Sabbath School Week

Read for This Week’s Study

Gen. 15:6, Gal. 3:6–9, 1 Kings 18:19–39, Isaiah 53, Dan. 2:46–48, Mark 1:2–5, Matt. 11:1–6.

Memory Text:

“Also I heard the voice of the Lord, saying: ‘Whom shall I send, and who will go for Us?’ Then I said, ‘Here am I! Send me’ ” (Isaiah 6:8, NKJV).

In biblical times, prophets often played key roles in the history of God’s people. Sometimes they were center stage, taking powerful, if not crucial, positions in the life of the community.

However, being a prophet was a difficult calling. Their lives were often not easy but filled with sorrow, rejection, misunderstanding, and frustration.

Often God’s prophets did not readily accept their call to the prophetic office. And no wonder. Many prophets were strongly opposed by those who should have welcomed their messages. God’s prophets were ignored, ridiculed, beaten, or jailed. Others were stoned or hunted like wild animals. Several were martyred.

Today, in a generation flooded with violence, greed, immorality, exploitation, and all manner of satanic influences, the prophetic voice is often rejected or simply ignored. We are called to heed the voice of God’s prophets and to be messengers of the hope given to us through the prophets.

Last week we learned that, after the Fall in Eden, God worked to re­establish communication with human beings. This week we will examine some monumental times in history when God called prophets to realign His people with His messages for a fallen world.

*Study this week’s lesson to prepare for Sabbath, October 10.

Supplemental EGW Notes

During the years since the Lord first manifested Himself to the son of Hannah, Samuel’s call to the prophetic office had come to be acknowledged by the whole nation. By faithfully delivering the divine warning to the house of Eli, painful and trying as the duty had been, Samuel had given proof of his fidelity as Jehovah’s messenger; “and the Lord was with him, and did let none of his words fall to the ground. And all Israel from Dan even to Beer-sheba knew that Samuel was established to be a prophet of the Lord.”
The Israelites as a nation still continued in a state of irreligion and idolatry, and as a punishment they remained in subjection to the Philistines. During this time Samuel visited the cities and villages throughout the land, seeking to turn the hearts of the people to the God of their fathers; and his efforts were not without good results. After suffering the oppression of their enemies for twenty years, the Israelites “mourned after the Lord.” Samuel counseled them, “If ye do return unto the Lord with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only” (1 Samuel 7:3).
Here we see that practical piety, heart religion, was taught in the days of Samuel as taught by Christ when He was upon the earth. Without the grace of Christ the outward forms of religion were valueless to ancient Israel. They are the same to modern Israel.
There is need today of such a revival of true heart religion as was experienced by ancient Israel. Repentance is the first step that must be taken by all who would return to God. No one can do this work for another. We must individually humble our souls before God and put away our idols. When we have done all that we can do, the Lord will manifest to us His salvation.—Ye Shall Receive Power, p. 261.

As Elijah, divinely directed in seeking a successor, passed the field in which Elisha was plowing, he cast upon the young man’s shoulders the mantle of consecration. . . . To him it was the signal that God had called him to be the successor of Elijah. . . . Elisha must count the cost—decide for himself to accept or reject the call. If his desires clung to his home and its advantages, he was at liberty to remain there. But Elisha understood the meaning of the call. . . . Not for any worldly advantage would he forgo the opportunity of becoming God’s messenger, or sacrifice the privilege of association with His servant. . . . Without hesitation he left a home where he was beloved, to attend the prophet in his uncertain life. . . .
Many long for special talent with which to do a wonderful work, while the duties lying close at hand, the performance of which would make the life fragrant, are lost sight of. . . . Success depends not so much on talent as on energy and willingness. It is not the possession of splendid talents that enables us to render acceptable service, but the conscientious performance of daily duties, the contented spirit, the unaffected, sincere interest in the welfare of others. In the humblest lot true excellence may be found. The commonest tasks, wrought with loving faithfulness, are beautiful in God’s sight.—Conflict and Courage, p. 221.

