Sabbath School Last Week

Read for This Week’s Study

Exod. 32:1–6; Ps. 115:4–8; Isa. 44:9, 10; Rom. 1:22–27; Exod. 32:7–32; Isa. 53:4.

Memory Text:

“Then Moses returned to the Lord and said, ‘Oh, these people have committed a great sin, and have made for themselves a god of gold! Yet now, if You will forgive their sin—but if not, I pray, blot me out of Your book which You have written’ ” (Exodus 32:31, 32, NKJV).

Moses had been absent from the camp of Israel for only 40 days, and what happened? God’s people had turned away from Him and worshiped a human-made idol, a golden calf. After so many mighty signs, experiences, and miracles, how could they have done that?

There could be many answers, and perhaps some truth in them all. Did the people not understand who God really was? Or were their powerful experiences with Him overshadowed by their carnal and sinful desires? Did they not appreciate what God had done for them and, instead, took it all for granted? Was their understanding clouded, marred by their everyday preoccupations and old sinful thinking? Were they simply ungrateful for God’s merciful actions on their behalf? Had they so quickly forgotten the mighty acts of God (Ps. 106:13, 21–23)? Or could it all be blamed on Aaron’s failed leadership? “ ‘The Lord was very angry with Aaron and would have destroyed him’ ” (Deut. 9:20, NKJV).

Whatever the reasons for this terrible apostasy, what lessons can we draw from it, not only about human sinfulness but about God’s gracious love for humans, despite their sinfulness?

*Study this week’s lesson to prepare for Sabbath, September 13.

Supplemental EGW Notes

It was the mixed multitude who came from Egypt with the Israelites that were the principal movers in this dreadful departure from God. They were called a mixed multitude, because the Hebrews had intermarried with the Egyptians.
The children of Israel had seen Moses ascend up into the mount, and enter into the cloud while the top of the mountain was all in flames. They waited for his return every day, and as he did not come from the mount as soon as they expected he would, they became impatient. Especially were the believing Egyptians, who left Egypt with the Hebrew host, impatient and rebellious.
A large company assembled around the tent of Aaron, and told him that Moses would never return—that the cloud which had ­hitherto led them now rested upon the mount, and would no longer direct their route through the wilderness. They desired something which they could look upon to resemble God. The gods of the Egyptians were in their minds, and Satan was improving this opportunity, in the absence of their appointed leader, to tempt them to imitate the Egyptians in their idolatry. They suggested that if Moses should never return to them, they could return into Egypt, and find favor with the Egyptians, by bearing this image before them, acknowledging it as their god.
Aaron remonstrated against their plans, until he thought the people were determined to carry out their purpose, and he ceased his reasoning with them. The clamors of the people made Aaron afraid of his life. And instead of standing up nobly for the honor of God, and trusting his life in his hands who had wrought wonders for his people, he lost his courage, his trust in God, and cowardly yielded to the wishes of an impatient people, and this, too, in direct opposition to the commands of God. He made an idol, and built an altar whereon they offered sacrifice to this idol. And Aaron submitted to hear the people proclaim, “These be thy gods, O Israel, which have brought thee up out of the land of Egypt.” What an insult to Jehovah! They had recently listened to the proclamation of the law of God from Sinai, amid the most sublime demonstrations of divine power, and when their faith was tested, by Moses’ being from them for a few weeks, they engaged in idolatry which had been so recently specified, and expressly forbidden by Jehovah. By so doing they transgressed the first and second commandments. God’s anger was kindled against them.—Spiritual Gifts, vol. 3, pp. 274, 275.

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

God called Moses to spend time with Him. Forty days and forty nights might have been a short period for Moses, but it seemed long, too long, for the Israelites. Their visible leader was absent. They became disoriented, impatient, fearful, and insecure. They wanted to have a visible god who would lead them, the “gods” whom they had seen all their lives in idolatrous Egypt.

Read Exodus 32:1–6. How was it possible for Aaron’s leadership to fail so spectacularly?

Aaron did not rise to the occasion. He failed to seize the moment and do what was right. Instead of trusting the Lord, he wilted before the majority. The people demanded the unthinkable: “ ‘Come, make us a god who will go before us’ ” (Exod. 32:1, NASB), and he consented.

