Bible Study - Sabbath School Podcast

Read Ellen G. White, “In Pilate’s Judgment Hall,” pp. 723–740; “Calvary,” pp. 741–757; “ ‘It Is Finished,’ ” pp. 758–764, in The Desire of Ages. “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.”—Ellen G. White, The Desire of Ages, p. 738. “Upon Christ as our substitute and surety was laid the iniquity of us all. He was counted a transgressor, that He might redeem us from the condemnation of the law. The guilt of every descendant of Adam was pressing upon His heart. The wrath of God against sin, the terrible manifestation of His displeasure because of iniquity, filled the soul of His Son with consternation. All His life Christ had been publishing to a fallen world the good news of the Father’s mercy and pardoning love. Salvation for the chief of sinners was His theme. But now with the terrible weight of guilt He bears, He cannot see the Father’s reconciling face. The withdrawal of the divine countenance from the Saviour in this hour of supreme anguish pierced His heart with a sorrow that can never be fully understood by man. So great was this agony that His physical pain was hardly felt.”—The Desire of Ages, p. 753. Discussion Questions: Look at how central the theology of substitution was to Ellen G. White and also to the Bible (see, for instance, Isaiah 53). Why is any theology that downplays the central role of substitution and Christ’s dying in our stead, paying in Himself the penalty for our sins, a false theology? Who or what is the “Barabbas” in today’s world that gets asked for instead of Jesus? What should the story of Joseph of Arimathea tell us about not judging outward appearances? Review Daniel 9:24–27. Why should you be able to give a Bible study on this section to anyone who asks? Can you?

Read Mark 15:42–47. What is the significance of Joseph of Arimathea’s intervention, especially since all of Jesus’ disciples were nowhere to be seen? After all that drama, the more “mundane” things happen next. For starters, dead people always have to be buried. But several factors in what follows are quite touching spiritually, and others are extremely important historically. In this passage, Joseph of Arimathea appears for the first and last time in the Gospel of Mark. He was a respected member of the Sanhedrin and one of the “urban elites.” As a wealthy and respected man, he had standing with the governor, which explains how he could dare approach Pilate and ask for the body of Jesus. It is a touching detail that a member of the council took such interest in Jesus’ burial. Meanwhile, where were Jesus’ trusted disciples in all this? One historical detail of extreme importance here is the verification of the death of Jesus. Mark 15:43 tells of Joseph’s request for the body of Jesus. But Pilate was surprised to hear that Jesus already was dead (Mark 15:44). He, therefore, summoned the centurion in charge of the crucifixion and asked if Jesus was dead already. The centurion confirmed that it was so. This is important because of the later claim by some that Jesus did not die on the cross but only fainted. The testimony of the centurion to the Roman governor directly counters that assertion. The Romans did, after all, know how to execute criminals. Joseph brought a linen shroud to wrap Jesus, and he laid His body in a tomb hewn from rock. This tomb was large enough to walk into (Mark 16:5). Along with Joseph, the Gospel writer notes two women who saw the location—Mary Magdalene and Mary, the mother of Joses. These two, along with Salome, watched the Crucifixion from a distance; all three will go to the tomb on Sunday morning with the intention to complete their work of embalming Jesus (Mark 16:1). Why the reference to these three women? They will be the witnesses to the empty tomb in Mark 16 and thus are important witnesses of the resurrection of Jesus. How ironic that Jesus’ followers are “missing in action” while a member of the Sanhedrin, the very body that condemned Jesus, becomes the “hero” here. How can we be sure that, in crucial times, we are not missing in action either?

