels, the Lord made known His law. Moses, describing the scene, says: “The Lord came from Sinai, and rose up from Seir unto them; He shined forth from Mount Paran, and He came with ten thousands of saints: from His right hand went a fiery law for them. Yea, He loved the people; all His saints are in Thy hand: and they sat down at Thy feet; every one shall receive of Thy words.” Deuteronomy 33:2, 3.
Jehovah revealed Himself, not alone in the awful majesty of the judge and lawgiver, but as the compassionate guardian of His people: “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.” He whom they had already known as their Guide and Deliverer, who had brought them forth from Egypt, making a way for them through the sea, and overthrowing Pharaoh and his hosts, who had thus shown Himself to be above all the gods of Egypt—He it was who now spoke His law.—Patriarchs and Prophets, pp. 304, 305.

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 Exodus 19:9–25. How did God prepare Israel to receive the Ten Commandments?

God gave specific instructions for what the Israelites were to do in preparation for the giving of the law at Sinai. Their external purity was to reflect their total dedication to God. They needed to be ready for the splendid manifestation of the Lord’s glory that was about to come. And when it did, it was accompanied by “thunderings and lightnings, and a thick cloud on the mountain; and the sound of the trumpet was very loud, so that all the people who were in the camp trembled” (Exod. 19:16, NKJV).

The Decalogue (the Ten Commandments) is the heart of God’s revelation and biblical ethics. It forms the substance and foundation of divine standards for all humanity; its principles are eternal and universal.

According to the biblical account, the Decalogue was announced by God (Exod. 19:19; Exod. 20:1; Deut. 5:4, 5, 24) and was written by Him (Exod. 24:12, Exod. 31:18, Deut. 5:22). It was twice given to Moses as a special gift (Exod. 32:19; Exod. 34:1; Deut. 10:1, 2).

In the book of Exodus, the Decalogue is called “the Testimony” (Hebrew: ‘edut; Exod. 31:18); or it is named “the words of the covenant” (Hebrew: dibre habberit; Exod. 34:28). In the book of Deuteronomy, they are written on “the tablets of the covenant” (Deut. 9:9, 11, 15, NKJV). Neither book in Hebrew uses the term “the Ten Commandments” (Hebrew: mitzwot, “commandments”). Instead, three times they call it “the Ten Words.” The Hebrew is ‘aseret haddebarim, from dabar, meaning “word, sentence, matter, thing, speech, story, promise, utterance.” (See Exod. 34:28, Deut. 4:13, Deut. 10:4.)

There are two versions of the Decalogue with very slight dif­ferences; the first one is recorded in Exodus 20:1–17 and the second in Deuteronomy 5:6–21. The second version, presented orally by Moses to Israel, occurred almost forty years after Sinai, just before the people entered the Promised Land (Deut. 1:3, 4; Deut. 4:44–47). These circumstances explain the slight differences between the two.

When Paul summarized the law as being love, he quoted from the Decalogue (Rom. 13:8–10). Love is, indeed, the sum of God’s law because He is a God of love (1 John 4:16).

How do you understand the idea of the Ten Commandments as an expression of God’s love? What does that mean? How is God’s love revealed in them?

Supplemental EGW Notes

The Lord then gave Moses express directions in regard to preparing the people for him to approach nigh to them that they might hear his law spoken, not by angels, but by himself. “And the Lord said unto Moses, go unto the people, and sanctify them today and tomorrow, and let them wash their clothes, and be ready against the third day; for the third day the Lord will come down in the sight of all the people upon Mount Sinai.” The people were required to refrain from worldly labor and care, and to possess devotional thoughts. God required them also to wash their clothes. He is no less particular now than he was then. He is a God of order, and requires his people now upon the earth to observe habits of strict cleanliness. And those who worship God with uncleanly garments and persons do not come before him in an acceptable manner. He is not pleased with their lack of reverence for him, and he will not accept the service of filthy worshipers, for they insult their Maker. The Creator of the heavens and of the earth considered cleanliness of so much importance that he said, “And let them wash their clothes.”
“And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it. Whosoever toucheth the mount shall be surely put to death. There shall not a hand touch it, but he shall surely be stoned, or shot through, whether it be beast or man, it shall not live. When the trumpet soundeth long, they shall come up to the mount.” This command was designed to impress the minds of this rebellious people with a profound veneration for God, the author and authority of their laws.
“And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud, so that all the people that was in the camp trembled.” The angelic host that attended the divine Majesty summoned the people by a sound resembling that of a trumpet, which waxed louder and louder until the whole earth trembled.
“And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire, and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.” The divine Majesty descended in a cloud with a glorious retinue of angels, who appeared as flames of fire.—Spiritual Gifts, vol. 3, pp. 262–264.

