LESSON 3 *July 13–19

Controversies

Controversies

Sabbath Afternoon

Read for This Week’s Study: Mark 2:1–3:6, Micah 6:6–8, 1 Sam. 21:1–6, Mark 3:20–35, Luke 12:53, Luke 14:26.

Memory Text: “And He said to them, ‘The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath’ ” (Mark 2:27, 28, NKJV).

Mark 2:1–3:6 contains five stories that illustrate Jesus’ teaching in contrast to the teaching of the religious leaders. The stories are in a specific pattern in which each successive story links to the one before via a topical parallel. The final story circles around and reconnects with the first one.

Each one of these stories illustrates aspects of who Jesus is, as exemplified by the statements in Mark 2:10, 17, 20, 28. The lessons for Sunday, Monday, and Tuesday will delve deeper into the meaning of these accounts and Christ’s statements in them.

Mark 3:20–35 is the subject for study on Wednesday and Thursday.

What we will see, too, is an example of a technique the Gospel writer uses that is called “sandwich stories.” This narrative pattern appears at least six times in Mark. In each case some important aspect of the nature of Jesus and His role as Messiah, or the nature of discipleship, is the focus.

This week, we will read some accounts about Jesus and see what we can learn from them.

* Study this week’s lesson to prepare for Sabbath, July 20.


Sabbath Afternoon, July 13

Lesson 3 - Controversies

The effect produced upon the people by the healing of the paralytic was as if heaven had opened and revealed the glories of the better world. As the man who had been cured passed through the throng, blessing God at every step and bearing his burden as if it were a feather’s weight, the people fell back to give him room and with awe-stricken faces gazed upon him, whispering softly among themselves, “We have seen strange things today.” Luke 5:26.

In the home of the paralytic there was great rejoicing when he returned to his family, carrying with ease the couch upon which he had been slowly borne from their presence but a short time before. They gathered round with tears of joy, hardly daring to believe their eyes. . . . Glad thanksgiving went up from that home, and God was glorified through His Son, who had restored hope to the hopeless and strength to the stricken one. This man and his family were ready to lay down their lives for Jesus. No doubt dimmed their faith, no unbelief marred their fealty to Him who had brought light into their darkened home.—The Ministry of Healing, pp. 78, 79.
 

Jesus knew that He could do the scribes and Pharisees no good, unless they would empty themselves of self-importance. He chose new bottles for His new wine of doctrine, and made fishermen and unlearned believers the heralds of His truth to the world. And yet, though His doctrine seemed new to the people, it was in fact not a new doctrine, but the revelation of the significance of that which had been taught from the beginning. It was His design that His disciples should take the plain, unadulterated truth for the guide of their life. They were not to add to His words, or give a forced meaning to His utterances. They were not to put a mystical interpretation upon the plain teaching of the Scriptures, and draw from theological stores to build up some man-made theory. It was through putting a mystical meaning upon the plain words of God, that sacred and vital truths were made of little significance, while the theories of men were made prominent.—Ellen G. White Comments, in The Seventh-day Adventist Bible Commentary, vol. 5, p. 1089.
 

Much fitful, spurious humility is seen among professed Christians. Some, determined to conquer self, place themselves as low as possible; but they try only in their own strength, and the next wave of praise or flattery carries them up out of sight. They are not willing to submit wholly to God, and He cannot work through them.

Take no glory whatever to yourself. Do not work with a divided mind, trying to serve God and self at the same time. Keep self out of sight. Let your words lead the weary and heavy-laden to Jesus, the compassionate Saviour. Work as seeing Him who is at your right hand, ready to give you strength for service. Your only safety is in entire dependence upon Christ.—Mind, Character, and Personality, vol. 1, p. 39.

SUNDAY July 14

Healing a Paralytic

Read Mark 2:1–12. What was the paralytic looking for when he was brought to Jesus, and what did he receive?

* Your notes will not be saved!

