Lesson script is on pages 1-10 and E. G. White Comments are on pages 11-19.y
Lesson 10 August 27-September 2Jesus Won Their Confidence
* Study this week’s lesson to prepare for Sabbath, September 3.
Memory Text: “But now even more the report about him went abroad, and great crowds gathered to hear him and to be healed of their infirmities” (Luke 5:15, ESV).
For several years, a Seventh-day Adventist church has provided breakfast five days a week for a local public elementary school. Though the nation itself was very secular, it just had passed a law providing enough money for each public school to have a chaplain, and the school and community wanted the Seventh-day Adventist church to provide one (it is rare to ask only one church to do that). The chaplain’s role is to help look after the physical, emotional, and spiritual needs of the students and even the wider school community. The opportunities are amazing.
“I enjoy the unique and special relationship we have with your church,” the school principal had said to the church pastor, who was visiting the school, “and just wish other churches could be involved the way you are.” When the pastor was leaving the grounds, the school’s community liaison officer thanked him for what the church was doing and asked if she could attend one Sabbath.
This week we will explore the issue of winning the confidence of people whom we aim to serve and win for Christ.
SundayAugust 28Winning Confidence
After desiring their good, showing sympathy, and ministering to their needs, Jesus “won their confidence.” Confidence in Latin is composed of the words con, meaning “with,” and fides meaning “faith.” Throughout the Bible several words are employed to get across the meaning of the word faith.
In Hebrew the main root for “faith” is amn, from which we get the word amen. The basic idea is that of constancy, continuity, and reliability. It gives the idea of something solid, firm, in which one can trust and believe. It is often translated as “believe” in the context of a saving faith in God, and in another form it means “truth.” In the context of Christ’s example of winning people’s confidence, the implication would be that of evoking the kind of trust that comes from seeing unwavering and solid commitment, which in the case of Jesus came through mingling with, sympathizing with, and serving the people.
Read the following texts, all of which have a word based on the root amn (Gen. 15:6, Num. 14:11, Isa. 7:9, Hab. 2:4). How is it used in the text, and how does it convey the idea of confidence and trust?
Genesis 15:6 And he believed in the Lord, and He accounted it to him for righteousness.
6. He believed in the Lord. Paul used this text as the cornerstone on which he erected the doctrine of justification by faith (Rom. 4:3; Gal. 3:6). Although the possibility that Abram would have children had decreased since God’s first promise, as his age increased, he did not hesitate to take God’s word that it would be so. The Hebrew verbal form, translated “he believed,” he’emin, is from the same root as the word amen, with which we emphasize our desire that God may hear and fulfill our prayers. This verb expresses complete trust in the power and promises of God. The particular form of the verb here used expresses, furthermore, that this was not just Abram’s historical experience at the moment, but an abiding character trait as well. He kept on believing.
Abram’s faith and childlike trust in God did not make him “righteous”; rather, the Lord, “counted it to him for righteousness.” For the first time these important concepts, faith and justification, are brought together. It is obvious that Abram had no “righteousness” until it was credited to him by God. And if he had none, no man has ever had. Abram was a sinner and needed redemption, as does every other human being; but when righteousness was imputed to him, mercy and grace were also extended, effecting the pardon of his sin and bringing the rewards of righteousness. Here for the first time the full importance of faith is brought to view. Here also, for the first time, imputed righteousness is mentioned. From this point onward both fundamental concepts run through the Holy Scriptures, to find exhaustive and masterful treatment by the pen of the apostle Paul (see Rom. 4).
A Possible Answer: It is used in the text to underscore Abraham’s faith in the Lord and it conveys the idea of confidence and trust by letting us know that that faith was ongoing and foundational. This verb expresses complete trust in the power and promises of God. The particular form of the verb here used expresses, furthermore, that this was not just Abram’s historical experience at the moment, but an abiding character trait as well. He kept on believing.
Numbers 14:11 Moses Intercedes for the People 11 Then the Lord said to Moses: “How long will these people reject Me? And how long will they not believe Me, with all the signs which I have performed among them?
A Possible Answer: It is used in the text to establish that the people did not have confidence in God and it conveys the idea of confidence and trust by letting us know that if they did not question the reliability of God they would have had a faith based on His signs/miracles.
Isaiah 7:9 The head of Ephraim is Samaria, And the head of Samaria is Remaliah’s son. If you will not believe, Surely you shall not be established.”’”
A Possible Answer: It is used in the text to highlight acceptance or the lack thereof and it conveys the idea of a refusal to trust.
Habakkuk 2:4 “Behold the proud, His soul is not upright in him; But the just shall live by his faith.