Read Mark 15:33–41. What are Jesus’ only words on the cross in Mark? What does Christ’s death ultimately mean for us all? The Gospel of Mark presents the cross as a very dark place, both physically and spiritually. A supernatural darkness descended on Calvary from about noon on that Friday until about 3 p.m. “And when the sixth hour had come, there was darkness over the whole land until the ninth hour” (Mark 15:33, ESV). The words of Jesus on the cross are called the “cry of dereliction” as He prays, crying out to God, asking why He has been forsaken. He is quoting from Psalm 22:1. Other references to the same psalm occur in Mark 15:24, 29, indicating that the Scriptures are being fulfilled in the death of Jesus. Even in the evil plotting of men, the will of God is being fulfilled. Jesus’ words from the cross are reported in Aramaic along with translation. The words “my God, my God” are Eloi, Eloi in the verse (a transliteration of the Aramaic ’elahi). It would be easy to hear Jesus as calling for Elijah (Aramaic ’eliyyah, which means “My God is YHWH”). This is the mistake that some bystanders make. What becomes striking about this passage is the parallel it has to the baptism of Jesus in Mark 1:9–11. What these parallels suggest is that as the baptism of Jesus in Mark 1 is the beginning of His ministry, as prophesied in Daniel 9:24–27, what occurs in Mark 15 at the cross is the culmination, or goal, of His ministry, as He dies as a ransom for many (Mark 10:45). The death of Jesus on the cross also fulfills part of the prophecy of Daniel 9:24–27. The tearing of the temple veil (Mark 15:38) points to the fulfillment of the sacrificial system, as type meets antitype, and a new phase of salvation history begins. Even despite the evil plotting of humanity, God’s purposes were fulfilled. Why should this help us learn that, regardless of what happens around us, we can still trust God and know that His goodness will ultimately prevail? The Baptism: Mark 1:9–11The Cross: Mark 15:34–39John baptizes JesusJesus’ baptism (compare with Mark 10:38)John (Elijah figure; see Mark 9:11–13)Calling ElijahHeavens splitVeil splitSpirit (pneuma)Jesus expires (expneō)God’s voice “Beloved Son”Centurion says “Son of God”

Read Mark 15:21–38. What terrible and painful irony appears in these passages? At this point in the Passion Narrative, Jesus is a silent victim, controlled by people who are bent on His death. Throughout the Gospel, up to His arrest, He was the master of activities. Now He is acted upon. Though He was a robust itinerant preacher, the beating He had received and the lack of food and sleep wore Him down to where a stranger had to bear His cross. At the cross His garments were removed and became the property of the soldiers, who cast lots to see whose they would be (compare with Ps. 22:18). Crucifixion was a fairly bloodless method of execution. The nails used to fasten a person to the cross (compare with John 20:24–29) were likely driven through the wrist below the palm where no major blood vessels run. (In both Hebrew and Greek, the word for “hand” can refer to both the hand and the forearm.) The palm of the hand itself does not have the structures necessary to carry the weight of the body in crucifixion. The median nerve runs through the center of the forearm and would be crushed by the nails, causing excruciating pain up the arm. Breathing was difficult. To get a good breath, victims of crucifixion had to push against their nailed feet and flex their arms, again causing agonizing pain. Exhaustion asphyxia was one of the possible causes of death. Jesus received tremendous mockery and humiliation during His crucifixion. The Gospel of Mark has a revelation/secrecy motif in which Jesus typically calls for silence about who He is. Consequently, such Christological titles as “Lord,” “Son of God,” or “Christ” do not appear often in the narrative. This element changes at the cross. He cannot be hidden. It is ironic that it is the religious leaders who use these titles in mocking Jesus. How these men are condemning themselves! One of their mocking statements stands out. In Mark 15:31, they say, “ ‘He saved others; he cannot save himself’ ” (ESV). To make their point about His helplessness on the cross, they indicate that He did help others (the Greek verb can mean “save,” “heal,” or “rescue”). Thus, ironically, they admit He is the Savior. The irony goes further—the reason He could not, or would not, save Himself was because at the cross He was saving others. Read John 1:1–3, and then think about what this passage tells us about Jesus, the same Jesus who is being crucified here in Mark. How do we wrap our minds around what Christ’s death means for us?

Read Mark 15:15–20. What did the soldiers do to Jesus, and what is its significance? The Romans utilized a severe form of beating to prepare prisoners for execution. The victim was stripped of his clothes, tied to a pole, and then lashed with leather whips to which pieces of bone, glass, stones, and nails were tied. After Jesus was whipped, the soldiers tasked with His execution continued His humiliation by clothing Him in a purple robe, placing a crown of thorns on His head, and mocking Him as king of the Jews. The group of soldiers is called a battalion, in this case anywhere from 200 to 600 men. The irony in the scene is evident to the reader because Jesus really is the King, and the mocking words of the soldiers proclaim this truth. The action of the soldiers was a parody of how soldiers hailed the Roman emperor with the words “Hail, Caesar, Emperor!” Thus, there is an implicit comparison to the emperor. The actions of the soldiers in mocking Jesus are “striking” His head with a reed, “spitting” on Him, and “kneeling down” in mock homage. All three of these actions are expressed in Greek with the imperfect tense. In this setting, this tense has the idea of repetitive action. Thus, they kept striking Him, kept spitting on Him, and kept kneeling down in mock homage before Him. Jesus takes all of this in silence, not responding at all. The typical pattern of Roman execution by crucifixion involved having the convicted person carry the cross naked to the place of execution. This pattern, again, was to humiliate and shame the person completely before the community. But the Jews abhorred public nakedness. Mark 15:20 notes that they removed the purple cloak and put His own clothes back on Him. Thus, this appears to be a concession that the Romans made to the Jews at that time and place. Think about all the irony here. Their bowing and paying “homage” to Jesus as King was all in mockery even though Jesus really was the King, not just of the Jews but of the Romans, as well. These men had no idea what they were doing. Why, though, will their ignorance not excuse them on Judgment Day?