People willingly gave gold to make the idol, and Aaron not only did not stop them but, in fact, he invited them to donate. He then participated in the molding of this false god. Afterward, the people declared: “This is your god, Israel, who brought you up from the land of Egypt” (Exod. 32:4, NASB). So sinful, wicked, and shortsighted. They had just fabricated this idol and then stated that it, the idol, had delivered them. Isn’t it amazing how sinful desires can pervert our thinking and actions? People celebrate their own creations, and their humanity and morality become debased in the process.

“Such a crisis demanded a man of firmness, decision, and unflinching courage; one who held the honor of God above popular favor, personal safety, or life itself. But the present leader of Israel was not of this character. Aaron feebly remonstrated with the people, but his wavering and timidity at the critical moment only rendered them the more determined. The tumult increased. A blind, unreasoning frenzy seemed to take possession of the multitude. There were some who remained true to their covenant with God, but the greater part of the people joined in the apostasy. Aaron feared for his own safety; and instead of nobly standing up for the honor of God, he yielded to the demands of the multitude.”—Ellen G. White, Patriarchs and Prophets, pp. 316, 317.

How could Aaron, a leader, have been so weak? In what ways might Aaron have sought to justify in his own heart his terrible actions?

Supplemental EGW Notes

Aaron endeavored to shield himself by relating the clamors of the people. . . . But his excuses and prevarications were of no avail. . . .
The fact that Aaron had been blessed and honored so far above the people was what made his sin so heinous. It was Aaron “the saint of the Lord” (Psalm 106:16), that had made the idol and announced the feast. It was he who had been appointed as spokesman for Moses, and concerning whom God Himself had testified, “I know that he can speak well” (Exodus 4:14), that had failed to check the idolaters in their heaven-daring purpose. He by whom God had wrought in bringing judgments both upon the Egyptians and upon their gods, had heard unmoved the proclamation before the molten image, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” It was he who had been with Moses on the mount, and had there beheld the glory of the Lord, who had seen that in the manifestation of that glory there was nothing of which an image could be made—it was he who had changed that glory into the similitude of an ox. He to whom God had committed the government of the people in the absence of Moses, was found sanctioning their rebellion. “The Lord was very angry with Aaron to have destroyed him” (Deuteronomy 9:20). But in answer to the earnest intercession of Moses, his life was spared: and in penitence and humiliation for his great sin, he was restored to the favor of God.
If Aaron had had courage to stand for the right, irrespective of consequences, he could have prevented that apostasy. If he had unswervingly maintained his own allegiance to God, if he had cited the people to the perils of Sinai, and had reminded them of their solemn covenant with God to obey His law, the evil would have been checked. But his compliance with the desires of the people and the calm assurance with which he proceeded to carry out their plans, emboldened them to go to greater lengths in sin than had before entered their minds. . . .
Of all the sins that God will punish, none are more grievous in His sight than those that encourage others to do evil.—Conflict and Courage, p. 98.

Here Aaron’s deficiency as a leader or governor of Israel is seen. The people beset him to make them gods to go before them into Egypt. Here was an opportunity for Aaron to show his faith and unwavering confidence in God, and with firmness and decision to meet the proposition of the people. But his natural desire to please and to yield to the people led him to sacrifice the honor of God. He requested them to bring their ornaments to him, and he wrought out for them a golden calf and proclaimed before the people: “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” And to this senseless god he made an altar and proclaimed on the morrow a feast to the Lord. All restraint seemed to be removed from the people. They offered burnt offerings to the golden calf, and a spirit of levity took possession of them. They indulged in shameful rioting and drunkenness; they ate, they drank, and rose up to play.—Testimonies for the Church, vol. 3, p. 296.

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 32:6. Where did their idolatry quickly lead them? (See also Ps. 115:4–8; Ps. 135:15–18; Isa. 44:9, 10.)

The golden calf resembled the Egyptian bull god, called Apis, or cow god, called Hathor. This was a blatant transgression of the first and second commandments (Exod. 20:3–6). This violation could not go unpunished because it openly broke their relationship with the living Lord. Instead of worshiping their Creator, the Israelites worshiped their own creation, which could not see, hear, smell, speak, care, love, or lead.