4. His soul. For the first half of the verse the LXX reads, “If he should draw back, my soul has no pleasure in him,” a reading which appears in Heb. 10:38. It is interesting to note that the Hebrew text quoted in the recently discovered Habukkuk Commentary of the Dead Sea scrolls (see p. 1047) is in agreement with the Masoretic text in this instance. In their primary application these words reprove the prophet for his rashness and lack of faith. Just. Heb. ṣaddiq, “righteous,” “guiltless,” or “just,” used in reference to a person or thing examined and found in good condition. This closing clause sets forth the character of the good man as opposed to that of the evil man described in the first part of the verse.
Faith. Heb. ’amunah, “constancy,” “reliability,” or “faithfulness,” used here to describe one’s relation to God. Trust in God issues forth from the assurance that God will guide, protect, and bless those who do His will. Habakkuk here grandly affirms that he who lives by a simple faith and trust in the Lord will be saved, but the “soul which is lifted up” through its own willful pride and perverseness in sin will perish.
Where the Masoretic text reads “his” faithfulness, the LXX reads “my” faithfulness, God Himself being the speaker. In the quotation of this text found in Heb. 10:38, comparatively few NT MSS follow the LXX, whereas the majority of the MSS have neither “his” nor “my” modifying “faith.” The readings of both the Masoretic text and the LXX are based on great truths, for a person will “live,” accepted in the sight of God, by his trusting faithfulness to his God, which in turn is based on God’s faithfulness in His dealings with His children. It is likely that this variation in the readings is due to the similarity in form of the Hebrew letters waw and yod as written during the time of the translation of the LXX. As written in that period these letters appear practically identical. Used as suffixes to ’amunah, waw would mean “his,” and yod, “my.”
While primarily this verse refers to those who, because of their faith in the Lord, will be saved from the Chaldeans and will still find peace, though Judah be destroyed, in a larger sense the verse enunciates a truth that is applicable to all time. More than once Paul employs this OT declaration as the theme of a dissertation on righteousness by faith (see Rom. 1:16, 17; Gal. 3:11; Heb. 10:38, 39).
A Possible Answer: It is used in the text to establish that ‘the just’ person demonstrates trust in God by living a life characterized by having confidence and trust in God. It conveys the idea of confidence and trust by showing us that those ingredients issues forth from the assurance that God will guide, protect, and bless those who do His will.
In the Greek of the New Testament the root word that is used to convey the Hebrew amn (faith, belief) is “pistis.” This Greek word for faith implies belief, trust, absolute certainty, reliability, and assurance. In the context of Christ’s example of winning people’s confidence, the implication would be that of evoking absolute certainty, assurance, trust, and belief in response to His unselfish commitment to mingling, sympathizing, and serving.
It is important to note that in Scripture, whenever this concept of confidence is attributed to humans-as in self-confidence or confidence in a person-it can often have a negative connotation (see Mic. 7:5 and Ps. 118:9). It is positive when this confidence is attributed to God. This calls for a word of caution. As followers of Jesus, we are called to live out His pattern of mingling, sympathizing, and ministering to people’s needs. Yet, when those we serve show confidence in us, we must point them to Jesus and what He has done for them.
If someone were to ask you, “What does true faith in God look like?” what would you answer, and why? Bring your answer to class on Sabbath. A Possible Answer: My answer would be that true faith rests in a person...Jesus, Christ. It evidences itself in one’s having total confidence in the reliability of God and His word. It is based on God’s perfections and the dependability of His character. It is active, motivational, ongoing and transforming. The reason why it is so is because it is intrinsic to the very nature of the word.
MondayAugust 29A Careful Balance
The Seventh-day Adventist Church in an African country is growing rapidly. What is the secret? Church leaders have stated that there is a strong connection between this growth and the unselfish and unconditional service of the church members to people in communities throughout the country. The widespread confidence in the Seventh-day Adventist Church came to the attention of the country’s president. He attended a large Adventist Community Services rally and thanked Seventh-day Adventist Church members personally for their service.
At the same time, as representatives of Christ we need to walk a fine line. We need to, as Jesus did, win the trust and the confidence of the people. But their confidence in and trust in us needs to be directed toward Jesus. We are mere conduits. They see something of Christ in us-be it selflessness, love, caring, self-denial for the good of others-and they are drawn to us. As always, though, if they look at us too carefully, because we are all sinners, they might not like all that they see. Hence, we must always point them to Jesus, in whom alone they can put their full confidence. The rest of us are, sooner or later, bound to disappoint.
Read 1 Corinthians 3:1-9, 5:1. 1 Corinthians 3:1-9 Sectarianism Is Carnal 1 And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. 2 I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able; 3 for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men?
3. Carnal. Gr. sarkikos (see on v. 1). By this term Paul did not necessarily imply that the Corinthians were wholly given over to the flesh, as were the unregenerate, but rather that they were still partly under its influence. Envying, and strife. Gr. zēlos kai eris, “jealousy and contention,” listed among the works of the flesh (translated “emulations” and “variance,” Gal. 5:20). The former gives rise to the latter. The spirit of jealousy and evil imaginings prevented the Holy Spirit from having full access to the hearts of the Corinthians (see AA 271; 5T 241). The desires and feelings that dominate the natural heart must be subdued by the power of Jesus before man is able to understand and appreciate the plan of salvation.[1]
4 For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not carnal? Watering, Working, Warning 5 Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one? 6 I planted, Apollos watered, but God gave the increase. 7 So then neither he who plants is anything, nor he who waters, but God who gives the increase. 8 Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor.