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 Exodus 20:1–17. What are the principles of the Decalogue, and how is it organized?

Note that the Decalogue does not begin with the commands but with God’s gracious action for His people:

“ ‘I am the Lord your God, who brought you out of Egypt, out of the land of slavery’ ” (Exod. 20:2, NIV). The Lord first shows His grace by giving freedom and salvation to Israel, and only then does He reveal His will. These commandments were to be observed out of love and gratitude for what God did for them.

God’s key summation word for the Decalogue is “love” (Rom. 13:10). The greatest commandment is the commandment of love, which is expressed in two ways: love to God (Deut. 6:5) and love to our neighbor (Lev. 19:18).

In the first four commandments, the Decalogue interprets what it means to love God; in the following six commandments, the law interprets what it means to love your neighbor. The Decalogue begins with honoring God above all (vertical love) and continues with respecting others (horizontal love):

1. Honoring and revering God by giving Him the first and the highest place in every situation of our life (the first commandment);

2. Honoring and preserving God’s unique position and not replacing Him by an idol in any form, either physical, symbolic, or spiritual. Our purest affections belong to the Lord (the second commandment);

3. Revering God’s name—His reputation and character (the third commandment);

4. Honoring His day of rest and worship—the Sabbath (the fourth commandment);

5. Respecting parents (the fifth commandment);

6. Respecting life (the sixth commandment);

7. Respecting marriage (the seventh commandment);

8. Respecting people’s property (the eighth commandment);

9. Respecting the reputation of others (the ninth commandment); and

10. Respecting self so that no selfish desires will mar our character (the tenth commandment).

As Jesus Himself said: “ ‘If you love me, you will keep my commandments’ ” (John 14:15, ESV; see also 1 John 4:20, 21). Thus, true obedience is simply an expression of love and gratitude toward Jesus, a love expressed most powerfully in how we treat our neighbors.

Supplemental EGW Notes

“And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. And the Lord came down upon mount Sinai, on the top of the mount, and the Lord called Moses up to the top of the mount, and Moses went up. And the Lord said unto Moses, Go down, charge the people, lest they break through unto the Lord to gaze, and many of them perish. And let the priests also, which come near to the Lord, sanctify themselves, lest the Lord break forth upon them.” Thus the Lord, in awful grandeur, speaks his law from Sinai, that the people may believe. He then accompanies the giving of his law with sublime exhibitions of his authority, that they may know that he is the only true and living God. Moses was not permitted to enter within the cloud of glory, but only draw nigh and enter the thick darkness which surrounded it. And he stood between the people and the Lord.
After the Lord had given them such evidences of his power, he tells them who he is. “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.” The same God who exalted his power among the Egyptians now speaks his law.—Spiritual Gifts, vol. 3, pp. 264, 265.

The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.” Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.—Patriarchs and Prophets, p. 305.

The great principles contained in the law of God enjoin upon us the duty of loving God supremely and our neighbors as ourselves. Those who love God will keep the first four precepts of the Decalogue, which define the duty of man to his Creator. But in carrying out this principle through the grace of Christ, we shall express in our characters the divine attributes, and will work out the love of God in all our dealing with our fellow men. “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” [John 3:16.] God gave His best gift to the world, and whosoever has the attributes of God will love his fellow men with the same love wherewith God has loved him. The Spirit of God dwelling in the heart, will be manifested in love to others.—“Our Duty to the Poor and Afflicted,” in Letters and Manuscripts, vol. 9, par. 3.

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 law of God reveals God’s character, who He is. As God is holy, righteous, and good, so also is His law. Paul confirms: “So the law is holy, and the commandment is holy and righteous and good” (Rom. 7:12, ESV).

In the Bible, the law of God is seen in a very positive light (Matt. 5:17, 18; John 14:15; 1 Cor. 7:19). One may create poems on the law (see Psalm 119), sing about the law (Psalm 19), and meditate on it day and night (Ps. 1:2, Josh. 1:8). The law helps keep one from evil and gives wisdom, understanding, health, prosperity, and peace (Deut. 4:1–6; Proverbs 2; 3).

1. God’s law is like a fence that creates a large free space for life and warns that—beyond a specific point—danger, problems, complications, and even death await (Gen. 2:16, 17; James 2:12).