The man was paralyzed; his four friends, therefore, had to carry him to Jesus. After they tore through the roof and let the man down into Jesus’ presence, Mark 2:5 notes that Jesus saw their faith. How can faith be visible? Like love, it becomes visible in actions, as the persistence of the friends openly illustrates.

The man’s obvious need was physical. However, when he comes into Jesus’ presence, the first words Jesus pronounces refer to forgiveness of sins. The man speaks not a word during the entire scene. Instead, it is the religious leaders who object (in their minds) to what Jesus has just said. They consider His words blasphemous, slandering God, and taking on prerogatives that belong only to God.

Jesus meets the objectors on their own ground by using a typical rabbinic style of argumentation called “lesser to greater.” It is one thing to say that a person’s sins are forgiven; it is another thing to actually make a paralyzed man walk. If Jesus can make the man walk by the power of God, then His claim to forgive sins finds affirmation.

Read Micah 6:6–8. How does this text explain what was happening between Jesus and the leaders?

These religious leaders lost sight of what really mattered: justice, mercy, and walking humbly before God. So obsessed with defending their understanding of God, they were blinded to God’s working right before their eyes. Nothing indicated that the men changed their minds about Jesus even though He gave them more than enough evidence to know that He was from God, not only by letting them know that He could read their minds (no simple feat in and of itself) but also by healing the paralytic in their presence in a way that they could not deny.

How can we be careful to avoid the same trap that these men fell into: being so obsessed with the forms of religion that they lost sight of what really mattered in true religion (see James 1:27)?


Sunday, July 14

Healing a Paralytic

When the poor, suffering paralytic was brought to the Saviour, the urgency of the case seemed not to admit of a moment’s delay, for already dissolution was doing its work upon the body. When those who bore him upon his bed saw that they could not come directly into the presence of Christ, they at once tore open the roof and let down the bed whereon the sick of the palsy lay. Our Saviour saw and understood his condition perfectly. He also knew that this wretched man had a sickness of the soul far more aggravating than bodily suffering. He knew that the greatest burden he had borne for months was on account of sins. The crowd of people waited with almost breathless silence to see how Christ would treat this case, apparently so hopeless, and were astonished to hear the words which fell from His lips: “Son, be of good cheer; thy sins be forgiven thee.”

These were the most precious words that could fall upon the ear of that sick sufferer, for the burden of sin had lain so heavily upon him that he could not find the least relief. Christ lifts the burden that so heavily oppressed him. . . . The mind being restored to peace and happiness, the suffering body can now be reached.—Testimonies for the Church, vol. 3, p. 168.
 

The rabbis had waited anxiously to see what disposition Christ would make of this case. They recollected how the man had appealed to them for help, and they had refused him hope or sympathy. Not satisfied with this, they had declared that he was suffering the curse of God for his sins. These things came fresh to their minds when they saw the sick man before them. They marked the interest with which all were watching the scene, and they felt a terrible fear of losing their own influence over the people. . . .

Fixing His glance upon them, beneath which they cowered, and drew back, Jesus said, “Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins,” He said, turning to the paralytic, “Arise, take up thy bed, and go unto thine house.” . . .

The Pharisees were dumb with amazement and overwhelmed with defeat. They saw that here was no opportunity for their jealousy to inflame the multitude. The wonderful work wrought upon the man whom they had given over to the wrath of God had so impressed the people that the rabbis were for the time forgotten. They saw that Christ possessed a power which they had ascribed to God alone; yet the gentle dignity of His manner was in marked contrast to their own haughty bearing. They were disconcerted and abashed, recognizing, but not confessing, the presence of a superior being. . . . From the home of Peter . . . they went away to invent new schemes for silencing the Son of God.—The Desire of Ages, pp. 268–270.

MONDAY July 15

Calling Levi and the Question of Fasting

Read Mark 2:13–22. Who was Levi, the son of Alphaeus, and why would there be an objection to him becoming a disciple of Jesus?