Read Mark 15:1–15. What kind of ironic situations occur here? Pontius Pilate was the governor of Judea from A.D. 26–A.D. 36. He was not a kind leader, and a number of his actions caused consternation among the inhabitants of the land (compare with Luke 13:1). The Jewish trial of Jesus resulted in a death sentence for blasphemy. But under Roman rule, the Jews could not execute people in most cases, and so, they brought Jesus to Pilate for condemnation. The charge against Jesus before Pilate is not mentioned, but it is possible to ascertain the charge based on the brief question that Pilate asks Jesus: “ ‘Are you the King of the Jews?’ ” (Mark 15:2, ESV). In Old Testament times, Israel anointed its kings; so, it is not hard to see how the term Messiah (“Anointed One”) could be twisted into claiming homage as a king in competition with the emperor. Thus, the charge brought before the Sanhedrin was blasphemy while the charge brought before the governor was sedition, which would lead to death. The irony is that Jesus is both the Messiah and the King of the Jews. His convictions for blasphemy and sedition were mistaken; He should have received homage and worship instead. Yet, Jesus still acts in a kingly manner. His response to Pilate, “ ‘You have said so’ ” (Mark 15:2, ESV), is noncommittal. He does not deny the title or affirm it. This response may suggest that He is a king but of a different sort (compare with John 18:33–38). Mark 15:6 introduces into the narrative a custom of releasing a prisoner at the time of the Passover. In Mark 15:9, Pilate asks if they want him to release the “ ‘King of the Jews,’ ” and though he might have meant it ironically, the irony is really playing out against him. Mark 15:9, 10 is a study in perception and imperception. Pilate perceives that the religious leaders turned over Jesus because of envy, but he does not perceive that, by asking the crowd, he is playing into the hands of the religious leaders. They stir up the crowd and call for Jesus’ crucifixion. Pilate recoils. Crucifixion was such a terrible way to die, particularly for one he considered innocent. How painfully ironic that the pagan governor wanted to release the Messiah while the religious leaders wanted Him crucified. What can keep you from following the crowd when the pressure is great to do so?

Read for This Week’s Study Mark 15, Luke 13:1, Ps. 22:18, John 20:24–29, John 1:1–3, Dan. 9:24–27. Memory Text: Mark 15 is the heart of the Passion Narrative. It presents the trial of Jesus, His condemnation, the mockery by the soldiers, His crucifixion, and then His death and burial. The events in this chapter are presented in stark, crisp detail, likely because the author let the facts speak for themselves. Throughout this chapter, irony plays an important role. Because of this, it is helpful to have a clear definition of what irony is. Irony often contains three components: (1) two levels of meaning, (2) the two levels are in conflict or contrast to each other, and (3) someone does not see the irony and does not recognize what is happening and does not know that he or she is the one who will suffer the consequences. This week, from the question of Pilate, “ ‘Are you the king of the Jews?’ ” to the mocking soldiers, the sign above the cross, and the mocking of the religious leaders, “ ‘He saved others; Himself He cannot save,’ ” to the unexpected appearance of Joseph of Arimathea, the chapter is filled with painful ironies that nevertheless reveal powerful truths about the death of Jesus and what it means. *Study this week’s lesson to prepare for Sabbath, September 21. “And at the ninth hour Jesus cried out with a loud voice, saying, ‘Eloi, Eloi, lama sabachthani?’ which is translated, ‘My God, My God, why have You forsaken Me?’ ” (Mark 15:34, NKJV).

