Inverse 1q 202442

Copyright © 2024 by the Sabbath School & Personal Ministries Department, General
Conference of Seventh-day Adventists, 12501 Old Columbia Pike, Silver Spring, MD 20904,
USA.
January–March 2024 A General Conference
Sabbath School & Personal Ministries Department Publication
Jesus and Liberty

First Quarter 2024
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inVerse
Jesus and Liberty
January–March 2024
Staff
Editor: Joe Reeves
Senior Editorial Assistant: Paige Swanson
Director of Sabbath School: Jim Howard
Principal Contributor: Joe Reeves
Design & Illustration: Types & Symbols
Copyeditor: Paige Swanson
Editorial Office: Sabbath School & Personal Ministries Department, General Conference of
Seventh-day Adventists, 12501 Old Columbia Pike, Silver Spring, MD 20904-6600, USA.
Place orders with Pacific Press® Publishing Association, P.O. Box 5353, Nampa, ID 83653-
5353, USA.
Unless otherwise stated, all Scripture is taken from the New King James Version®. Copyright ©
1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.
Copyright © 2024 by the Sabbath School & Personal Ministries Department, General
Conference of Seventh-day Adventists.
Printed in the USA.

Contents
Week 1 The Spirit of Christ Luke 9:43–56 (54–56)
Week 2 Political Hopes Dashed Luke 5:27–39 (27–32)
Week 3 Dealing with Dissenters Matthew 13:24–43 (24–30)
Week 4 Finding Real Freedom John 8:31–47 (31–38)
Week 5 Separating Church and State Matthew 22:15–22 (17–21)
Week 6 The Coalition Against Christ Luke 23:1–43 (1–5)
Week 7 Understanding Theocracy Ezekiel 21 (24–27)
Week 8 Surrendering and Defending Rights Acts 25, 26 (25:17–22)
Week 9 The Persecuted Church Daniel 7 (23–28)
Week 10 The Struggle Against Slavery Revelation 14:6–20 (6–8)
Week 11 The Final Tyranny Revelation 13 (13–15)
Week 12 The Sabbath Controversy Revelation 14:1–13 (1–5)
Week 13 Ultimate Liberation Revelation 21 (1–8)

Philosophy of inVerse
The inVerse Bible Study Guide curriculum has been developed for those who yearn for a more
profound Bible study experience. It will dare you to engage Scripture more deeply and more
broadly, ultimately enriching the ability to share your growing experience with others.
Everything from the content to the format has been designed to enhance your spiritual journey if
you will accept the challenge of engaging this Bible study.
Format
There will be two formats: the Journal edition that utilizes digital space and the Print edition that
is abridged for traditional users. If you page through the Journal edition, you will immediately be
struck by how much blank space there is! No, we did not forget to print the text, nor are we
simply trying to save money on ink. The space has been intentionally left open for you to fill in
with your personal study of the Bible. The margins provide guidance on how to engage the text
for study, and you will document your experience with Scripture in the journaling space
provided.
Numerous studies have shown that writing out by hand your thoughts, reflections, and
engagement with the text will deepen their kinesthetic impression on your mind. Something
about putting pen to paper helps us to tactilely internalize the material. No, it’s not the same as
typing it out! In this stage of the digital world, we need to benefit from the unlimited space of the
digital but also not to be slaves to its limitations. So take the time to write in those open spaces!
Don’t worry if your handwriting is terrible! This journal is for your own record, so just make
sure it’s legible to you.

On that note, this Journal will be a resource for you to reference anytime you need to share a
Bible study, preach a sermon, or refresh yourself on the particular Bible topic. Place inVerse on
your bookshelf; as you continue through the curriculum, enjoy the aesthetic appeal of the
curriculum on display in your personal library.
Content
Four inVerse Bible Study Guides will be produced each year. Twice a year, the topics covered
will correlate with the topics presented in the Adult Bible Study Guide (ABSG). Even then,
while the topic for the quarter may be similar to that of the ABSG, the specific weekly material
will differ. The remaining two topics for the year will not mirror the ABSG but will be specially
selected to address young adults.
While the inVerse curriculum is intended primarily for the young adult Sabbath School
experience, it can also be used as a versatile tool for personal ministry application. There are no
dates printed, so that you can use and reuse this resource anytime with anyone. There are also no
days of the week; so if, for instance, you have a small group Bible discussion on a Wednesday
evening, you could make Thursday your first day of study that culminates in a group discussion
the following Wednesday. The discussion questions at the end of the weekly lesson (entitled
inQuire) will help stimulate your small group discussion whenever you hold it.
A notable change is the sparse commentary included. Removing the commentary in the Journal
edition is intended to encourage personal Bible study, rather than relying on someone else’s
comments from their Bible study. There is commentary available online, accessible through the
QR codes in your study guide. However, just as the discussion with your small group only
enhances your Bible study, the online commentary is mean to augment your understanding
throughout the week.
Benefits
In summary, some benefits of the inVerse Bible Study Guide curriculum include:
• Deepening your identity as a Christ-centered, Bible-believing, and Advent-awaiting
Christian
• Learning how to study the Bible for yourself
• Generating your own Bible studies for use in sharing
• Teaching others how to study the Bible and journal
• Understanding the Bible topics better after having developed the material yourself
• Participating in a livelier small group Bible discussion based on advance preparation
• Stretching your faculties by engaging both the analog and the digital in your study
• Hearing fewer opinions and more of what the Bible actually says on topics
• Knowing, loving, and serving the Lord Jesus Christ more fully
Finally, it may take a bit more effort on your part to feel the benefits of this new curriculum, but
the effort will be well worth it. Pray earnestly for the aid of the Holy Spirit as you wrestle with
some texts, or as you learn the discipline of consistently meditating on the Word of God. Allow
God to teach you and to mold you as you engage Scripture and you will not regret it.
A Quick Guide to Usage
1. Pray seriously and honestly!

2. Read with a digital or analog Bible (it’s a Bible study guide—don’t skim over the Bible parts!)
3. Use your favorite writing utensil for the analog Journal components.
4. In the Journal edition, scan the QR code for more commentary and resources on the text.
5. Use inVerse either for daily devotions (seven steps for seven days; 13 weeks for every three
months) or for weekly Bible study, Sabbath School, prayer meeting, family worships, or
discipleship on how to study the Bible.
Study Guide Sections
inTro—introduces the passage of the week as well as its main themes
inScribe—provides a prompt to write out the text
inGest—focuses on practical points, reflective principles, and contextual details
inTerpret—focuses on more apologetic perspectives and questions that might arise from the
passage
inSpect—provides a list of verses outside the main passage to be cross-studied for deeper insight
and clarity
inVite—centers the passage and its principles on bringing out and pointing to Jesus Christ, the
living Word
inSight—presents a perspective from the writings of Ellen White on the passage or theme
inQuire—introduces a list of questions to be answered reflectively or used as a resource for
discussion (in a Sabbath School class, for instance)
Further Study Resources
Users are also encouraged to watch inVerse on Hope Channel TV
(https://www.hopetv.org/inverse) for the corresponding lesson. This online roundtable discussion

seeks to study the Bible with warm humor, practical intelligence, simple application, and
authenticity. May you be blessed as you embark on this experience and as the Holy Spirit opens
your mind and heart to Him.
inVerse is a publication of the Sabbath School and Personal Ministries Department of the
General Conference of Seventh-day Adventists for university students, young adults, working
professionals, and young parents.
Introduction
Lessons
Inside Back Cover: inVerse on Hope TV Ad

Jesus and Liberty
A few months ago, I participated in a small interfaith panel that discussed religious liberty. At
this event, I sat between a Buddhist teacher and a Roman Catholic priest—people whose beliefs
are very different from my own. I was glad to have the opportunity to share a few Seventh-day
Adventist perspectives on religious liberty with this diverse audience. My comments at this table
touched on four topics:
1. The church needs to follow Jesus’ example of winning with love and influence rather
than fighting with weapons of force and power (John 18:36).
2. There is a temptation for government agencies to lower the priority of religious liberties.
For example, one of those agencies recently blocked a Christian couple from adopting
their own granddaughter because they wouldn’t agree to support gender transitioning
therapies if she requested them before adulthood. This couple’s deep conviction
regarding the protection of their granddaughter’s sexual health was enough for the
government agency to deny them custody (see
www.youtube.com/watch?v=S0yhbikRRuI).
3. Adventism strongly adheres to the doctrine of separation of church and state, following
the tradition of Baptist pastor Roger Williams, who was an early pioneer of religious
liberty in America. Williams advocated that the government and its laws must not
interfere in our relationship with God as defined in the first four commandments (Ex.
20:3–11; Matt. 22:37, 38). Williams believed the government’s role should be limited to
the last six commandments, which deal with civility in neighbor-to-neighbor

relationships (Ex. 20:12–17; Matt. 22:39). Adventists have a strong history of advocating
for separation of church and state.
4. Christians around the world are likely feeling hurt and angry after suffering the
shutdowns and subsequent isolation caused by COVID-19. In places where churches
were closed while casinos and taverns were remained open, one can see why Christians
may feel pressed or even attacked by secularism. However, we must also guard against
Christians who overreact to an imbalance in the political equilibrium. This can eventually
result in religious tyranny, which is just as bad or even worse than secular tyranny. In the
past two thousand years, more lives have been lost to religious zeal than secular
despotism.
This panel was the first of its kind in our local area. People in many places are becoming more
concerned about the increasing threats to religious liberty, hence the growing number of similar
events across various organizations and churches. Young adults today can expect this to be a
trending topic of interest in the coming years.
The Adventist understanding of biblical prophecy leads us to believe that religious liberty will
become a central matter of popular debate and public interest. If religious liberty is indeed a
looming crisis, it would behoove all believers to equip themselves with biblical perspectives on
this important topic. Ellen White urges, “We should endeavor to disarm prejudice by placing
ourselves in a proper light before the people. We should bring before them the real question at
issue, thus interposing the most effectual protest against measures to restrict liberty of
conscience. We should search the Scriptures and be able to give the reason for our faith”
(Testimonies for the Church, vol. 5 [1885], 452).
Religious liberty should never be relegated to mere philosophy, or legal jargon; it’s a biblical
issue that impacts people in every culture and in every part of the world. To neglect this topic is
to neglect the Adventist mission and message. “The banner of truth and religious liberty held
aloft by the founders of the gospel church and by God's witnesses during the centuries that have
passed since then, has, in this last conflict, been committed to our hands. The responsibility for
this great gift rests with those whom God has blessed with a knowledge of His word” (Ellen
White, Acts of the Apostles [1911], 68, 69).
This quarter’s study explores biblical principles that can equip every person to better understand
Jesus and liberty. The first several chapters close examine Jesus’ life, for Jesus is central to our
understanding of religious liberty. One chapter examines how Paul’s life demonstrated Jesus’
principles, and the remaining few chapters cover the implications of biblical prophecy and how
extending freedom helps prepare us for the Second Coming.
Each chapter begins with a story from history, moving from the early church in Rome to the
Protestant Reformation in Europe to the origins of Adventism in North America. These stories
illustrate the challenges that people around the world face still today. May this study draw you
closer to Christ and better prepare you to be His representative wherever God has placed you!
Joe Reeves, Editor
Unless otherwise noted, Bible texts are from the New King James Version. Copyright © 1979,
1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.
Unless otherwise noted, Bible texts in EGW quotes are from the King James Version.
lesson one
The Spirit of Christ
Luke 9:43–56
inTro
Ignoring Jesus’ Principles
The Edict of Milan in A.D. 313 brought an end to 150 years of sporadic and intense periods of
Christian persecution at the hands of the Roman Empire. Prior to this decree, believers who
refused to declare that Caesar was a god and swear loyalty to him as such had been hunted, fined,
imprisoned, fed to lions, crucified, burned alive, and suffered many other atrocities. Christians
hid in caves and fled to remote regions to save their lives and protect their families. Houses of
worship were razed to the ground and property was confiscated. Scriptures, which were slowly
and painfully copied by hand, were collected and burned. Weary Christians welcomed the Edict
of Milan, which was the first proclamation guaranteeing religious liberty to every citizen of the
Roman Empire.
If only the professed followers of Jesus Christ had remained content with their standing and true
to the noble principles of this decree, the world may have been spared the following millennia of
religious tyranny. Who could have guessed that in the span of a few years, professed Christians
would be clamoring for political control and domination over other religions and even over
fellow Christians who held opposing beliefs? During the reign of the Roman emperor
Constantine (A.D. 306–337), Christian churches formed alliances with the emperor that granted
them large government favors. The church as a whole became corrupt with political and financial
ambitions that directly opposed Jesus’ principles. If the church had remained true to Christ’s
teachings and spirit it would have prevented the unholy mixture of church and state that resulted
in the religious tyranny of the Middle Ages.
In just a few centuries, the church had ironically become an excellent example of what Jesus said
not to be. It had made a habit and a business of doing exactly what Jesus instructed us to avoid
doing. In the sixteenth century, the Protestant Reformation began to slowly rediscover basics of
religious liberty. Today, it’s central to the mission of the church, to know and promote the
original principles that Jesus established.

Journal (inScribe):
Write out Luke 9:43–56 from the translation of your choice. If you’re pressed for time, write
out verses 54–56. You may also rewrite the passage in your own words, or outline or mind-
map the passage.

inGest
The Spirit of the Disciples
Adventists have long believed that “religious liberty includes the human right to have or adopt
the religion of one’s choice, to change religious belief according to conscience, to manifest one’s
religion individually or in community with fellow believers, in worship, observance, practice,
witness, and teaching, subject to respect for the equivalent rights of others” (Seventh-day
Adventist Church Manual [2015], 95). Jesus Christ is the perfect example of One who had the
power to compel and control and yet always honored every individual’s choice of whether or not
to believe, to profess, to follow. Jesus’ respect for individual rights highly contrasted His
disciples’ impulse to force submission.
Jesus’ disciples were deeply entrenched in their culture. It was an age of intense political strife
and national bigotry. Much like today, various factions competed for power and resources. This
was especially true when Rome ruled Israel, evidenced by the occasional rebel group that formed
to gain freedom and restore Israel’s national honor. Restlessness and revolution stirred the
masses in Christ’s time, affecting the disciples to the degree that James and John asked if Jesus
wanted them to call fire down from heaven to destroy the Samaritan people after they failed to
give Him a warm welcome (Luke 9:54).

The disciples coated their hostility with a veneer of spirituality and supported it with a reference
to the Old Testament. In no area is the human heart more deceptive than when justifying the
spirit of cruelty and retaliation. If only the disciples could see themselves as Jesus saw them!
Jesus warned them, “You do not know what manner of spirit you are of” (v. 55).
Jesus’ answer to their violent request highlighted the boundaries He would never cross. Not once
in His ministry did He try to intimidate, threaten, or force people to follow Him or reform their
ways, for His mission in no way included destruction of life or property (v. 56). Unfortunately,
this attribute has often been forgotten in the centuries since Christ lived. If the church leaders and
professed Christians in every age had always renounced the misguided spirit of the disciples and
embraced Christ’s spirit, church history never would have included the acts of persecution and
tyranny committed in the name of religion.
Jesus clearly told us how we should react when a house or town does not receive us warmly:
“And whoever will not receive you nor hear your words, when you depart from that house or
city, shake off the dust from your feet” (Matt. 10:14). When we have experienced rejection, there
is no need to call down fire from heaven or launch an attack—whether physical or verbal. Jesus
instructs us to simply shake the dust from our feet and move on. That’s all.
Journal:
Go back to your scribed text and study the passage.

- [Circle] repeated words/phrases/ideas.
- [Underline] words/phrases that are important and have meaning to you.
- Draw [arrows] to connect words/phrases to other associated or related words/phrases.
Memorize your favorite verse. Write it out multiple times to help memorization.
What ideas or habits did the disciples have to unlearn to embrace Jesus’ spirit?
What can we learn from Jesus’ example in similar situations about how to relate to church
members or pastors who have the wrong spirit?

inTerpret
What About Elijah?
If the disciples were so wrong in asking for heavenly fire to consume the Samaritans, why did
the prophet Elijah call fire down from heaven in 2 Kings 1:1–16? The context of the stories is
entirely different: Elijah prayed for fire to vindicate God’s name, but the disciples were angry
that the people did not receive them well. Also, in the Old Testament system of theocracy, God
at times worked in His role as judge and executioner through divinely appointed people. While 2
Kings 1 doesn’t state whether God directed Elijah to call fire down on the first two emissaries
from the king, it does specify that Elijah was instructed to spare the third emissary (v. 15). The
third emissary was saved by God’s direct intervention, showing that even in moments of
judgment, God still extends mercy wherever He can.
The Old Testament gives many accounts of God acting in judgment. Genesis recounts how He
destroyed the world by a flood (8:21–23) and destroyed the cities of Sodom and Gomorrah with
fire (19:28). Both stories are an example of God’s final judgment coming upon the whole world
(Rev. 20:9). God is the final Judge; He will have the last word in every person’s case, which is
the one thing that comforts people who have suffered unfair judgments in earthly courts and
human relationships. God’s court will reverse the erroneous decisions of the earthly courts. God
is both just and merciful and He will be worshiped by all creation when saints and angels alike
agree that every one of God’s judgments are fair and right (Rev. 15:2–4; 19:1–4).
While in the Old Testament God at times exercised His role as judge through prophets such as
Elijah, in the New Testament, Jesus completely removed the responsibility of destruction from
the church. This explains why God has never again used His church as an instrument of ruin,
though the New Testament does contain stories of God’s direct judgments, such as the deaths of
Ananias and Sapphira (Acts 5:1–11). Jesus’ rebuke against James and John for wanting to bring
down fire from heaven applies to all Christians throughout time. Any follower of Christ who
claims to be judge stands under the same Divine rebuke.
Jesus will come as Judge and Executioner when He returns, doing the work of destruction
through the angels (Matt. 13:41, 42), but when He came the first time as a human example to
every leader in the church, His mission never included extinguishing human life. The most
physical force Jesus ever used was when He overturned tables in the sanctuary (Mark 11). He
overturned tables, not families or people’s lives. Jesus was gentle. He never once bruised or hurt
a person (Matt. 12:20). The only life Jesus took was that of the fig tree (Mark 11:20, 21), and
that was an example of a nation doomed by Divine judgment.
Journal:
After looking at your scribed and annotated text, what special insights do your marks overall
seem to point to?
What questions emerge after studying this passage? What parts are difficult?
What other principles and conclusions do you find?
Why does God destroy? How do we reconcile this part of His nature with His loving, merciful
side?
inSpect
What relationship do the following verses have with Luke 9:43–56?
2 Kings 1
Genesis 19:1–29
Revelation 20:9
Matthew 10:14–16
Matthew 12:14–21
Philippians 2:1–8
What other verses/promises come to mind in connection with the primary passage?
Journal:
Review your memorized verse from Luke 9:43–56.

inVite
The Ultimate Demonstration
Christ’s spirit was most vividly demonstrated through His choice to submit to the cruelty of the
cross. He had repeatedly warned the disciples of what was coming, but Jesus’ path of submission
was so foreign to the disciples that they were afraid to ask any questions about it (Luke 9:44, 45).
The disciples were still bickering among themselves over who would achieve the most power
and control (vv. 46–48). The disciples were grasping for exactly what Jesus was giving up. They
were striving for the power connected with kingship while Jesus was making Himself the very
lowest of servants. Jesus’ spirit is the complete opposite of this world’s spirit. The kingdom of
heaven operates on principles that oppose the principles of this world. Jesus was inviting His
disciples to let go of their ambitions and join Him on His journey of self-denial.
In response to their bickering, Jesus drew the disciples’ attention to a nearby child, for children
were considered the least consequential people around. He demonstrated that if they would
minister to the needs of children, they would align with His spirit and mission, “for he who is
least among you all will be great” (v. 48). All of this appeared backward to the proud hearts of
the disciples, who after years of ministry with Jesus still had much to learn about His spirit.
After Jesus ascended to heaven, the church was entrusted with the mission of revealing His spirit
to the world. However, the world will never see Christ through us if we aren’t emptied of self
and haven’t made room for Him to shine through. It is the spirit of Christ alone that can equip the
church to meet a crisis properly and unify the church when the world is divided. Paul
admonishes us to “Let this mind be in you which was also in Christ Jesus, who, being in the form
of God, did not consider it robbery to be equal with God, but made Himself of no reputation,
taking the form of a bondservant, and coming in the likeness of men. And being found in
appearance as a man, He humbled Himself and became obedient to the point of death, even the
death of the cross” (Phil. 2:5–8). Only when we embrace Jesus’ humble spirit and follow His
example of emptying self will we enjoy unity between believers (vv. 2, 3). If every person
embraced Christ’s the spirit by looking out “not only for his own interests, but also for the
interests of others” (v. 4), there would never be another violation of religious liberty. The spirit
of Christ is the ultimate solution to every form of tyranny and oppression.
Journal:
Meditate on the primary passage again and look for where Jesus is.
What are some of the characteristics of the spirit of Christ? What are some ways we can
embrace it in everyday life?
How do you see Jesus differently or see Him again?
Prayer Response:
inSight
No Forced Allegiance
“The earth was dark through misapprehension of God. That the gloomy shadows might be
lightened, that the world might be brought back to God, Satan’s deceptive power was to be
broken. This could not be done by force. The exercise of force is contrary to the principles of
God’s government; He desires only the service of love; and love cannot be commanded; it
cannot be won by force or authority. Only by love is love awakened. To know God is to love
Him; His character must be manifested in contrast to the character of Satan. This work only one
Being in all the universe could do. Only He who knew the height and depth of the love of God
could make it known. Upon the world’s dark night the Sun of Righteousness must rise, ‘with
healing in His wings.’ Malachi 4:2.” (Ellen White, The Desire of Ages [1898], 22.)
“In striking contrast to the wrong and oppression so universally practised were the mission and
work of Christ. Earthly kingdoms are established and upheld by physical force, but this was not
to be the foundation of the Messiah’s kingdom. In the establishment of his government no carnal
weapons were to be used, no coercion practised; no attempt would be made to force the
consciences of men. These are the principles used by the prince of darkness for the government
of his kingdom. His agents are actively at work, seeking in their human independence to enact
laws which are in direct contrast to Christ’s mercy and loving-kindness.” (Ellen White, August
18, 1896, The Review and Herald, para. 2.)