Tax collectors in Jesus’ day were civil servants under the local or Roman government. They were unpopular among the Jewish population in Judea because they often exacted more than required and became rich off their countrymen. A Jewish commentary on religious law, the Mishnah tractate Tohoroth says, “If taxgatherers entered a house [all that is within it] becomes unclean.”

Thus, it is not surprising that the scribes inquire disapprovingly, “Why does He eat with tax collectors and sinners?”

How did Jesus respond to their question? He doesn’t reject it. Instead, He turns it on its head, indicating that people who are sick, not who are healthy, need a doctor. He thereby claims the moniker of spiritual doctor, the One who can heal the sin-sick soul. And should not a doctor go where the sick are?

Mark 2:18–22 picks up a new theme. It is the central story of these five stories dealing with controversy. Where the previous section included a feast provided by Levi, this next story revolves around the question of fasting. It consists of a query as to why Jesus’ disciples do not fast when John the Baptist’s and the Pharisees’ do. Jesus responds with an illustration or parable in which He compares His presence to a wedding feast. It would be an extremely odd wedding if the guests all fasted. But Jesus does predict a day when the bridegroom will be taken away, an allusion to the Cross. There will be plenty of time for fasting then.

Jesus continues with two illustrations that highlight the contrast between His teaching and that of the religious leaders—unshrunk cloth on an old garment and new wine in old wineskins. What an interesting way to contrast the teaching of Christ and the religious leaders. It shows just how corrupted the ways of the teachers had become. Even true religion can be turned into darkness if people are not careful.

Who are those who today might be looked upon as the tax collectors were in Jesus’ day? How do we adjust our thinking regarding them?


Monday, July 15

Calling Levi and the Question of Fasting

In his grateful humility, Matthew desired to show his appreciation of the honor bestowed upon him, and, calling together those who had been his associates in business, in pleasure, and sin, he made a great feast for the Saviour. If Jesus would call him, who was so sinful and unworthy, He would surely accept his former companions who were, thought Matthew, far more deserving than himself. Matthew had a great longing that they should share the benefits of the mercies and grace of Christ. He desired them to know that Christ did not, as did the scribes and Pharisees, despise and hate the publicans and sinners. He wanted them to know Christ as the blessed Saviour. . . .

Jesus never refused an invitation to such a feast. The object ever before Him was to sow in the hearts of His hearers the seeds of truth, through His winning conversation to draw hearts to Himself. In His every act Christ had a purpose, and the lesson which He gave on this occasion was timely and appropriate. By this act He declared that even publicans and sinners were not excluded from His presence. Publicans and sinners could now bear the testimony that Christ honored them with His presence and conversed with them.—Ellen G. White Comments, in The Seventh-day Adventist Bible Commentary, vol. 5, p. 1120.
 

In the scribes, Pharisees, and rulers, Jesus found not the bottles for His new wine. He was obliged to turn from them to humble men, whose hearts were not filled with envy, covetousness, and self-righteousness. The lowly fishermen obeyed the call of the divine Teacher, while the scribes and Pharisees refused to become converted.

The disciples that Jesus called were uneducated, and were far from being perfect in character when Jesus united them with Himself; but they were willing to learn from the greatest Teacher the world ever knew. They were truly converted men, and became the new bottles into which Jesus could pour the new wine of His kingdom.—Lift Him Up, p. 259.
 

The rabbis had a saying that there is rejoicing in heaven when one who has sinned against God is destroyed; but Jesus taught that to God the work of destruction is a strange work. . . .

Every soul whom Christ has rescued is called to work in His name for the saving of the lost. This work had been neglected in Israel. Is it not neglected today by those who profess to be Christ’s followers? . . .