Read Ellen G. White, “Before Annas and the Court of Caiaphas,” pp. 698–715; “Judas,” pp. 716–722, in The Desire of Ages. “While the degrading oaths were fresh upon Peter’s lips, and the shrill crowing of the cock was still ringing in his ears, the Saviour turned from the frowning judges, and looked full upon His poor disciple. At the same time Peter’s eyes were drawn to his Master. In that gentle countenance he read deep pity and sorrow, but there was no anger there. “The sight of that pale, suffering face, those quivering lips, that look of compassion and forgiveness, pierced his heart like an arrow. Conscience was aroused. Memory was active. Peter called to mind his promise of a few short hours before that he would go with his Lord to prison and to death. He remembered his grief when the Saviour told him in the upper chamber that he would deny his Lord thrice that same night. Peter had just declared that he knew not Jesus, but he now realized with bitter grief how well his Lord knew him, and how accurately He had read his heart, the falseness of which was unknown even to himself.”—Ellen G. White, The Desire of Ages, pp. 712, 713. Discussion Questions: How, by merely reading what Jesus predicted in Mark 14:9, are we seeing another of Jesus’ predictions—a highly unlikely prediction given the circumstances in which it has been uttered—actually being fulfilled? Compare and contrast Judas and Peter. How were they alike and how different in the way they acted in the Passion Narrative? Discuss the meaning of the Lord’s Supper. How can we make this more meaningful in our church and involve more members in its celebration? Discuss the fact that God said no to Jesus’ prayer in Gethsemane. What does it mean when God says no to us? Though Peter greatly failed Jesus with his denials, Jesus did not cast him off. What hope can you take for yourself from this fact?

Read Mark 14:60–72. Compare how Jesus responded to events in contrast to how Peter did. What lessons can we learn from the differences? Mark 14:53–59 describes Jesus being brought to the Sanhedrin and the first part of the trial. It is an exercise in frustration. Again and again, the leaders try to make their accusation against Jesus stick. The Gospel writer notes how the testimony was false and the witnesses never agreed. Finally, the high priest arises and addresses Jesus directly. At first Jesus does not respond. But then the high priest places Him under oath before God (see Matt. 26:63) and asks the direct question if He is the Messiah. Jesus frankly and openly admits that He is and then references Daniel 7:13, 14, regarding the Son of man as seated at God’s right hand and coming with the clouds of heaven. This is too much for the high priest, who tears his robes and calls for Jesus’ condemnation, which the council immediately gives. The leaders begin to shame Jesus by spitting on Him, covering His face, beating Him, and calling on Him to prophesy. While Jesus is inside being tried and giving a faithful testimony, Peter is outside giving a lying report. This is the sixth and final sandwich story in Mark, and here the irony is particularly pointed. Here are two parallel characters, Jesus and Peter, doing opposite actions. Jesus gives a faithful testimony, Peter a false one. Three times Peter is accosted by a servant or bystanders, and each time he denies association with Jesus, even cursing and swearing in the process. It is at this point that a rooster crows a second time, and Peter suddenly remembers Jesus’ prophecy that he would deny his Lord three times that very night. He breaks down and weeps. Here is the striking irony—at the end of His trial, Jesus is blindfolded and struck and commanded to “prophesy!” The idea was to mock Him since He could not see who struck Him. However, at the very time they do this, Peter is denying Jesus in the courtyard below, fulfilling one of Jesus’ prophecies. Consequently, in denying Jesus, Peter demonstrates that Jesus is the Messiah. What words of hope would you give to someone who, though wanting to follow Jesus, fails at times to do so? Who of us has not, at times, failed to follow what we know Jesus wants?

Read Mark 14:43–52. What happens here that is so crucial to the plan of salvation? It is shocking that one of Jesus’ closest associates betrayed Him to His enemies. The Gospels do not go into great detail about Judas’s motivation. But Ellen G. White writes: “Judas had naturally a strong love for money; but he had not always been corrupt enough to do such a deed as this. He had fostered the evil spirit of avarice until it had become the ruling motive of his life. The love of mammon overbalanced his love for Christ. Through becoming the slave of one vice he gave himself to Satan, to be driven to any lengths in sin.”—Ellen G. White, The Desire of Ages, p. 716. Betrayal in itself is deplored by all, even by those who make use of betrayers (compare with Matt. 27:3–7). But Judas’s deed is particularly nefarious because he seeks to hide his betrayal under the guise of friendship. He gives the crowd instruction that the man he kisses is the man to arrest. It appears that Judas wanted to hide his perfidy from Jesus and the other disciples. Chaos breaks out when the crowd arrests Jesus. Someone draws a sword (John 18:10, 11 says it was Peter) and cuts off the ear of the high priest’s servant. Jesus addresses the mob, chastising them for doing in secret what they were afraid to do in the open when He was teaching in the temple. But Jesus ends with a reference to the Scriptures being fulfilled. It is another signal of that dual plot running through the Passion Narrative—that the will of God is coming to fulfillment even as the will of man works to destroy the Messiah. The disciples all flee, including Peter, who nevertheless will reappear, following Jesus at a distance and ending up getting himself in trouble. But Mark 14:51, 52 tells of a young man following Jesus, an account found here and nowhere else in the canonical Gospels. Some think it was Mark himself, but that is unprovable. What is remarkable is that he runs away naked. The young man, instead of leaving all to follow Jesus, leaves all to flee from Jesus. Think about the fearful idea that being a slave of only one vice led Judas to do what he did. What should this tell us about hating sin and, by God’s grace, overcoming it?

