LESSON 10 *August 31–September 6

The Last Days

The Last Days

Sabbath Afternoon

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: “ ‘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).

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.


Sabbath Afternoon, August 31

Lesson 10 - The Last Days

[The disciples] also, misled by the teaching of the rabbis, shared the popular expectation of an earthly kingdom. They could not comprehend the movements of Jesus. . . . [T]hey had been perplexed and troubled that He made no effort to strengthen His cause by securing the support of the priests and rabbis, that He did nothing to establish His authority as an earthly king. A great work was yet to be ac­complished for these disciples before they would be prepared for the sacred trust that would be theirs when Jesus should ascend to heaven. Yet they had responded to the love of Christ, and, though slow of heart to believe, Jesus saw in them those whom He could train and discipline for His great work. And now that they had been long enough with Him to establish, in a measure, their faith in the divine character of His mission . . . the way was prepared for an avowal of the principles of His kingdom that would help them to comprehend its true nature.—Thoughts From the Mount of Blessing, p. 3.
 

Acts of generosity and benevolence were designed by God to keep the hearts of the children of men tender and sympathetic and to encourage in them an interest and affection for one another in imitation of the Master, who for our sakes became poor, that we through His poverty might be made rich. The law of tithing was founded upon an enduring principle and was designed to be a blessing to man.—Reflecting Christ, p. 270.
 

It is the motive that gives character to our acts, stamping them with ignominy or with high moral worth. Not the great things which every eye sees and every tongue praises does God account most precious. The little duties cheerfully done, the little gifts which make no show, and which to human eyes may appear worthless, often stand highest in His sight. A heart of faith and love is dearer to God than the most costly gift. . . . It was this unselfish spirit and childlike faith that won the Saviour’s commendation.—Lift Him Up, p. 88.
 

Who can question that we are living in perilous times? When Christ portrayed the destruction of Jerusalem, He looked down the ages and included in His description the still more awful destruction of the world. And He declares, “As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be” (Matthew 24:37–39). . . .

In His teaching Christ has given lessons of great value in regard to the last days. O that men and women would learn their danger before it is everlastingly too late!—The Publishing Ministry, pp. 280, 281.

SUNDAY September 1

Two Little Coins in the Offering

Read Mark 12:41–44. How much did the widow give, and what did Jesus have to say about that?

* Your notes will not be saved!

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?


Sunday, September 1

Two Little Coins in the Offering

The poor widow who cast two mites into the treasury of the Lord showed love, faith, and benevolence. She gave all that she had, trusting to God’s care for the uncertain future. Her little gift was pronounced by our Saviour the greatest that day cast into the treasury. Its value was measured, not by the worth of the coin, but by the purity of the motive which prompted her.

God’s blessing upon that sincere offering has made it the source of great results. The widow’s mite has been like a tiny stream flowing down through the ages, widening and deepening in its course, and contributing in a thousand directions to the extension of the truth and the relief of the needy.

The influence of that small gift has acted and reacted upon thousands of hearts in every age and in every country. As the result, unnumbered gifts have flowed into the treasury of the Lord from the liberal, self-denying poor. And again, her example has stimulated to good works thousands of ease-loving, selfish, and doubting ones, and their gifts also have gone to swell the value of her offering.—Reflecting Christ, p. 268.
 

The Saviour called His disciples to Him, and bade them mark the widow’s poverty. Then His words of commendation fell upon her ear: “Of a truth I say unto you, that this poor widow hath cast in more than they all.” Tears of joy filled her eyes as she felt that her act was understood and appreciated. Many would have advised her to keep her pittance for her own use; given into the hands of the well-fed priests, it would be lost sight of among the many costly gifts brought to the treasury. But Jesus understood her motive. She believed the service of the Temple to be of God’s appointment, and she was anxious to do her utmost to sustain it. She did what she could, and her act was to be a monument to her memory through all time, and her joy in eternity. Her heart went with her gift; its value was estimated, not by the worth of the coin, but by the love to God and the interest in His work that had prompted the deed.—Lift Him Up, p. 88.
 

God designs that the exercise of benevolence shall be purely voluntary, not having recourse even to eloquent appeals to excite sympathy. “God loveth a cheerful giver.” He is not pleased to have His treasury replenished with forced supplies. The loyal hearts of His people, rejoicing in the saving truth for this time, will, through love and gratitude to Him for this precious light, be earnest and anxious to aid with their means in sending the truth to others. The very best manner in which to give expression to our love for our Redeemer is to make offerings to bring souls to the knowledge of the truth. The plan of redemption was entirely voluntary on the part of our Redeemer, and it is the purpose of Christ that all our benevolence should be freewill offerings.—Testimonies for the Church, vol. 3, p. 413.

MONDAY September 2

Not One Stone on Another

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?


Monday, September 2

Not One Stone on Another

The disciples had been filled with awe and wonder at Christ’s prediction of the overthrow of the temple, and they desired to understand more fully the meaning of His words. Wealth, labor, and architectural skill had for more than forty years been freely expended to enhance its splendors. Herod the Great had lavished upon it both Roman wealth and Jewish treasure, and even the emperor of the world had enriched it with his gifts. Massive blocks of white marble, of almost fabulous size, forwarded from Rome for this purpose, formed a part of its structure; and to these the disciples had called the attention of their Master, saying: “See what manner of stones and what buildings are here!” Mark 13:1.