“It is no part of Christ’s mission to compel men to receive Him. It is Satan, and men actuated by
his spirit, that seek to compel the conscience. Under a pretense of zeal for righteousness, men
who are confederate with evil angels bring suffering upon their fellow men, in order to convert
them to their ideas of religion; but Christ is ever showing mercy, ever seeking to win by the
revealing of His love. He can admit no rival in the soul, nor accept of partial service; but He
desires only voluntary service, the willing surrender of the heart under the constraint of love.
There can be no more conclusive evidence that we possess the spirit of Satan than the disposition
to hurt and destroy those who do not appreciate our work, or who act contrary to our ideas.
“Every human being, in body, soul, and spirit, is the property of God. Christ died to redeem all.
Nothing can be more offensive to God than for men, through religious bigotry, to bring suffering
upon those who are the purchase of the Saviour’s blood.” (The Desire of Ages, 487, 488.)
“The law of love being the foundation of the government of God, the happiness of all created
beings depended upon their perfect accord with its great principles of righteousness. God desires
from all His creatures the service of love—homage that springs from an intelligent appreciation
of His character. He takes no pleasure in a forced allegiance, and to all He grants freedom of
will, that they may render Him voluntary service.” (Ellen White, The Great Controversy [1911],
493.)
Journal:
After this week’s study of the passage, what are some personal applications you are convicted
of in your life?
What are some practical applications you must make in your school, family, workplace, and
church life?
Review the memory verse. How does it apply to your life this week?
inQuire
Share insights from this week’s memory verse and Bible study as well as any discoveries,
observations, and questions with your Sabbath School class (or Bible study group). Consider
these discussion questions with the rest of the group.
In what ways did Jesus extend religious liberty to others?
Why was it hard for the disciples to learn lessons of tolerance toward others?
What was the difference between Christ’s spirit and that of His disciples?
How did the disciples justify wanting to bring fire down on a Samaritan village?
How did the cross demonstrate Christ’s spirit?
How can we know which spirit we’re really of? How can we make sure we don’t mistakenly
think we’re of Christ’s spirit when we’re actually of our culture’s spirit?
How should we relate to Christians who lack the spirit of Christ?
How can we do a better job of looking out for others’ interests?

lesson two
Political Hopes Dashed
Luke 5:27–39
inTro
A Politically Compromised Church
During the Roman emperor Constantine’s reign (A.D. 306–337), church leaders became
increasingly involved in national politics. Bishops enjoyed luxurious banquets in the imperial
palaces, where they lavished praise and flattery upon Constantine for the favors he granted
Christianity. Constantine passed laws that favored the church, exempted clergy from taxes,
appointed Christians to powerful positions in the empire, and used state revenue to pay for
church charities and new church buildings. The church’s ambitions for wealth and worldly power
only exposed its own moral bankruptcy and lack of spiritual power. Compromises with pagan
culture resulted in an unrecognizable church that hid many forms of paganism under the flag of
Christianity.
The bishops led public prayers for Constantine’s military and political success, speaking of him
as the church’s savior and of his rival, Licinius, as Christianity’s archenemy. They feared that
Licinius might revive old persecutions against the church, and in their hostility against him, their
devotion to Constantine became fanatical. One historian described it this way: “It was the aim of
Constantine to make theology a branch of politics; it was the hope of every bishop in the empire
to make politics a branch of theology” (John William Draper, History of the Intellectual
Development of Europe [1863], 311). A new version of Christianity resulted from this strange
marriage between theology and politics—one that eventually grew into religious tyranny. This
week’s lesson will explore scriptural principles that should have stopped the church from ever
combining theology and politics. We must continue to heed these warnings today.
Journal (inScribe):
map the passage.

inGest
Globalist + Nationalist = Trouble!
Jesus lived on earth in a politically charged time and set the perfect example of how to reach
others amid political tensions and national strife. He began by choosing a rugged and diverse
group of men to be His disciples. It was quite surprising that His team stayed together given that
they came from different backgrounds, interests, ideologies, and ambitions. The improbable
unity of the group became the evidence to the world that God was indeed behind their mission. It
was Jesus’ earnest prayer that what divides people in the world would be powerless to divide His
disciples (John 17:21).
One of the biggest challenges for this discipleship team was overcoming their starkly opposed
political stances. Jesus was asking a fiery nationalist zealot like Simon (Luke 6:15) to work
shoulder-to-shoulder with a globalist collaborator with the Roman empire, a despised tax-
collector, Levi Matthew (Luke 5:27–29). This issue was readily apparent to all who saw them,
and the Pharisees lost no time in pointing it out (v. 30). In asking Jesus why He was eating with
tax collectors, the Pharisees were really asking why He was eating with one of His own
disciples! When Jesus called His team to the same table, He shattered the barriers of caste,
offering equal access and honor to all.

Tax collectors, who were often Jews themselves, were despised for collaborating with a corrupt
pagan government that curtailed state rights and robbed Israel of national sovereignty. Adding a
tax collector to the group of disciples put a real damper on conversation within the group. The
other disciples loved to talk about Israel’s future political glories, but Jesus had invited a traitor
of the Jewish nation to join the team—talk about awkward! From that point forward, the only
way for the disciples to keep peace within their group would be to avoid some of their favorite
topics of discussion.
Jesus wanted to show the world how to have a spirit of selflessness and equality. He started with
the basics when He shared a meal with people who belong to opposing factions. For some, the
most difficult setting to overcome political hostilities might be gatherings with the family. We
know how fast the political tension can rise when catching up with family and friends. Jesus’
example demonstrates the necessity of setting aside economic differences, national loyalties, and
political divisions to share a simple meal and strengthen relationships.
If Jesus had allowed His disciples to nominate candidates for His discipleship team, a tax
collector never would have made the list. If He had invited any feedback on who He chose to be
disciples, we can only imagine the instant shock and concern it would have caused. Jesus
selected this unique blend of disciples to illustrate the gospel’s power over politics and national
pride. Nearly every war in human history has demonstrated the motivating and uniting power of
national loyalty, but something much deeper than nationalism must unite Jesus’ followers.
Calling a politically divided team of disciples highlighted that something bigger and better was
keeping the group together. By calling a tax collector to join His team, Jesus broke down His
disciples’ cultural prejudices, scandalized their national pride, and required them to rise above
their opinions.
Journal:

How should the way Jesus chose His disciples shape the way we choose our leaders?
How can we ensure our churches are not mired in politics and national hostilities?
inTerpret
Politically Devastated
Most of the disciples wanted nothing more than to be free from Rome’s authoritarian rule. They
viewed the Roman Empire as the greatest threat to their religious liberty, and rightly so, for Ellen
White comments that “the Romans claimed the right of appointing and removing the high priest”
in Jerusalem (The Desire of Ages [1898], 30). Most of us today would consider it an egregious
violation of our religious liberty for our government to choose our church pastor or conference
president for us! It’s no wonder that most of the disciples were eager for Jesus to stand up for
their rights and free them from the intolerable government overreach they were enduring.
The disciples clung to the hope that Jesus would deliver them from Roman oppression more
fiercely than anything else. They knew the promises in the Old Testament regarding a new
kingdom, and they assumed Jesus had come to finally establish that kingdom. The disciples
argued repeatedly about who would be first in this new government administration (Luke 9:46;
22:24). James’ and John’s mother even asked Jesus to give her boys top positions in this highly
anticipated kingdom (Matt. 20:20–23). Toward the end of Jesus’ life, His disciples’ passion was
focused on building this new kingdom on earth.
Large crowds went so far as to try to force Jesus to become king (John 6:15). However, as Jesus’
ministry continued, they began to realize that He would never accept an earthly throne. Many
walked away when they came to this realization, never to follow Him again (v. 66). Their
devotion to Christ was wrapped up in political ambitions, and when He required them to separate
themselves from those ambitions, they separated from Him instead.
The disciples’ hopes were not easily put aside. Their last conversation with Jesus, which took
place forty days after His resurrection, was once again about their political dreams (Acts 1:6).
The two disciples on the road to Emmaus wondered in devastation why Jesus failed to redeem
Israel from foreign domination (Luke 24:21). Nothing made sense in their political framework;
they needed to adopt a new worldview to understand the gospel (vv. 25–27).
Jesus’ ultimate answer was explained in one sentence: “My kingdom is not of this world” (John
18:36). Instead of ascending a throne, He ascended a cross. He carried a rugged tree rather than a
scepter. He wore a crown of thorns instead of a crown of gold. Though the people expected Him
to break them out of the shackles of religious oppression, Jesus had a much grander goal in mind.
He does not work according to our ambitions and principles and timelines, and for that we ought
to be grateful, for His are far beyond our own.
Journal:
seem to point to?
What questions emerge after studying this lesson? What parts are difficult?
What political ambitions do we as believers need to abandon to accomplish our mission?

inSpect
Matthew 6:33
Matthew 20:20–23
John 18:36, 37
Galatians 3:26–29
Philippians 3:20
Hebrews 11:13–16
Journal:

inVite
Offended by Jesus
Jesus wasn’t merely introducing a few new ideas to His disciples’ old system of thought; He was
establishing an entirely new worldview within them. Jesus emphasized the importance of
completely breaking from the old when He said, “No one puts a piece from a new garment on an
old one; otherwise the new makes a tear, and also the piece that was taken out of the new does
not match the old. And no one puts new wine into old wineskins; or else the new wine will burst
the wineskins and be spilled, and the wineskins will be ruined. But new wine must be put into
new wineskins, and both are preserved” (Luke 5:36–38).
Unfortunately, one disciple was unwilling to allow Jesus to change his worldview. Judas never
surrendered his political plans. When the crowds were devastated that Jesus wouldn’t make
Himself king and bring freedom from Rome (John 6:15), Judas stood with them in spirit. At this
critical turning point, many deserted Jesus as they realized He wasn’t going to fulfill their
political dreams, Jesus asked the Twelve if they were going to leave Him as well (v. 67). Though
Judas chose to continue walking with Jesus physically, his heart was elsewhere (v. 64). He
thought he knew what the Messiah ought to do and ought to be: “Christ's oft-repeated statement
that His kingdom was not of this world offended Judas. He had marked out a line upon which he
expected Christ to work.... Judas wanted more aggressive warfare. He thought that if Jesus would
not prevent the disciples from carrying out their schemes, the work would be more successful”
(Ellen White, The Desire of Ages [1898], 718).

As sad as it is, Judas’ story clearly shows that Jesus never forces anyone to follow Him. Jesus
allows each person to choose their own destiny no matter how desperately He desires a better
outcome. Jesus leads and persuades, but never forces. His will can be resisted, and His love can
be rejected. Christ did not discipline Judas with a sword or a club. Jesus did not prevent Judas
from exiting when he eventually went his own way.
It’s sobering to reflect on why Judas fell away. His apostasy was partly because his political
beliefs were too precious to him; he was not willing to give up on the idea of Jesus becoming an
earthly king and overthrowing the Romans. He would not relinquish his hopes for a political
solution to his nation’s political issues. Judas also believed he was shrewder than the other
disciples and wiser than Christ (John 12:4–8). When he betrayed Jesus, he was essentially
performing a political stunt designed to force Jesus into asserting His political power. This
disheartening story serves as a stark warning that following Jesus must come first. If Jesus is
number one in our hearts, we will be ready for a complete overhaul of our thinking. If anything
else is number one, we will someday stumble the way Judas stumbled.
Journal:
Why does Jesus require us to do more than just incorporate a few good ideas into our old
thinking?
Prayer Response:
inSight
National Pride
“Of the Roman officials in Palestine, none were more hated than the publicans. The fact that the
taxes were imposed by a foreign power was a continual irritation to the Jews, being a reminder
that their independence had departed. And the taxgatherers were not merely the instruments of
Roman oppression; they were extortioners on their own account, enriching themselves at the
expense of the people. A Jew who accepted this office at the hands of the Romans was looked
upon as betraying the honor of his nation. He was despised as an apostate, and was classed with
the vilest of society.” (Ellen White, The Desire of Ages [1898], 272.)
“The calling of Matthew to be one of Christ’s disciples excited great indignation. For a religious
teacher to choose a publican as one of his immediate attendants was an offense against the
religious, social, and national customs. By appealing to the prejudices of the people the Pharisees
hoped to turn the current of popular feeling against Jesus.” (Ibid., 273.)
“But although the Pharisees thought so highly of themselves, they were really in a worse
condition than the ones they despised. The publicans were less bigoted and self-sufficient, and
thus were more open to the influence of truth.” (Ibid., 275.)

“In the days of Christ, selfishness and pride and prejudice had built strong and high the wall of
partition between the appointed guardians of the sacred oracles and every other nation on the
globe. But the Saviour had come to change all this. The words which the people were hearing
from His lips were unlike anything to which they had ever listened from priest or rabbi. Christ
tears away the wall of partition, the self-love, the dividing prejudice of nationality, and teaches a
love for all the human family. He lifts men from the narrow circle that their selfishness
prescribes; He abolishes all territorial lines and artificial distinctions of society. He makes no
difference between neighbors and strangers, friends and enemies. He teaches us to look upon
every needy soul as our neighbor and the world as our field.” (Ellen White, Thoughts from the
Mount of Blessings [1896], 42.)
“The Jewish nation rejected and crucified the Lord of glory, because in their worldliness, pride,
and bigotry, they failed to understand the scriptures which foretold his coming. They were too
much absorbed in their petty strife for place and power, to study the word of God with a
prayerful heart. And for the same reason, many in this time will fail of a preparation for Christ’s
second appearing.” (Ellen White, October 23, 1888, The Review and Herald, para. 9.)
“The scribes and Pharisees had separated themselves from God by their national pride. There
were in Judea schools of learning, and the leaders of these schools were filled with self-
exaltation. They thought that they had all the light that had ever been given to the world. They
looked for the Messiah to come as a temporal prince, to exalt the Jewish nation above all other
nations on the earth. As their self-confidence increased, their dependence on God decreased.
They walked in their own ways, and were filled with self-sufficiency and self-righteousness.”
(Ellen White, April 2, 1901, The Review and Herald, para. 4.)
Journal:
After this week’s study of the passage, what are personal applications you are convicted of in
your life?
What are practical applications you must make in your school, family, workplace, and church
life?
inQuire
How can the church stay united despite the many political differences amongst its members?
Why do you think Jesus didn’t stand up for the Jews’ religious liberty and deal with Rome’s
flagrant overreach of power?
In what ways might the church today be in danger of having misaligned political hopes?
How can we make sure we prioritize the right things?
Do you think national pride and bigotry are significant temptations for believers today? Why or
why not?
How can the church do a better job of reaching people from all political backgrounds the way
Jesus did?
What are some ways you can start to overcome political strife at family gatherings and with
friends?
lesson three
Dealing with Dissenters
Matthew 13:24–43
inTro
Ignoring Jesus’ Principles
The blending of church and state that began under the Roman emperor Constantine (A.D. 306–
337) was perfected during Emperor Justinian’s reign (A.D. 527–565). Constantine worked
diligently to establish an empire where all citizens were united under one state and one religion.
The church and state became so interconnected at this time that it’s difficult to distinguish
between the two. From beginning to end, Justinian’s reign constituted an unswerving effort to
unite everyone under one Catholic faith.
Justinian relentlessly suppressed every voice that was not aligned with Catholicism and deprived
every dissenter of basic rights. The emperor not only required his citizens to abandon all
previously held religious beliefs but also ordered them to be baptized and attend church with
their wives and children. The law was publicly displayed in all provincial cities, and all had to
observe Sunday as God’s holy day regardless of their convictions. If a citizen refused to
conform, they were forced to flee the empire.
Of all who suffered under Justinian’s rule, the persecution against Christians who were deemed
heretics was the most relentless. Justinian’s legal code defined heresy as “all thought and
worship contrary to the Catholic and apostolic Church and the orthodox faith.” The church
facilities belonging to dissenting congregations were seized and destroyed. Merchants were
forbidden to buy and sell with heretics. All heretics’ goods were subject to seizure at any time.
People caught teaching heresy were put to death, and anyone who offered such people refuge
shared their punishment. Governors who failed to enforce these laws were heavily fined and
removed from office.
Many probably believe such extreme religious intolerance is unlikely to recur in today’s world,
but prophecy indicates that certain elements of this history will repeat. Unfortunately, many
Christians who claim the name of Jesus are tempted to resort to force and coercion to gain
compliance. This week’s lesson explores what Jesus taught about practicing religious intolerance
toward dissenters.
Journal (inScribe):
Write out Matthew 13:24–43 from the translation of your choice. If you’re pressed for time,
write out verses 24–30. You may also rewrite the passage in your own words, or outline or
mind-map the passage.

inGest
Hands off!
The parable of the wheat and tares was given to restrain the disciples’ impulse to forcefully
correct unfaithful people, effectively prohibiting the church from using violence against heretics.
Jesus began many of His parables by saying, “The kingdom of heaven is like...,” as if He was
desperate to communicate something completely foreign to His audience. He was searching for
any possible way to give them even a small glimpse of the revolutionary principles from above.
In the parable of the wheat and the tares (Matt. 13:24–29), Jesus once again painted a picture of
what the kingdom of heaven is all about by contrasting the way God thinks and the way people
think. The landowner illustrates the way God thinks. The way we think is represented by the
servants, who were puzzled as to why the landowner would not respond to the crisis with
immediate force. Shouldn’t the noxious weeds in the field be quickly pulled up and destroyed?
They offered to immediately pull the weeds themselves, but the landowner perceived the
unnecessary damage the wheat would endure if this were done prematurely and by the wrong
hands. The servants were confused on two fronts: the proper timing and the proper agents. The
landowner showed tender care and patience toward his crop, waiting for the grain to mature
before the time of harvest.

Jesus clearly identified the time and people group represented in this parable. The good seed
symbolizes the people God has saved while the weeds depict the wicked who will be destroyed
(v. 38). Verse 39 spells out the rest: “the harvest is the end of the age, and the reapers are the
angels.” The timing of this harvest is crucial. All are commanded to keep their hands off the tares
until the final judgment. Anyone who attempts to use force and intimidation to clean up God’s
church before His decided time directly violates the God’s explicit instructions. Those who take
it upon themselves to separate the heretics from the faithful make themselves wicked and
disobedient servants, presume to do the work God has strictly delegated to angels (v. 41), and
appropriate God’s authority.
Jesus gave this parable to His disciples early in their ministry to serve as a template for their
future work. He identified certain methods of responding to problems that were permanently and
absolutely off limits. This parable showed the disciples why they needed to trust God’s ability to
resolve problems. Jesus taught them to restrain themselves and leave judgment for God to
handle. If this one parable had been remembered and followed, it would have helped save the
professed Christian church from descending into the ugly centuries of religious tyranny. This
parable speaks directly to modern believers as well, inviting us to put our trust and confidence in
God’s ability to be the final judge.

Journal:

What steps can we take to get closer to God’s way of thinking?
Why do you think the professed Christian Church of later centuries forgot this parable’s
principles?
inTerpret
What About Church Discipline?
The parable of the wheat and the tares doesn’t mean the church cannot disfellowship members
who have chosen open sin or renounced aspects of the faith. In fact, Jesus provided clear steps
for the church to follow when a member has stubbornly chosen to continue down their path of
sin (Matt. 18:15–20). Such people are not to be punished with any instrument of cruelty, for the
severest measure against an unrepentant member is to disconnect them from the community of
believers. Christ said, “If he refuses even to hear the church, let him be to you like a heathen and
a tax collector” (Matt. 18:17). In looking at Jesus’ ministry to see how He related to heathens and
tax collectors, we find that He was always seeking to win them over. He drew those who were
teachable and ready to change into His inner circle. One thing is abundantly clear: Jesus never
punished even the most degenerate heathens and tax collectors with fines, imprisonment, torture,
or death. He never used coercion of any kind to grow and shape His church. The guidelines for
church discipline in Matthew 18 therefore match the guidelines Jesus established in the parable
of the wheat and the tares. The goal in every step of church discipline is always restoration and
reconciliation.
1 Corinthians 5 provides a great example of how to apply these principles in difficult situations
within the church. In this rather shocking instance, the church member in question was engaged
in a sexual relationship with his stepmother and showed no signs of remorse. Paul gave
instructions for this person to be decisively removed from the church’s fellowship (vv. 1–8). He
urged the remaining members to no longer keep company with sexually immoral believers,
though he made sure they understood that he didn’t mean they shouldn’t socialize with sexually
immoral people of the world (vv. 9–11). Later, when this man repented of his ways, Paul
encouraged the church to welcome him back into fellowship (2 Cor. 2:6–8). We know from this
story and Jesus’ instructions that a responsible church will occasionally have to disfellowship
people.
Some people think having religious liberty means a member can believe any false doctrine and
still be a member of the church. This is a terrible distortion. In reality, religious liberty grants a
person the autonomy to believe whatever they want and join a likeminded organization—as long
as it doesn’t put others in danger. Religious liberty is not grounds to force an organization to
work with people who do not align with their doctrinal teachings. Paul supported this idea,
counseling some church leaders to “avoid” those who were teaching contrary doctrine (Rom.
16:17) and instructing others to stop the mouths of such false teachers (Titus 1:11). Paul didn’t
mean they should call the police to prevent these false teachers from sharing their ideas in other
venues; he simply warned the leaders not to give these speakers a platform in their own
churches. If they wanted to spread their false ideas, they needed to go elsewhere, not hijack the
church platform. Such counsel is pertinent to the church still today.
Journal:
seem to point to?

Why is church discipline necessary to maintain the congregation’s spiritual health?

inSpect
What relationship do the following verses have with Matthew 13:24–43?
Luke 9:49–55
Matthew 10:14–16
Matthew 18:15–20
Matthew 23:37, 38
Matthew 7:12
Luke 22:49–53
John 18:36
Romans 12:17–21
Journal:
Review your memorized verse from Matthew 13:24–43.

inVite
Force Versus Love
It should be expected that a true follower of Christ would fight with the same weapons He used.
The founders of other popular world religions conquered lands, fought with swords, and passed
great wealth to their disciples, but Jesus never fought on an earthly battlefield, never sat on an
earthly throne, and passed no earthly wealth to His followers. He rejected weapons of
intimidation, force, and violence. His mission could only be accomplished with love, goodness,
and simple persuasion. From beginning to end, Jesus placed an extremely high value on human
dignity and free will. There is no greater evidence that a professed disciple of Christ has denied
their Lord to serve another master than if they abandon His methods of love and resort to using
force. Using cruelty in Christ’s name is arguably the ultimate self-deception. Jesus warned of this
astounding delusion when He said, “The time is coming that whoever kills you will think that he
offers God service” (John 16:2). Jesus predicted man’s most egregious abuses of religion.
Jesus upheld religious liberty because He had a perfect understanding of human nature and free
will. When He said, “Do not fear those who kill the body but cannot kill the soul” (Matt. 10:28),
He made it clear that personal choice is the only thing that can decide a person’s destiny. He
knew that force can never change a person’s innermost beliefs—we cannot be forced to sin or to
stop sinning. We can only be saved or lost according to whether or not we choose to cooperate
with God. Dissenters cannot be corrected with force, and Christ has declared this method entirely
off limits in His kingdom.

