Lesson 8, May 15-21
Sabbath Afternoon
Read for This Week’s Study: Exodus 19:6, Isaiah 56:7, Hebrews 2:9, Deuteronomy 4:13, 10:13, Amos 3:3, Genesis 18:19.
Memory Text: “Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations.” Deuteronomy 7:9
One of the important phrases in Psalm 23 indicates where God desires to lead us. “He leadeth me in the paths of righteousness for his name’s sake,” David declares in verse 3 (emphasis supplied). Because of His own moral uprightness, God will never lead us astray. He will provide safe paths for our spiritual walk through life.
What are the safe “paths of righteousness”? A writer of another psalm answers this question through a prayer request: “Make me to go in the path of thy commandments; for therein do I delight” (Psalm 119:35, emphasis supplied). “All thy commandments are righteousness” (Psalm 119:172). God’s law is a safe, firm path through the treacherous swamp of human existence.
Our lesson this week centers on God’s law and its place in the Sinai covenant.
The Week at a Glance: What did Israel’s election mean? How does Israel’s election parallel our own? How important was the law in the covenant? Does the covenant come unconditionally? Why is obedience such an integral part of the covenant relationship?
Sunday, May 16
The Election of Israel
Jewish tradition has taught that God made the covenant with Israel only because other nations rejected it first. Though there is no biblical evidence for that position, it does, however, help bring home the point that for whatever reasons the Lord chose the Hebrew nation, it was not because they were deserving of the high honor and privilege the Lord bestowed upon them. They had no merit of their own that would make them worthy of God’s love and His choice of them as His people. They were few in number, a group of enslaved tribes, and politically and militarily weak. Plus, in terms of culture and religion, they were mixed, bland, and without much influence. The basic cause, then, for Israel’s election lay in the mystery of God’s love and grace.
At the same time, however, we need to be careful as we look at this idea of election, because it is fraught with the potential for theological misunderstanding. What did God choose Israel for? Was it to be redeemed, while everyone else was chosen to be rejected and lost? Or were they chosen to be vehicles who would offer the world what they had been offered? How do the following verses help us to understand the answers to these questions?
As Seventh-day Adventists, we like to view ourselves as the modern-day counterpart of Israel, called by the Lord, not to be the only ones redeemed but to proclaim the message of redemption, in the context of the three angels’ messages, to the world. In short, we believe we have something to say that no one else is saying. This is, basically, the situation with ancient Israel, as well. The purpose of Israel’s election was not to turn the Hebrew nation into some exclusive club, hoarding the promise of salvation and redemption for themselves. On the contrary, if we believe that Christ died for all humanity (Hebrews 2:9), then the redemption the Lord offered Israel was offered to the whole world as well. Israel was supposed to be the vehicle by which this redemption was to be made known. Our church has been called to do the same thing.
Look at your own role in the church. What can you do to help promote the work that we have been called to do? Remember, if you are not actively helping, more than likely you are, to some degree, standing in the way.
Monday, May 17
Ties That Bind
“And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone.” Deuteronomy 4:13
However much we have been stressing that the covenant is always a covenant of grace, that it is only the result of God’s bestowing unmerited favor upon those who enter into a saving relationship with Him, grace is not a license to disobey. On the contrary, covenant and law belong together; they are, in fact, inseparable.
Look at the text quoted above. How tightly does it link the covenant and the law? How does it show how basic the law is to the covenant?
When you think about what a covenant is, the concept of law as an integral part makes sense. If we understand the covenant as among other things, a relationship, then some sort of rules and boundaries need to be drawn. How long would a marriage or a friendship or a business partnership last if there were no boundaries or rules, either specifically expressed or tacitly understood? The husband decides to take a girlfriend or the friend decides to help himself to the other’s wallet, or one business partner without telling the other invites another person to join their venture. These acts would be a violation of rules, laws, and principles. How long would these relationships last under such lawless circumstances? That is why there has to be boundaries, lines drawn, and rules established. Only through these can the relationship be maintained.
In fact, various expressions such as law (Psalm 78:10) statutes (Psalm 50:16), testimonies (Psalm 25:10), commandments (Psalm 103:18), and word of the Lord (Deuteronomy 33:9) are found parallel to or in closest association with (if not having almost the same meaning as) the word covenant. Evidently “the words of this covenant” (Jeremiah 11:3, 6, 8) are the words of God's law, statutes, testimonies, and commandments.
The covenant of God with His people Israel contained various requirements that would be crucial for maintaining the special relationship He sought with His people. Is it any different today?
Think of someone you have a close relationship with. Now, imagine what would happen to that relationship if you didn’t feel bound by any rules, norms, or laws, but believed you had total freedom to do whatever you wanted. Even if you say that you love this person and that love alone will decide how you relate to him or her, why is there still a need for rules? Discuss.
Tuesday, May 18
Law Within The Covenant
What are your first thoughts when you think of law? Police officers, traffic tickets, judges, and jail? Or do you think of restrictions, rules, authoritarian parents, and punishment? Or, perhaps, do you think of order, harmony, stability? Or maybe even … love?
The Hebrew word torah, translated “law” in our Bibles, means “teaching” or “instruction.” The term can be used to refer to all God’s instructions, whether moral, civil, social, or religious. It implies all the wise counsels God has graciously given His people, so they may experience an abundant life both physically and spiritually. No wonder the psalmist could call the man blessed whose “delight is in the law of the LORD; and in his law doth he meditate day and night” (Psalm 1:2).
As we read the law or Torah — the instructions and teachings recorded in the books of Moses that became a part of Israel’s covenant — we are impressed with the wide range of instruction. The law touches upon every part of Israel’s lifestyle — agriculture, civil government, social relationships, and worship.
Why do you suppose God provided so much instruction for Israel? (See Deuteronomy 10:13.) In what ways were these instructions for their “good”?
The work of the “law” within the covenant was to provide guidelines to the new life of the human-covenant partner. The law introduces the member of the covenant to the will of God, whom one comes to know in the fullest sense through obedience by faith to His commandments and other expressions of His will.
The part played by the law within the living reality of the covenant relationship showed that Israel could not follow the ways of other nations. They could not live by natural law, human needs, desires, or even social, political, and economic necessities alone. They could continue as God’s holy nation, priestly kingdom, and special treasure only through uncompromising obedience to the revealed will of the covenant-making God in all areas of life.
Like ancient Israel, Seventh-day Adventists have received a wide range of counsels pertaining to every phase of Christian living through a modern manifestation of the prophetic gift. Why should we view these counsels as a gift from God rather than a detriment to independent thought and action? At the same time, what dangers do we face of turning that gift into something legalistic, as the Israelites did with their gifts? (See Romans 9:32.)