When you turn from those who seem unpromising and unattractive, do you realize that you are neglecting the souls for whom Christ is seeking? At the very time when you turn from them, they may be in the greatest need of your compassion. In every assembly for worship, there are souls longing for rest and peace. They may appear to be living careless lives, but they are not insensible to the influence of the Holy Spirit. Many among them might be won for Christ.—Christ’s Object Lessons, pp. 190, 191.

TUESDAY July 16

The Lord of the Sabbath

In Mark 2:23, 24, the Pharisees accuse the disciples of breaking the Sabbath. According to Jewish tradition, 39 forms of labor were forbidden on the Sabbath, which, in the Pharisees’ minds, included what the disciples had done.

Read Mark 2:23–28. How does Jesus counter the charge brought by the Pharisees?

Jesus responds with the story of David’s eating the sacred shewbread (1 Sam. 21:1–6). The shewbread was removed on the Sabbath; so, David’s journey may well have been an emergency escape on the Sabbath. Jesus argues that if David and his men were justified in eating the shewbread, then Jesus’ disciples are justified in plucking and eating grain.

Jesus further indicates that the Sabbath was made for the benefit of humanity, not the other way around, and that the basis for His claim is that He is the Lord of the Sabbath.

Read Mark 3:1–6. How does this story illustrate Jesus’ point that the Sabbath was made for humanity?

Again Jesus faces controversy with the religious leaders over the Sabbath. (Notice, however, that the controversy is never over the Sabbath day itself.) The religious leaders want to accuse Jesus if He heals on the Sabbath. Jesus does not shy away from confronting them. He sets up a contrast between doing good or doing harm, saving life or killing. The answer to His question is obvious; doing good and saving life are much more appropriate as Sabbath activities.

Jesus proceeds to heal the man, which angers His opponents, who immediately start to plan His demise. The irony of the story is that those looking to catch Jesus in Sabbath breaking were themselves breaking the Sabbath by plotting His death that same day.

What principles of Sabbath keeping can you take away from these accounts and the challenges that we face in the modern age in keeping Sabbath?


Tuesday, July 16

The Lord of the Sabbath

As the Jews departed from God, and failed to make the righteousness of Christ their own by faith, the Sabbath lost its significance to them. Satan was seeking to exalt himself and to draw men away from Christ, and he worked to pervert the Sabbath, because it is the sign of the power of Christ. The Jewish leaders accomplished the will of Satan by surrounding God’s rest day with burdensome requirements. In the days of Christ the Sabbath had become so perverted that its observance reflected the character of selfish and arbitrary men rather than the character of the loving heavenly Father. The rabbis virtually represented God as giving laws which it was impossible for men to obey. . . . It was the work of Christ to clear away these misconceptions.—The Desire of Ages, p. 283.
 

The Jewish teachers prided themselves on their knowledge of the Scriptures, and in the Saviour’s answer there was an implied rebuke for their ignorance of the Sacred Writings. “Have ye not read so much as this,” He said, “what David did, when himself was an hungered, and they which were with him; how he went into the house of God, and did take and eat the shewbread, . . . which it is not lawful to eat but for the priests alone?” “And He said unto them, The Sabbath was made for man, and not man for the Sabbath.” . . . Luke 6:3, 4; Mark 2:27, 28.

If it was right for David to satisfy his hunger by eating of the bread that had been set apart to a holy use, then it was right for the disciples to supply their need by plucking the grain upon the sacred hours of the Sabbath. . . .

The object of God’s work in this world is the redemption of man; therefore that which is necessary to be done on the Sabbath in the accomplishment of this work is in accord with the Sabbath law. Jesus then crowned His argument by declaring Himself the “Lord of the Sabbath,”—One above all question and above all law.—The Desire of Ages, p. 285.
 