Without respect for free will, human beings become both the receivers and the enactors of
subjugation and cruelty. Jesus came to restore the image of God in man, and God has free will.
Humanity therefore cannot reflect His image unless free will is protected and honored. All who
join Christ’s mission to restore God’s image in humanity will work to protect human free will.
If every person followed the golden rule, “Therefore, whatever you want men to do to you, do
also to them, for this is the Law and the Prophets” (Matt. 7:12), the world would be relieved of
religious liberty problems. Leaders from dominant religions would put themselves in the place of
minority religions and treat them well—the way they would want to be treated if the roles were
reversed. There would be a bond of sympathy and brotherhood between people of various
religious traditions—even between the ones who disagree the most. Christians in particular
should obey Jesus’ guidance and treat other religions with kindness and respect—again, the way
they would want to be treated if they belonged to that religion. Especially in places where
Christianity is the dominant worldview, Christians should be careful not to trample the rights of
other religions. No matter how small the group of believers, we should always give other
religions the same protection we desire for Christians living in Muslim or Hindu nations.
Journal:
What are some ways Jesus honored people’s free will?

Prayer Response:
inSight
Freedom to Choose
“Notwithstanding Christ’s warning, men have sought to uproot the tares. To punish those who
were supposed to be evildoers, the church has had recourse to the civil power. Those who
differed from the established doctrines have been imprisoned, put to torture and to death, at the
instigation of men who claimed to be acting under the sanction of Christ. But it is the spirit of
Satan, not the Spirit of Christ, that inspires such acts. This is Satan’s own method of bringing the
world under his dominion. God has been misrepresented through the church by this way of
dealing with those supposed to be heretics.” (Ellen White, Christ’s Object Lessons [1900], 74.)
“Christ has plainly taught that those who persist in open sin must be separated from the church,
but He has not committed to us the work of judging character and motive. He knows our nature
too well to entrust this work to us. Should we try to uproot from the church those whom we
suppose to be spurious Christians, we should be sure to make mistakes. Often we regard as
hopeless subjects the very ones whom Christ is drawing to Himself. Were we to deal with these
souls according to our imperfect judgment, it would perhaps extinguish their last hope. Many
who think themselves Christians will at last be found wanting. Many will be in heaven who their
neighbors supposed would never enter there. Man judges from appearance, but God judges the
heart. The tares and the wheat are to grow together until the harvest; and the harvest is the end of
probationary time.” (Ibid., 71, 72.)

“It was the policy of Rome to obliterate every trace of dissent from her doctrines or decrees.
Everything heretical, whether persons or writings, she sought to destroy. Expressions of doubt,
or questions as to the authority of papal dogmas, were enough to forfeit the life of rich or poor,
high or low. Rome endeavored also to destroy every record of her cruelty toward dissenters.
Papal councils decreed that books and writings containing such records should be committed to
the flames. Before the invention of printing, books were few in number, and in a form not
favorable for preservation; therefore there was little to prevent the Romanists from carrying out
their purpose.” (Ellen White, The Great Controversy [1911], 61, 62.)
“Our first parents, though created innocent and holy, were not placed beyond the possibility of
wrongdoing. God made them free moral agents, capable of appreciating the wisdom and
benevolence of His character and the justice of His requirements, and with full liberty to yield or
to withhold obedience.” (Ellen White, Patriarchs and Prophets [1890], 48.)
“It is not God’s purpose to coerce the will. Man was created a free moral agent. Like the
inhabitants of all other worlds, he must be subjected to the test of obedience; but he is never
brought into such a position that yielding to evil becomes a matter of necessity. No temptation or
trial is permitted to come to him which he is unable to resist. God made such ample provision
that man need never have been defeated in the conflict with Satan.” (Ibid., 331, 332.)
Journal:
your life?
life?
inQuire
What have you learned from this week’s lesson that can help you tolerate others whose beliefs
differ from yours?
What are some examples of Jesus respecting free will?
How did Jesus make such a large impact without using force?
How can we heal the church’s reputation after all the abuses Christians of the past have
committed?
Why does the New Testament provide a protocol for disfellowshipping someone? When should
these steps be followed?
Do you think your local church is applying discipline fairly to all members?
How can the church be more successful with winning people who have been disfellowshipped
back?
What kind of thinking starts a person down the path of believing they’re doing God’s will when
they kill people (John 16:2)?

lesson four
Finding Real Freedom
John 8:31–47
inTro
Freedom versus Restlessness
In his desire to grow closer to God, Martin Luther, a sixteenth century monk and scholar, made a
pilgrimage from his monastery in Germany to Rome, where he climbed an ancient stone
staircase on bloody knees—a common act of self-mortification at that time. Before reaching the
top, a passage of Scripture flashed into Luther’s mind: “The just shall live by faith” (Rom. 1:17).
He bolted to his feet as he realized exactly what that means: he was free from salvation by
works, from trying to gain God’s favor through his actions. After this incredible awakening,
Luther went on to become God’s messenger to Europe, the leading voice of the Protestant
Reformation. His teachings helped free millions from the bondage of unbiblical teachings like
indulgences, priestly confessionals, penances, idolatry, sacraments, and papal infallibility.
There’s truly nothing more liberating than a personal encounter with Jesus Christ.
Luther’s German translation of the Bible, the first to be based on the original Greek and Hebrew,
was the gateway to liberty for a people long held under the grip of old superstitions. Wherever
the Scriptures have been published in the people’s language, the people have been set free, often
to the great dismay of those who’ve maintained their power by restricting knowledge.
Luther had challenged the mightiest power structure of his time. Unsurprisingly, he also had to
contend with fanatics that emerged later and sought to redefine the Reformation with counterfeit
forms of liberty. New teachers such as Thomas Müntzer gained a large following comprised of
people who were restless, tired of restraint, and subversive toward the civil government’s
authority. For Luther, “The opposition of the pope and the emperor had not caused him so great
perplexity and distress as he now experienced. From the professed friends of the Reformation
had risen its worst enemies. The very truths which had brought him so great joy and consolation
were being employed to stir up strife and create confusion in the church” (Ellen White, The
Great Controversy [1911], 187). The lesson this week will explore the essence of the freedom
Jesus offers and why many reject it in favor of counterfeits.

Journal (inScribe):
Write out John 8:31–47 from the translation of your choice. If you’re pressed for time, write
map the passage.

inGest
The Enemy Within
Many of the crowds in Jesus’ day loved to hear preachers who exposed corruption and
highlighted the injustices of the age. More than a few were disappointed by Jesus’ preaching, for
He said nothing of the evils of Rome. No, the sins He exposed were those of His own people.
They were happy to listen to His promises of freedom until they realized He was promising a
different kind of freedom.
Still today, in this age of clickbait preaching, people love to see videos and articles that expose
government corruptions and the world’s glaring inconsistencies. It’s no easier today to accept
Jesus’ loving message that our biggest threat is not the government, no matter how corrupt it
may be, but our own sinful hearts. The problems in the government only reveal the greater issues
of spirit and attitude hidden deep within us. Jesus’ message teaches that regardless of what’s
happening in the world, we’re the greatest source of our troubles. Our fiercest battle lies in
conquering the enemy within our own hearts. Once we’ve gained the victory over self, all other
victories follow. Jesus promised to deliver us from the cruelest of all bondages: “Most assuredly,
I say to you, whoever commits sin is a slave of sin.... Therefore if the Son makes you free, you
shall be free indeed” (John 8:34, 36). Jesus promised the very best kind of freedom, for freedom
of the soul is at the foundation of every other freedom.

Several years ago, a friend of mine reached out for help with his tobacco addiction. I explained
to him that he was choosing between two conflicting forms of freedom. On one hand, he could
have the liberty to do whatever he feels like doing, including the use of tobacco whenever he
desires. Or on the other hand, he could find freedom from the cruel bondage of this addiction
which was destroying his health, future, and happiness. My friend knew that false promises of
freedom had actually made him a slave. He wanted deliverance from the chains of this
destructive habit. When my friend quit the tobacco, his smile was bigger than ever, not only
because he was healthier but also because his heart was free. Anyone who has helped a friend
overcome an addiction knows just how much a person will love you after you’ve helped them
find freedom. The only joy greater than finding freedom might be the joy of helping another
person step into freedom. It is our privilege to proclaim the gospel truth of Jesus, which
emancipates people still today (John 8:32).
The freedom God offers delivers us from the painful cycle of hurting ourselves and hurting
others. His power breaks the chains of destructive habits and sin that keep us in bondage. Jesus
sets us free from the guilt and darkness that hold us back. To even the most degraded sinner He
offers forgiveness and restoration. With Jesus, we find the freedom to live an abundant life that
overflows with God’s own love and peace. What an amazing reality!
Journal:

- Draw [Arrows] to connect words/phrases to other associated or related words/phrases.
How does truth set people free?
What are some common examples of bondage we see today?

inTerpret
True Freedom
To all who accept it, Jesus gives the same freedom He gave the woman caught in adultery in
John 8:3–11. This unnamed woman was worn down with shame and guilt. She knew she
deserved the full penalty of the law. Instead of letting her face her deserved punishment,
however, Jesus lifted her up and set her free with the words, “go and sin no more” (John 8:11).
He made it clear that He wasn’t setting her free to do whatever she felt like doing, but was
liberating her from the destructive cycle of sin. Only Jesus can provide this level of freedom—
the kind that comes from keeping His law (James 1:25).
Unfortunately, not everyone is interested in this kind of freedom. Jesus could set the adulterous
woman free because she was penitent, but He could bring no freedom to the unrepentant
Pharisees. He told those who rejected Him, “If you do not believe that I am He [the Son of God],
you will die in your sins” (John 8:24b). They were too proud and too focused on the oppression
they faced from the Romans to recognize their need for deliverance from sin. They were neither
willing to acknowledge that bondage nor accept liberation from the only Person who could offer
it. They went so far as to argue, “We are Abraham’s descendants, and have never been in
bondage to anyone. How can You say, ‘You will be made free’?” (v. 33). This couldn’t have
been further from the truth. Not only does the Jewish history include centuries of bondage to
Rome, Greece, Persia, Babylon, and Egypt, but the chains of sin encumber all human beings.
Furthermore, it is because the Jews had broken their covenant with God that they were oppressed
and conquered by the other empires in the first place! Until His audience dealt with the bondage
of their own sinful hearts, Christ could do nothing to truly liberate them. The people wanted Him
to deliver them from Rome, but the Savior saw no great value in freeing them from an earthly
master if they were content to remain in bondage to the greater enemy He had come to defeat.
As with any freedom, the freedom Jesus brings is one that can be abused. Many Christians today
misinterpret the liberation we find in Christ to mean there’s no law and no boundaries; that
they’re free to do anything they please. Multiple authors of the New Testament addressed this
very danger. Paul warned, “For you, brethren, have been called to liberty; only do not use liberty
as an opportunity for the flesh, but through love serve one another” (Gal. 5:13). Peter cautioned,
“Live as people who are free, not using your freedom as a cover-up for evil, but living as
servants of God” (1 Pet. 2:16, ESV). Peter’s concern in this context was that Christians might
misuse their freedom in Christ as an excuse to nurture contempt for government authority. He
tells us plainly to “submit yourselves to every ordinance of man for the Lord’s sake, whether to
the king as supreme, or to governors” (vv. 13, 14, NKJV). True freedom in Christ empowers us
to “Honor all people. Love the brotherhood. Fear God. Honor the king” (v. 17). The false
freedoms that allow lawlessness and insubordination are counterfeits that the New Testament
does not recognize—and neither should we recognize them.
Journal:
seem to point to?

Why does God give us restrictions? In what sense does true freedom involve submitting to
restrictions?
inSpect
What relationship do the following verses have with John 8:31–47?
Mark 5:1–20
Luke 4:18
Romans 6:6–22
Romans 8:21
2 Corinthians 3:17, 18
Galatians 5:1, 13
James 1:25
1 Peter 2:11–25
Journal:
Review your memorized verse from John 8:31–47.

inVite
Competing Freedoms
Jesus clearly saw freedom in a different light than His listeners did, for He viewed His audience
as needing freedom (John 8:32, 34–36) while they declared themselves already free (v. 33). This
is because the father of all lies (v. 44), the devil, is a master con artist who routinely tricks people
into feeling that they’ve discovered freedom when they’re actually slipping into total bondage.
Every soul in this world must ultimately decide who they believe is promising real freedom.
The father of all lies began his work in this world by promising a freedom he claimed to be
superior to that which God had already given. Genesis 3:1–6 records the serpent beguiling Eve
into thinking God was somehow preventing her from discovering something better. After
listening to the serpent, she was wrongly convinced that God was withholding good things from
her. The same lie caused the prodigal son to distrust his father in the story of Luke 15:11–32. He
left home excited about a new life without rules and boundaries, but in the pursuit of freedom, he
became a poor, hungry slave (v. 14–16). Instead of achieving a successful life without rules and
boundaries, he got stuck taking care of pigs.
The world still offers glittery promises of freedom. Our culture constantly feeds us songs,
movies, and other media that lead us to feel that if we buy a certain product, dress a certain way,
or talk a certain way, we’ll discover some new kind of freedom. Popular culture constantly tells
us, “You’ll be happy if you do whatever you feel like! Don’t let your parents’ narrow mindsets
hold you back!” But be warned, for “While they promise them liberty, they themselves are slaves
of corruption; for by whom a person is overcome, by him also he is brought into bondage” (2
Peter 2:19). In other words, the people who make certain media promising us more freedom are
the very people who lead us into bondage with them should we give in to their so-called advice.
Jesus promises a different kind of freedom—one in which we love God supremely and put others
before ourselves. It’s the only the freedom that gives us a life full of peace, joy, and meaning.
What’s stopping you from rejecting the devil’s lies and embracing the freedom Jesus offers?
Identify the obstacles stopping you from fully following Christ and find a true friend and prayer
partner who can help you navigate around them. His freedom is true and lasting; the only
freedom that truly matters.
Journal:
How does the freedom Jesus offers compare to the freedom the world offers?
Prayer Response:
inSight
The Messiah’s Mission
“As a nation, the people of Israel, while desiring the advent of the Messiah, were so far separated
from God in heart and life that they could have no true conception of the character or mission of
the promised Redeemer. Instead of desiring redemption from sin, and the glory and peace of
holiness, their hearts were fixed upon deliverance from their national foes, and restoration to
worldly power. They looked for Messiah to come as a conqueror, to break every yoke, and exalt
Israel to dominion over all nations.” (Ellen White, Prophets and Kings [1917], 709.)
“The nation’s long subjection to a foreign yoke, they disregarded, and angrily exclaimed, ‘We be
Abraham’s seed, and were never in bondage to any man: how sayest Thou, Ye shall be made
free?’ Jesus looked upon these men, the slaves of malice, whose thoughts were bent upon
revenge, and sadly answered, ‘Verily, verily, I say unto you, Whosoever committeth sin is the
servant of sin.’ They were in the worst kind of bondage,—ruled by the spirit of evil.
“Every soul that refuses to give himself to God is under the control of another power. He is not
his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see
the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is
following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ
came to break the shackles of sin-slavery from the soul....

“In the work of redemption there is no compulsion. No external force is employed. Under the
influence of the Spirit of God, man is left free to choose whom he will serve. In the change that
takes place when the soul surrenders to Christ, there is the highest sense of freedom. The
expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from
Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a
power out of and above ourselves, the powers of the soul are imbued with the divine energy of
the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.
“The only condition upon which the freedom of man is possible is that of becoming one with
Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by
enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to
one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into
subjection, is ‘the law of liberty.’ James 2:12.” (Ellen White, The Desire of Ages [1898], 466.)
Journal:
your life?
life?
inQuire
What is true freedom? What does it look like in everyday life?
How can we identify counterfeit freedoms?
What are the behavioral issues that enslave young people today and how can we help them?
Why didn’t Jesus prioritize freeing the Jews from the Roman oppression?
How is the devil using big problems in the world to distract us from dealing with the sin in our
hearts?
What’s wrong with doing whatever we please?
How can we help our friends accept the freedom Christ gives over the freedom the world offers?
What does the story of Satan deceiving Eve teach us about Satan’s tactics?
In a world that says there is no absolute truth, truth is relative. What does John 14:6 mean to you
in this context?
lesson five
Separating Church and State
Matthew 22:15–22
inTro
Matters of Conscience
The Reformers’ teachings about righteousness by faith and Scripture led to a new era of religious
freedom. Those who believed that the Bible is the ultimate spiritual authority denied the right of
rulers to coerce people’s consciences. When testifying before the Diet of Worms in 1521, Martin
Luther concluded his defense by saying, “Unless therefore I am convinced by the testimony of
Scripture or by the clearest reasoning,... I cannot and I will not retract, for it is unsafe for a
Christian to speak against his conscience. Here I stand, I can do no other; may God help me.
Amen” (Ellen White, The Great Controversy [1911], 160). The breach between church and state
had been created. On record, before the greatest assembly of the empire, Martin Luther had
denied the state’s so-called right to control matters of conscience.
Holy Roman Emperor Charles V was determined to crush this rebellion and defend Rome’s
ecclesiastical authority. Luther’s death seemed certain, but the Elector of Saxony, who believed
in upholding the law’s stipulation that everyone get a fair trial, managed to save his life by
abducting him from the road to Wittenberg and covertly delivering him to the safety of the
Wartburg Castle, about 125 miles (200 km) away. When Luther openly returned to Wittenberg
nearly a year later, Charles V had become too embroiled in various wars to continue devoting
resources to rooting out the Reformation movement.

Around this time, several of Germany’s princes began studying Luther’s teachings on Scripture
and eventually came to accept them. When the emperor convened the Second Diet of Spires in
1529 for the purpose of prohibiting Lutheran teachings, the princes risked their lives by standing
firm on the same convictions Luther had articulated at Worms eight years earlier: “In matters of
conscience, the majority has no power” (Ibid., 201). They accepted no compromise that would
limit the people’s freedom to publish and teach God’s Word. This week’s study examines the
biblical support for the separation of church and state that eventually resulted from the Protestant
Reformation.
Journal (inScribe):
Write out Matthew 22:15–22 from the translation of your choice. If you’re pressed for time,
write out verses 17–21. You may also rewrite the passage in your own words, or outline or
mind-map the passage.

inGest
The Image
Jesus’ enemies worked hard to try to trap Him with His own words. In Matthew 22, the
Pharisees, Herodians, and Sadducees each brought cleverly crafted questions intended to make
Jesus stumble. Their questions were chosen from the most hotly debated topics of the day:
politics, marriage, and theology (vv. 15–40). Their strategy was to try to force Jesus into taking
sides on these controversies so He would automatically alienate Himself from one side of the
argument. Jesus was not afraid to firmly take sides on certain issues regardless of public opinion,
and yet He answered in such a way that disarmed and silenced His critics.
This incredible ability is perfectly demonstrated in the first question-test Jesus faced, which the
Pharisees and Herodians colluded to create (Matt. 22:16). For context, Pharisees and Sadducees
were on opposite sides of the political spectrum. The Pharisees were nationalists who sought
deliverance from Rome’s authoritarian rule so they could be a sovereign nation once again. They
were the most popular amongst the Jews at the time, but they hadn’t secured the necessary
positions for political power as such positions were not elected by popular vote. The high priest
and the Sanhedrin, Israel’s highest governing body, were such positions, and were mostly
occupied by Sadducees (Acts 5:19)—wealthy elites who were willing to compromise with
Rome. Less is known about the Herodians, but they supported the dynasty of Herod, one of
Rome’s “client kings.” As such, they aligned with the Sadducees in being pro-Rome. It’s
therefore surprising that Matthew 22 records nationalist, anti-Rome Pharisees conspiring with
globalist, pro-Rome Herodians to flatter Jesus and entangle Him in their political web with their
first question, which had to do with whether Jews should pay taxes. Here’s what we can learn
about Jesus’ response to that question (vv. 15–22):
1. Jesus saw through their pretenses and hypocrisies and would not lower Himself to their
level (v. 18).
2. He unequivocally answered their question about taxes by pointing out Caesar’s image on
the coin, an action that told the people that Caesar had a claim on their currency. But the
answer also revealed that because we are made in God’s image, we owe Him our lives
(Gen. 1:26, 27).
3. He identified two distinct and separate domains of responsibility: to the government, and
to God (Matt. 22:21).
4. He left the people who were trying to cross-examine Him speechless (v. 23).
The attempts to weaken Jesus’ credibility by drawing Him into political disputes only
strengthened His influence. Everyone could see that He could handle the toughest questions of
the day. Matthew 22 reveals the heavenly wisdom Jesus had in navigating contemporary debates,
a wisdom He promises to give us when we need it (Matt. 10:19).
Journal:

Why did Jesus answer the religious leaders so concisely? Why didn’t He explain more?
What hotly debated questions might people ask Jesus today if they could?
inTerpret
Two Domains
Jesus answered the religious leaders’ questions with principles that were brief in form but broad
in application. He could’ve explained much more, but perhaps this was one of those moments He
was thinking, “I still have many things to say to you, but you cannot bear them now” (John
16:12). Thankfully for modern readers, many of the questions this passage may raise are
explored later in the New Testament. Romans 13:1–10 mirrors the language of Matthew 22:21
but provides more explanation. It should therefore be studied as an inspired commentary on
Matthew 22:18–21.
How do the separate domains of God and government interact? God’s domain encompasses
everything, including our responsibility to government (Rom. 13:1). God delegates authority to
our leaders, which is why Paul refers to government agents as “God’s ministers” three times in
Romans 13. Paul was referring specifically to the Roman government in this letter, and it’s
nearly impossible to exaggerate the corruption of that regime. The believers to whom Paul wrote
lived under erratic government leaders who were guilty of some of the most treacherous crimes
against their subjects. Even so, Paul gave those people this warning: “Therefore whoever resists
the authority resists the ordinance of God, and those who resist will bring [God’s] judgment on
themselves” (v. 2). God requires submission even to corrupt governments, but submission is not
without limits.
Romans 13 places limits on the authority of government. The New King James Version
translates the word “due” in verse 7 and “owe” in verse 8 from the same Greek root word. The
English Standard Version provides a clearer translation by using the same word in both verses:
“Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is
owed, respect to whom respect is owed, honor to whom honor is owed. Owe no one anything,
except to love each other, for the one who loves another has fulfilled the law.” These verses
name areas where we have obligations to government authority: taxes, revenue, respect, honor,
and in summary, loving one another according to the law. Notably, these verses mention nothing
of worship, blasphemy, Sabbath keeping, or any other aspect of our love to God. God alone has
jurisdiction over the vertical love we owe Him as described in the first four commandments
(Exod. 20:1–11; Matt. 22:37, 38), but has delegated to human governments responsibility for
protecting safe and proper vertical relationships as explained in the last six commandments
(Exod. 20:12–17; Matt. 22:39, 40). God has given governments the responsibility of protecting
each person’s individual rights, suppressing evil, and guarding relationships with our neighbors.
Though the corrupt government in Rome often betrayed its citizens and failed in its
responsibilities, Christians were still to respect that authority so long as it did not infringe on
their duties to God. As far as possible, we should obey both the laws of God and the laws of
government, but when a conflict arises between divine law and human law, God’s law is always
supreme. As the apostles said, “We ought to obey God rather than men” (Acts 5:29, NKJV).
Journal:
seem to point to?
Are we in greater danger of being overly compliant with government or overly subversive?
Why?
Are there any questions from Matthew 22:15–22 that are not explained in Romans 13:1–10?
inSpect
What relationship do the following verses have with Matthew 22:15–22?
Romans 13:1–10
Acts 5:28, 29
John 18:33–37
1 Peter 2:13, 14
Titus 3:1
1 Timothy 2:1–4
Daniel 2:21; 4:17, 25, 32
Journal:
Review your memorized verse from Matthew 22:15–22.

inVite
Separating Church and State
By embracing the distinctions Jesus made in Matthew 22:18–21 along with the inspired
commentary in Romans 13:1–10, we can see the wall Jesus established that separates church and
state. The government is allowed to use instruments of force when protecting neighbor-to-
neighbor relationships, guaranteeing individual rights, suppressing evil, and maintaining order:
“For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the
sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil”
(Rom. 13:4). However, while the sword is a legitimate tool for the state, Jesus declared weapons
of force off limits for the New Testament church: “My kingdom is not of this world. If My
kingdom were of this world, My servants would fight, so that I should not be delivered to the
Jews; but now My kingdom is not from here” (John 18:36). To Jesus, the clear difference
between the methods the church uses to accomplish its mission and those the state uses should be
an obvious indicator of where the distinct line separating church and state lies.
As we discussed in lessons 1 and 3, Jesus established the church to strengthen our relationship
with God without subjecting us to force or coercion. As an example to all church leaders, Jesus
always honored the boundaries He established separating church and state. He was gentle and
mild, never employing intimidation or violence. He firmly resisted all attempts to make His role
and goals civil ones instead of spiritual ones.