The Creation order was reversed: instead of understanding that they had been created in God’s image, they now made a god, not even in their own image—which would have been bad enough—but in the image of an animal. This was the god whom they wanted to serve? Thus, they had greatly sinned against the Lord (Isa. 31:7, Isa. 42:17).

In what ways does the golden calf apostasy reflect what is written in Romans 1:22–27?

Idolatry denies the theological understanding that God is God and man is man. Idolatry erases the gap between God and man (Eccles. 5:2) and breaks the connection with Him. Whether it is blatant and open or something concealed in the heart, idolatry quickly ruptures our relationship with the Lord and leads in a downward moral spiral. No wonder the text talks about what they did the next day: after offering sacrifices to the idol, they then began to party, in what Ellen G. White depicted as “an imitation of the idolatrous feasts of Egypt.”—Patriarchs and Prophets, p. 320.

Humans are geniuses at fabricating their own idols. They create their own gods, which is bad enough, but then they go and serve those gods. The Creator is replaced with things that, sooner or later, lead to moral degeneration.

What are ways today that humans worship the creation instead of the Creator?

Supplemental EGW Notes

During this period of waiting, there was time for them to meditate upon the law of God which they had heard, and to prepare their hearts to receive the further revelations that He might make to them. They had none too much time for this work; and had they been thus seeking a clearer understanding of God’s requirements, and humbling their hearts before Him, they would have been shielded from temptation. But they did not do this, and they soon became careless, inattentive, and lawless. Especially was this the case with the mixed multitude. They were impatient to be on their way to the Land of Promise—the land flowing with milk and honey. It was only on condition of obedience that the goodly land was promised them, but they had lost sight of this. There were some who suggested a return to Egypt, but whether forward to Canaan or backward to Egypt, the masses of the people were determined to wait no longer for Moses.
Feeling their helplessness in the absence of their leader, they returned to their old superstitions. The “mixed multitude” had been the first to indulge murmuring and impatience, and they were the ­leaders in the apostasy that followed. Among the objects regarded by the Egyptians as symbols of deity was the ox or calf; and it was at the suggestion of those who had practiced this form of idolatry in Egypt that a calf was now made and worshiped. The people desired some image to represent God, and to go before them in the place of Moses. God had given no manner of similitude of Himself, and He had prohibited any material representation for such a purpose. The mighty miracles in Egypt and at the Red Sea were designed to establish faith in Him as the invisible, all-powerful Helper of Israel, the only true God. And the desire for some visible manifestation of His presence had been granted in the pillar of cloud and of fire that guided their hosts, and in the revealing of His glory upon Mount Sinai. But with the cloud of the Presence still before them, they turned back in their hearts to the idolatry of Egypt, and represented the glory of the invisible God by the similitude of an ox!—Patriarchs and Prophets, p. 315.

Only a few days before, the presence of the Lord was manifest in such power that they were terribly afraid and asked that Moses might hear the words of God, and then speak the same to them. But now they wanted something present that they could depend upon.
They might, at this time, have been learning precious lessons, which the Lord was ready to give them, if they had trusted fully in him. But the result of their murmurings and unbelief was that Aaron made them a golden calf to represent God. He proclaimed this idol to be God, and a great deal of enthusiasm was created over this false god. If instead of doing this, he had called to mind the wonderful deliverance which God had wrought for them, and every mind had been drawn upon to express gratitude to God for all his rich mercies in delivering his people from Egyptian bondage, they might have been placed on vantage-ground, to glorify the Lord God who had wrought such wonderful deliverance from degradation and slavery.—“Correct Views Concerning the Testimonies,” Advent Review and Sabbath Herald, September 6, 1906, par. 12, 13.

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 32:7, 8. Why did God send Moses back to the camp of Israel?

By turning to an idol, the Israelites were in the process of divorcing themselves from the true God, the One who had delivered them from Egypt. The Lord squarely placed the blame on them, saying that they have “corrupted themselves” (Exod. 32:7, NKJV)—even crediting this statue with having delivered them from Egypt. What a direct contradiction to what God said to them (Exod. 20:2)! This denial of God’s presence and mighty acts was a serious matter. Their thinking and feelings were distorted and completely corrupted.