I cannot too strongly urge all our church members, all who are true missionaries, all who believe the third angel’s message, all who turn away their feet from the Sabbath, to consider the message of the fifty-eighth chapter of Isaiah. The work of beneficence enjoined in this chapter is the work that God requires His people to do at this time. It is a work of His own appointment. . . . “thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.” Verse 12. God’s memorial, the seventh-day Sabbath, the sign of His work in creating the world, has been displaced by the man of sin. God’s people have a special work to do in repairing the breach that has been made in His law; and the nearer we approach the end, the more urgent this work becomes. All who love God will show that they bear His sign by keeping His commandments.—Welfare Ministry, p. 33.

WEDNESDAY July 17

Sandwich Story: Part 1

Read Mark 3:20–35. What connection do you see between the two stories intertwined in this passage?

This passage is the first “sandwich story” in Mark, where one story is begun and then is interrupted by another story, with the first story completed only afterward.

The outer story is about Jesus’ relatives setting out to take charge of Him because they think He is out of His mind (Mark 3:21). The inner story is about the scribes from Jerusalem charging Jesus with being in collusion with the devil. (Today’s study focuses on the inner story found in Mark 3:22–30.)

In Mark 3:22, the scribes bring the charge that Jesus’ healing power comes from the devil. Jesus responds first with an overarching question: “How can Satan cast out Satan?” It does not make sense that Satan would work against himself. Jesus proceeds to speak about division within a kingdom, a house, and Satan himself, showing how absurd such division would be for their success. But then the Lord turns the tables and talks about binding a strong man in order to plunder his house. In this last example, Jesus is the thief entering Satan’s house, binding the prince of darkness to set his captives free.

Read Mark 3:28–30. What is the unpardonable sin, and what does that mean?

The unpardonable sin is the sin against the Holy Spirit, calling the work of the Spirit the work of the devil. Notice that in Mark 3:30 the reason Jesus makes His statement in Mark 3:28, 29 is because the scribes are saying that He has an unclean spirit when in reality He has the Holy Spirit. If you call the work of the Holy Spirit the work of the devil, then you will not listen to the Holy Spirit because no one in his or her right mind wants to follow the devil’s guidance.

Why does the fear that you might have committed the “unpardonable sin” reveal that you have not committed it? Why is the fear itself evidence that you haven’t?


Wednesday, July 17

Sandwich Story: Part 1

When Christ was upon this earth, the people flocked to hear Him. So simple and plain were His words that the most unlearned among the people could understand Him, and His hearers listened as if spellbound. This enraged the scribes and Pharisees. They were filled with envy because the people listened so attentively to the words of this new Teacher. They determined to break His hold upon the multitudes. They began by attacking His character, saying that He was born in sin, and that He cast out devils through the prince of the devils. Thus were fulfilled the words “They hated me without a cause” (John 15:25; cf. Psalm 69:4). The Jewish leaders maligned and persecuted the One who is chiefest among ten thousand and altogether lovely.—The Upward Look, p. 325.
 

There are none so hardened as those who have slighted the invitation of mercy, and done despite to the Spirit of grace. The most common manifestation of the sin against the Holy Spirit is in persistently slighting Heaven’s invitation to repent. Every step in the rejection of Christ is a step toward the rejection of salvation, and toward the sin against the Holy Spirit.

In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.—The Desire of Ages, p. 324.
 

What constitutes the sin against the Holy Ghost? It is willfully attributing to Satan the work of the Holy Spirit. For example, suppose that one is a witness of the special work of the Spirit of God. He has convincing evidence that the work is in harmony with the Scriptures, and the Spirit witnesses with his spirit that it is of God. Afterward, however . . . he declares that that which he had before acknowledged to be the power of the Holy Spirit was the power of Satan. It is through the medium of His Spirit that God works upon the human heart; and when men willfully reject the Spirit and declare it to be from Satan, they cut off the channel by which God can communicate with them. By denying the evidence which God has been pleased to give them, they shut out the light which had been shining in their hearts, and as the result they are left in darkness. Thus the words of Christ are verified: “If therefore the light that is in thee be darkness, how great is that darkness!” For a time, persons who have committed this sin may appear to be children of God; but when circumstances arise to develop character and show what manner of spirit they are of, it will be found that they are on the enemy’s ground.—Testimonies for the Church, vol. 5, p. 634.