Read Mark 14:32–42. What did Jesus pray in Gethsemane, and how was the prayer answered? Leaving the walled city of Jerusalem where they ate the Passover meal, Jesus and His disciples go across the Kidron Valley to a garden on the slopes of the Mount of Olives. The name Gethsemane means oil press, suggesting that there was an olive oil processing press in the vicinity. The exact location is unknown because the Romans cut down all the trees on the Mount of Olives during the siege in A.D. 70. As Jesus enters the garden, He leaves His disciples there and goes farther with Peter, James, and John. But then He leaves these three, as well, and proceeds farther by Himself. This spatial distancing suggests Jesus is becoming more isolated as He faces His upcoming suffering. Jesus prays for the cup of suffering to be removed but only if it is God’s will (Mark 14:36). He uses the Aramaic term Abba, which Mark translates as “Father.” The term does not mean “daddy,” as some have suggested. The term used by a child to address his father was abi (see Raymond E. Brown, The Death of the Messiah, Anchor Bible Reference Library [New York: Doubleday, 1994], vol. 1, pp. 172, 173). However, the use of the term Abba, “Father,” does carry the close familial linkage, which should not be diminished. What Jesus prays for is the removal of the cup of suffering. But He submits Himself to the will of God (compare with the Lord’s Prayer, Matt. 6:10). It becomes obvious throughout the rest of the Passion Narrative that God’s answer to Jesus’ prayer is no. He will not remove the cup of suffering because through that experience salvation is offered to the world. When you face hardships, it is encouraging to have friends who support you. In Philippians 4:13, Paul talks about doing all things through the One who strengthens him. Many forget Philippians 4:14, where the apostle begins, “Nevertheless.” It reads: “Nevertheless, it was kind of you to share my troubles” (ISV). This is what Jesus desired in Gethsemane. Three times He came seeking comfort from His disciples. Three times they were sleeping. At the end, He arouses them to go forth with Him to face the trial. He is ready; they are not.

Read Mark 14:22–31 and Exodus 24:8. What great significance to the Christian faith is found in this account? Mark 14:12 notes that this is the first day of unleavened bread, when the Passover lamb was sacrificed. The meal was on Thursday evening. At the Last Supper, Jesus institutes a new memorial service. It is a transition from the Jewish Passover celebration and is directly linked to Israel’s leaving Egypt and becoming God’s covenant people at Sinai. In the sealing of the covenant, in Exodus 24:8, Moses sprinkles the people with the blood of the sacrifices and says, “ ‘Behold the blood of the covenant that the Lord has made with you in accordance with all these words’ ” (ESV). It is striking that in the Lord’s Supper, which Jesus institutes here, no use is made of the lamb of the Passover meal. That is because Jesus is the Lamb of God (compare with John 1:29). The bread of the Lord’s Supper represents His body. The new covenant (compare with Jer. 31:31–34) is sealed with the blood of Jesus, and the cup represents this. He says, “ ‘This is my blood of the covenant, which is poured out for many’ ” (Mark 14:24, ESV). Then, amid all this, Jesus predicts that His disciples will all abandon Him. He cites Zechariah 13:7, which speaks of the sword striking the shepherd and the sheep being scattered. Jesus is the shepherd, and His disciples are the sheep. It is a stark and depressing message. But Jesus adds a word of hope, repeating the prediction of His resurrection. But He adds that He will go before the disciples to Galilee. That prediction will be referred to by the young man at Jesus’ tomb, in Mark 16:7, and thus it carries special weight here. But all this is too hard for the disciples to accept, especially Peter, who argues that everyone else may fall away, but he will not. However, Jesus continues with the solemn language and predicts that Peter will deny Him three times before the rooster crows twice. The prediction will play a crucial role in the scene of Jesus’ trial and Peter’s denial; so, it also plays a crucial role here. What can you learn from whatever times you promised God that you would or would not do something and ended up doing or not doing it anyway?