The separation of church and state reveals Jesus’ mercy, goodness, and wisdom. This doctrine
was very foreign to the founders of other religions, evidenced in their ambitions for the complete
blending of government and religion. The dark and sinister histories from the centuries where
church and state were combined show the church’s terrible mistake in departing from this
Messianic teaching and apostolic doctrine. As the Protestant Reformation rediscovered the Bible,
the gospel, and the Savior, it’s no wonder that they reinstated a separation of the two domains
founded on Christ’s teachings.
In continuing the work of those who have gone before us, our mission includes both the
proclamation of truth and the defense of religious liberty. Ellen White put it this way: “The
banner of truth and religious liberty held aloft by the founders of the gospel church and by God’s
witnesses during the centuries that have passed since then, has, in this last conflict, been
committed to our hands. The responsibility for this great gift rests with those whom God has
blessed with a knowledge of His word. We are to receive this word as supreme authority. We are
to recognize human government as an ordinance of divine appointment, and teach obedience to it
as a sacred duty, within its legitimate sphere. But when its claims conflict with the claims of
God, we must obey God rather than men. God’s word must be recognized as above all human
legislation” (The Acts of the Apostles [1911], 68). Our spiritual heritage includes the duty to
properly comprehend and advance the message of religious liberty.
Journal:
How did Jesus honor people’s free will?
Prayer Response:
inSight
No Earthly Throne
“The spies had expected Jesus to answer their question directly, in one way or the other. If He
should say, It is unlawful to give tribute to Caesar, He would be reported to the Roman
authorities and arrested for inciting rebellion. But in case He should pronounce it lawful to pay
the tribute, they designed to accuse Him to the people as opposing the law of God. Now they felt
themselves baffled and defeated. Their plans were disarranged. The summary manner in which
their question had been settled left them nothing further to say.
“Christ’s reply was no evasion, but a candid answer to the question. Holding in His hand the
Roman coin, upon which were stamped the name and image of Caesar, He declared that since
they were living under the protection of the Roman power, they should render to that power the
support it claimed, so long as this did not conflict with a higher duty. But while peaceably
subject to the laws of the land, they should at all times give their first allegiance to God.” (Ellen
White, The Desire of Ages [1898], 602.)
“But today in the religious world there are multitudes who, as they believe, are working for the
establishment of the kingdom of Christ as an earthly and temporal dominion. They desire to
make our Lord the ruler of the kingdoms of this world, the ruler in its courts and camps, its
legislative halls, its palaces and market places. They expect Him to rule through legal
enactments, enforced by human authority. Since Christ is not now here in person, they
themselves will undertake to act in His stead, to execute the laws of His kingdom. The
establishment of such a kingdom is what the Jews desired in the days of Christ. They would have
received Jesus, had He been willing to establish a temporal dominion, to enforce what they
regarded as the laws of God, and to make them the expositors of His will and the agents of His
authority. But He said, ‘My kingdom is not of this world.’ John 18:36. He would not accept the
earthly throne.
“The government under which Jesus lived was corrupt and oppressive; on every hand were
crying abuses,—extortion, intolerance, and grinding cruelty. Yet the Saviour attempted no civil
reforms. He attacked no national abuses, nor condemned the national enemies. He did not
interfere with the authority or administration of those in power. He who was our example kept
aloof from earthly governments. Not because He was indifferent to the woes of men, but because
the remedy did not lie in merely human and external measures. To be efficient, the cure must
reach men individually, and must regenerate the heart.” (Ibid., 509.)
“I saw that it is our duty in every case to obey the laws of our land, unless they conflict with the
higher law which God spoke with an audible voice from Sinai, and afterward engraved on stone
with His own finger.... He who has God’s law written in the heart will obey God rather than men,
and will sooner disobey all men than deviate in the least from the commandment of God. God’s
people, taught by the inspiration of truth, and led by a good conscience to live by every word of
God, will take His law, written in their hearts, as the only authority which they can acknowledge
or consent to obey.” (Ellen White, Testimonies for the Church, vol. 1 [1863], 361.)
Journal:
your life?
life?
inQuire
What lessons can we learn from how Jesus responded to His critics in Matthew 22?
What differences does the New Testament identify between the church’s role and the state’s?
Do you think the government still derives its authority from God even when it’s become corrupt?
How does God handle such instances?
What is the purpose of law enforcement and other governing authorities? (Rom. 13:4)
What is the Christian citizen’s responsibility to the government?
Do you think it will be difficult to tell when the government’s laws conflict with God’s? Why or
why not?
How can we nurture the courage to stand against the government now, before we need that
courage?
How can the church do a better job promoting and protecting the separation of church and state?
lesson six
The Coalition Against Christ
Luke 23:1–43
inTro
Inconsistencies and Contradictions
The fight for freedom didn’t always progress along a straight path. Even the best advances
toward Christ-centered liberty were often compromised by political pressure and personal bias.
Many Protestant leaders who freed themselves from Rome’s oppressive authority developed
their own harsh policies toward dissenters, effectively becoming oppressors themselves.
In his early writings, Martin Luther envisioned the church to be a voluntary group of believers
and was extremely distraught by people who wanted to terrorize Catholic churches and forcibly
remove their idols. That said, however, when some of the German princes transferred state
support from Roman Catholicism to Lutheranism, Luther embraced the state’s power and used it
to deal with perceived religious threats such as the Anabaptists. Though he had much in common
with this group of believers, which formed around the same time as Lutheranism, he viewed
them as seditious and blasphemous, believing they should be banished from Germany or put to
death. The one thing that both Catholic and Lutheran princes agreed on at the 1529 Diet of Spires
was that Anabaptists could not be tolerated in Germany. Many Anabaptists died at the hands of
both Lutherans and Catholics in the following years. Luther’s teachings freed many people from
the superstition’s bondage and Rome’s control, but Luther himself struggled to leave the
methods and spirit of the age behind.

Anabaptists have always believed faith can only be voluntary. For this reason, they held firm to
adult baptism (not infant baptism), freedom of conscience, and separation of church and state—
common teachings today that were quite radical at the time. Ironically, Anabaptists have applied
Luther’s principles more consistently and faithfully than the Lutheran church did. Today, we
should examine our lives to guard against any inconsistencies and contradictions that might
discredit our message. In this week’s lesson, we will discuss the cruelty Jesus suffered at the
hands of a church-state alliance and how His followers can avoid the methods that killed their
Savior.
Journal (inScribe):
out verses 1–5. You may also rewrite the passage in your own words, or outline or mind-map
the passage.
inGest
Church and State United Against Christ
The story of the cross and the preceding trials reveal not only Jesus’ love, sacrifice, and
commitment but also the tactics the enemy uses against those who stand up for Christ. Jesus told
His disciples what He would endure before His trials began so they would know what to expect
from their own persecutions (John 15:18–20). Christians today should study Christ’s death to
understand Satan’s strategies since the historic event is an indicator for what we may someday
experience.
Jesus’ enemies began with three accusations: He perverted the nation, He forbade His followers
to pay taxes to Rome, and He claimed to be Christ, a King (Luke 23:2). The first two were false,
the third was true, and all three involved politics. They had to make Jesus appear to be a political
offender to secure the condemnation of the civil authority. Pilate, the Roman governor who
presided over Judea believed Jesus was innocent from the beginning (vv. 4, 14, 15, 20, 22). He
saw through the false grounds for the Jews’ accusations and perceived their envious motivations
(Mark 15:10). He wished someone else would take the case, but he ultimately could not evade
his responsibility (Luke 23:6–12; John 18:31). He didn’t want to judge religious matters, but the
Jews didn’t have the legal authority to kill Jesus without Rome’s consent, which is why they
were so persistent (John 18:31). Pilate was afraid to go against the crowd’s demands and lose
favor with the religious leaders (Mark 15:15). He was also worried about his own standing with
Rome because the Jews threatened to officially accuse him of sedition (John 19:12–16). As he
calculated the consequences, Pilate finally caved to their demands. He chose to sacrifice his
integrity for the sake of popularity and position. Pilate knew that this situation blurred the line
between church and state. If Pilate had respected the distinction between church and state, he
could not have put his approval on the death of Jesus (Luke 23:22). The participating parties
fully exposed their own hypocrisy when they asked for Barabbas to be released instead of Jesus.
Barabbas was a murderer who was well known for stirring up rebellion, the very thing they had
accused Jesus of (Luke 23:19).
Thousands of years of church history have shown that the most intense of all persecutions follow
the same pattern of blending church and state. To put it simply, Pilate agreed to make the state
the persecuting arm of the religious power when he consented to Christ’s execution (Luke
23:23–25). The union of these two domains secured our Lord’s death warrant, and we know it
will be at play once again in this earth’s final days.
Journal:

How did the religious leaders succeed in gaining control over the secular power (Pilate) during
Jesus’ trial?
In what ways did Pilate fail in his responsibilities as governor when he consented to Jesus’
death?
inTerpret
The Pattern Persists
The worst crime ever committed in all human history was undeniably the murder of the innocent
Son of God. Because there was a spiritual dimension to His suffering, no one will ever
experience that same level of agony. Jesus warned that those who follow in His footsteps will
endure the same persecution, going so far as to call it a “cross” (Matt. 10:38), but how much
does that cross involve? How closely will the persecution against Christ be replicated against His
followers? Well, we know we’ll have to bear the same hatred Jesus did and that this hatred will
translate into persecution, for He said, “If the world hates you, you know that it hated Me before
it hated you.... If they persecuted Me, they will also persecute you” (John 15:18, 20).
Jesus also predicted that this persecution would involve some collusion between church and
state, beginning with the religious powers: “But beware of men, for they will deliver you up to
councils and scourge you in their synagogues” (Matt. 10:17). These sparks of persecution would
become an inferno once the church successfully weaponized the power of the state: “You will be
brought before governors and kings for My sake, as a testimony to them and to the Gentiles” (v.
18). True to His words, the early persecutions in the book of Acts began with opposition from
the religious leaders (chap. 4, 5). They initially relied on verbal assaults and engaged in only a
small degree of violence, but as the opposition intensified, the violence increased. Religious
leaders arrested and imprisoned believers (Acts 8:3), and before long, they were able to harness
the power of Rome’s client king to enforce their views and execute offenders (Acts 12:1–4). Acts
continues to relate episodes of violence happening wherever Jews gained the local rulers’
support, and by the time it ends, the religious leaders had gained enough support from the empire
to keep Paul, the church’s most prominent missionary, imprisoned in Rome.
Revelation, too, relays graphic warnings that the mightiest persecuting power in the history of
the world will be an entity that blends church and state. This organization, which will be guilty
of killing the most Christian martyrs, is portrayed as a woman riding on a beast (17:1–6). We
know that every beast in biblical prophecy represents a nation (Dan. 7:17, 23), and this beast
carries a harlot, which represents a corrupted people of God—a corrupt church (Jer. 3:1–3;
Hosea 1:2). One of the clearest signs of such a church is when it supplements its lack of power
from the Holy Spirit with power from the state. The corrupt church in Revelation matches this
description. She’s depicted riding on the beast, not vice versa, because at this point the church
has successfully harnessed the state’s power for its own religious agenda. This is important: the
state will not control the church; the church will control the state.
Journal:
seem to point to?

How does Jesus’ trial indicate what the persecutors will use against His disciples?
inSpect
Matthew 5:11–16
John 15:18—16:4
John 18:28—19:16
Acts 5:40–42
Acts 14:22
2 Timothy 3:10–15
Revelation 17:1–6
Journal:

inVite
From Persecutor to Persecuted
Of all people in the world, Christians should protest the most vehemently against the principles
and mistakes responsible for putting Jesus on the cross, yet many so-called Christians have
followed the example of those who crucified Christ rather than the precedent set by the One who
was crucified. Jesus said His true disciples would be persecuted, never persecutors. For any
believer to transition to the role of persecutor would make them a disciple of the dragon rather
than of Jesus (Rev. 12:13, 17).
Of course, people can transition the other way, too. Saul is a great example of this since he was
known as one of the most zealous persecutors of the early church before becoming one of the
most dedicated missionaries and prolific apostolic writers in that very church. In the early part of
his life, he made it his personal mission to arrest all the Christians he could find and break up as
many of their assemblies as he could. He even facilitated the stoning of the first Christian martyr,
Stephen (Acts 8:1–3). Saul’s conversion is a dramatic demonstration of how the Spirit of God
can completely transform someone, taking them from persecutor to persecuted. Jesus first
confronted Saul about his cruel mission while he was traveling to Damascus, promptly
identifying Saul as the persecutor and Himself as the persecuted: “Saul, Saul, why are you
persecuting Me?... I am Jesus, whom you are persecuting” (Acts 9:4, 5). After Saul met Jesus, he
never again used instruments of force in dealing with believers. Jesus changed his character, his
techniques, and his name: Saul became Paul, a completely new man who appealed to people’s
hearts and minds instead of forcing their bodies. In his testimonies before the Jerusalem mob
(Acts 22:1–21) and, later, King Agrippa (Acts 26:1–23), Paul made his conversion from
persecutor to persecuted the main evidence that Christ had transformed him.
It’s incredibly ironic that so many Christians who claim to believe in the New Testament go
directly against the example of the most prolific author in that very same New Testament.
Religious persecutors follow the precedent Paul set before his conversion rather than the one he
set after. This amazing story should lead every believer to permanently lay down instruments of
force and embrace Christ’s spirit as Paul did.
If we have a true understanding of the cross and a genuine encounter with Christ, we will
experience Paul’s type of radical conversion. Jesus’ story transforms the behavior and
relationships of all who study His example with an open heart. His ministry is the perfect
standard by which we can measure the legitimacy of our professions. Like James said, “For as
the body without the spirit is dead, so faith without works is dead also” (2:26). A Christianity
that leads people to behave like Christ’s enemies is not Christianity. It’s a worthless and hopeless
religion. The world needs true Christianity, which is based on a real manifestation of Jesus’ true
spirit.
Journal:
How does true conversion affect the way a person views religious liberty?
Prayer Response:
inSight
Hated and Rejected
“Thus by choosing a heathen ruler, the Jewish nation had withdrawn from the theocracy. They
had rejected God as their king. Henceforth they had no deliverer. They had no king but Caesar.
To this the priests and teachers had led the people. For this, with the fearful results that followed,
they were responsible. A nation’s sin and a nation’s ruin were due to the religious leaders.”
(Ellen White, The Desire of Ages [1898], 737, 738.)
“Pilate longed to deliver Jesus. But he saw that he could not do this, and yet retain his own
position and honor. Rather than lose his worldly power, he chose to sacrifice an innocent life.
How many, to escape loss or suffering, in like manner sacrifice principle. Conscience and duty
point one way, and self-interest points another. The current sets strongly in the wrong direction,
and he who compromises with evil is swept away into the thick darkness of guilt.
“Pilate yielded to the demands of the mob. Rather than risk losing his position, he delivered
Jesus up to be crucified. But in spite of his precautions, the very thing he dreaded afterward came
upon him. His honors were stripped from him, he was cast down from his high office, and, stung
by remorse and wounded pride, not long after the crucifixion he ended his own life. So all who
compromise with sin will gain only sorrow and ruin. ‘There is a way which seemeth right unto a
man, but the end thereof are the ways of death.’ Proverbs 14:12.” (Ibid., 738.)
“God could have destroyed Satan and his sympathizers as easily as one can cast a pebble to the
earth; but He did not do this. Rebellion was not to be overcome by force. Compelling power is
found only under Satan’s government. The Lord’s principles are not of this order. His authority
rests upon goodness, mercy, and love; and the presentation of these principles is the means to be
used. God’s government is moral, and truth and love are to be the prevailing power.” (Ibid., 759.)
“Every indignity, reproach, and cruelty that Satan could instigate human hearts to devise, has
been visited upon the followers of Jesus. And it will be again fulfilled in a marked manner; for
the carnal heart is still at enmity with the law of God, and will not be subject to its commands.
The world is no more in harmony with the principles of Christ today than it was in the days of
the apostles. The same hatred that prompted the cry, ‘Crucify Him! crucify Him!’ the same
hatred that led to the persecution of the disciples, still works in the children of disobedience. The
same spirit which in the Dark Ages consigned men and women to prison, to exile, and to death,
which conceived the exquisite torture of the Inquisition, which planned and executed the
Massacre of St. Bartholomew, and which kindled the fires of Smithfield, is still at work with
malignant energy in unregenerate hearts. The history of truth has ever been the record of a
struggle between right and wrong. The proclamation of the gospel has ever been carried forward
in this world in the face of opposition, peril, loss, and suffering.” (Ellen White, The Acts of the
Apostles [1911], 84, 85.)
Journal:
your life?
life?
inQuire
What led Pilate to fail in his responsibilities when he agreed to facilitate Jesus’ death?
How do Jesus’ trial and crucifixion demonstrate the dangers of blending church and state?
What are some of the dangers of blending church and state not mentioned in this lesson?
Looking at our complete history, why should Christians be the last people on earth to use the
powers of state for religious purposes?
Why do you think Christians are so prone to becoming oppressors when we’ve had to fight so
many oppressive situations?
What details did Jesus include in His warning about future persecution? How many of those
details do you think will be relevant for us?

How can studying the events leading to Jesus’ death prepare us for the coming challenges and
persecution?
How can we experience the same kind of transformative encounter with Christ that Paul had? Do
we have to wait for Jesus to show up, or is there something we can do?
If we never experience a mind-blowing encounter with Jesus like Paul did, how can we know
He’s changing us? How can we avoid stagnating in our relationships with Him?
How can we have the same serenity and peace Jesus displayed amidst the false accusations and
total madness of His trial?

lesson seven
Understanding Theocracy
Ezekiel 21
inTro
Human-made Theocracies
When John Calvin was a young adult, he happened to be passing through a town just as a man
was being burned at the stake, paying the ultimate price for his faith. Calvin was deeply
impressed by the expression of peace and hope on the dying man’s face and decided to
investigate the Scriptures in hopes of discovering what would inspire a person to prioritize faith
over life itself. Calvin’s study of the Bible eventually led him to look to Jesus as his only source
of salvation, abandoning the church traditions taught in Catholicism.
At twenty-eight, Calvin moved from France to Geneva, Switzerland, where he found a robust
community of people from across Europe who had fled the severe religious persecution in their
countries. Geneva provided a place where the people could follow the Bible’s guidelines for
study and worship, for the city had freed herself from Rome’s rule and was the perfect place for
a new form of church and government. Rather unfortunately, however, this new order followed
the same old spirit of religious control. Having gained political power, Calvin instituted another
human-made theocracy in which every citizen was expected to publicly swear allegiance to
Christianity. With Calvin becoming the leader of both church and state, there was very little
distinction between civil and religious institutions. Calvin succeeded in passing many laws
geared toward enforcing Christian practices.

Calvin’s religious intolerance is especially exemplified in how he handled Michael Severtus, a
man he deemed a heretic for denying the doctrines of the Trinity and infant baptism. Even
though Severtus had narrowly escaped death at the hands of Roman Catholics in France and was
therefore a fellow escapee from persecution, Calvin ordered that he be immediately arrested
upon his arrival in Geneva. In 1553, a general council condemned Severtus and burned him at
the stake on a pile of his own books. The persecuted had again become the persecutor. This
week’s lesson examines why believers should reject the theocratic form of government and why
God hasn’t appointed another theocracy since Israel.