For the prophet Ezekiel, idolatry lay at the core of all the misery of God’s people, and from there springs all other sins (see, for example, Ezek. 8:1–18, Ezek. 20:1–44, Ezek. 22:1–12). We often wonder why ancient believers were so naïve and uncorrectable when they engaged in worshiping different human-made idols. We are quite sure that we would never do something like that. Are we really free of idols? The idols of today may have different shapes and forms, yet they have a similar appeal.

An idol is something that replaces God, and even though we know it is not right, we still worship it, often repeatedly. It captures our imagination, affection, time, and mind more than does God. It can even enslave our thinking. In fact, we become what we behold, and we will rise no higher than whatever “god” we serve.

If God is not at the center of your life, then other gods will fill His place. If we do not enjoy and cultivate God’s living Presence, we will enjoy and devote our lives to something or someone else. What we substitute for Christ may have different appearances: pride, self-centeredness, money, power, sex, food, TV, drugs, alcohol, impure thoughts, pornography, pleasures, work, sports, family, video games, films, shopping, ideas, politics, music, position, titles, grades, and so forth. The list has no end.

We are very creative and inventive in this regard. We can turn anything that is good, beautiful, and meaningful into an idol. Idolatry is extremely dangerous because it transforms our personality, our way of thinking, our affections, and our social life. It changes our identity and replaces genuine personal relationships with hollow and ultimately meaningless interactions that, in the end, cannot save us.

Supplemental EGW Notes

In the absence of Moses, the judicial authority had been dele­gated to Aaron, and a vast crowd gathered about his tent, with the demand, “Make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.” The cloud, they said, that had heretofore led them, now rested permanently upon the mount; it would no longer direct their travels. They must have an image in its place; and if, as had been suggested, they should decide to return to Egypt, they would find favor with the Egyptians by bearing this image before them and acknowledging it as their god.
Such a crisis demanded a man of firmness, decision, and unflinching courage; one who held the honor of God above popular favor, personal safety, or life itself. But the present leader of Israel was not of this character. Aaron feebly remonstrated with the people, but his wavering and timidity at the critical moment only rendered them the more determined. The tumult increased. A blind, unreasoning frenzy seemed to take possession of the multitude. There were some who remained true to their covenant with God, but the greater part of the people joined in the apostasy. A few who ventured to denounce the proposed image making as idolatry, were set upon and roughly treated, and in the confusion and excitement they finally lost their lives.
Aaron feared for his own safety; and instead of nobly standing up for the honor of God, he yielded to the demands of the multitude. His first act was to direct that the golden earrings be collected from all the people and brought to him, hoping that pride would lead them to refuse such a sacrifice. But they willingly yielded up their ornaments; and from these he made a molten calf, in imitation of the gods of Egypt. The people proclaimed, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” And Aaron basely permitted this insult to Jehovah. He did more. Seeing with what satisfaction the golden god was received, he built an altar before it, and made proclamation, “Tomorrow is a feast to the Lord.” The announcement was heralded by trumpeters from company to ­company throughout the camp. “And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink and rose up to play.” Under the pretense of holding “a feast to the Lord,” they gave themselves up to gluttony and licentious reveling.—Patriarchs and Prophets, pp. 316, 317.

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 32:9–29. What was Moses’ reaction to God’s threat to destroy Israel?

While Moses was still on Mount Sinai, God said that He would destroy the rebels and make Moses’ posterity into a great nation. But that was not what Moses wanted. Instead, he pleaded with the Lord, pointing out that the Israelites were not Moses’ people—they were God’s. He, Moses himself, had not brought them out of Egypt, but God had done it through His mighty works. And so Moses pled with God, stressing His early promises to the fathers. Moses was truly working as an intercessor between God and humanity.

After the “Lord relented from the harm which He said He would do to His people” (Exod. 32:14, NKJV), Moses returned to them. There is no record—unlike what would happen in Exodus 34:29, 30—that his face shone from the presence of the Lord. His face probably reflected his anger.