2. The law is also a signpost pointing to Jesus, who forgives our sins and changes our lives (2 Cor. 5:17, 1 John 1:7–9). In this way, it leads us as a paidagogos, a custodian/guardian, to Christ (Gal. 3:24).

Read James 1:23–25. What is he saying, and how do these words help us realize what the function and importance of the law is, even though it cannot save us?

A mirror can reveal your defects, yes. But there is nothing in the mirror that can cure them. The mirror points to the problems but offers no solution to the problems. It’s the same with God’s law. Trying to be justified before God by keeping the law would be like staring at the mirror in hopes that, sooner or later, the mirror will make your defects go away.

Because salvation is by faith and not by works—including works of the law—some Christians claim that the law is done away with and that we no longer have to keep it. Of course, considering that the law itself is what defines sin—“I would not have known sin except through the law” (Rom. 7:7 NKJV)—this claim is a gross misinterpretation of the relationship of the law to the gospel. The existence of the law is precisely why we need the gospel.

How successful have you been in your attempts to obey God’s law? Well enough to base your salvation on it? If not, why do you need the gospel?

Supplemental EGW Notes

The Lord Jesus came to our world to represent the character of his Father. He came to live out the law, and his words and character were daily a correct exposition of the law of God. His own personal example testified to the world, to angels, and to men that he was keeping the law of God, and was a standard and pattern to mankind. “In him was life; and the life was the light of men.” Jesus was a living manifestation of what the law was, and he revealed in his personal character its true significance, and showed it to be the only remedy for the existing evils, when it was set free from the rubbish of men’s traditions and maxims. As it was expounded by the scribes and Pharisees, it was misleading because misrepresented, and it perverted the characters of those who received the traditions and commandments of men.
The Lord Jesus gave to men a representation of the character of God in his life and example. The law of God is the transcript of the character of God. And in Christ they had its precepts exemplified, and example was far more effective than the precept had been. Christ founded his kingdom upon the law of God, and those who followed Christ, imitating his life and character, were pronounced loyal and true to all God’s commandments. Jesus was a living illustration of the fulfillment of the law, but his fulfilling it did not mean its abolition and annihilation. In fulfilling the law, he carried out every specification of its claims.—“Christ the Impersonation of the Law,” Signs of the Times, March 14, 1895, par. 8, 9.

The plan of redemption is perfect in all its parts. It does not lessen the claims of the law of God in one jot or one tittle, in saving the sinner from the just penalty of the law. Through the provision of the death of God’s only-begotten Son in sinners’ behalf, the im­mutability of the law of God is demonstrated for time and eternity. Justice honors the law of God in providing a substitute for the transgressor; for Christ gave his own life a ransom in order that God might be just and yet be the justifier of him who believes in Jesus. The work of saving the lost through the merit of Christ magnifies the law, and harmonizes with every perfection of Jehovah. In the plan of salvation the highest honor is paid to the law of heaven’s government, and yet mercy is freely dispensed to the fallen sons of Adam. Every believing soul, cooperating with the Great Restorer, is blessed with heavenly grace and endowed with the richest treasures of the glory of God. The imagination can not picture anything more glorious than that which is attained through the plan of redemption. Well may we exclaim, “O the depth of the riches both of the wisdom and knowledge of God!”—“Christ Revealing the Character of the Law,” Signs of the Times, January 2, 1896, par. 3.

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 Romans 3:20–24. Though Paul is very clear that we cannot be saved by keeping the Ten Commandments, how then should the commandments function in our lives?

The Hebrew meaning of the term dabarim, used in the writing of Moses to describe the Ten Commandments (Exod. 34:28, Deut. 4:13, Deut. 10:4), does not literally mean “commandments,” but “words.” This “word,” dabar (singular), can have the meaning of a “promise.” That is why, in numerous places (1 Kings 8:56; 2 Chron. 1:9; Neh. 5:12, 13; Deut. 1:11; Deut. 6:3; Deut. 9:28; Josh. 9:21; Josh. 22:4; Josh. 23:5), dabar is translated either in a noun or verb form expressing the idea of promise.

Ellen G. White offers an insight into the function of the Decalogue: “The ten commandments . . . are ten promises.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 1, p. 1105. The Decalogue should be understood as promises from God that will guide us on the right path so that He can do wonderful things for us. But we must obey them.

Read Romans 10:4. How should we understand Paul’s statement that Christ is the “end” of the law?

Paul states that Jesus Christ is the telos of the law, but not in the sense that Christ abrogates the law or does away with it. Instead, this means that Christ is the goal and intent of the law; it does not mean that His atoning sacrifice terminates the validity and perpetuity of it.