Journal (inScribe):
Write out Ezekiel 21 from the translation of your choice. If you’re pressed for time, write out
verses 24–27. You may also rewrite the passage in your own words, or outline or mind-map
the passage.
inGest
Overthrown, Overthrown, Overthrown!
Throughout history, God has implemented various kinds of human government that satisfied the
needs of the time. God used His servant Moses to establish Israel as a theocracy, which can be
defined as “a form of government in which all the affairs of men, whether temporal or spiritual,
civil or religious, are united under the control of God” (A.G. Daniells, Liberty Magazine, vol. 12,
[1917]). The theocracy became an extension of God’s kingdom in heaven where God’s laws and
judgments are absolute. Under ancient Israel’s theocracy, Sabbath breaking, cursing parents,
sexual sins, communicating with the dead, disregarding annual feast days, blasphemy, and
idolatry were all punishable by death (Exod. 35:2; Lev. 20:9–16, 27; 23:30, 24:16; Deut. 13:6–
10), penalties which foreshadowed God’s verdict against sin in the final judgment (Rev. 20:11–
15). The laws in the books of Moses make no distinction between government and church. The
Levitical priesthood exercised both religious and civil authority, enforcing both religious and
civil laws.
Centuries later, when Israel begged for a king, God established the throne of David as an
extension of His throne in heaven. 1 Chronicles 29:33 says, “Then Solomon sat on the throne of
the Lord as king instead of David his father, and prospered; and all Israel obeyed him” (emphasis
added). The king of Israel sat on God’s earthly throne and enforced God’s laws. As in Moses’
time, David’s kingdom derived its power directly from God. However, the kings who followed
David formed a long history that was largely characterized by disloyalty to God. In the days of
Ezekiel and Jeremiah, prophets gave multiple severe warnings that God was terribly displeased
with the abuse of power and lack of responsibility demonstrated by Israel’s leaders.
One such prophet, Ezekiel, was among the captives taken to Babylon in the days of Jehoiachin,
the second-to-last king in Jerusalem. In Babylon, God gave Ezekiel visions and dreams that
revealed the total disaster destined for Jerusalem and its inhabitants. The destruction of their
nation served as a painful warning of how far the people had departed from their covenant with
Him. As the leaders held the most responsibility for the people’s unfaithfulness, the judgments
were first and foremost against them. The unfaithful king and princes in Jerusalem, who were
direct descendants of David and represented God’s throne on earth, were conquered and taken
captive to Babylon. The throne that belonged to David’s descendants was permanently
overthrown never to be reestablished on earth.
Ezekiel 21:18–26 clearly identifies Babylon as the power that would take the crown from the
king in Jerusalem. The prophecy then specifies that three powers would be overthrown following
Babylon: “Overthrown, overthrown, I will make it overthrown!” (v. 27). Sure enough, Medo-
Persia eventually overthrew Babylon, Greece overthrew Persia, and Rome overthrew Greece.
Each of those powers, from Babylon to Rome, prevented the throne from being reestablished in
Jerusalem. The prophetic chapter also says the royal family in Jerusalem would remain
overthrown until the Messiah came: “It shall be no longer, until He comes whose right it is” (v.
27). The throne in Jerusalem would remain unoccupied until Messiah came. Humanity had
corrupted the form of government used under the Old Covenant, necessitating that it be
completely replaced under the New Covenant.

Journal:

Do you think it was God’s mercy, justice, or both that led to His decision to overthrow
David’s throne? How so?
What does this prophecy teach about the mission of the Messiah?
inTerpret
One Kingdom Commission
God promised David that his throne would be “established forever” three times in 2 Samuel
7:12–16, and Psalm 89:34–37 again promises that David’s descendants would continue to reign
forever. However, in fulfillment of Ezekiel 21’s prophecy, Nebuchadnezzar, King of Babylon,
ended the Davidic line of kings when he removed Zedekiah from the throne (Jer. 52). So what do
we do with the many promises that David’s throne would continue forever?
Long before the earthly line of kings was broken, Isaiah foretold in the well-known prophecy
about Christ’s birth that the Messiah would ultimately fulfill these promises: “Of the increase of
His government and peace there will be no end, upon the throne of David and over His kingdom,
to order it and establish it with judgment and justice from that time forward, even forever” (9:7).
The angel Gabriel later assured Mary, Jesus’ mother, of the same thing: “The Lord God will give
Him the throne of His father David. And He will reign over the house of Jacob forever, and of
His kingdom there will be no end” (Luke 1:32, 33).
At the end of Revelation, Jesus identified Himself as both the Father and Son of David. He said,
“I am the Root and the Offspring of David, the Bright and Morning Star” (22:16), showing that
His throne in heaven fulfilled all the promises David received. Revelation 4 and 5 reveal that
Jesus was crowned King in heaven after His resurrection and ascension. Only Jesus could be
both David’s Father and his Son, for He was David’s Father before He came to earth (Luke
3:31–38) and his Son after (Matt. 22:41–46). No angel could fill that role.
When Jesus took David’s throne to heaven, He eliminated all legitimate forms of earthly
government that claim to have been directly commissioned by God. The kingdom Jesus
commissioned after His resurrection is a heavenly kingdom, not an earthly one, and it is from
this heavenly kingdom that Christ delegated legal power to His disciples. Jesus told them this,
saying, “Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne
of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes
of Israel” (Matt. 19:28). In fulfillment of Christ’s commission, the disciples were to go no further
in building an earthly kingdom than Jesus went. Christ gave the disciples leave to build only one
kingdom commission, not multiple: “And I bestow upon you a kingdom, just as My Father
bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on
thrones judging the twelve tribes of Israel” (Luke 22:29, 30). Therefore, any form of government
that claims a direct commission from God directly affronts the government Jesus established
when He moved David’s throne to heaven.
Journal:
seem to point to?
Why did God choose to overthrow David’s throne if He promised it would last forever?
inSpect
What relationship do the following verses have with Ezekiel 21?
Genesis 49:10
Jeremiah 22:1–5
Jeremiah 23:1–6
Lamentations 5:16–19
Ezekiel 19:1, 10–14
Revelation 5:5
Journal:
Review your memorized verse from Ezekiel 21.

inVite
Jesus Changes Everything
Ezekiel 21 predicted the comprehensive changes the Messiah would bring, saying, “Nothing
shall remain the same” (v. 26) before describing how Jesus would break down barriers and
reverse social expectations: “Exalt the humble, and humble the exalted.” Jesus began exalting the
humble with His own mother, who said these words after her cousin proclaimed her blessed
among women: “He has put down the mighty from their thrones, and exalted the lowly” (Luke
1:52). He also pronounced trouble for proud elites who were exalting themselves, mirroring the
language seen in Ezekiel 21: “And whoever exalts himself will be humbled, and he who humbles
himself will be exalted” (Matt. 23:12). The kingdom that Jesus introduced operates on principles
that appear backward to people, exemplified in the simple statement, “The last will be first, and
the first last” (Matt. 20:16).
God has not established an earthly government under His direct control since Israel, and nothing
is more tyrannical than humans granting themselves their own charter to build an artificial
theocracy. It would have been unthinkable for Moses or David to institute a theocracy based on
their own authority. The nation of Israel respected the theocracy because they saw how God truly
appeared to Moses on Mount Sinai. It is a total fraud for rulers today to claim theocratical kind
of authority based on their own inventions or false revelations. Wherever this has happened it has
resulted in the cruelest kind of religious tyranny. It’s important to note that God still appoints
governments to punish evil and protect neighbor-to-neighbor relationships, but He does not
appoint governments to enforce our allegiance to Him (Rom. 13:1–13).
The boundaries that should prevent governments from enforcing religious law can be found in
the Old Testament as well. In Jeremiah 27:5–8, God explicitly commanded His people to submit
to Babylon’s authority and Nebuchadnezzar’s rule. This submission was to be absolute, as long
as Babylon did not interfere with their service to God. When Babylon’s laws conflicted with
God’s laws, the people could no longer comply. This boundary is clearly illustrated in the story
of Shadrach, Meshach, and Abed-Nego, who chose to remain faithful to God when
Nebuchadnezzar ordered them to worship his idol of gold (Dan. 3:12). The Jews were eager to
defend their independence, but God instructed His people to submit to the authority of Babylon
so far that it did not violate God’s law, which is always supreme.
The prophecy in Ezekiel 21 said the Messiah would overthrow old forms of government and
introduce new principles, and Christ did just that. In places where these principles have been cast
aside, tyranny, oppression, and overwhelming misery have been the result. The principles of
religious liberty and separation of church and state that He taught have protected humanity’s
happiness and strengthened civilization wherever they have been embraced.
Journal:
In what ways did Jesus overturn old power structures?
Prayer Response:
inSight
The Nature of the Commission
“The commission that Christ gave to His disciples just before His ascension is the great
missionary charter of His kingdom. In giving it to the disciples, the Saviour made them His
ambassadors and gave them their credentials. If, afterward, they should be challenged and asked
by what authority they, unlearned fishermen, went forth as teachers and healers, they could
reply: ‘He whom the Jews crucified, but who rose from the dead, appointed us to the ministry of
His word, declaring, “All power is given unto Me in heaven and in earth.” ’ ” (Ellen White,
Testimonies for the Church, vol. 8 [1904], 14.)
“Just before leaving His disciples, Christ once more plainly stated the nature of His kingdom. He
recalled to their remembrance things He had previously told them regarding it. He declared that
it was not His purpose to establish in this world a temporal kingdom. He was not appointed to
reign as an earthly monarch on David’s throne. When the disciples asked Him, ‘Lord, wilt Thou
at this time restore again the kingdom to Israel?’ He answered, ‘It is not for you to know the
times or the seasons, which the Father hath put in His own power.’ Acts 1:6, 7. It was not
necessary for them to see farther into the future than the revelations He had made enabled them
to see. Their work was to proclaim the gospel message.” (Ellen White, Acts of the Apostles
[1911], 30.)
“During His ministry, Jesus had kept constantly before the disciples the fact that they were to be
one with Him in His work for the recovery of the world from the slavery of sin. When He sent
forth the Twelve and afterward the Seventy, to proclaim the kingdom of God, He was teaching
them their duty to impart to others what He had made known to them. In all His work He was
training them for individual labor, to be extended as their numbers increased, and eventually to
reach to the uttermost parts of the earth. The last lesson He gave His followers was that they held
in trust for the world the glad tidings of salvation.” (Ibid., 32.)
“When Christ was on this earth, He chose twelve disciples to be constantly with Him. These it
was His purpose to train for His work. He did not call their attention to the purposes and laws of
the kingdoms of the world, but to a higher, holier theme—the purposes and laws of the kingdom
of God. He did not speak to them of politics, but of the subjects that concerned them as stewards
of His grace. He gave them a general idea of the character of His kingdom, and of its working, as
a kingdom of grace in this world and a kingdom of glory in the future world. He told them that it
was not an earthy, temporal kingdom, but a kingdom that would endure forever. He revealed to
them the covenant of peace, the great charter that declares the principles of His kingdom.” (Ellen
White, Letter 65, 1902, para. 12.)
Journal:
After this week’s study of the passage, what are some personal applications you are convicted
of in your life?
life?
inQuire
How is a true theocracy where God’s in control supposed to function?
What’s the problem with people attempting to build their own theocracy without a commission
from God?
Why should a theocratical form of government be rejected today?
In what ways has Jesus fulfilled His role as king?
What are some examples of how Jesus exalted the humble and humbled the exalted?
How can we guard against becoming too exalted ourselves?

What methods did Jesus use to exalt the humble and humble the exalted? How can we put those
to practice in our own lives?
What lessons can we learn from the stories in church history where people tried to build their
own theocracies?
Are there still theocracies in the world today? What are some examples?
lesson eight
Defending and Surrendering Rights
Acts 25, 26
inTro
A New Kind of Community
Believers began to look to America as a shelter from persecution in the seventeenth century. By
1631, Puritans in particular had established thriving colonies in Massachusetts Bay and along the
New England coast. These Puritans set about establishing a theocratic form of government,
envisioning that they would be a new Israel. Massachusetts’ early laws demanded regular church
attendance and tithe paying. Lawmakers declared blasphemy, witchcraft, adultery,
homosexuality, worship of other gods, and declining infant baptism punishable by death. People
suspected of speaking ill of pastoral leadership or expressing different views from those being
preached were arraigned before church tribunals and received civil punishments. Roger
Williams, a fellow Puritan immigrant from England who was initially invited to preach at the
church in Massachusetts, was condemned and banished by one such trial for advocating for the
complete separation of church and state and had to rely on the nearby Native American tribes to
survive the harsh winter. Without that friendship, which he had been fostering for some time, he
surely would have died. Evidently, the Puritans had come to America looking for religious
freedom for themselves but not for others. The persecuted had again become the persecutors.
Several months after his banishment, Roger Williams secured a charter from the English
monarchy to found the colony of Rhode Island. Williams made sure this new colony would never
require its citizens and leaders to be of a certain religion. With Williams as governor, the new
colony saw a great influx of religious outcasts such as Baptists, Quakers, and Jews. All were
welcome and equal under the law. Rhode Island provided a safe place for its people to worship
as they saw fit.
In Rhode Island, Roger Williams cofounded the first Baptist church in America, structuring it to
be completely independent from the state according to the New Testament model of religious
institutions. This week’s lesson will focus on how the apostle Paul urged civic leaders to leave
religious matters alone, and how his commitment to the gospel drove him to sometimes defend
his rights, sometimes surrender them depending on the situation.

Journal (inScribe):
Write out Acts 25 and 26 from the translation of your choice. If you’re pressed for time, write
out Acts 25:17–22. You may also rewrite the passage in your own words, or outline or mind-
map the passage.

inGest
Civil and Religious Accusations
Much can be learned about religious liberty and the separation of church and state from the book
of Acts. No other book of the Bible records more stories that illustrate the intrinsic volatility of
blending the two domains, and no other figure in the book was arrested and tried more often than
the apostle Paul. He endured several arrests and trials in the many cities he traveled to. We’ll be
looking at Acts 21–26, which records in detail part of the intense series of trials that followed
Paul’s arrest in Jerusalem.
Paul suffered tremendous abuse in many of the places he visited as a missionary, and he certainly
treasured religious liberty wherever he could find it. He ministered in Corinth longer than any
other city, partially because his religious liberties were protected there. Gallio, the Proconsul of
Achaia, made some distinction between civil and religious law. When Paul faced religious
accusations, Gallio was decidedly against using the power of state to settle such issues (Acts
18:15). The Roman Empire would have been a very different place if every Roman proconsul,
magistrate, governor, and caesar had consistently upheld the noble principles of freedom that
Gallio demonstrated. By refusing to judge religious matters, Gallio distinguished himself in
history as a champion of religious liberty.

The Roman judges in Paul’s trials recognized the same distinction between the civil and
religious. Lysias, commander of the garrison in Jerusalem, testified, “I found out that he was
accused concerning questions of their [the Jewish] law, but had nothing charged against him
deserving of death or chains” (Acts 23:29). In a later trial, the governor Festus explained to King
Agrippa that “When the accusers stood up, they brought no accusation against him of such things
as I supposed, but had some questions against him about their own religion.... because I was
uncertain of such questions, I asked whether he was willing to go to Jerusalem and there be
judged concerning these matters” (Acts 25:18–20).
Paul defended himself by citing that civil magistrates were responsible for civil matters, not
religious ones. Speaking to Festus, he said, “Neither against the law of the Jews, nor against the
temple, nor against Caesar have I offended in anything at all.... if I am an offender, or have
committed anything deserving of death, I do not object to dying” (Acts 25:8, 11). In making this
statement, Paul clearly emphasized the difference between the religious offense he was accused
of and the magistrate’s civil duties.
Festus acknowledged Paul’s innocence, saying, “I found that he had committed nothing
deserving of death” (Acts 25:25), and Agrippa agreed: “This man is doing nothing deserving of
death or chains (26:31). Had Paul not appealed to Caesar, a legal action that could not later be
rescinded, both Festus and Agrippa would have been willing to set him free (26:32). Paul was
ultimately sent to Rome, bound as a prisoner.

Journal:

In what way did Festus recognize the distinction between civil and religious law, whether
consciously or not?
inTerpret
Citizens’ Rights
Understanding the privileges and protections Roman citizenship provided helps explain why
Paul appealed to Caesar in his trial before Festus. Paul was fortunate enough to be born a Roman
citizen, but others paid exorbitant fees to gain the rights, protections, and privileges given to
Roman citizens (Acts 22:28). Paul claimed the rights his citizenship provided multiple times
during his trials. Acts first records this happening in the city of Philippi (in modern-day Greece),
where he established the first Christian church in Europe. Chapter 16 tells of how Paul and Silas
were severely beaten, arrested, shackled at the ankles, and thrown in prison after their ministry
threatened the income of local wealthy slave owners.
It’s important to note that while Paul at times claimed his citizenship, he was never focused on
his own rights. The incident in Philippi demonstrates this quality too, for he did not demand his
rights immediately upon being arrested or even when he was publicly beaten before his trial—a
grievous violation of those rights. Instead, he went quietly to his cell, singing hymns through
much of the night, and even chose to stay when an earthquake miraculously threw the prison
doors open. Paul’s remarkable response to the abuse and injustice affected the prison guard so
powerfully that he and his family became some of the first converts of that first European church
that very same night. That’s not to say Paul was unwilling to push back against the authorities
when the situation called for it. When asked to leave the city quietly, he declared that he would
not go until the magistrates themselves came and spoke with him—his right as a Roman citizen.
Requesting that Paul and Silas depart in secret was unjust after they had suffered such wrongful
mistreatment. Paul respected the magistrates and their authority, but he expected a certain level
of respect in return. Once he had received that respect—once the magistrates spoke with him—
he complied with their request to leave.
Paul displayed an extraordinary ability to carefully discern when to surrender his rights and when
to push back, protest, and appeal. He maintained this balance through the rest of his life. After a
few more missionary tours, Paul was apprehended in Jerusalem. When coming under the charge
of a Roman centurion, Paul objected to being whipped, again without a fair trial (Acts 22:30–34).
Once again, he wasn’t claiming his rights merely out of self-interest; he was both defending
God’s right to his service and safeguarding the centurion from the consequences of mishandling
a Roman citizen.
It was in this context that Paul’s trial before Governor Festus took place several years later. As
noted in inGest, Festus knew Paul was innocent (Acts 25:18–21, 25) but threatened to send Paul
back to Jerusalem to be judged there because he wanted to gain the Jews’ favor (v. 9). Paul
appealed to the highest court in the empire in that moment of peril, using the rights his
citizenship provided to seek a fair hearing before Caesar himself.
Just as Paul’s case went to the highest court in Rome, God’s people will face similar trials during
the final showdown between good and evil. No one should be surprised when faithful believers
again stand before the highest tribunals of this world.

Journal:
seem to point to?
What was Paul’s purpose in using his Roman citizenship if not merely to protect himself?
Does citizenship today afford certain rights that can help us advance God’s work? Maybe it
depends on the country?

inSpect
What relationship do the following verses have with Acts 25, 26?
Acts 16:16–40
Acts 18:12–17
Acts 22:22–29
Acts 23:23–30
Acts 27:24
Acts 28:16–30
Romans 15:22–33
Philippians 1:12–14
Philippians 4:22
2 Timothy 4:6–18
Journal:
Review your memorized verse from Acts 25, 26.

inVite
Our Rights
Paul’s discernment between when to surrender his rights and when to embrace them extended to
his missionary work. In one situation with the Corinthian church in particular, Paul chose to
relinquish his right to ask the church for financial support because some people questioned his
motives, wondering if he preached for his own financial gain (1 Cor. 9:1–14). This was, of
course, a ridiculous accusation as Paul often worked as a tentmaker to sustain himself (Acts
18:3), but he knew that simply verbally contending this gossip would not be enough. He chose
not to ask for wages from the churches so that no false rumors would “hinder the gospel” (1 Cor.
9:12).
Paul pleaded with the Corinthian believers to follow his example in prioritizing others’ wellbeing
above their own rights (1 Cor. 11:1). In one instance, he argued that even though they knew idols
hold no power, they should not eat any food offered to idols to avoid confusing other believers
(especially new ones) and thereby hindering their mission work (1 Cor. 10:28, 29). Paul valued
rights, privileges, and liberties, but he valued other people’s salvation more, and that is the
essence of his argument. Anytime Paul made a decision, he was more concerned about the
ultimate impact his choice would have on others than how it might preserve his rights. Christians
should defend their rights only when it benefits others or protects their service to God, never at
others’ expense. Knowing Paul’s deepest motivation explains why he sometimes surrendered and
other times defended his rights.