THURSDAY July 18

Sandwich Story: Part 2

Read Mark 3:20, 21. What experience led Jesus’ family to consider Him out of His mind?

A charge of mental instability is quite serious. Typically this arises from experiences where a person is a threat to his or her own safety. Jesus’ family felt this way about Him because He was so busy that He did not take time to stop to eat. They set out to take charge of Him, and that is where the outer story of the sandwich breaks off, interrupted by the inner story about the scribes charging Jesus with collusion with the devil.

A strange parallel exists between the outer and inner stories of this sandwich story. Jesus’ own family seems to have a view of Him parallel to that of the scribes. The family says He is crazy. The scribes say He is in league with the devil.

Read Mark 3:31–35. What does Jesus’ family want, and how does He respond?

This scene may seem strange. If your mother or other family members come to see you, should you not meet with them? The problem was that Jesus’ family at the time was not in tune with the will of God. Jesus recognized that truth, and in this passage He redefines family. Those who do the will of God are His brother, sister, and mother. He is the Son of God, and those who align themselves with the will of God become His family.

The two stories of this Markan sandwich story together contain a deep irony. In the inner story, Jesus says that a house divided against itself cannot stand. At first glance, it seems that in the outer story, Jesus’ own house—His family—is divided against itself! But Jesus resolves this conundrum by His redefinition of family. His real family are those who do the will of God along with Him (see Luke 12:53, Luke 14:26).

Many times throughout history, Christians have found themselves alienated from their own relatives. It is a difficult experience. This passage in Mark reveals that Jesus went through the same trouble. He understands what it is like and can comfort those who feel this often painful isolation.


Thursday, July 18

Sandwich Story: Part 2

The sons of Joseph were far from being in sympathy with Jesus in His work. The reports that reached them in regard to His life and labors filled them with astonishment and dismay. They heard that He devoted entire nights to prayer, that through the day He was thronged by great companies of people, and did not give Himself time so much as to eat. His friends felt that He was wearing Himself out by His incessant labor; they were unable to account for His at­titude toward the Pharisees, and there were some who feared that His reason was becoming unsettled.

His brothers heard of this, and also of the charge brought by the Pharisees that He cast out devils through the power of Satan. They felt keenly the reproach that came upon them through their relation to Jesus. They knew what a tumult His words and works created, and were not only alarmed at His bold statements, but indignant at His denunciation of the scribes and Pharisees. They decided that He must be persuaded or constrained to cease this manner of labor, and they induced Mary to unite with them, thinking that through His love for her they might prevail upon Him to be more prudent.—The Desire of Ages, p. 321.
 

While Jesus was still teaching the people, His disciples brought the message that His mother and His brothers were without, and desired to see Him. He knew what was in their hearts, and “He answered and said unto him that told Him, Who is My mother? and who are My brethren? And He stretched forth His hand toward His disciples, and said, Behold My mother and My brethren! For who­soever shall do the will of My Father which is in heaven, the same is My brother, and sister, and mother.”

All who would receive Christ by faith were united to Him by a tie closer than that of human kinship. They would become one with Him, as He was one with the Father. As a believer and doer of His words, His mother was more nearly and savingly related to Him than through her natural relationship. His brothers would receive no benefit from their connection with Him unless they accepted Him as their personal Saviour.—The Desire of Ages, p. 325.
 

Here and there an individual member of a family is true to the convictions of his conscience, and is compelled to stand alone. The line of demarcation is made distinct. One stands upon the Word of God, the others upon the traditions and sayings of men. . . .

The peace that Christ gave to His disciples, and for which we pray, is the peace that is born of truth, a peace that is not to be quenched because of division. Without may be wars and fightings, jealousies, envies, hatred, strife; but the peace of Christ is not that which the world giveth or taketh away.—Our High Calling, p. 328.