“When Moses approached the camp and saw the calf and the dancing, his anger burned and he threw the tablets out of his hands, breaking them to pieces at the foot of the mountain” (Exod. 32:19, NIV). Breaking the tablets containing the Decalogue was an external sign of breaking its content. God rebuked Moses for it, but later He commanded Moses to chisel two tablets to replace “ ‘the first tablets, which you broke’ ” (Deut. 10:2, NKJV). God Himself would rewrite the commands.

Moses sharply rebuked Aaron for surrendering to the demands of the people. “ ‘What did these people do to you, that you led them into such great sin?’ ” (Exod. 32:21, NIV). Aaron tried to excuse his transgression by (1) blaming others, and (2) by magic: “ ‘I threw it [the gold] into the fire, and out came this calf!’ ” (Exod. 32:24, NIV). What made matters worse was that Aaron himself had been greatly honored of God, having been given many privileges, which included going on the mountain with Moses and the 70 elders (Exod. 24:1).

What a dark irony! By claiming that a miracle had happened, Aaron wanted to trick his brother (notice how one sin leads to another; in this case, idolatry to lying). However, Moses was not fooled as he saw how wildly the people behaved. The negative consequences were evident, and Moses had to stop the rebellion immediately.

What should this story teach us about the power of intercessory prayer? Whom should you be praying for right now?

Supplemental EGW Notes

God saw that the children of Israel, especially the mixed multitude, were continually disposed to rebel, and, by their works, provoke him to destroy them. He knew that they would murmur against Moses when in difficulty, and grieve him by their continual rebellion. He proposed to Moses to consume them, and make of him a great nation. Here the Lord proved Moses. He knew that it was a laborious and soul-trying work to lead that rebellious people through to the promised land. He would test the perseverance, faithfulness and love of Moses, for such an erring and ungrateful people. But Moses would not consent to have Israel destroyed. He showed by his intercessions with God that he valued more highly the prosperity of God’s chosen people than a great name, or to be called the father of a greater nation than was Israel.
“And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak and say, For mischief did he bring them out to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever.”
The thought that the heathen nations, and especially the Egyptians, would triumph over Israel, and reproach God, was overwhelming to Moses. He could not let Israel go, notwithstanding all their rebellion, and their repeated murmurings against him. How could he give up a people for whom so much had been done, and who had in so wonderful a manner been brought out of Egypt. The news of their deliverance had been spread among all nations, and all people were anxiously watching to see what God would do for them. And Moses remembered well the words of the Egyptians, that he was leading them into the wilderness that they might perish, and he receive their possessions. And now if God should destroy his people, and exalt him to be a greater nation than Israel, would not the heathen triumph, and deride the God of the Hebrews, and say that he was not able to lead them to the land he had promised them? As Moses interceded for Israel before God, his timidity was lost in his deep interest and love for that people for whom he had, in the hands of God, been the means of doing so much. He presented before God his promise made to Abraham, Isaac, and Jacob. He prayed to God with firm faith and determined purpose. The Lord listened to his pleadings and regarded his unselfish prayer, and promised Moses that he would spare Israel.—Spiritual Gifts, vol. 3, pp. 276, 277.

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 32:30–32. How far did Moses go in his intercessory prayer for sinners?

Because of their rebellion, terrible things happened in the Israelite camp, including the deaths of many people (Exod. 32:28). The following day, Moses declared to the people: “ ‘You have committed a great sin. So now I will go up to the Lord; perhaps I can make atonement for your sin’ ” (Exod. 32:30, NKJV).

“Moses went back to the Lord and said, ‘Oh, what a great sin these people have committed! They have made themselves gods of gold. But now, please forgive their sin—but if not, then blot me out of the book you have written’ ” (Exod. 32:31, 32, NIV).

No wonder Moses is considered to be a type of Christ! Because of his intercessory prayer for sinners and his willingness to offer his own life for them, he surely reflected what Christ would do for all of us. What an exemplary compassion for transgressors! He demonstrated his total dedication to the Lord and His sacrificial love for people. The book of Exodus does not state how long Moses stayed with the Lord on the mount this particular time, but the book of Deuteronomy reveals that he was on Sinai this time for 40 days (see Deut. 9:18).