6. I have planted. Every one of God’s servants has his allotted task to perform. Some ministers do pioneer work, sowing the seed of the Word; others gather in the harvest. Several different instruments may be used to lead a sinner to Christ, as in the work done by a carpenter many different tools may be used to construct an article. Gave. Literally, “was giving.” The continued blessing of God is being emphasized. Increase. Men are only the means employed by God in His soul-winning work, and all the credit for the conversion of sinners must be given to Him (see 7T 298). Those who believe through their ministry should center their affections on Jesus and not on those through whom the gospel was imparted to them.
7. Any thing. Here is the answer to the questions raised in v. 5, “Who then is Paul, and who is Apollos?” (see comment there). But God. He is everything. All success is due to His blessing. Men must not ascribe to themselves the glory for their success.
8. Are one. He who plants and he who waters are not working at cross-purposes. They are united in their aims and objectives. It is ridiculous to set them up as rival leaders. His own reward. Each one will receive compensation that is fitting for the service he has performed in the cause of God. All the redeemed receive the basic reward of eternal life, but beyond that the blessing bestowed on the redeemed in the kingdom of glory is related to the nature of their service in this life. That there are degrees of reward in the kingdom of glory for services rendered seems to be a reasonable deduction from the parable of the Pounds (Luke 19:16–26; cf. 2T 284, 285; COL 330, 331, 363; DA 314). As stewards of God’s goods, His children are expected to use their abilities faithfully in His service. Money expended in the work of God, and talents used to witness for Him, will result in the saving of men and women eternally (see 9T 58, 59).
9. Labourers together with God. The Greek places the emphasis on “God.” The work is God’s. Men are merely the hands of the heavenly agencies. As workers in association with the great Master Workman, men must be willing to labor in His way even though that may be altogether contrary to their natural ideas (Col. 3:23). They will endeavor to cooperate fully with the Lord in carrying out His instructions. The child of God knows that his Father will never require him to do anything that is not for his best interests. This relationship of joyful cooperation is based on simple trust in the great love of the Omniscient Father. Confidence in the wisdom and love of God results in willing submission to divine guidance. Those who thus submit will be used by God as His colaborers (see 8T 172). A vision of the exalted nature of being co-workers, not with the great men of this world, but with the Creator of this world, the One by whose power the universe is maintained, makes the highest honors and greatest rewards the world can offer seem insignificant. If all would catch this vision of their exalted privilege, and act unitedly for the carrying out of God’s plans, they would move the world (see 9T 221; cf. 2T 443).
1 Corinthians 5:1 Immorality Defiles the Church 1 It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles—that a man has his father’s wife!
1. It is reported. The new subject, dealing with the case of scandalous incest in the church, is abruptly introduced. This case, like the matter of the factions, had not been mentioned in the letter written by the church to Paul (see on ch. 7:1). It was probably reported by the members of Chloe’s household (see ch. 1:11). Commonly. Gr. holōs, “actually,” or “generally.” The report given to the apostle was beyond question a statement of absolute fact. It was a matter of general knowledge among the believers, and this made their attitude toward the offender the more reprehensible. Fornication. Gr. porneia. This word, appearing twice in this verse, is a general term describing illicit sexual relationships whether between married or unmarried persons (see Matt. 5:32; Acts 15:20). Named. Textual evidence attests (cf. p. 10) the omission of this word. The reading then would be “such fornication as is not among the Gentiles.” It would be bad enough if the report concerned any form of immorality, but that which existed at Corinth was of a nature that even heathen people condemned. This was indeed a cause of amazement and wonder to Paul, and to any person who knew the exalted standard of purity held before the believer in Jesus (see Ex. 20:14; Matt. 5:8, 27–32; 1 Cor. 6:9, 10; Gal. 5:19–21; Eph. 5:5; Rev. 21:8). That a crime which even heathen people would regard with abhorrence should be tolerated in a Christian church greatly aggravated the offense, and called for immediate and drastic action. One should have. The Greek may mean that he had either married her or that he was simply maintaining her for immoral purposes. The father may earlier have died or his wife may have run away or have been divorced by him. His father’s wife. Not his mother, but another wife of his father’s. The two are distinguished in Lev. 18:6–8. The crime was punishable by death (Lev. 20:11). The penalty was not relaxed in the Mishnaic period. The Mishnah contains the following: “The following are stoned: he who commits incest with his mother, his father’s wife, or his daughter-in-law …” (Sanhedrin 7. 4, Soncino ed. of the Talmud, p. 359). Roman law also forbade the relationship (Gaius Institutes i. 63).