Read Mark 14:1–11. What two stories are intertwined here, and how do they play off of one another? Mark 14:1 indicates that the Passover was two days away. This meeting probably occurred on either Tuesday night or Wednesday of that week. The religious leaders have a plan and timing. They just need a means to accomplish their goal. It will come from a surprising quarter. This passage is the fifth sandwich story in Mark (see lesson 3). The story of the plot against Jesus is linked with a story of a woman who anoints Jesus’ head with precious perfume. Two parallel characters do opposite actions, displaying an ironic contrast. Who the woman is here is not revealed by Mark. Her amazing gift to Jesus stands in contrast to Judas’s perfidy in betraying his Lord. She is unnamed; he is named as one of the Twelve. The value of her gift is listed; his price is only a promise of money. No specific reason is given for why she does this, but the guests at the dinner are appalled by what they consider a grand waste of close to a year’s wages in pouring out the perfume on Jesus. Jesus, however, interposes in her defense and says that what she has done will be included in gospel proclamation throughout the world as a memorial to her. It is unforgettable. Indeed, all four Gospels tell this story in one form or another, probably because of Jesus’ words memorializing her deed. Judas’s betrayal also is unforgettable. Mark implies that his motive was greed. The Gospel of John makes it explicit (John 12:4–6). Mark contains a play on the word “good” in order to illustrate that two different motives, or plots, are in play in these stories. Jesus calls the woman’s action “good/beautiful” in Mark 14:6. He says you can always do “good” for the poor (Mark 14:7). In Mark 14:9, He calls her deed part of the “good news/gospel.” In Mark 14:11, Judas looks for a “good opportunity” (ISV) to betray Jesus. What this play on words suggests is that the plot of men to destroy the Messiah will actually become part of the gospel story because it brings to fruition the will of God in giving His Son for the salvation of humanity. How does Romans 8:28 help explain what will happen here?

Read for This Week’s Study Mark 12:41–44, Mark 13:1–32, Dan. 9:24–27, Dan. 7:25, 1 Thess. 4:13–18. Memory Text: This week’s lesson starts with a very brief story at the end of Mark 12, where Jesus makes a profound statement about a small act by a widow. The main portion of this week’s lesson, however, deals with Mark 13, a striking prophecy about the fate of the Jerusalem temple and more. This chapter, along with its parallels in Matthew 24 and Luke 21, tell about the fall of Jerusalem and beyond, even to the end of the world. What Mark 13 makes quite clear is that the prophecy goes from the time of the prophet, Jesus, to the time of the end, His second coming. This pattern follows what is known as “the historicist interpretation of end-time prophecy,” as opposed to the attempt to put these prophecies in the past or way off into the future. Like many teachings of Jesus in Mark, the Lord’s instruction is in response to a question or a misunderstanding by His disciples. These questions or misunderstandings give Jesus the opportunity to teach truths vital to Christian life and experience. Jesus not only predicts the future but also instructs His disciples both then and now in how to prepare for the coming trials. *Study this week’s lesson to prepare for Sabbath, September 7. “ ‘Then they will see the Son of Man coming in the clouds with great power and glory. And then He will send His angels, and gather His elect from the four winds, from the farthest part of earth to the farthest part of heaven’ ” (Mark 13:26, 27, NKJV).

Read Ellen G. White, “On the Mount of Olives,” pp. 627–636, in The Desire of Ages. Many things are happening in the world that are very disturbing. People truly are frightened about what is unfolding. How can we, as Seventh-day Adventists, with a kind of “inside track” on events, use these things to point people to the hope we have in Jesus and the promise of His coming? “Because we know not the exact time of His coming, we are commanded to watch. ‘Blessed are those servants, whom the Lord when He cometh shall find watching.’ Luke 12:37. Those who watch for the Lord’s coming are not waiting in idle expectancy. The expectation of Christ’s coming is to make men fear the Lord, and fear His judgments upon transgression. It is to awaken them to the great sin of rejecting His offers of mercy. Those who are watching for the Lord are purifying their souls by obedience to the truth. With vigilant watching they combine earnest working. Because they know that the Lord is at the door, their zeal is quickened to co-operate with the divine intelligences in working for the salvation of souls. These are the faithful and wise servants who give to the Lord’s household ‘their portion of meat in due season.’ Luke 12:42. They are declaring the truth that is now specially applicable. As Enoch, Noah, Abraham, and Moses each declared the truth for his time, so will Christ’s servants now give the special warning for their generation.”—Ellen G. White, The Desire of Ages, p. 634. Discussion Questions: It’s one thing to give to the Lord’s work. It’s another to give sacrificially. What’s the difference, and why is that difference important? Why did God not prevent the persecution of His people through the centuries and in today’s world? How does the great controversy motif help us understand, somewhat, why persecution exists? What signs of Christ’s coming especially stand out to you in the present world? Think about the state of the dead and the fact that the dead sleep until Christ returns. People close their eyes in death, and what is the very next thing they know? How does this idea help us see how, for each person individually, the second coming of Christ is always very near?