To these words, Jesus made the solemn and startling reply: “Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.” Matthew 24:2.—The Great Controversy, pp. 24, 25.
 

[As the disciples] were gathered about the Saviour upon the Mount of Olives, they asked: “When shall these things be? and what shall be the sign of Thy coming, and of the end of the world?” [Matthew 24:3].

The future was mercifully veiled from the disciples. Had they at that time fully comprehended the two awful facts—the Redeemer’s sufferings and death, and the destruction of their city and temple—they would have been overwhelmed with horror. Christ presented before them an outline of the prominent events to take place before the close of time. His words were not then fully understood; but their meaning was to be unfolded as His people should need the instruction therein given. The prophecy which He uttered was twofold in its meaning; while foreshadowing the destruction of Jerusalem, it prefigured also the terrors of the last great day.—The Great Controversy, p. 25.
 

[Jesus said,] “Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for My name’s sake. And then shall many be offended, and shall betray one another, and shall hate one another.” All this the Christians suffered. Fathers and mothers betrayed their children. Children betrayed their parents. Friends delivered their friends up to the Sanhedrin. The persecutors wrought out their purpose by killing Stephen, James, and other Christians.

Through His servants, God gave the Jewish people a last op­portunity to repent. He manifested Himself through His witnesses in their arrest, in their trial, and in their imprisonment. Yet their judges pronounced on them the death sentence. They were men of whom the world was not worthy, and by killing them the Jews crucified afresh the Son of God. So it will be again. The authorities will make laws to restrict religious liberty. They will assume the right that is God’s alone. They will think they can force the conscience, which God alone should control. Even now they are making a beginning; this work they will continue to carry forward till they reach a boundary over which they cannot step. God will interpose in behalf of His loyal, commandment-keeping people.—The Desire of Ages, pp. 629, 630.

TUESDAY September 3

The Abomination of Desolation

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?


Tuesday, September 3

The Abomination of Desolation

Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.” Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.—The Great Controversy, p. 25.
 

Prophets had wept over the apostasy of Israel and the terrible desolations by which their sins were visited. Jeremiah wished that his eyes were a fountain of tears, that he might weep day and night for the slain of the daughter of his people, for the Lord’s flock that was carried away captive. Jeremiah 9:1; 13:17. What, then, was the grief of Him whose prophetic glance took in, not years, but ages! He beheld the destroying angel with sword uplifted against the city which had so long been Jehovah’s dwelling place. From the ridge of Olivet, the very spot afterward occupied by Titus and his army, He looked across the valley upon the sacred courts and porticoes, and with tear-dimmed eyes He saw, in awful perspective, the walls surrounded by alien hosts. He heard the tread of armies marshaling for war. He heard the voice of mothers and children crying for bread in the besieged city. He saw her holy and beautiful house, her palaces and towers, given to the flames, and where once they stood, only a heap of smoldering ruins.—The Great Controversy, p. 21.
 

We may know that if our life is hid with Christ in God, when we are brought into trial because of our faith, Jesus will be with us. When we are brought before rulers and dignitaries to answer for our faith, the Spirit of the Lord will illuminate our understanding, and we shall be able to bear a testimony to the glory of God. And if we are called to suffer for Christ’s sake, we shall be able to go to prison trusting in Him as a little child trusts in its parents. Now is the time to cultivate faith in God.—Our High Calling, p. 357.

WEDNESDAY September 4

The Great Tribulation

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?


Wednesday, September 4

The Great Tribulation

The time of trouble such as never was, is soon to open upon us; and we shall need an experience which we do not now possess, and which many are too indolent to obtain. It is often the case that trouble is greater in anticipation than in reality; but this is not true of the crisis before us. The most vivid presentation cannot reach the magnitude of the ordeal. . . .

The wrath of Satan increases as his time grows short, and his work of deceit and destruction reaches its culmination in the time of trouble. . . . Satan will have power over those who have yielded themselves to his control, and he will plunge the inhabitants of the earth into one great, final trouble. As the angels of God cease to hold in check the fierce winds of human passion, all the elements of strife will be let loose. The whole world will be involved in ruin more terrible than that which came upon Jerusalem of old.

In the midst of the time of trouble—trouble such as has not been since there was a nation—His [God’s] chosen ones will stand unmoved. Satan with all the hosts of evil cannot destroy the weakest of God’s saints.—Maranatha, p. 275.
 

As the condition of the church and the world was opened before me, and I beheld the fearful scenes that lie just before us, I was alarmed at the outlook; and night after night, while all in the house were sleeping, I wrote out the things given me of God. I was shown the heresies which are to arise, the delusions that will prevail, the miracle-working power of Satan—the false Christs that will appear—that will deceive the greater part even of the religious world, and that would, if it were possible, draw away even the elect.—Selected Messages, book 3, p. 114.
 