Jesus set a similar example when it came to defending Himself. Though He remained silent for
most of His final trial (Isa. 53:7; Mark 15:5), He certainly wasn’t silent during His ministry. John
5:19–47 records a very systematic defense of His Divine work, and Matthew 22 details Jesus’
candid answers when facing the Pharisees’ and Herodians’ scrutinizing questions. By the time of
His final trial, the mob’s frenzy and the leaders’ anger were out of control. Had He stood before
a more receptive crowd as Paul did at his trials, perhaps He would’ve answered His accusers, but
He remained silent because He knew they were not looking for answers, but for blood. There
were no longer any ears to hear His words.
The example that both Christ and Paul set should challenge each of us to deeply examine the
motives behind our choices and our willingness to surrender everything to God. Paul gave up all
for the sake of the gospel, but he was also willing to stand his ground when it advanced God’s
mission, which exhibits perhaps a different kind of surrender and certainly a God-led kind of
discernment. When believers embrace that level of submission to God’s will, nothing can inhibit
His work through us.
Journal:
Considering Paul strove to imitate Jesus, what insights do his submission and defense give us
about Jesus?
Prayer Response:
inSight
Our Power as Witnesses
“The apostles suffered extreme torture because of the painful position in which they were left,
but they did not murmur. Instead, in the utter darkness and desolation of the dungeon, they
encouraged each other by words of prayer and sang praises to God because they were found
worthy to suffer shame for His sake. Their hearts were cheered by a deep and earnest love for the
cause of their Redeemer. Paul thought of the persecution he had been instrumental in bringing
upon the disciples of Christ, and he rejoiced that his eyes had been opened to see, and his heart to
feel, the power of the glorious truths which once he despised.” (Ellen White, The Acts of the
Apostles [1911], 213, 214.)
“The severity with which the jailer had treated the apostles had not aroused their resentment.
Paul and Silas had the spirit of Christ, not the spirit of revenge. Their hearts, filled with the love
of the Saviour, had no room for malice against their persecutors.” (Ibid., 216.)
“When Paul first visited Corinth, he found himself among a people who were suspicious of the
motives of strangers. The Greeks on the seacoast were keen traders. So long had they trained
themselves in sharp business practices, that they had come to believe that gain was godliness,
and that to make money, whether by fair means or foul, was commendable. Paul was acquainted
with their characteristics, and he would give them no occasion for saying that he preached the
gospel in order to enrich himself. He might justly have claimed support from his Corinthian
hearers; but this right he was willing to forgo, lest his usefulness and success as a minister should
be injured by the unjust suspicion that he was preaching the gospel for gain. He would seek to
remove all occasion for misrepresentation, that the force of his message might not be lost.”
(Ibid., 349.)
“In cases where we are brought before the courts, we are to give up our rights, unless it brings us
in collision with God. It is not our rights we are pleading for, but God’s right to our service.”
(Ellen White, Last Day Events [1992], 146.)
“Kings, governors, and great men will hear of you through the reports of those who are at enmity
with you, and your faith and character will be misrepresented before them. But those who are
falsely accused will have an opportunity to appear in the presence of their accusers to answer for
themselves. They will have the privilege of bringing the light before those who are called the
great men of the earth, and if you have studied the Bible, if you are ready to give an answer to
every man that asketh you of the hope that is in you with meekness and fear, your enemies will
not be able to gainsay your wisdom.” (Ellen White, Evangelism [1946], 560, 561.)
Journal:
your life?
life?
inQuire
Why did Festus and Agrippa want to free Paul?
Why didn’t Festus and Agrippa set Paul free?
Why did Paul appeal to Caesar?
What motivated Paul to defend his rights?
What motivated Paul to surrender his rights?
What can we learn from when Jesus defended Himself and when He remained silent?
How can we know when we should surrender our rights silently and when should we defend
them?
Which is more natural, surrendering our rights or defending them? How can we gain the
discernment and courage to go against our inclinations when needed?

lesson nine
The Persecuted Church
Daniel 7
inTro
The United States Constitution
For many people fleeing oppressive regimes, America has come to symbolize the promise of
freedom. The First Amendment of the United States Constitution promises that “Congress shall
make no law respecting an establishment of religion, or prohibiting the free exercise thereof.”
The establishment of a state-church is prohibited, and the conscience of individuals to freely
exercise their religion is protected. This freedom of religion is not an absolute right, however.
Religions that require child sacrifices or other violence are not permitted in the U.S. Religious
practice is protected as long as it doesn’t harm others or infringe on their rights.
Though the U.S. is now known for the religious freedom it promises all citizens, the early
colonies made no such guarantees. Most of the first thirteen colonies in America had their own
state religions. Massachusetts, Connecticut, and New Hampshire were Puritan, for example, and
New York, Maryland, and the two Carolinas were Anglican. Many of the colonies required
elected officials to hold certain Christian beliefs to be eligible for public service. For example,
the 1776 Constitution of Delaware (Article 22) obliged public officials to take the following
oath: “I do profess faith in God the Father, and in Jesus Christ His only Son, and in the Holy
Ghost, One God, blessed for evermore; and I do acknowledge the holy scriptures of the Old
Testament and New Testament to be given by divine inspiration.” Just like the European
governments that they had fled from, they had established new state governments that again
relied heavily on their respective churches. However, when the colonies realized that a
revolution against England would only succeed if they united, they decided to follow Rhode
Island’s pattern of not having a federally supported church rather than choosing a favored state-
church.
In His wisdom, God at times raised up new nations with new forms of government to provide
refuge to oppressed believers. Prophecy has long foretold that God always has a plan to deliver
His persecuted church. This week’s lesson will study some of those prophecies, which also
reveal the limits God placed on persecution—lines He would not allow persecution to cross.
Journal (inScribe):
Write out Daniel 7 from the translation of your choice. If you’re pressed for time, write out
verses 23–28. You may also rewrite the passage in your own words, or outline or mind-map
the passage.
inGest
Persecuting the Saints
The bitter hatred and intense persecution Jesus and His apostles faced foreshadowed the level of
cruelty the church endured in later centuries. Wealth, power, and influence combined their
strength to attack God’s people; kings and popes working together deployed formidable armies
against believers who remained loyal to the Bible, seeking to eradicate them. The more the
earthly authorities fought against God’s Word, however, the more stunning the success of those
who defended God’s Word. This is still true today; opposition serves only to further glorify God,
despite the best efforts to overthrow God’s work.
Several biblical prophecies foretold the centuries of church persecution, saying a blasphemous
power would persecute God’s people. Daniel 7:8–25 depicted this blasphemous power as a little
horn. To begin understanding exactly what this little horn symbolized, we must look at the
context. Chapter 7 details the symbolic visions Daniel had while serving under King Belshazzar
in Babylon (v. 1). He saw four beasts that represented four successive kingdoms (v. 17), which,
in order, are Babylon, Medo-Persia, Greece, and Rome. The fourth beast had ten horns, each of
which represented a nation that emerged after the Roman Empire collapsed (vv. 23, 24). As
predicted, when that collapse occurred, the former empire was scattered into separate tribes and
nations, out of which the little horn appeared and gained authority over the rest (v. 20).
John sees this same entity symbolized by a beast rising out of the sea in Revelation 13:1–10.
Both Daniel and John describe this power as the worst persecuting force in history (Dan. 7:21;
Rev. 13:7). John also repeats that this persecution would last 3.5 prophetic years (called “times”),
42 months, or 1,260 prophetic days—all the same length of time using ancient Israel’s calendar
system (Dan. 7:25; Rev. 12:6, 14; 13:5). (Back then, every month had thirty days, every normal
year had twelve months, and leap years had an extra month.) Apocalyptic prophecies are loaded
with symbolism, and time periods are no exception. A prophetic day symbolizes a literal year
(Num. 14:34; Ezek. 4:6), making the 1,260 prophetic days of persecution 1,260 actual years of
persecution.
This period of time began in A.D. 538 when Byzantine Emperor Justinian delivered the pope
from the control of the Ostrogoths, a Germanic tribe that had occupied Rome and minimized the
authority of the pope. For many of the following 1,260 years, the papacy (i.e., the little horn)
focused on securing every possible benefactor. One after the other, wealth, property, schools,
libraries, courts, armies, teachers, kings, judges, ambassadors, and generals submitted to
Catholicism’s enchanting influence. All these forces combined to extinguish all who dared
believe anything that deviated from Catholic doctrine. Because of this near-unanimous support,
millions lost their lives during the attempts to enforce state-approved Christianity—attempts
such as the Crusades and the Inquisition.
Fortunately, none of this took God by surprise. He had foreseen the medieval persecution,
warned His followers of it, and promised that it would come to an end. True to His Word, the
papacy’s sovereignty was effectively shattered in A.D. 1798—1,260 years after Justinian, as
foretold—when Napoleon’s general Berthier arrested Pope Pius VI. The prophecy of the little
horn had been partially fulfilled.
Journal:

What are the identifying features of the little horn power?
What difference should it make in our lives that God knew all along that the persecution was
coming? What does it mean in light of the persecution yet to come?

inTerpret
Surviving Persecution
Though many believers today live in places where the risk of persecution is low, there are
unfortunately a large number who must hide their faith—be baptized and share the gospel in
secret for fear of retribution. Converting to Christianity can result in violent backlash from
family or, in some cases, punishment from local government authorities. Others live in fear of
gangs or threats from the neighborhood or workplace. For the past two thousand years, most of
God’s people have lived in difficult circumstances surrounded by dangers. For those who enjoy a
safe, peaceful life, the sobering prophecy of the little horn in Daniel 7 should result in empathy
for the persecuted (1 Cor. 12:26) and the realization that the Bible’s greatest concerns do not
arise from Islam, Hinduism, Buddhism, or secularism, but from Christianity.
The Bible shows no favoritism; it’s honest about the good and bad within Christianity. It
acknowledges that some of the ugliest tyranny in the world has come from within Christianity, as
ironic as that is. Paul highlighted this very fact when he referred to that tyrannical and recurring
power as the “son of perdition” (2 Thess. 2:3, 4), a title reserved for Judas, the disciple who
betrayed Jesus (John 17:12). Judas was not an outsider; he dwelled within Jesus’ own inner
circle. In the same way, the little horn that persecutes God’s people appears within Christianity’s
inner circle.
That God did not allow the tribulation to continue indefinitely should greatly encourage
believers. He limited the persecution 1,260 years (Dan. 7:25; see inGest for explanation) and cut
the most intense periods of adversity short: “And unless those days were shortened, no flesh
would be saved; but for the elect’s sake those days will be shortened” (Matt 24:21, 22). The
papacy suffered a deadly wound when the pope was arrested by Napoleon Bonaparte’s general
during the French Revolution in 1798 (Rev. 13:3). That year, the papacy lost most of the
privileges it had enjoyed for the past millennium. It no longer had the power to force its will on
anyone.
Since then, God has given His people every possible advantage in the work of spreading the
gospel. He has provided church facilities, schools, hospitals, printing presses, and media outlets
around the world and has given us the ability to instantly connect and communicate with many of
the remotest people groups via the internet. He has given a great many people access to an
incredible amount of knowledge on the Bible, history, and science, among many other valuable
subjects. God has not withheld the gift of prophecy, either! He promised to send the Holy Spirit
(Acts 1:4–8), which in effect means He is physically with us, guiding us every step of the way.
What more could we need? The church is no longer a persecuted church in the wilderness; it is
one with increased knowledge, increased opportunities, and increased responsibility. Jesus said,
“For everyone to whom much is given, from him much will be required” (Luke 12:48). With this
in mind and compared to previous generations, do we today use our privileges to their maximum
benefit?
Journal:
seem to point to?
Why do you think God gave the prophecies of the little horn and the 1,260 years of
persecution?
How do you think this generation can better maximize all of the blessings God has given us?
inSpect
What relationship do the following verses have with Daniel 7?
2 Thessalonians 2:1–12
Revelation 7:13–17
Revelation 12:13—13:10
Revelation 17:1–6
Mark 13:9–13
Romans 5:1–5
Romans 8:31–39
Journal:
Review your memorized verse from Daniel 7.

inVite
Promises to the Persecuted
It’s easy to focus on all the persecution of the past and the future and forget that the central
figure in the great controversy narrative is none other than the Son of Man, who will oversee the
downfall of every earthly kingdom. We’ve been focusing on Daniel 7, which is more than just a
prophecy—it’s a promise! The grand finale of this chapter will be realized when all nations and
all languages unite under Christ’s reign. At that time, He will share the reward of His victory
with His people: “Then the kingdom and dominion, and the greatness of the kingdoms under the
whole heaven, shall be given to the people, the saints of the Most High. His kingdom is an
everlasting kingdom, and all dominions shall serve and obey Him’” (Dan. 7:27). What a
generous and precious gift! No matter how dismal the circumstances, no matter how unjust and
cruel the persecution, those who stand with Jesus can look forward to sharing His victory.
Similar encouraging promises are scattered throughout the New Testament. In his letter to the
Romans, Paul assured us (using rhetorical questions) that there are certain things persecutors can
never take from their victims: “If God is for us, who can be against us?... Who shall separate us
from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or
peril, or sword?... I am persuaded that neither death nor life, nor angels nor principalities nor
powers, nor things present nor things to come, nor height nor depth, nor any other created thing,
shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Rom. 8:31–
39). Nothing, not even death, can take God’s love from a faithful believer. It just isn’t possible!
In the beatitudes, Jesus’ persecuted followers received His final two blessings along with His
encouragement: “Blessed are those who are persecuted for righteousness’ sake, for theirs is the
kingdom of heaven. Blessed are you when they revile and persecute you, and say all kinds of evil
against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in
heaven, for so they persecuted the prophets who were before you” (Matt. 5:10–12). Though
Jesus promised that others will receive a reward too (Matt. 6:1–18), the only reward He promised
would be great is the one for the persecuted. In Revelation, John promised that every believer
who suffers the same kind of persecution that Jesus suffered will enjoy a very close connection
with their Savior in heaven (7:13–17). Dwelling closely with Jesus is the ultimate reward. What
higher honor could we receive?
For those of the world, it’s natural for tribulation to extinguish hope, but for the Christian, it only
strengthens it. As Paul said, “We also glory in tribulations, knowing that tribulation produces
perseverance; and perseverance, character; and character, hope” (Rom 5:3, 4). Though
oppressors can take property and life, God’s Word has promised that they can never take love,
joy, or hope. The enemy can in no way diminish our reward in heaven.
Journal:
What other biblical promises can we take hope in when persecution comes?
Prayer Response:
inSight
Suffering with Christ
“God never leads His children otherwise than they would choose to be led, if they could see the
end from the beginning, and discern the glory of the purpose which they are fulfilling as co-
workers with Him. Not Enoch, who was translated to heaven, not Elijah, who ascended in a
chariot of fire, was greater or more honored than John the Baptist, who perished alone in the
dungeon. ‘Unto you it is given in the behalf of Christ, not only to believe on Him, but also to
suffer for His sake.’ Philippians 1:29. And of all the gifts that Heaven can bestow upon men,
fellowship with Christ in His sufferings is the most weighty trust and the highest honor.” (Ellen
White, The Desire of Ages [1898], 224, 225.)
“In every age God’s chosen messengers have been reviled and persecuted, yet through their
affliction the knowledge of God has been spread abroad. Every disciple of Christ is to step into
the ranks and carry forward the same work, knowing that its foes can do nothing against the
truth, but for the truth. God means that truth shall be brought to the front and become the subject
of examination and discussion, even through the contempt placed upon it. The minds of the
people must be agitated; every controversy, every reproach, every effort to restrict liberty of
conscience, is God’s means of awakening minds that otherwise might slumber.” (Ellen White,
Thoughts from the Mount of Blessing [1896], 33.)

“All who in that evil day would fearlessly serve God according to the dictates of conscience, will
need courage, firmness, and a knowledge of God and His word; for those who are true to God
will be persecuted, their motives will be impugned, their best efforts misinterpreted, and their
names cast out as evil. Satan will work with all his deceptive power to influence the heart and
becloud the understanding, to make evil appear good, and good evil. The stronger and purer the
faith of God’s people, and the firmer their determination to obey Him, the more fiercely will
Satan strive to stir up against them the rage of those who, while claiming to be righteous, trample
upon the law of God. It will require the firmest trust, the most heroic purpose, to hold fast the
faith once delivered to the saints.” (Ellen White, The Acts of the Apostles [1911], 431.)
“In all ages the Saviour’s chosen have been educated and disciplined in the school of trial. They
walked in narrow paths on earth; they were purified in the furnace of affliction. For Jesus’ sake
they endured opposition, hatred, calumny. They followed Him through conflicts sore; they
endured self-denial and experienced bitter disappointments. By their own painful experience they
learned the evil of sin, its power, its guilt, its woe; and they look upon it with abhorrence. A
sense of the infinite sacrifice made for its cure humbles them in their own sight and fills their
hearts with gratitude and praise which those who have never fallen cannot appreciate. They love
much because they have been forgiven much. Having been partakers of Christ’s sufferings, they
are fitted to be partakers with Him of His glory.” (Ellen White, The Great Controversy, 649,
650.)
Journal:
your life?
life?
inQuire
If read as a chapter of prophecies and promises, what encourages you in Daniel 7?
What advantages does the church today enjoy that the persecuted church of the Dark Ages did
not have?
How can those of us who enjoy peace and safety better use our privileges to their maximum
potential? What would that look like in everyday life?
Do you know anyone who has suffered persecution? How can we better help those living in
places of persecution?
What biblical promises do you find the most meaningful when suffering hardships?
What are your favorite Bible stories that give you hope when the future seems dark?
Think about the close connection that those who suffer persecution will have with Jesus in
heaven (Rev. 7:13–17). What will that be like?
Have you ever seen how opposition against God’s work makes His success more glorious and
stunning? What happened?
How should those who enjoy peace and safety now spiritually prepare for tougher times?
What does the vision in Daniel 7 teach us about how God relates to His persecuted people?
lesson ten
The Struggle Against Slavery
Revelation 14
inTro
Opposing Slavery
Like many believers before who obeyed their governments so long as they did not conflict with
God’s precepts, early Adventists heartily supported the U.S. government and its laws on nearly
every front except slavery. Many articles in Adventist publications stated as much, one prime
example being “The Nation,” which was published on August 12, 1862 in the Advent Review and
Sabbath Herald and featured editor James White: “With the exception of those enactments
pressed upon it [the U.S. government] by the slave power, its laws are good” (ARSH, vol. 20).
Adventists were staunch defenders of abolitionism even when more than ninety percent of the
U.S. population viewed it as extreme. Adventist publications consistently opposed slavery
causing our publications to be forbidden in the slave-owning South.
It’s clear from church leaders’ letters that they wanted to present a united front on this important
issue. As such, Adventists who supported slavery were firmly disfellowshipped. Ellen White
warned in a letter that unless the recipient changed his position, “it will be the duty of God’s
people to publicly withdraw their sympathy and fellowship from you, in order to save the
impression which must go out in regard to us as a people. We must let it be known that we have
no such ones in our fellowship, that we will not walk with them in church capacity” (Testimonies
for the Church, vol. 1 [1855], 359). Adventists felt so strongly that the Advent Review and
Sabbath Herald released an article on June 13, 1854 that challenged the nation to either abolish
slavery or amend the Declaration of Independence: “If this nation would not be the most
hypocritical nation on the face of the earth, it should amend this declaration thus: All white men
are created free and equal etc.” (ARSH, vol. 5). This week, we’ll unpack the biblical prophecies
that made it impossible for Adventists to be apathetic toward slavery.

Journal (inScribe):
Write out Revelation 14 from the translation of your choice. If you’re pressed for time, write
the passage.
inGest
The First Angel
The three angels’ messages of Revelation 14:6–12, which comprise God’s final warning to the
world, have always held great importance for the Seventh-day Adventist Church. The first two
messages in particular provided a strong moral imperative to stand against slavery. We’ll focus
on the first for now and look at the second later this week.
The first angel’s message begins with the command to “fear God” (v. 7). Even a quick study of
the Bible shows how a person who fears God will never be able to oppress or take advantage of a
fellow human being. The fear of God leads a true believer to treat others kindly, even when they
could easily abuse or cheat them. For instance, we are to show special regard for the disabled and
elderly: “You shall not curse the deaf, nor put a stumbling block before the blind, but shall fear
your God: I am the LORD.... You shall rise before the gray headed and honor the presence of an
old man, and fear your God: I am the LORD” (Lev. 19:14, 32).
Fearing God requires us to oppose and combat all forms of oppression (Lev. 25:17). There is no
fear of God where there is oppression, and there is no oppression where there is fear of God.
Leviticus 25 discusses the year of Jubilee, which was to take place every fifty years (v. 10). On
that year’s Day of Atonement, Israel was to “proclaim liberty throughout all the land to all its
inhabitants” (v. 10). We usually associate the Day of Atonement with judgment, but it also
includes the promise of liberty. Our proclamations of God’s impending judgment should not be
warnings alone; they should declare liberty as well.
The first angel’s message concludes with an invitation to “worship Him who made heaven and
earth, the sea and springs of water” (Rev. 14:7). Enslaved people usually do not have the
freedom to even hear the message, let alone gain an education so they can study the Bible for
themselves, and this invitation for all people to worship the Creator God threatens those who
gain power by oppressing others. The slaves in America had to gain freedom before they could
assemble for worship and rest on the Sabbath day in accordance with the commandments.
Opposing slavery was a necessary part of early Adventists proclaiming the three angels’
message. The three angels’ work will remain incomplete until the messages reach the entire
world—“every nation, tribe, tongue, and people” (Rev. 14:6). This divine mandate supersedes
every human law that seeks to prohibit certain groups of people from hearing the message.
Today, we must actively seek the autonomy and resources that personal Bible study necessitates
for those who cannot attain them on their own, much as the early Seventh-day Adventists did.
Journal:

What does it mean to fear God?
What are some people groups in today’s world that need help gaining autonomy? How can we
help them?
inTerpret
Slavery in the Old Testament
Slavery in the Old Testament was vastly different from slavery in more recent history. The two
systems have very little in common. Most slavery in the Old Testament would be better called
indentured servitude since it acted as a safety net for people in dire financial situations.
Strict laws protected all slaves’ dignity and safety in the Old Testament. If an owner abused a
slave so that they knocked out a tooth or ruined an eye, the slave was to be immediately set free
for the sake of their injury (Exod. 21:26, 27), and an owner who killed a slave was to be put to
death (vv. 12, 20). Communities were commanded to protect the life, property, and liberty of any
slaves who escaped their master. Maltreatment in any form toward escaped slaves was not
tolerated (Deut. 23:15, 16). Knowing that their country protected any slave who chose to escape
would have been a major motivation for owners to take care in how they treated their slaves.
There was also a time limit on how long one could be a slave; they were to be released every
seven years or on the year of Jubilee (Exod. 21:2; Lev. 25:10). Failure to release slaves at the
appointed time resulted in covenant curses from God (Jer. 34:12–17). Some chose to remain
permanent slaves. They had to appear before a judge to make sure they were not being forced,
and the decision was publicly displayed by having the slave’s ear pierced with an awl. It might
seem a bit primitive to a modern audience to puncture a slave’s ear as a public symbol of their
servitude, but it was the best way they had of ensuring that the community could easily see that
the decision had been ratified by a judge and the master of the house was not taking advantage of
the person.
A modern reader may also wonder why anyone would choose to be a permanent slave. Well, to
put it simply, slaves in the Bible often found a sense of belonging in the family they served.
Though hired servants and strangers were not permitted to share the intimate Passover meal with
the family, slaves were (Exod. 12:44, 45). Similarly, hired servants working for Levites could
not partake of the holy meals of the sanctuary, but a slave in a Levite’s house ate the same holy
offerings that the rest of the family shared (Lev 22:10, 11). A slave voluntarily chose to become
a permanent slave when they felt loved by the family and saw that this was the best way for them
to provide for their needs (Exod. 21:5).
If America had decided to follow the Old Testament slavery laws, it would have eradicated their
entire system of slavery and destroyed the parts of the economy that depended on the system
being cruel. Christian scholars and pastors who used slavery from the Old Testament to defend
the extremely inhumane slavery in America were doing so completely disingenuously.
Journal:
seem to point to?