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

From Genesis to Revelation, God has had a faithful remnant who have accepted the call to obedience in response to His grace (see Jer. 31:7, 31–34). For example, years after the dispersion from Babel, God chose Abram (later Abraham) to be an example of covenant faith, not just to his family but for all future generations. Surrounded by apostasy and moral ambivalence, Abram proved faithful to God’s call. (See Gen. 12:1–9.)

God communicated the terms of the covenant to Abraham and showed him how humanity’s salvation would be accomplished through the sacrifice of Christ (Gen. 15:6–17). To test Abraham’s faith and to illustrate the future sacrifice of God’s Son, Abraham was called upon to offer Isaac, his son, as a sacrifice to God (Gen. 22:1–17). What an excruciating test for the father of the faithful. Think of all the reasons Abraham could have used to disregard God’s explicit command, yet he faithfully obeyed. God stayed the hand of Abraham from killing Isaac and provided a ram in his stead.

Not all prophets were called by God to warn of impending doom. All were called, however, to restore the people to faithfulness and often to warn against apostasy, against oppression of those who were poor and needy, and against violation of the covenant and its stipulations.

Most important of all, however, the prophets were to reveal the promise of salvation found in the Messiah. The enduring testimony of the biblical prophets and of His Spirit in our post-apostolic era calls us to recognize and to warn others of the impending crisis that will come upon the world. Yet central to that warning is the good news of redemption for Jesus’ faithful people, those who have remained in covenantal relationship with Him (Rev. 12:17).

Read Genesis 15:6, Galatians 3:6–9, and Hebrews 11:8. What about Abraham’s life and character qualified him for God’s service, even though he was, clearly, a flawed man?

There are many parallels between Abraham’s day and ours. As paganism and idolatry ran rampant in Abraham’s day, so today many of the world’s competing ideologies aim to eliminate or marginalize Christianity. In contrast with much of the prevailing culture, God’s people today are called to reflect His image faithfully in their daily interactions with others, including their proclamation of the three angels’ messages (Rev. 14:6–12).

Scripture says that Abram “believed in the Lord; and he counted it to him for righteousness” (Gen. 15:6). How do you see the promise of the gospel powerfully revealed in this text? What hope can you take from this for yourself?

Supplemental EGW Notes

As the Bible presents two laws, one changeless and eternal, the other provisional and temporary, so there are two covenants. The cove­­nant of grace was first made with man in Eden, when after the Fall, there was given a divine promise that the seed of the woman should bruise the serpent’s head. To all men this covenant offered pardon, and the assisting grace of God for future obedience through faith in Christ. It also promised them eternal life on condition of fidelity to God’s law. Thus the patriarchs received the hope of salvation.
This same covenant was renewed to Abraham in the promise, “In thy seed shall all the nations of the earth be blessed.” Genesis 22:18. This promise pointed to Christ. So Abraham understood it, and he trusted in Christ for the forgiveness of sins. It was this faith that was accounted unto him for righteousness. The covenant with Abraham also maintained the authority of God’s law. The Lord appeared unto Abraham, and said, “I am the Almighty God; walk before me, and be thou perfect.” The testimony of God concerning His faithful servant was, “Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.” Genesis 17:1; 26:5. . . .
The Abrahamic covenant was ratified by the blood of Christ, and it is called the “second,” or “new,” covenant, because the blood by which it was sealed was shed after the blood of the first covenant. —The Faith I Live By, p. 77.

After the Flood the people once more increased on the earth, and wickedness also increased. . . . The Lord finally left the hardened transgressors to follow their evil ways, while He chose Abraham, of the line of Shem, and made him the keeper of His law for future generations. . . .
Though this covenant was made with Adam and renewed to Abraham, it could not be ratified until the death of Christ. It had existed by the promise of God since the first intimation of redemption had been given; it had been accepted by faith; yet when ratified by Christ, it is called a new covenant. The law of God was the basis of this covenant, which was simply an arrangement for bringing men again into harmony with the divine will, placing them where they could obey God’s law.—God’s Amazing Grace, p. 133.

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 1 Kings 18:19–39. What can we see from this story about how the prophetic office can work?