In Exodus 32:32, the word translated “forgive” is from a verb whose basic meaning is to “bear” or “carry,” such as in Isaiah 53:4, which reads (about Jesus): “Surely He has borne our griefs” (NKJV). It is the same verb—translated “forgive” in Exodus 32:32, and “borne” in Isaiah 53:4. What a powerful insight into the process of salvation and forgiveness and what it cost God to save us.

Indeed, Moses was asking the Lord to “bear” the people’s sin, which of course is what He did at the cross thousands of years later. Exodus 32:32 shows not only the idea of substitutionary atonement but also who does the substituting: God Himself.

This text shows how forgiveness comes. God in Christ bore our sins, the only way we could be forgiven them. What a powerful expression of the plan of salvation and a demonstration to us and to the cosmos about what it cost God to save us.

Moses asks God Himself to bear the sins of the people, and eventually, in Jesus, He does just that. How do we wrap our minds around this amazing truth? What does it tell us about God’s love for fallen humanity?

Supplemental EGW Notes

After the transgression of Israel in making the golden calf, Moses again goes to plead with God in behalf of his people. . . . He has learned from experience that in order to have an influence with the people he must first have power with God. The Lord reads the sincerity and unselfish purpose of the heart of His servant and condescends to commune with this feeble mortal, face to face, as a man speaks with a friend. Moses casts himself and all his burdens fully upon God and freely pours out his soul before Him. The Lord does not reprove His servant, but stoops to listen to his supplications. . . .
The answer comes: “My presence shall go with thee, and I will give thee rest.” But Moses does not feel that he can stop here. He has gained much, but he longs to come still nearer to God, to obtain a stronger assurance of His abiding presence. He has carried the burden of Israel; he has borne an overwhelming weight of responsibility; when the people sinned, he suffered keen remorse, as though he himself were guilty; and now there presses upon his soul a sense of the terrible results should God leave Israel to hardness and impenitence of heart. . . . Moses presses his petition with such earnestness and fervency that the answer comes: I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.”
Now, indeed, we would expect the prophet to cease pleading; but no, emboldened by his success, he ventures to come still nearer to God, with a holy familiarity which is almost beyond our comprehension. He now makes a request which no human being ever made before: “I beseech thee, show me thy glory.” What a petition to come from finite, mortal man! But is he repulsed? Does God reprove him for presumption? No; we hear the gracious words: “I will make all my goodness pass before thee.” . . .
In the history of Moses we may see what intimate communion with God it is man’s privilege to enjoy.—Conflict and Courage, p. 99.

Nobly did Moses stand the test, and show that his interest in Israel was not to obtain a great name, nor to exalt himself. The burden of God’s people was upon him. God had proved him, and was pleased with his faithfulness, his simplicity of heart, and integrity before him, and he committed to him, as to a faithful shepherd, the great charge of leading his people through to the promised land.—Spiritual Gifts, vol. 3, p. 278.

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, “Idolatry at Sinai,” pp. 315–327, in Patriarchs and Prophets.

This week’s lesson presents a special focus on God’s work in be­lievers. The Lord can do in us “immeasurably more than all we ask or imagine” (Eph. 3:20, NIV). We should not focus on ourselves and gratify our personal desires, because this leads to idolatry. Instead, our attention should be on God and His power. He gives the strength, which leads to a new and victorious life (Phil. 4:13; Jude 1:24, 25).

“Love no less than justice demanded that for this sin judgment should be inflicted. God is the guardian as well as the sovereign of His people. He cuts off those who are determined upon rebellion, that they may not lead others to ruin. In sparing the life of Cain, God had demonstrated to the universe what would be the result of permitting sin to go unpunished. The influence exerted upon his descendants by his life and teaching led to the state of corruption that demanded the destruction of the whole world by a flood. . . . The longer men lived, the more corrupt they became. So with the apostasy at Sinai. Unless punishment had been speedily visited upon transgression, the same results would again have been seen.”—Ellen G. White, Patriarchs and Prophets, p. 325.

Discussion Questions:

Dwell more on the question at the end of Monday’s study. What are ways that we can worship the creation itself, as opposed to the Creator? For example, how can we seek to be good stewards of the earth and seek to protect the environment without worshiping it or making it into an idol itself?