How do the Old Testament laws about slavery further demonstrate God’s incredible love?
inSpect
What relationship do the following verses have with Revelation 14?
Revelation 18:13
Daniel 4:27
Matthew 25:41–47
Matthew 28:19
Luke 12:7
Acts 17:26
Journal:
Review your memorized verse from Revelation 14.

inVite
The Second Angel
Jesus is the only One who can properly diagnose people’s spiritual condition (Rev. 3:14).
Because He sent the second angel of Revelation 14, we can trust the warning that Babylon has
fallen and the earth has become intoxicated with her wine (v. 8). Revelation 17 and 18 expound
on the symbols in that verse, identifying Babylon as a harlot woman who has harlot daughters
(Rev. 17:5). This unfaithful woman represents an unfaithful church (Rev. 17:1–5; 2 Cor. 11:2)
from which many evils arose.
There’s a reason the unfaithful church in the New Testament and the city of Babylon in the Old
Testament share the same name: they are parallels. The best way to understand the
characteristics of prophetic Babylon is therefore to examine the characteristics of the Old
Testament city. Daniel 4 records the advice the prophet Daniel gave King Nebuchadnezzar of
Babylon regarding the city’s spiritual depravity: “Break off your sins by being righteous, and
your iniquities by showing mercy to the poor. Perhaps there may be a lengthening of your
prosperity” (v. 27). If Old Testament Babylon struggled with how they treated the poor, we can
expect prophetic Babylon to stumble over the same issue. The institution of slavery fits into this
problem, for it’s one of the surest and cruelest ways to force people into perpetual poverty. The
solution for both historic and prophetic Babylon’s corruption involves the act of showing mercy
to all the poor, including the enslaved. Adventist pioneers knew this and, referencing Revelation
18:11–13, taught that making merchandise of the “bodies and souls of men” was among
Babylon’s vilest sins. The call to leave Babylon in verse 4 therefore necessitates a complete
separation from and ardent opposition of the evil practice of slavery.
Adventist publications in the 1850s expressed an even deeper concern for what was happening in
American churches than what was happening in the U.S. government. A quote from the March 6,
1855 edition of the Advent Review and Sabbath Herald says, “The right to hold human beings in
bondage and to buy and sell them, is now made out in the most confident manner from the Old
and New Testaments, by the leading doctors of divinity of most denominations.... The professed
church to a fearful extent, is the right arm of the slave power, and our own nation is a perfect
illustration on the subject of slavery, of a nation drunken with the wine of Babylon. That most
infamous law, ‘the fugitive slave bill,’ was vindicated by our most distinguished doctors of
divinity as a righteous measure” (ARSH, vol. 6). This severely misguided support from American
Christianity is very disappointing, especially in comparison with the successful movement a few
decades before to overthrow slavery in England. Slavery in the U.S. may well have been crushed
sooner were it not for the Christian churches that protected it.
Early Adventists were unable to study these prophecies without speaking out for human dignity
and liberty. In the three angels’ messages, Adventists heard a call to return to true Christianity,
doctrinally and practically.
Journal:
Why did Jesus send the second angel to warn about the sins of Babylon before His return
(Rev. 14:8, 14)?
Prayer Response:
inSight
Slavery in the United States
“All heaven beholds with indignation human beings, the workmanship of God, reduced by their
fellow men to the lowest depths of degradation and placed on a level with the brute creation.
Professed followers of that dear Saviour whose compassion was ever moved at the sight of
human woe, heartily engage in this enormous and grievous sin, and deal in slaves and souls of
men. Human agony is carried from place to place and bought and sold. Angels have recorded it
all; it is written in the book. The tears of the pious bondmen and bondwomen, of fathers,
mothers, and children, brothers and sisters, are all bottled up in heaven. God will restrain His
anger but little longer. His wrath burns against this nation and especially against the religious
bodies that have sanctioned this terrible traffic and have themselves engaged in it. Such injustice,
such oppression, such sufferings, are looked upon with heartless indifference by many professed
followers of the meek and lowly Jesus. And many of them can themselves inflict, with hateful
satisfaction, all this indescribable agony; and yet they dare to worship God. It is solemn
mockery; Satan exults over it and reproaches Jesus and His angels with such inconsistency,
saying, with hellish triumph, ‘Such are Christ’s followers!’
“These professed Christians read of the sufferings of the martyrs, and tears course down their
cheeks. They wonder that men could ever become so hardened as to practice such cruelty toward
their fellow men. Yet those who think and speak thus are at the same time holding human beings
in slavery. And this is not all; they sever the ties of nature and cruelly oppress their fellow men.
They can inflict most inhuman torture with the same relentless cruelty manifested by papists and
heathen toward Christ’s followers. Said the angel, ‘It will be more tolerable for the heathen and
for papists in the day of the execution of God’s judgment than for such men.’ The cries of the
oppressed have reached unto heaven, and angels stand amazed at the untold, agonizing sufferings
which man, formed in the image of his Maker, causes his fellow man.” (Ellen White, Early
Writings [1882], 275, 276.)
“I saw that you, Brother A, have permitted your political principles to destroy your judgment and
your love for the truth. They are eating out true godliness from your heart. You have never
looked upon slavery in the right light, and your views of this matter have thrown you on the side
of the Rebellion, which was stirred up by Satan and his host. Your views of slavery cannot
harmonize with the sacred, important truths for this time. You must yield your views or the truth.
Both cannot be cherished in the same heart, for they are at war with each other.” (Ellen White,
“The law of our land requiring us to deliver a slave to his master, we are not to obey; and we
must abide the consequences of violating this law. The slave is not the property of any man. God
is his rightful master, and man has no right to take God’s workmanship into his hands, and claim
him as his own.” (Ibid., 202.)
“Every species of slavery is not in accordance with the Word of God. The evils are too great to
be enumerated. And if men and women have embraced the solemn truth for these last days that
sanctifies the soul, the old political sentiments that sustain the old system of slavery will be,
before they are translated, purged from them.” (Ellen White, Letter 36, 1880.)
Journal:
your life?
life?
inQuire
Why is first the angel’s message incompatible with modern slavery?
What are some biblical examples of how to fear God?
How does the fear of God change the way a person relates to others?
What was the purpose of slavery in the Old Testament?
How does the slavery of recent history violate God’s commandments?
What did Christianity’s general support of slavery in America say about the quality of spirituality
in the churches?
What people in our local community need help restoring human dignity and liberty?
What groups of people lack equal access to the gospel? How can we help them?
lesson eleven
The Final Tyranny
Revelation 13
inTro
Advocacy of the American Sentinel
In 1886, the Seventh-day Adventist Church launched a periodical called the American Sentinel
(replaced by Liberty magazine in 1906) to counter the growing influence of the National Reform
Association, which had been lobbying for an amendment to the U.S. Constitution that would
establish Christianity as the national religion. Efforts to Christianize the nation’s founding
documents had begun during the American Civil War (1861–1865) when a group of people
interpreted the war as God’s judgment against the founding fathers of the nation for failing to
acknowledge Jesus’ lordship over the United States. The proposed amendment read, “We the
people of the United States, humbly acknowledging Almighty God as the source of all authority
and power in civil government, the Lord Jesus Christ as the Ruler among the nations, and his
revealed will as the supreme law of the land, in order to constitute a Christian government . . . do
ordain and establish this Constitution for the United States of America (Alonzo T. Jones, The
Two Republics [1892], 703).
The first lead editor of the American Sentinel, Joseph H. Waggoner, and his associates Ellet J.
Waggoner and Alonzo T. Jones were relentless in their efforts to oppose and defeat the National
Reform Association’s every move to nationalize Christianity. They not only wrote and published
arguments for the separation of church and state but also traveled to places where rallies were
being held and legislation was being introduced. They organized public events and distributed
literature to educate citizens on the importance of protecting the wall between church and state.
Despite their efforts, an article from Ellen White published in 1889 reveals that the church
showed a concerning lack of interest in the issue: “There have been surprising indifference and
inactivity in this time of peril. Truth, present truth, is what the people need; and if the startling
significance of the movements now in progress in regard to the religious amendments had been
realized by our brethren in every church... they would not now be in such stupor and deathlike
slumber” (Testimonies for the Church, vol. 5 [1889], 718). This chapter will explore the
prophetic symbols that emphasize how important it is for us today to continue advocating for the
separation of church and state.

Journal (inScribe):
map the passage.

inGest
Earth’s Final Superpower
The visions Jesus gave to John in the book of Revelation reveal an end-time coalition of religion,
politics, and economics that will unite to threaten God’s people. In a coming time of crisis,
various institutions will band together to force God’s people to compromise. The prophecies
promise that regardless of the extreme pressure and coercion, God will still have a group that
remains loyal to Him through it all.
The beasts of Daniel and Revelation symbolize the nations of this world (Dan. 7:17, 23). The
beast that rises from the earth in Revelation 13:11 represents this world’s final cultural and
military superpower—the only nation that has the influence and power to spread and enforce a
religious agenda on a global scale in the last days (vv. 12–17). This beast belongs to a lineup of
creatures from Daniel and Revelation, each of which symbolizes a different nation (Dan. 7:17,
23). The nation represented by the beast from the land leads the whole world to join together in a
certain religious agenda, which will spark the final conflict between good and evil immediately
preceding Jesus’ return (Rev. 14:9–14).
Most of the beasts in Daniel and Revelation come from the sea (Dan. 7:2; Rev. 13:1), signifying
that these nations develop in overpopulated and highly contested areas of the world (Rev. 17:15).
In contrast, the beast of Revelation 13:11 arises from out of the earth. If the prophetic symbol of
water represents a flood of peoples, nations, and languages, we can infer that the prophetic
symbol of earth signifies the opposite—the wilderness. The Bible associates the wilderness with
solitude (Prov. 21:19; Jer. 2:6). The New World, as North America was called, was quiet and
peaceful, a literal wilderness compared to the fiercely contested land of the Old World (Europe).
In fact, the average population density in what eventually became the United States was less than
10 percent of most countries in Europe, Asia, or Africa.
The beast from the earth appeared around the time the sea beast received its deadly wound (Rev.
13:3, 10), which occurred in 1798 when Napoleon’s general arrested and exiled Pope Pius VI.
The United States was in its infancy that year, rising to power in an unmapped part of the world.
No other current world power satisfies the biblical criteria of the earth beast given in verse 11.
It’s common for modern preachers to offer all kinds of explanations for the economic control,
government overreach, and totalitarian state described in the mark of the beast prophecy (Rev.
13:15–17). These explanations usually include stark warnings about a secular state taking control
and imposing secular ideologies on its citizens. However, most of these theorists take this
passage out of context by disregarding the preceding verses. We cannot fully understand the
mark of the beast crisis unless we also consider the events that ultimately lead the world to
accept the mark. The previous verses describe a deeply religious movement and a false revival
that sets the stage for the final tyranny. The mark of the beast is a religious dispute over the issue
of worship. It’s more imperative than ever that believers study these prophecies prayerfully, with
a humble attitude, using Scripture to interpret itself, lest we also become speculative and blind in
our interpretations.
This was an incredible discovery for the founders of the Adventist movement. They realized that
Miller and the others had missed this crucial detail. Rather than the earth being the sanctuary that
needed to be cleansed, the Bible was instead pointing to the sanctuary in heaven. Leviticus 16
suddenly became an extremely important chapter for Adventists. By studying this chapter,
students of biblical prophecy could get a glimpse into Jesus’ work in the heavenly sanctuary—
work that began in 1844.
Journal:

How does the beast from the earth in Revelation 13:11–18 influence the world into false
worship?
When studying the Bible for ourselves and listening to teachers how can we guard against
forming false interpretations?

inTerpret
A Religious Movement
The beast from the earth exercises the same authoritarian control as the beast from the sea (Rev.
13:11), which derives its authority from the dragon (v. 2). The two beasts and the dragon belong
to the same family and all share the same spirit of the dragon, but there’s an increased
appearance of Christianity with each successive power. The dragon is satanic in both character
and appearance (Rev. 12:9), making it relatively simple to identify it as separate from God. The
sea beast has the same character but disguises it with a God-like appearance, inserting itself in
God’s place and redirecting worship to itself (Rev. 13:4–6). Finally, the earth beast is described
as having the Christlike attributes of a lamb (v. 11), but still speaking as a dragon. The Christian
appearance in this final beast will result in a deception that’s trickier to identify than anything
else in this world’s history.
The beast from the earth that is like a lamb and yet speaks as a dragon leads the whole world to
form an image of the sea beast (Rev. 13:13, 14). The prophetic symbols used here show that this
is represents a very religious movement. Verse 13 tells of fire called from heaven, referencing
the story of Elijah on Mount Carmel (1 Kings 18:38) with one crucial and shocking difference:
it’s the wrong side that sees fire descend in answer to their prayers! It’s hard to overstate just
how difficult it will be to tell who works for God and who doesn’t during this time. Pentecost is
another helpful story of fire from heaven coming in answer to prayer (Acts 2:3). At Pentecost,
the flames were a visible representation of the Holy Spirit descending upon the disciples.
However, Revelation’s fire represents a false outpouring of the Holy Spirit where healers and
revivalists who do not work in God’s name draw huge crowds. The whole world will be
mesmerized by miracles and extraordinary supernatural events that will create a religious fervor
reminiscent of the mob at Jesus’ trial.
When false miracles are worked and the false outpouring of the Holy Spirit occurs, the way has
been prepared for the beast’s image to be formed. Unfortunately, professed Christians will be the
primary contributors to this image, and the image’s progress will be best indicated by the
changing tone of the messages coming from the leading pulpits in America. “When the leading
churches of the United States, uniting upon such points of doctrine as are held by them in
common, shall influence the state to enforce their decrees and to sustain their institutions, then
Protestant America will have formed an image of the Roman hierarchy, and the infliction of civil
penalties upon dissenters will inevitably result” (Ellen White, The Great Controversy [1911],
445). Whenever church and state blend, there’s always competition on whether the state controls
the church or the church controls the state. It’s possible that church and state will jostle for
dominance in events leading up to the mark of the beast, but the leading churches will ultimately
gain the upper hand. The final tyranny will be religious in nature, not secular.
Journal:
seem to point to?

How can we know whether a spiritual revival is true or false?

inSpect
Revelation 16:13, 14
Revelation 19:20
1 John 4:1
Matthew 24:24
Daniel 3
1 Kings 18
Acts 2:1–4
Leviticus 10:1–11
Journal:

inVite
Lamblike
A symbolic lamb appears twice in Revelation 13. Verse 8 speaks of a group of people whose
names are written in “the Book of Life of the Lamb” and who refuse to worship the beast. This
scene describes those who stand with Jesus to the very end. All of us can belong to that group; all
we need to do is follow the Lamb. Verse 11 says the earth beast has “two horns like a lamb,” but
unlike horns from previous beasts (Rev. 13:1), these horns are not crowns, signifying that this
nation will have neither king nor pope.
When the earth beast creates an image of the sea beast, directing the people’s worship to the joint
church-state power the image represents, it yields its lamblike qualities and falls back into the
dragon-like oppression of the Dark Ages. This explains why it is called an image (a reflection or
replica) of the sea beast. Nobody can study biblical prophecy without also studying history. The
Bible highlights certain chapters of human history and warns us that they will be repeated in the
last days. The discussion of the beast’s image tells us that the history of the sea beast (the Roman
Catholic Church) is one chapter of history that will be repeated. This beast represents the
religious entity that dominated Europe for over one thousand years, under whose reign millions
lost their families, property, and lives for offenses such as refusing to partake in the Catholic
mass or owning, reading, or sharing even a portion of the Bible with others. The Spanish
Inquisition was one of the many violent and cruel efforts of the state church to eliminate all
dissenters. The crusades were another attempt to destroy those who did not conform.
Understanding the danger of these histories repeating, Ellen White notes: “Let the principle once
be established in the United States that the church may employ or control the power of the state;
that religious observances may be enforced by secular laws; in short, that the authority of church
and state is to dominate the conscience, and the triumph of Rome in this country is assured” (The
Great Controversy [1911], 581, emphasis added). The Bible predicts that earth’s final world
power is going to reflect the religious oppression of the Dark Ages.
The last two centuries have witnessed some of humanity’s cruelest tyrannies, both religious and
secular in nature. Millions of lives have been lost to genocide, ethnic “cleansing,” and intolerant
dictators, among many other crimes. Christian believers have suffered some of the worst
persecution from hostile atheistic regimes. But the time since Jesus’ death shows that religious
tyranny can be just as deadly as secular tyranny, if not more so. It’s difficult for Christians to
admit that some of the worst acts of oppression in human history have been committed by
Christians toward Muslims, Christians toward Jews, and Christians toward other Christians, but
the Bible did prophesy this failure. The prophecy regarding the beast’s image is another clear
warning that although secular tyranny may have been the dominant form of persecution for the
past two centuries, the world will ultimately relapse into the religious from experienced during
the Dark Ages.
Journal:
How can we have our name written in the Lamb’s Book of Life?
Prayer Response:
inSight
The Image of the Beast
“When the early church became corrupted by departing from the simplicity of the gospel and
accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control
the consciences of the people, she sought the support of the secular power. The result was the
papacy, a church that controlled the power of the state and employed it to further her own ends,
especially for the punishment of ‘heresy.’ In order for the United States to form an image of the
beast, the religious power must so control the civil government that the authority of the state will
also be employed by the church to accomplish her own ends.” (Ellen White, The Great
Controversy [1911], 443.)
“When the leading churches of the United States, uniting upon such points of doctrine as are held
by them in common, shall influence the state to enforce their decrees and to sustain their
institutions, then Protestant America will have formed an image of the Roman hierarchy, and the
infliction of civil penalties upon dissenters will inevitably result.” (Ibid., 445.)
“Let the principle once be established in the United States that the church may employ or control
the power of the state; that religious observances may be enforced by secular laws; in short, that
the authority of church and state is to dominate the conscience, and the triumph of Rome in this
country is assured.” (Ibid., 581.)

“When God sends to men warnings so important that they are represented as proclaimed by holy
angels flying in the midst of heaven, He requires every person endowed with reasoning powers
to heed the message. The fearful judgments denounced against the worship of the beast and his
image (Revelation 14:9–11), should lead all to a diligent study of the prophecies to learn what
the mark of the beast is, and how they are to avoid receiving it. But the masses of the people turn
away their ears from hearing the truth and are turned unto fables. The apostle Paul declared,
looking down to the last days: ‘The time will come when they will not endure sound doctrine.’ 2
Timothy 4:3. That time has fully come. The multitudes do not want Bible truth, because it
interferes with the desires of the sinful, world-loving heart; and Satan supplies the deceptions
which they love.” (Ibid., 594, 595.)
“The principles necessary for our youth to cultivate must be kept before them in their daily
education, that when the decree shall go forth requiring all to worship the beast and his image,
they may make the right decisions, and have strength to declare, without wavering, their
confidence in the commandments of God and the faith of Jesus, even at the very time when the
law of God is made void by the religious world. Those who waver now and are tempted to
follow in the wake of apostates who have departed from the faith, ‘giving heed to seducing
spirits, and doctrines of devils,’ will surely be found on the side of those who make void the law
of God, unless they repent and plant their feet firmly upon the faith once delivered to the saints.”
(Ellen White, Testimonies for the Church, vol. 5 [1889], 525.)
Journal:
your life?
life?
inQuire
Where is Jesus in Revelation 13?
Why should young people care about the prophecies in Daniel and Revelation? Are they relevant
to our daily lives?
In what ways has the church suffered from secular tyranny in this world? Religious?
How does the earth beast (Rev. 13:11–18) convince the world to follow its religious agenda?
If the beast powers will perform miracles too, how can we tell which are of God and which
aren’t?
How does the image of the beast prophecy change the way you see current and future events?
lesson twelve
The Sabbath Controversy
inTro
Opposing Sunday Laws
The efforts in the 1880s to nationalize Christianity in the United States included a strong push to
legally establish Sunday as the national day of rest. On May 21, 1888, Senator Henry W. Blair
presented “The Sunday-Rest Bill,” which was introduced as “a bill to secure to the people the
enjoyment of the first day of the week, commonly known as the Lord’s day, as a day of rest, and
to promote its observance as a day of religious worship” (Alonzo T. Jones, The Two Republics
[1892], 830). The bill would prohibit unnecessary work and recreation that disturbed others on
Sundays, and would restrict Sunday mail, commerce, transportation, and military parades, among
other things. The U.S. Senate held a public hearing on this bill on December 13, 1888, where
Alonzo T. Jones, prolific author, speaker, and religious liberty advocate, voiced the concerns of
Seventh-day Adventists and other religious minorities: “Our national Constitution embodies the
very principle announced by Jesus Christ, that the civil government shall have nothing to do with
religion, or with what pertains to God; but shall leave that to every man’s conscience and his
God” (Alonzo T. Jones, National Sunday Law [1892], 43). He denied that the government had
any right to legislate anything that pertains to our duties to God. On this basis he declared
Sunday laws to not only be unconstitutional but also antichristian.
This position drew Adventists into opposition against other Christians and temporary alignment
with Jewish organizations, secular agencies, and saloon owners who opposed Sunday closings.
In the December 1888 edition of the American Sentinel, Jones defended Adventism, saying, “We
are Christians too.” He acknowledged that many Christians were “ready to call us Liberals.” To
that Jones responded that we “are liberal enough to maintain that all other men inalienably
possess all the rights, human, civil and religious, that Christians possess.” In this same year,
Ellen White published her expanded edition of The Great Controversy, a book that showed the
prophetic and historical significance of Sunday legislation. Blair’s bill was defeated, but there’s
still interest in the issue of Sunday legislation today. This week’s lesson will explore the
prophetic significance of all attempts to legislate Sunday observance.

Journal (inScribe):
Write out Revelation 14:1–13 from the translation of your choice. If you’re pressed for time,
write out verses 1–5. You may also rewrite the passage in your own words, or outline or mind-
map the passage.

inGest
Written on the Forehead
Revelation 13 and 14 portray the world as being split into two polarized groups. The first
receives the mark of the beast on their foreheads or their right hands along with the beast’s name
and number (Rev. 13:16, 17), and the other has the seal of God, which includes the Father’s
name (Rev. 14:1), placed on their foreheads (Rev. 7:3). These contrasting symbols represent two
starkly opposed identities and allegiances. One group marvels at the beast and follows him
wherever he goes; the other loves the Lamb and follows Him wherever He goes (Rev. 13:3;
14:4). One imbibes the beast’s deceptions; the other is not deceived (Rev. 13:14; 14:5). One is
drunk on Babylon’s sins; the other remains pure and undefiled (Rev. 14:4, 8). One conforms to
the illegitimate decrees of human government; the other stands faultless before God and His
throne (Rev. 13:15–17; 14:5).
As Scripture shows, there has always been at least one people group who faithfully obey God’s
commandments. For Israel, God’s law functioned as both an inward brand or seal on their hearts
and an outward sign that set them apart, as Deuteronomy describes: “And these words which I
command you today shall be in your heart.... You shall bind them as a sign on your hand, and
they shall be as frontlets between your eyes [i.e., on the forehead]” (6:6–8). Israel’s obedience to
the Ten Commandments and lack of idols in their homes were clear signs of their trust in God. It
set them apart from all the nations around them. God’s people talked differently. They kept the
seventh-day Sabbath while surrounding nations observed Sunday in honor of the sun god.
Honorable intrafamily relationships, sexual purity, truth-telling, and respect for human life,
property, and other’s rights were all very countercultural to the peoples around them. Israel was
markedly different, which served as a nonverbal testimony to all they encountered.
The New Testament confirms that God still desires to write His law in our minds (Heb. 8:10) and
uphold obedience to His commandments as an outward sign of His people (1 John 2:3, 4).
Choosing to keep God’s commandments is choosing to announce that our primary citizenship is
in heaven, for the world certainly notices that something is different about those who do.
Following God’s law indicates whom we belong to and who receives our allegiance.
Obedience does not come from a place of mere duty but from hearts overflowing with love for
the Father (1 John 5:3). It comes from accepting God’s love (1 John 4:19), not from any
intrinsically human initiative. Our deep love for God empowers us to endure any hardship and
remain loyal and obedient to Him through it all.
Journal:

How can we experience God writing His law on our hearts and minds today?
How can we give God our complete allegiance?

inTerpret
The Seal
Of all the commandments that serve as an outward sign of our allegiance to God, the Sabbath is
arguably the most visible. Sabbath keeping that focuses on God’s blessings, His sanctifying
work, and our rest (see Gen. 2:3) creates abundant opportunities for sharing our faith. Every time
we ask a supervisor for Sabbath work accommodations, decline a friend’s invitation to a
Saturday event, or ask a person to find another day to work on our property, we declare that God
is the ultimate priority in our lives. Furthermore, because most of the Christian world doesn’t
understand the blessings the seventh-day Sabbath brings, true Sabbath keeping reveals to fellow
believers the importance God places on Scripture above tradition and on His law above ours.
Because the Sabbath is exceptionally relational and visible, it’s not surprising that the Bible
highlights the Sabbath (see Ezek. 20:12) as the ultimate sign of our allegiance even beyond the
other commandments. Ceasing from our own works on God’s Sabbath is a sign that we
acknowledge total reliance on God’s work in our hearts.
Some signs serve very specific purposes. For example, a seal is an official sign that indicates
authority and credibility. An official seal contains a title, a jurisdiction, and sometimes a name.
The Sabbath commandment in Exodus 20:8–11 contains all three: the title of Creator, His
jurisdiction over all creation, and the name of the Lord God. If the Sabbath commandment is
modified or removed from the commandments, God’s seal is missing from His law and His
identity as Lawgiver is no longer known. None of the other nine commandments identify God’s
title and jurisdiction and they therefore rely on the Sabbath commandment to make the law
complete.
The metaphor of having God’s seal on our foreheads represents the reality of the new covenant,
under which we are to walk through life with His law emblazoned on our hearts and minds (Heb.
8:10; cf. Isa. 56:1–7). God’s holy Sabbath lies at the heart of God’s holy law. It therefore makes
sense that Satan would stir up the most bitter hatred for this centerpiece of God’s
commandments. The more we see hostility to the Sabbath increasing, the more prominently true
Sabbath keepers stand apart as loyal to the Creator. The seventh-day Sabbath is God’s special
and official seal upon those He has a covenant relationship with (Ezek. 20:12, 20). This seal is a
gift from God and a work of God. No person can seal themselves or anyone else for eternity;
only the power of the Holy Spirit can (Eph. 4:30).
Journal:
seem to point to?