Read Mark 13:24–32. What great event is described here? The great event described in Mark 13:24–32 is none other than the return of Jesus Christ in glory, preceded by signs in the sun, moon, and stars. The New Testament is full of prophecies pointing toward this wonderful event. The apostle Paul describes it in detail in 1 Thessalonians 4:13–18, where he speaks of those who have fallen asleep in Christ being raised to life and caught up with the living saints to meet Christ in the air. In 1 Corinthians 15, the apostle speaks in detail about the reality of the resurrection of the dead, which occurs at Christ’s return. Peter describes that great day as well in 2 Peter 3:3–13, explaining that the Lord is not slow about His promise but wants all people to come to repentance. And Revelation has vivid descriptions of Christ’s return (see Revelation 1:7, Revelation 6:12–17, Revelation 14:14–20, and Revelation 19:11–21). The consistent New Testament teaching is that Christ’s return is personal, literal, visible, and audible. Everyone will see Him when He comes. What, however, does Jesus mean by “this generation” and “that day” or “that hour”? These words have troubled many people because obviously the generation to whom Jesus spoke is long dead. A number of solutions to this passage have been suggested. Some argue that the word “generation” can refer to a race of people, in this case the Jews. That is to say that the Jewish race would not perish before Christ returns. Another solution is to speak of the generation of people who see all the signs fulfilled as those that will not pass away before Christ returns. But a simpler solution is to note that in Mark 13:30, Jesus uses the word “this” as in “this generation,” and in Mark 13:32, He uses the word “that” as in “that day and hour.” In Mark 13, the word “this” (houtos, hautē, touto) appears more often in verses 1–13, leading to the destruction of Jerusalem. The word “that” characterizes the latter part of the chapter. Thus, “this generation” most likely refers to the first-century generation, which saw the destruction of Jerusalem, as Mark 13:30 describes. However, Mark 13:32 refers to the second coming of Christ, which is still future and was more distant from the first century. Consequently, Mark 13:32 uses the word “that” to speak of events more distant from the first century.

Read Mark 13:19. What does this verse refer to? Mark 13:14, regarding the abomination of desolation, is the fulcrum around which the chapter pivots (see Tuesday’s study). Mark 13:19 marks a transition point, as well. It refers to a great tribulation that does not have an equal since the creation of the world. This portends a greater or more extensive persecution than had occurred at the fall of Jerusalem. Mark 13:19 also shifts to the future tense, pointing toward events more distant from Jesus’ time. Just as Mark 13:14 echoes the prophecy of Daniel 9, the great persecution described here in Mark 13:19–23 echoes the prophecies of Daniel 7 and 8, where the little-horn power persecutes the people of God for “a time and times and half a time” (Dan. 7:25, NKJV). This prophetic period of 1,260 days is equal to 1,260 literal years (Num. 14:34, Ezek. 4:6). This time extended from A.D. 538 to A.D. 1798. In A.D. 1798, Napoleon sent his general to take the pope captive. During this time period of 1,260 years, the little-horn power persecuted and killed those who did not agree with its system of church governance. Read Mark 13:20–23. What hope does God offer His people during the time of persecution, and what warning does He give them as it closes? Mark 13:20 speaks of persecution being shortened for the sake of God’s people. Historically, the fires of persecution did lessen after the rise of the Protestant Reformation, shortening the time of distress. As the little horn’s power waned, more people joined the reforms. But the little horn would rise in power again, as the prophecy of Revelation 13 indicates. In Mark 13:21–23, Jesus warns of another threat: that of false prophets and false christs, who will arise before He comes back. Jesus warns His followers to beware of them. At the time Jesus warned about false christs, His movement had barely even begun, and yet, He was able to make such an amazing prediction, which has come true (even today people claim to be Jesus). How should this prediction increase our trust in the Word of God?