From the destruction of Jerusalem, Christ passed on rapidly to the greater event, the last link in the chain of this earth’s history,—the coming of the Son of God in majesty and glory. Between these two events, there lay open to Christ’s view long centuries of darkness, centuries for His church marked with blood and tears and agony. Upon these scenes His disciples could not then endure to look, and Jesus passed them by with a brief mention. “Then shall be great tribulation,” He said, “such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.” For more than a thousand years such persecution as the world had never before known was to come upon Christ’s followers. Millions upon millions of His faithful witnesses were to be slain. Had not God’s hand been stretched out to preserve His people, all would have perished. “But for the elect’s sake,” He said, “those days shall be shortened.”—The Desire of Ages, p. 630.

THURSDAY September 5

The Coming of the Son of Man

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.


Thursday, September 5

The Coming of the Son of Man

He [Jesus] answered and said unto them [the Pharisees], “I tell you that if these should hold their peace, the stones would immediately cry out.” A large portion of those who profess to be looking for Christ would be as forward as the Pharisees were to have the disciples silenced, and they would doubtless raise the cry, “Fanaticism! . . .” And the disciples, spreading their garments and branches of palm trees in the way, would be thought extravagant and wild. But God will have a people on the earth who will not be so cold and dead but that they can praise and glorify Him. He will receive glory from some people, and if those of His choice, those who keep His commadments, should hold their peace, the very stones would cry out.—Early Writings, p. 109.
 

Christ is soon coming in the clouds of heaven, and we must be prepared to meet Him, not having spot or wrinkle or any such thing. We are now to accept the invitation of Christ. He says, “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” . . .

The converting power of God must be upon our hearts. We must study the life of Christ, and imitate the divine Pattern. We must dwell upon the perfection of His character, and be changed into His image. No one will enter the kingdom of God unless his will is brought into captivity to the will of Christ.

Heaven is free from all sin, from all defilement and impurity; and if we would live in its atmosphere, if we would behold the glory of Christ, we must be pure in heart, perfect in character through His grace and righteousness.—Reflecting Christ, p. 22.
 

The exact time of Christ’s second coming is not revealed. Jesus said, No man knoweth the day nor the hour. But He also gave signs of His coming, and said, “When ye shall see all these things, know that it is near, even at the doors.” He bade them, as the signs of His coming should appear, “Look up, and lift up your heads; for your redemption draweth nigh.” . . . Since we know not the hour of Christ’s coming, we must live soberly and godly in this present world, “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” . . .

His people are to preserve their peculiar character as His representatives. There is work for every one of them to do. The rich should bring their means, the honored their influence, the learned their wisdom, the poor their virtue, if they would be effective workers with God. They are to bring themselves into right relation with God, that they may reflect the light of the glory of God that shines in the face of Jesus Christ.—The Signs of the Times, June 24, 1889.

FRIDAY September 6

Further Thought: 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:

  1. 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?

  2. 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?

  3. What signs of Christ’s coming especially stand out to you in the present world?

  4. 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?


Friday, September 6

For Further Reading

Our High Calling, “Sweetness of Self Denial,” p. 99;

The Great Controversy, “The Destruction of Jerusalem,” pp. 17–38.

INSIDE STORY

“Adventists Are Good People”

By Andrew McChesney

Anush worked as a project manager for the Adventist Development and Relief Agency (ADRA) before Father prohibited her and Mother from worshiping at the Seventh-day Adventist church in their town in Armenia. After he lifted the ban, Anush resumed working at ADRA.

Through her work, Father met a number of visiting Adventist leaders, including the ADRA director for the Euro-Asia Division, which oversees a large swath of the former Soviet Union, including Armenia.

When Anush brought the guests home, Father was impressed to see that they were sincere and well educated.

“Adventists are good people,” he told Anush.

As he got to know the seven women who attended the Adventist house church in his town, he concluded that they also were good people.

Then Anush was accepted into a master’s program at Andrews University in the United States, and the Euro-Asia Division and ADRA agreed to cover her costs. Father was impressed by that as well. He only wanted the best for her.

When Anush graduated, she was appointed ADRA director for Armenia. Father watched as she oversaw a number of projects, and his respect grew for both the Adventist Church and the Adventist lifestyle. He removed tobacco and then alcohol from the small grocery shop that he owned.

Then he got baptized and joined the Adventist Church. It was 21 years since Mother had gotten baptized and nine years since Anush had started praying for Father to find his way to God.

After his baptism, Father met the friend whose question about reading the Bible had shocked him and prompted him to start going to church.

“Did you know that your words change my life?” he asked. “I stopped being a passive Bible reader and got baptized.”

“What are you talking about?” the friend asked.

“You asked, ‘If Jesus came tomorrow, would you say, “I have read the Bible?” Would that be enough?’ ” Father said.

The friend denied that the conversation had ever taken place.

“I never said that,” he said. “I would never judge you like that. You must have made a mistake.”

At that moment, Father realized that God had spoken to him through his friend, who hadn’t even realized what he had said.

Part of last quarter’s Thirteenth Sabbath Offering went to open a center of influence for families like Anush’s in Yerevan, Armenia. Thank you for helping spread the gospel with your offerings. Next week: Father has another dream.

Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.