What does it look like for an individual to live with the seal of God on their forehead? For a
body of believers?
inSpect
What relationship do the following verses have with Revelation 14:1–13?
Revelation 7:1–3
Revelation 12:17
Exodus 20:8–11
Deuteronomy 6:1–9
Hebrews 8:10
1 John 2:3–6
Journal:
Review your memorized verse from Revelation 14:1–13

inVite
Mark of the Beast
The scene of the Lamb standing on Mount Zion in Revelation 14:1 brings great relief after the
chaos, darkness, and oppression so vividly depicted in Revelation 13. As the prophetic lens shifts
from the troubling events of this world back to the heavenly, the reader is assured that God’s
voice has not been drowned out and God has not forgotten or lost sight of His people. Those who
stand before God’s throne testify by their very presence that He has indeed preserved His people
through all the trials they have faced.
The enemy has a sinister strategy to lead God’s people away from being part of this group: the
mark of the beast and the crisis when it gains popularity. God’s promise to sustain His people
(Rev. 14:1–5) is preceded and followed by a warning against receiving that mark, which is the
counterfeit seal of God. It signals loyalty to human laws and traditions whereas the seal signals
faithfulness to God’s law above all else. The seal of God is a gift, given along with the promised
rest and blessings to those who honor the seventh-day Sabbath (Gen. 2:3; Exod. 20:8–11). If
God’s seal involves the true Sabbath, it stands to reason that the mark of the beast involves the
counterfeit Sabbath. This counterfeit is defended by human tradition and church dogma,
something we see happening even in early church history when religious rulers and counsels
asserted the authority to override God’s law (Dan. 7:25). While the Bible makes a strong case for
the Sabbath being the sign of God’s authority, the Catholic Church claims that Sunday replaced
the Sabbath. Pope John Paul II wrote that Sunday “stands at the heart of all worship” and “is so
close to the Church’s heart” (Apostolic Letter “Dies Domini” [May 31, 1998]). It ultimately
comes down to worshiping according to God’s way or according to man’s tradition.
These two opposing systems of worship will finally collide when the church gains enough
influence over the state to force its false day of worship on the general public. The mark of the
beast crisis will play out when the government seeks to enforce church tradition through Sunday
legislation. No one will receive the mark of the beast as long as religious freedom remains, but
the final showdown between good and evil will come when the main point of contention will be
worship.
The last few minutes of a game are often the most intense. Wherever they are, onlookers tend to
grow louder and more captivated the closer the conclusion gets. Like the last few minutes of a
game, prophecy indicates that the struggle between the beast’s mark and God’s seal will be extra
intense given that it will be the final cosmic battle in this world’s history. Now is the time to get
to know Christ and exercise faith in Him before it’s too late. No earthly or hellish power can
prevent any one of us from being in the group that stands before God’s throne if we practice
surrendering our hearts and following the Lamb every day in the here and now (Rev. 14:4, 5).
Journal:
What are some ways we can exercise our faith now, before the final conflict begins?
Prayer Response:
inSight
The Sunday Movement Revived
“While the worshipers of God will be especially distinguished by their regard for the fourth
commandment,—since this is the sign of His creative power and the witness to His claim upon
man’s reverence and homage,—the worshipers of the beast will be distinguished by their efforts
to tear down the Creator’s memorial, to exalt the institution of Rome.” (Ellen White, The Great
Controversy [1911], 446.)
“Christians of past generations observed the Sunday, supposing that in so doing they were
keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the
Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine
appointment. God accepts their sincerity of purpose and their integrity before Him. But when
Sunday observance shall be enforced by law, and the world shall be enlightened concerning the
obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a
precept which has no higher authority than that of Rome, will thereby honor popery above God.
He is paying homage to Rome and to the power which enforces the institution ordained by
Rome. He is worshiping the beast and his image. As men then reject the institution which God
has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as
the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark
of the beast.’ And it is not until the issue is thus plainly set before the people, and they are
brought to choose between the commandments of God and the commandments of men, that
those who continue in transgression will receive ‘the mark of the beast.’ ” (Ibid., 449.)
“Political corruption is destroying love of justice and regard for truth; and even in free America,
rulers and legislators, in order to secure public favor, will yield to the popular demand for a law
enforcing Sunday observance. Liberty of conscience, which has cost so great a sacrifice, will no
longer be respected.” (Ibid., 592.)
“Heretofore those who presented the truths of the third angel’s message have often been regarded
as mere alarmists. Their predictions that religious intolerance would gain control in the United
States, that church and state would unite to persecute those who keep the commandments of
God, have been pronounced groundless and absurd. It has been confidently declared that this
land could never become other than what it has been—the defender of religious freedom. But as
the question of enforcing Sunday observance is widely agitated, the event so long doubted and
disbelieved is seen to be approaching, and the third message will produce an effect which it
could not have had before.” (Ibid., 605, 606.)
“Those who have been warned of the events before them are not to sit in calm expectation of the
coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of
trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work,
with unwavering faith.... We should endeavor to disarm prejudice by placing ourselves in a
proper light before the people. We should bring before them the real question at issue, thus
interposing the most effectual protest against measures to restrict liberty of conscience. We
should search the Scriptures and be able to give the reason for our faith.” (Ellen White,
Journal:
your life?
life?
inQuire
Do God’s people receive a literal seal on their foreheads? What does it symbolize?
How has the Sabbath given you or your family opportunities to share your faith?
What elements within the Sabbath commandment give it the characteristics of a seal? Why is this
so important?
What is the mark of the beast?
How many people receive the mark of the beast while religious liberty remains?
Do you think it’s possible for the mark of the beast to begin amassing influence before religious
liberty is eradicated?
How can we spiritually prepare for the great challenges that prophecy predicts?
lesson thirteen
Ultimate Liberation
Revelation 21
inTro
Human Rights
While the First World War was absolutely devastating, World War II saw the widespread
implementation of new weapons that were far more destructive than likely ever thought possible.
The world discovered new levels of death, pain, and loss due to modern technology, which
definitively amplified the consequences of humanity’s sinful nature. Technology advanced
exponentially in the twentieth century, but humanity’s moral condition saw no improvement. Our
immorality and arrogance have taken millions upon millions of lives, and lives continue to be
taken even today in this supposedly advanced age.
The United Nations formed in 1945 to deescalate future conflicts and protect every human’s
basic rights. Their “Universal Declaration of Human Rights,” passed in 1948 and posted on their
website, says, “Everyone has the right to freedom of thought, conscience and religion; this right
includes freedom to change his religion or belief, and freedom, either alone or in community
with others and in public or private, to manifest his religion or belief in teaching, practice,
worship and observance” (Article 18). This milestone document has been translated into 514
languages and has inspired many countries and regions around the world to implement their own
protections of liberty.
However, today, wars and military conflicts are putting more and more people at risk. The
regulations protecting human rights, which include religious liberty, are suffering unexpected
setbacks, and the world is suffering in sin and sorrow in more and more graphic ways.
Perhaps people living in the twenty-first century can recognize beyond any preceding generation
that no human agency will deliver the freedom this world so desperately needs. Humanism will
never succeed. This world needs a deliverance from above—which is what Adventism is all
about! The word “advent” means “coming,” which is why Adventists chose that word to describe
our faith in Christ’s soon return. Jesus’ name means “God saves”; even His name promises
freedom. This week’s lesson will focus on the final liberation that God has promised to all His
children.
Journal (inScribe):
the passage.
inGest
The Glorious Emancipation
Our last few lessons have focused on the final battle between good and evil in this world as
described in Revelation 13 and 14. When the crisis comes, everyone must choose between
faithfulness to God at any cost and loyalty to human traditions. Those who faithfully obey God’s
laws and maintain faith in Christ will become Satan’s targets (Rev. 12:17). God’s last-day
people—those who refuse to renounce their allegiance to God—will be despised, slandered,
abused, and punished with fines, penalties, and even death. Family, friends, coworkers,
neighbors, and all organizations will use every resource at their disposal to convince or
manipulate God’s faithful people into complying with man’s traditions (Mark 13:12, 13).
Believers will be arrested, dragged before courts, and punished by civil authorities (v. 9). There
will be no safe place outside of God’s care as nations unite in their hatred against God’s people
(Matt. 24:9). Fanatical preachers, full of charisma and backed by supernatural signs and
miracles, will intensify the crowds’ frenzy (vv. 11, 24). Believers will be stripped of every good
thing this world has to offer. Deliverance will not come from any worldly source; our only hope
will be in God Himself. As difficult as it can be, we can trust Him to follow through on His
promises, and in His compassion and understanding. The final chapters of Revelation declare
that God is coming to liberate His weary people. Chapters 15–20 depict the judgment and
destruction of God’s enemies while chapters 21 and 22 focus on the glorious freedom God’s
people will enjoy after they’ve been released from the bondage of this world.
One of the big reasons God judges the wicked in chapters 15–18 is to deliver His people. The
seven last plagues (Rev. 16) will be His punishment for all who try to force His children to
receive the mark of the beast (15:1, 2); they demonstrate that those who try to take freedom from
God’s people will lose their own freedom (16:1, 2). As the plagues in Egypt (Exod. 7–12) were
given to emancipate God’s people from slavery, so the plagues in Revelation will result in
freeing God’s end-time people from oppression and persecution. God’s judgment against
Babylon in chapters 17 and 18 serves to avenge the martyrs she has killed (Rev. 17:6; 18:20, 24)
and end the spell that Babylon has cast over all the earth (18:23). God will prepare the lake of
fire for those who work false miracles to deceive the world (19:20). His people will no longer
suffer the reproach, fraudulent accusations, and anger of false religious teachers. His judgments
will deliver them.
After the detailed description of God’s judgments against His people’s oppressors, Revelation 21
announces the relief, safety, and peace that God’s people finally find in His presence. Imagine it
for a moment: no more tears, no more sorrow, no more death (v. 4)! This is a freedom worth
living for, and one worth dying for.
Journal:

Why is judgment against God’s enemies part of His people’s liberation?
How do the six preceding chapters add meaning to the liberation promised in Revelation 21?
inTerpret
Freedom to Love
Is the freedom that God gives His people in heaven an absolute freedom? Is it a freedom without
boundaries? Is it a freedom to do anything? Of course, we know the answer is no. Healthy
families do not allow their members to do anything they please; they have structure and assign
different responsibilities to different members to protect the safety and happiness of everyone
involved. Relationships in heaven operate in a similar way; they’re governed by covenantal love,
which includes responsibilities and boundaries.
God likens His people to a bride to illustrate the mutual respect and love intrinsic to our
relationship with Him (Rev. 19:9; 21:2). Two people in love want nothing more than to live with
the person they love forever. Marriage vows solidify the covenantal love that protects the future
of that sacred union. God, too, wants us to live in His presence forever and is therefore preparing
to share His home with us (John 14:2, 3). Marriage does not give a spouse the freedom to do
whatever they want. They are not free to cheat on each other or spend all their partner’s money
on themself. Spouses are not free to be gone all the time. Healthy marriages include mutual
responsibilities and obligations. When spouses decide they have the freedom to do whatever they
want, they doom the marriage. Despite all these boundaries, many feel that marriage opened the
door to the best freedom they’ve ever discovered: the freedom to live with and have children
with the person who they share a deep love with. When couples are in love, marriage means
freedom, but when they aren’t, it means bondage. The same is true of heaven. For people who
love God, heaven means freedom; for those who don’t, heaven would be bondage.
God’s law is written on every heart that chooses Him, and that reveals one of the most amazing
things about Him: He does not force us to choose Him or worship Him. He writes His law on our
hearts after we’ve made our choice. An angel could decide to rebel against Him at any time, yet
no person or heavenly being will ever again choose to sin (Nah. 1:9; Rev. 21:27; 22:11). The
redeemed have experienced firsthand the devastation caused by the lie that breaking God’s law
brings freedom, and the angels have witnessed the results of redefining freedom as we see fit.
This harrowing experience, played out on earth and witnessed by all creation, has irreversibly
repudiated every one of Satan’s accusations that God is not just or that a better freedom exists. It
has revealed, once and for all, that Satan’s initial lie, which revolved around the claim that God’s
government is too restrictive, is just that: a lie. One could say the whole great controversy centers
around the question of freedom. Does loving God and choosing to follow the Ten
Commandments protect our freedom or destroy it? Each of us must answer that question for
ourselves today. Our conclusion will determine both the destiny we want and the destiny we’ll be
given.
Journal:
seem to point to?

How is God’s freedom, with all its boundaries, true freedom?

inSpect
Isaiah 25:8, 9
John 14:1–3
Revelation 15
Revelation 19:1–9
Journal:

inVite
Freedom with Christ
The sense of relief the redeemed feel when God delivers them from oppression is hardly a drop
compared to the ocean of relief Jesus will feel when He finally brings His people home. The
conflict will finally be over; the last stage will be complete. Reminiscent of the words He spoke
on the cross, Jesus will exclaim, “It is done! I am the Alpha and the Omega, the Beginning and
the End. I will give of the fountain of the water of life freely to him who thirsts” (Rev. 21:6).
Jesus’ first desire is to give us the water of life. Jesus is still outward focused even though He’s
in heaven. He rejoices that He has freed the world from every barrier that would prevent people
from enjoying the everlasting water of life.
Jesus promises that “he who overcomes shall inherit all things, and I will be his God and he shall
be My son” (Rev. 21:7). The plan of salvation elevates the redeemed to the full status of sons and
daughters of our heavenly King, giving us all the privileges of heavenly royalty. No one has
better freedoms than the children of kings. Princes are exempt from the taxes commoners pay
(Matt. 17:25, 26). Princesses have the royal treasury to cover expenses and they can access the
throne. They have every physical thing they could ever want. If earthly royals enjoy these
extraordinary privileges, imagine the freedoms given to the King of kings’ children (1 John 3:1,
2).
Jesus gave up His liberties. He left His throne and all its royal benefits to become a servant of
other servants—the lowest of the low. He was arrested and abused, stripped naked and nailed to
a cross like a common criminal. He became poor so we might be rich (2 Cor. 8:9). Think about
that for a moment. There was nothing He did not sacrifice in His fight to free us from sin; He
surrendered His freedom and His life for just the chance that we would accept His gift.
It’s important to understand that Jesus didn’t give His people freedom because we somehow
earned or deserve it; it was a gift, totally free of charge, given out of His Divine grace. How do
we respond to such an incredible display of love? It’s an important question, and Revelation
14:12 provides the answer: “keep the commandments of God and the faith of Jesus.” It takes an
inordinate amount of courage to do so when the current of the whole world runs in the opposite
direction. God is looking for people who have the deep love, unshakable trust, and nerve to
follow Him in the here and now when friends and family are running in the other direction.
Nurturing a close relationship with Christ is the only way to develop the confidence in Him that
empowers us to do things we never thought possible. May the Holy Spirit help us overcome
cowardice and unbelief and fill us with the love and trust needed to be among those who keep
God’s commandments and have the faith of Jesus. When Christ comes in the clouds of heaven
(14:14), only then will we taste true freedom.
Journal:
How does the promise of being a child of God comfort you? How does it motivate you?
Prayer Response:
inSight
Paradise
“The angels will be there, also the resurrected saints with the martyrs, and the best of all, and
what will cause us the most joy, our lovely Saviour, who suffered and died that we might enjoy
that happiness and freedom, will be there. His glorious face will shine brighter than the sun, and
light up the beautiful city and reflect glory all around.” (Ellen White, Heaven [2003], 84.)
“Could those whose lives have been spent in rebellion against God be suddenly transported to
heaven and witness the high, the holy state of perfection that ever exists there,—every soul filled
with love, every countenance beaming with joy, enrapturing music in melodious strains rising in
honor of God and the Lamb, and ceaseless streams of light flowing upon the redeemed from the
face of Him who sitteth upon the throne,—could those whose hearts are filled with hatred of
God, of truth and holiness, mingle with the heavenly throng and join their songs of praise? Could
they endure the glory of God and the Lamb? No, no; years of probation were granted them, that
they might form characters for heaven; but they have never trained the mind to love purity; they
have never learned the language of heaven, and now it is too late. A life of rebellion against God
has unfitted them for heaven. Its purity, holiness, and peace would be torture to them; the glory
of God would be a consuming fire. They would long to flee from that holy place. They would
welcome destruction, that they might be hidden from the face of Him who died to redeem them.
The destiny of the wicked is fixed by their own choice. Their exclusion from heaven is voluntary
with themselves, and just and merciful on the part of God.” (Ellen White, The Great Controversy
[1911], 542, 543.)
“It is now evident to all that the wages of sin is not noble independence and eternal life, but
slavery, ruin, and death. The wicked see what they have forfeited by their life of rebellion. The
far more exceeding and eternal weight of glory was despised when offered them; but how
desirable it now appears. ‘All this,’ cries the lost soul, ‘I might have had; but I chose to put these
things far from me. Oh, strange infatuation! I have exchanged peace, happiness, and honor for
wretchedness, infamy, and despair.’ All see that their exclusion from heaven is just. By their
lives they have declared: ‘We will not have this Man [Jesus] to reign over us.’ ” (Ibid., 668.)
“The great controversy is ended. Sin and sinners are no more. The entire universe is clean. One
pulse of harmony and gladness beats through the vast creation. From Him who created all, flow
life and light and gladness, throughout the realms of illimitable space. From the minutest atom to
the greatest world, all things, animate and inanimate, in their unshadowed beauty and perfect joy,
declare that God is love.” (Ibid., 678.)
Journal:
your life?
life?
inQuire
How do the seven last plagues liberate God’s people?
What kinds of things will we be free from in the new earth?
What does the marriage relationship teach us about freedom?
What things does God’s law protect us from?
Why is it so necessary for our freedom to be guarded by boundaries?
How can freedom of choice be dangerous? Why does God give it to us anyway?
How has Satan redefined freedom?
Why will nobody ever again choose to sin in the new earth?
What freedoms did Jesus give up to purchase our freedom?

How can we develop deep love and unshakable trust in God today?

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Copyright © 2024 by the Sabbath School & Personal Ministries Department, General

January–March 2024 A General Conference

Sabbath School & Personal Ministries Department Publication

Jesus and Liberty

Jesus and Liberty

Editor: Joe Reeves

Senior Editorial Assistant: Paige Swanson

Director of Sabbath School: Jim Howard

Principal Contributor: Joe Reeves

Design & Illustration: Types & Symbols

Copyeditor: Paige Swanson

1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.

Conference of Seventh-day Adventists.

Printed in the USA.

Week 1 The Spirit of Christ Luke 9:43–56 (54–56)

Week 2 Political Hopes Dashed Luke 5:27–39 (27–32)

Week 3 Dealing with Dissenters Matthew 13:24–43 (24–30)

Week 4 Finding Real Freedom John 8:31–47 (31–38)

Week 5 Separating Church and State Matthew 22:15–22 (17–21)

Week 6 The Coalition Against Christ Luke 23:1–43 (1–5)

Week 7 Understanding Theocracy Ezekiel 21 (24–27)

Week 8 Surrendering and Defending Rights Acts 25, 26 (25:17–22)

Week 9 The Persecuted Church Daniel 7 (23–28)

Week 10 The Struggle Against Slavery Revelation 14:6–20 (6–8)

Week 11 The Final Tyranny Revelation 13 (13–15)

Week 12 The Sabbath Controversy Revelation 14:1–13 (1–5)

Week 13 Ultimate Liberation Revelation 21 (1–8)

you will accept the challenge of engaging this Bible study.

sure it’s legible to you.

curriculum on display in your personal library.

selected to address young adults.

throughout the week.

• Deepening your identity as a Christ-centered, Bible-believing, and Advent-awaiting

• Learning how to study the Bible for yourself

• Generating your own Bible studies for use in sharing

• Teaching others how to study the Bible and journal

• Participating in a livelier small group Bible discussion based on advance preparation

A Quick Guide to Usage

1. Pray seriously and honestly!

discipleship on how to study the Bible.

Study Guide Sections

inTro—introduces the passage of the week as well as its main themes

inScribe—provides a prompt to write out the text

inGest—focuses on practical points, reflective principles, and contextual details

inQuire—introduces a list of questions to be answered reflectively or used as a resource for

discussion (in a Sabbath School class, for instance)

Further Study Resources

Users are also encouraged to watch inVerse on Hope Channel TV

(https://www.hopetv.org/inverse) for the corresponding lesson. This online roundtable discussion

your mind and heart to Him.

professionals, and young parents.

Inside Back Cover: inVerse on Hope TV Ad

touched on four topics:

than fighting with weapons of force and power (John 18:36).

government agency to deny them custody (see

the last six commandments, which deal with civility in neighbor-to-neighbor

for separation of church and state.