Read Mark 13:14–18. What clue does Jesus give in figuring out what the “abomination of desolation” refers to? Jesus comes to the central point about the fall of Jerusalem in Mark 13:14. He refers to “_the abomination of desolation._” The Lord says that the reader should understand. With these words, Jesus is pointing the disciples to the book of Daniel. This terminology appears in Daniel 9:27, Daniel 11:31, and Daniel 12:11, with a parallel in Daniel 8:13. Read Daniel 9:26, 27. Who is the “anointed One,” and who is “the prince who is to come” (ESV)? The “anointed one” in Daniel 9:26 (ESV) is the Hebrew word māšiaḥ, in English, Messiah. In a careful study of Daniel 9:24–27, it is clear that this anointed one refers to the coming of Jesus Christ. But who is “the prince who is to come,” who brings the desolation of the city of Jerusalem? The city was destroyed by the Roman general Titus. Thus, it seems logical that he is “the prince who is to come” referred to in Daniel 9:26, 27. The two individuals are linked because the way that the Messiah was treated spelled the doom of the city. What, though, is this “abomination of desolation” that Jesus, referring to Daniel, talks about? Unfortunately, many scholars believe that this abomination refers to Antiochus Epiphanes’s desecration of the temple in the second century B.C. That doesn’t work though. Jesus describes the “abomination of desolation” as something that occurs after His own time here, so it hardly could refer to something that happened two centuries before Christ’s earthly ministry. Instead, the abomination likely refers to the planting of the Roman pagan standards in Israel during the siege of Jerusalem in the late A.D. 60s. This was the sign for the Christians to flee, which they did. Just as Jesus predicted, Jerusalem fell. How can we learn to trust Him and the Bible in all its predictions?

Read Mark 13:1–13. How did the disciples respond to Jesus’ statement about the temple, and what is the significance of Jesus’ answer to them? As we have noted, the temple complex was a truly amazing structure. Josephus notes that the Royal Portico on the south side of the complex had 162 pillars, each of which three men clasping hands could reach around (Antiquities, 15.11.5 §§413–414). Jesus says that it will all be thrown down. Such a prophecy concerning this amazing structure would sound to the listener like the end of the world. “As Christ’s attention was attracted to the magnificence of the temple, what must have been the unuttered thoughts of that Rejected One! The view before Him was indeed beautiful, but He said with sadness, I see it all. The buildings are indeed wonderful. You point to these walls as apparently indestructible; but listen to My words: The day will come when ‘there shall not be left one stone upon another, that shall not be thrown down.’ ”—Ellen G. White, The Desire of Ages, p. 627. The disciples want to know when this prediction that Jesus has made will come to pass. Thus, in Mark 13:4, a small group—Peter, James, John, and Andrew—ask Him for the timing. They want to know when all these things will happen and what will be the sign when they are about to take place. What is striking in Mark 13:5–13 is that Jesus spends most of His time not in describing the fall of Jerusalem but rather in warning His disciples about what they can expect in their ministry of establishing the early Christian church. It does not sound as though it’s going to be easy either. In fact, they will be persecuted, put on trial, and some will be killed. But all through this, Jesus indicates that the time is not yet. They are not to be deceived by tumultuous events. Furthermore, the Holy Spirit will give them the words to speak at the right time, even when family and friends desert them. The takeaway from these introductory words in Jesus’ prophecy is that the people of God are not to fear tumult and trial. They are to be vigilant because God’s Spirit is going to carry them through the trouble. What has been your own experience with the trials that come from following Jesus? If you haven’t had any, might you need to ask if you are actually following Him?

Read Mark 12:41–44. How much did the widow give, and what did Jesus have to say about that? The Jerusalem temple was an amazingly beautiful structure. The temple mount dominated the city, and the massive stones involved in its construction are a marvel to this day, some weighing hundreds of tons. The remodeling and expansion of the temple and the temple mount began under Herod the Great around 20 B.C., but the construction and embellishment of the structure continued into the A.D. 60s. Many people brought large offerings to deposit in 13 chests located in the Court of the Women near the temple. It was here that Jesus was sitting when He saw a widow approach and cast in two lepta. This would be equivalent to one thirty-second of a denarius, the usual wage for a day laborer. Hence, the woman’s offering was quite small. Jesus, however, was impressed by her offering. Many rich individuals put in large sums, but He did not comment on their gifts as they deposited them. But this widow’s offering called forth His praise. He states that she gave more than everyone else. How is that possible? Jesus notes that they gave out of their abundance but she out of her poverty. They had much left; she gave everything she had to live on. This fact makes her gift extravagant, even though its monetary value was tiny. This story contains a deep lesson about the management of resources. Giving to God’s cause does not depend on the actions of leaders to have validity. The religious leadership of the temple was corrupt, but Jesus did not thereby affirm withholding offerings. If ever there were corrupt religious leaders (Caiaphas? Annas?), those at this time were among the worst. And Jesus knew it too. It is true that leaders have a sacred responsibility to use resources in accordance with the will of God, but even if they do not, those who give to the cause of God are still blessed in their giving, as this woman was. On the other hand, withholding tithes or offerings when leaders do something displeasing means that the giving is tied to their actions instead of being made in thankfulness to God. However tempting it may be to do that, it’s wrong. What should this story teach us about the importance of being faithful in what we give to the Lord’s work?