Elijah’s calling and manner of speech reflected his role as God’s messenger. To stop Israel’s apostasy, God sent Elijah to King Ahab in order to announce a multiyear drought. God used this affliction to turn His people away from idolatry and back to obedience. King and country blamed the prophet Elijah for their woe and sought his death.

On Mount Carmel, Elijah confronted the prophets of Baal and Asherah. God’s messenger made a Spirit-filled appeal to idolatrous Israel to denounce their false gods and return to the Lord. The people knew that their choices had led them into national apostasy. They were now ready to embrace the God of Elijah again, who had proved to be superior to their false gods, which, in reality, didn’t even exist.

Just prior to Christ’s second coming, God commands His church to proclaim the Elijah message again, and for people to turn away from their “idols” and be ready to stand in the great day of the Lord. God still communicates with His people through channels that He has selected. His Word and the gift of prophecy provide admonition, warning, counsel, and encouragement.

“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it.”—Ellen G. White, Selected Messages, book 1, p. 121.

Read Malachi 4:5, 6. How does the Elijah message impact the homes of those who follow God?

True revival starts in the heart and the home. The family is the cornerstone of the church and an indispensable building block of community. Revival in the home spreads a heavenly love to the church, the community, and the nation. This is God’s purpose for the Christian home. Revival also motivates God’s people for mission.

What kinds of idols, if any, exist in our homes, hearts, and churches today?

Supplemental EGW Notes

Among the mountains of Gilead, east of the Jordan, there dwelt in the days of Ahab a man of faith and prayer whose fearless ministry was destined to check the rapid spread of apostasy in Israel. Far removed from any city of renown, and occupying no high station in life, Elijah the Tishbite nevertheless entered upon his mission confident in God’s purpose to prepare the way before him and to give him abundant success. The word of faith and power was upon his lips, and his whole life was devoted to the work of reform. His was the voice of one crying in the wilderness to rebuke sin and press back the tide of evil. And while he came to the people as a reprover of sin, his message offered the balm of Gilead to the sin-sick souls of all who desired to be healed. . . .
To Elijah was entrusted the mission of delivering to Ahab Heaven’s message of judgment. He did not seek to be the Lord’s messenger; the word of the Lord came to him. And jealous for the honor of God’s cause, he did not hesitate to obey the divine summons, though to obey seemed to invite swift destruction at the hand of the wicked king. . . .
It was only by the exercise of strong faith in the unfailing power of God’s word that Elijah delivered his message. Had he not possessed implicit confidence in the One whom he served, he would never have appeared before Ahab. On his way to Samaria, Elijah had passed by ever-flowing streams, hills covered with verdure, and stately forests that seemed beyond the reach of drought. Everything on which the eye rested was clothed with beauty. The prophet might have wondered how the streams that had never ceased their flow could become dry, or how those hills and valleys could be burned with drought. But he gave no place to unbelief. He fully believed that God would humble apostate Israel, and that through judgments they would be brought to repentance. The fiat of Heaven had gone forth; God’s word could not fail; and at the peril of his life Elijah fearlessly fulfilled his commission.—Conflict and Courage, p. 205.

God would have His honor exalted before men as supreme, and His counsels confirmed in the eyes of the people. The witness of the prophet Elijah on Mount Carmel gives the example of one who stood wholly for God and His work in the earth. . . . “Let it be known this day that thou art God in Israel,” he prays, “and that I am thy servant, and that I have done all these things at thy word. Hear me, O Lord,” he pleads, “hear me.” . . .
His zeal for God’s glory and his deep love for the house of Israel present lessons for the instruction of all who stand today as representatives of God’s work in the earth.
Nothing is gained by cowardice or by fearing to let it be known that we are God’s commandment-keeping people. Hiding our light, as if ashamed of our faith, will result only in disaster. God will leave us to our own weakness. May the Lord forbid that we should refuse to let our light shine forth in any place to which He may call us. If we venture to go forth of ourselves, following our own ideas, our own plans, and leave Jesus behind, we need not expect to gain fortitude, courage, or spiritual strength. God has had moral heroes, and He has them now,—those who are not ashamed of being His peculiar people. Their wills and plans are all subordinate to the law of God. The love of Jesus has led them not to count their lives dear unto themselves. Their work has been to catch the light from the word of God and to let it shine forth in clear, steady rays to the world. “Fidelity to God” is their motto.—Conflict and Courage, p. 209.