One may discern the gravity of the situation by the consequences and results of an action or by the seriousness of the reaction to the event. Why did Moses order the execution of those who stubbornly refused to repent and continued in their rebellion against God and His teaching?

Why is substitutionary atonement the only correct model of atonement? Why is any theory of atonement that denies, or downplays, the substitutionary foundation of the gospel a grievous theological error? Read 1 Peter 2:24. How does it powerfully reveal the idea of Jesus as our Substitute?

Supplemental EGW Notes

“Strength in Self-Sacrifice,” Youth’s Instructor, February 12, 1903, par. 1–14.
“A Crisis in Israel,” Conflict and Courage, April 1, p. 97.\

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. 33:7–34:35; Deut. 18:15, 18; John 17:3; Rom. 2:4; John 3:16; 2 Cor. 3:18.

Memory Text:

“And the Lord passed before him and proclaimed, ‘The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation’ ” (Exod. 34:6, 7, NKJV).

We all need to grow in our walk with God. Without growth, we are dead. The apostle Peter declares: “But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever! Amen” (2 Pet. 3:18, NIV). We need to be willing to grow. We are daily in God’s university, where there is no graduation but a constant learning process. In each stage of growth, you can be perfect if you allow God to mold you into the person that He calls you, in Christ, to be.

Think of a school. If first-graders learn how to read and count to 100, they receive a passing grade because their knowledge is perfect at that stage and scale of growth. However, if this same level of knowledge, and no more, was detected in a high schooler, it would indicate a colossal failure in his or her education. It is similar with our growth in the grace and knowledge of God. In each stage of our development, we can be as perfect in our sphere as Christ was in His.

This week we study how Moses, through knowing and following God’s instructions, was growing in his walk with the Lord.

*Study this week’s lesson to prepare for Sabbath, September 20.

Supplemental EGW Notes

After the transgression of Israel in making the golden calf, Moses again goes to plead with God in behalf of his people. He has some knowledge of those who have been placed under his care; he knows the perversity of the human heart, and realizes the difficulties with which he must contend. But he has learned from experience that in order to have an influence with the people, he must first have power with God. The Lord reads the sincerity and unselfish purpose of the heart of his servant, and condescends to commune with this feeble mortal, face to face, as a man speaks with a friend. Moses casts himself and all his burdens fully upon God, and freely pours out his soul before him. The Lord does not reprove his servant, but stoops to listen to his supplications.
Moses has a deep sense of his unworthiness, and his unfitness for the great work to which God has called him. He pleads with intense earnestness that the Lord will go with him. The answer comes, “My presence shall go with thee, and I will give thee rest.” [See Exodus 33:12–23.] But Moses does not feel that he can stop here. He has gained much, but he longs to come still nearer to God, to obtain a stronger assurance of his abiding presence. He has carried the burden of Israel; he has borne an overwhelming weight of responsibility; when the people sinned, he suffered keen remorse, as though he himself were guilty; and now there presses upon his soul a sense of the terrible results, should God leave Israel to hardness and impenitence of heart. They would not hesitate to kill Moses, and through their own rashness and perversity they would soon fall a prey to their enemies, and thus dishonor the name of God before the heathen. Moses presses his petition with such earnestness and fervency that the answer comes, “I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.”—Gospel Workers, p. 33.

But Moses discerned ground for hope where there appeared only discouragement and wrath. The words of God, “Let Me alone,” he understood not to forbid but to encourage intercession, implying that nothing but the prayers of Moses could save Israel, but that if thus entreated, God would spare His people. . . .
As Moses interceded for Israel, his timidity was lost in his deep interest and love for those for whom he had, in the hands of God, been the means of doing so much. The Lord listened to his pleadings, and granted his unselfish prayer. God had proved His servant; He had tested his faithfulness and his love for that erring, ungrateful people, and nobly had Moses endured the trial. His interest in Israel sprang from no selfish motive. The prosperity of God’s chosen people was dearer to him than personal honor, dearer than the privilege of becoming the father of a mighty nation. God was pleased with his faithfulness, his simplicity of heart, and his integrity, and He committed to him, as a faithful shepherd, the great charge of leading Israel to the Promised Land.—Patriarchs and Prophets, 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.