On the contrary, Paul speaks about the importance of the law, about its legitimacy, and about its enduring authority (Rom. 3:31, 1 Cor. 7:19, Gal. 5:6). The meaning of the word telos is primarily purposeful and goal-oriented, not time related. Christ is the key to unlock the true meaning and purpose of God’s law. Thus, it would be incorrect to state that Christ invalidated, superseded, or abrogated the law. Christ is the goal of the law, the One to whom it points.

How does the law point us to Jesus? That is, what does the law reveal to us about ourselves that would indeed point us to Jesus?

Supplemental EGW Notes

“Till heaven and earth pass,” said Jesus, “one jot or one tittle shall in nowise pass from the law, till all be fulfilled.” By His own obedience to the law, Christ testified to its immutable character and proved that through His grace it could be perfectly obeyed by every son and daughter of Adam. On the mount He declared that not the smallest iota should pass from the law till all things should be accomplished—all things that concern the human race, all that relates to the plan of redemption. He does not teach that the law is ever to be abrogated, but He fixes the eye upon the utmost verge of man’s horizon and assures us that until this point is reached the law will retain its authority so that none may suppose it was His mission to abolish the precepts of the law. So long as heaven and earth continue, the holy principles of God’s law will remain. His righteousness, “like the great mountains” (Psalm 36:6), will continue, a source of blessing, sending forth streams to refresh the earth.
Because the law of the Lord is perfect, and therefore changeless, it is impossible for sinful men, in themselves, to meet the standard of its requirement. This was why Jesus came as our Redeemer. It was His mission, by making men partakers of the divine nature, to bring them into harmony with the principles of the law of heaven. When we forsake our sins and receive Christ as our Saviour, the law is exalted.—Thoughts From the Mount of Blessings, pp. 49, 50.

God has given us His holy precepts, because He loves mankind. To shield us from the results of transgression, He reveals the principles of righteousness. The law is an expression of the thought of God; when received in Christ, it becomes our thought. It lifts us above the power of natural desires and tendencies, above temptations that lead to sin. God desires us to be happy, and He gave us the ­precepts of the law that in obeying them we might have joy. . . .
When the law was proclaimed from Sinai, God made known to men the holiness of His character, that by contrast they might see the sinfulness of their own. The law was given to convict them of sin, and reveal their need of a Saviour. It would do this as its principles were applied to the heart by the Holy Spirit. This work it is still to do. In the life of Christ the principles of the law are made plain; and as the Holy Spirit of God touches the heart, as the light of Christ reveals to men their need of His cleansing blood and His justifying righteousness, the law is still an agent in bringing us to Christ, that we may be justified by faith. “The law of the Lord is perfect, converting the soul.” Psalm 19:7.
“Till heaven and earth pass,” said Jesus, “one jot or one tittle shall in nowise pass from the law, till all be fulfilled.” The sun shining in the heavens, the solid earth upon which you dwell, are God’s witnesses that His law is changeless and eternal. Though they may pass away, the divine precepts shall endure. “It is easier for heaven and earth to pass, than one tittle of the law to fail.” Luke 16:17. The system of types that pointed to Jesus as the Lamb of God was to be abolished at His death; but the precepts of the Decalogue are as immutable as the throne of God.—The Desire of Ages, p. 308.

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 Law Given to Israel,” pp. 303–310, and “Satan’s Enmity Against the Law,” pp. 331–342, in Patriarchs and Prophets.

“God purposed to make the occasion of speaking His law a scene of awful grandeur, in keeping with its exalted character. The people were to be impressed that everything connected with the service of God must be regarded with the greatest reverence.”—Ellen G. White, Patriarchs and Prophets, p. 303.

This principle of reverence is valid today. It springs from an understanding of God’s greatness, transcendence, and majesty. Seeing God’s glory creates gratitude in our hearts and humbles our pride. The closer we see God’s holiness, the more imperfections we will discern in our lives, leading us to thirst even more for His transforming Presence and to desire to be more like Him.

And, too, knowing what we are in contrast to Him and to His holy law makes us totally dependent upon Christ’s substitutionary death for us.

At the same time, Jesus made it clear that, if we humbly accept God as our Lord and King, His commands are not difficult to obey (Matt. 11:28–30). Christ made it plain that the divine law has permanent va­lidity (Matt. 5:17–20). When we keep God’s laws out of love and gratitude to Him because of the salvation that He has freely bestowed upon us, we can experience the fullness of a saving relationship with Him. While enjoying the great advantages of keeping the law (after all, look at the pain and hardship that violating it brings), we also can enjoy the assurance of knowing that our salvation is found in Jesus, not in our law-keeping.