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

Isaiah, a major prophet of the Old Testament, received His call to prophetic ministry directly from God (see Isa. 6:1–8). Overwhelmed by God’s holiness and majesty, Isaiah realized his unworthiness. In that moment, a seraph flew to Isaiah with a live coal from the heavenly altar and “purged” his sins. God then asked, “Whom shall I send, and who will go for us?” Isaiah’s response should be ours: “Here am I; send me” (Isa. 6:8).

Isaiah’s call came at a pivotal point in Israel’s history. Despite his own failings, the task of warning Israel and its leaders of their sins was very important. Isaiah’s prophecies are key Scripture passages, providing profound insight on God’s nature, the nature of humanity, and the unfolding plan of salvation. In fact, what is unquestionably the most powerful prophecy depicting not only the death of Jesus but what His death did for the world is found in Isaiah 53.

Read Isaiah 53. How did this amazing prophecy, written more than half a millennium before the Cross, so powerfully reveal Christ’s death for us? What should this prophecy teach us about the prophetic gift?

Isaiah’s prophecies foretold the Messiah’s purpose and mission (Isa. 53:3–5). They explained why Christ was “led like a lamb to the slaughter” (Isa. 53:7, NIV) and how His atoning sacrifice saved His people from their sins. The substitutionary aspect of Christ’s death is so explicitly depicted there, showing the foundation of the atonement made on behalf of all humanity.

“All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all” (Isa. 53:6). The universal nature of sin is depicted here; the universal nature of the Cross, the solution to sin, is depicted here as well. This chapter, perhaps more than any other in both the Old and New Testaments, shows the plan of salvation in such clear and unambiguous terms.

Yet, Isaiah’s prophetic calling was not easy. People found his dire predictions of their destruction preposterous, as many do today when warned about the consequences of sin (Rom. 6:23). Isaiah’s prophetic voice for his time and ours is clear (see Isa. 2:4, Isa. 5:20). It was the refusal of the nation to practice justice and reform that led to Jerusalem’s destruction. The same sin will mark the destruction of earth’s wicked inhabitants when Christ returns.

Go back through Isaiah 53 and write down everything that Jesus does for us, as depicted in those verses. What great hope can you take for yourself from what the prophet has revealed about what Christ’s death has done for us?

Supplemental EGW Notes

Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. . . . His view of himself might be expressed in the language of the apostle Paul, “O wretched man that I am! who shall deliver me from the body of this death?” Romans 7:24. . . .
“Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.
The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. . . . As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them.—The Faith I Live By, p. 190.

It was under circumstances of difficulty and discouragement that Isaiah, while yet a young man, was called to the prophetic mission. Disaster was threatening his country. By their transgression of God’s law the people of Judah had forfeited His protection, and the Assyrian forces were about to come against the kingdom of Judah. But the danger from their enemies was not the greatest trouble. It was the perversity of the people that brought upon the Lord’s servant the deepest depression. By their apostasy and rebellion they were inviting the judgments of God. The youthful prophet had been called to bear to them a message of warning, and he knew that he would meet with obstinate resistance. . . . His task seemed to him almost hopeless. . . .
Such thoughts as these were crowding upon his mind as he stood under the portico of the holy temple. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose up before him a vision of Jehovah sitting upon a throne high and lifted up, while His train filled the temple. On each side of the throne hovered the seraphim, two wings bearing them up, two veiling their faces in adoration, and two covering their feet. . . .
Never before had Isaiah realized so fully the greatness of Jehovah or His perfect holiness; and he felt that in his human frailty and unworthiness he must perish in that divine presence. “Woe is me!” he cried; “for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.” But a seraph came to him to fit him for his great mission. A living coal from the altar was laid upon his lips with the words: “Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” And when the voice of God was heard saying, “Whom shall I send, and who will go for us?” Isaiah with holy confidence responded, “Here am I; send me.” . . . The prophet was nerved for the work before him.—Conflict and Courage, p. 232.

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