Discussion Questions:

The preparation for receiving the law helped the people understand the sense of reverence they needed. Today, in our church and church life, where is there a similar sense of reverence and awe before God? Or have we somehow slowly lost it?

Dwell more on this covenantal formula: “I will be their God, and they will be my people.” What does this mean to us today, and how should it be revealed both individually and as a corporate people?

What God commands us to do, He enables us to do. Ellen G. White states that “all His biddings are enablings.”—Christ’s Object Lessons, p. 333. How does one put this promise, this dabar, into practice?

How are we to respond to the common argument we hear that, after the Cross, the law has been done away with? In most cases, what are they really saying has been done away with?

Supplemental EGW Notes

“Christ the Impersonation of the Law,” Signs of the Times, March 14, 1895.
“The Law and the Gospel,” Signs of the Times, February 25, 1897.\

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. 21:1–32, Exod. 22:16–23:33, 2 Kings 19:35, Matt. 5:38–48, Rom. 12:19, Matt. 16:27.

Memory Text:

“Then the Lord said to Moses, ‘Thus you shall say to the children of Israel: “You have seen that I have talked with you from heaven. You shall not make anything to be with Me—gods of silver or gods of gold you shall not make for yourselves” ’ ” (Exodus 20:22, 23, NKJV).

God desired His people to be different from the surrounding nations. He wanted them established as a devoted community of faith who would live under His leadership and authority. Everyone would be subject to His law. Judges were to be appointed as administrators of the law, and the priests were to teach it. Parents also played a crucial role.

In any culture, the laws reveal the ideals, goals, intent, and character of the lawmaker. For example, when Pharaoh ordered every Hebrew male baby killed, this law revealed what he was like: evil. In contrast, if a king made a law that every 18-year-old in the kingdom would be awarded a free higher education, many would consider this evidence of the king’s generosity and desire for his country to prosper.

God’s law reveals Him, that is, His goodness, love, values, righteousness, and His restraints against evil. As the law is holy and just, so is God. While creating space for an abundant life, the law also helps protect us from dangers and calamities. Respect for God, for each other, and for life’s values were the basis of His legislative system.

*Study this week’s lesson to prepare for Sabbath, August 30.

Supplemental EGW Notes

God’s law is his great standard of righteousness. This law is perfect in all its requirements; and God calls upon us to obey it; for by it our cases will be decided in that day when the books of heaven are opened, and the deeds of all come up in review before the Judge of the universe.
But there are, and ever have been, two classes in this world; and the question, What constitutes the difference between these two classes? is grave and important. One class love and fear God; the other do not wish to retain him in their knowledge. One class render obedience to his law; the other disregard and disobey his requirements. . . .
Weakened through sin, we can not of ourselves keep the law of God. But Christ came to our world to restore the moral image of God in men, and to bring them back from the path of disobedience to a path of obedience. His mission to the world was to reveal the character of God by living the law, which is the foundation of his government; and those who will accept him as their personal Saviour will grow in grace, and in his strength will be enabled to obey the law of God.
When Christ comes in the clouds of heaven only two classes, the obedient and the disobedient, will meet him. And only those who, having had the light upon God’s requirements, have been obedient to him, can meet him with joy. Those who have persisted in a course of disobedience, will flee in terror, hiding in the dens of the mountains, and saying to the rocks and the mountains, “Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb.” But those who have honored God by their obedience, will look up, and say, “Lo, this is our God; we have waited for him, and he will save us; this is the Lord, we have waited for him; we will be glad and rejoice in his salvation.”—“The Obedient and the Disobedient,” Signs of the Times, February 11, 1897, par. 1, 2, 15, 16.

Those who hold that Christ abolished the law teach that He broke the Sabbath and justified His disciples in doing the same. Thus they are really taking the same ground as did the caviling Jews. In this they contradict the testimony of Christ Himself, who declared, “I have kept My Father’s commandments, and abide in His love.” John 15:10. Neither the Saviour nor His followers broke the law of the Sabbath. Christ was a living representative of the law. No violation of its holy precepts was found in His life. Looking upon a nation of witnesses who were seeking occasion to condemn Him, He could say unchallenged, “Which of you convicteth Me of sin?” John 8:46, R. V.—The Desire of Ages, p. 287.

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