FRIDAY July 19

Further Thought: Read Ellen G. White, “Levi-Matthew,” pp. 272–280; “The Sabbath,” pp. 281–289, in The Desire of Ages.
 

“When questioned, ‘Is it lawful to heal on the Sabbath days?’ Jesus answered, ‘What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath days.’ Matt. 12:10–12.

“The spies dared not answer Christ in the presence of the multitude, for fear of involving themselves in difficulty. They knew that He had spoken the truth. Rather than violate their traditions, they would leave a man to suffer, while they would relieve a brute because of the loss to the owner if it were neglected. Thus greater care was shown for a dumb animal than for man, who is made in the image of God. This illustrates the working of all false religions. They originate in man’s desire to exalt himself above God, but they result in degrading man below the brute. Every religion that wars against the sovereignty of God defrauds man of the glory which was his at the creation, and which is to be restored to him in Christ. Every false religion teaches its adherents to be careless of human needs, sufferings, and rights. The gospel places a high value upon humanity as the purchase of the blood of Christ, and it teaches a tender regard for the wants and woes of man. The Lord says, ‘I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.’ Isa. 13:12.”—Ellen G. White, The Desire of Ages, pp. 286, 287.

Discussion Questions:

  1. What strategies or practices help you and your local church stay sensitive to silently suffering people like the paralytic in Mark 2?

  2. Think about how blinded by hatred, tradition, dogma, and religion in general the religious leaders who rejected Jesus had become so that even His miracles didn’t open their minds to Him. How can we as a people be careful that something similar doesn’t happen to us?

  3. How can your local church become “family” for those whose immediate genetic family may have rejected them over their faith?

  4. Dwell more on the question of the “unpardonable sin.” In class, discuss what it means and how we can be sure not to commit it.


Friday, July 19

For Further Reading

Selected Messages, “Christ Holds Control,” book 1, pp. 83, 84;

The Desire of Ages, “The Sabbath,” pp. 281–289.

INSIDE STORY

“Except by Fasting and Prayer”

By Andrew McChesney

Fourteen-year-old Payel changed after a 14-year-old friend committed suicide. Once outgoing, she sat quietly in the corner. Then she began to scream, shiver, and shake for no apparent reason. Terrified, she confided that she was being visited by someone who looked like her dead friend.

“Come with me,” the apparition told her. “I want to take you with me.”

Twice Payel tried to leap off a balcony, but her parents stopped her.

In desperation, the parents called Rustam for help. Rustam was a Global Mission pioneer who had planted a church in a previously unentered area of their Asian city. No one in Payel’s family was a Christian except an aunt, and she had told the parents about Rustam. Rustam explained that Payel was not seeing her dead friend but an evil spirit.

“We need to pray to Jesus,” he said.

Rustam took four church members to Payel’s home to pray. But Payel wouldn’t sit still. She screamed, flung her hands up and down, and stomped her feet. The visitors sang hymns, but every time they mentioned the name of Jesus, she shrieked, “Stop! I can’t breathe! Someone’s suffocating me!”

Rustam understood that Payel was possessed. He opened a Bible and read about Jesus casting out demons. He prayed. Then Payel became calm. She sat down, talked, and drank water. Rustam hoped that the spirit had left.

But later that night, the aunt called him at home. “Payel has started screaming and says she sees her friend again,” she said.

Rustam was puzzled. What had gone wrong? Then he remembered the Bible story in which Jesus’ disciples had been unable to cast out a spirit. When they asked why, Jesus replied, “This kind does not go out except by prayer and fasting” (Matt. 17:21, NKJV). Rustam called several Global Mission pioneers, and they fasted and prayed for two days. Then he returned to Payel’s house with a group that included a Seventh-day Adventist pastor.

When Payel saw the visitors, she tried to flee. It took four people to hold her down. But they couldn’t keep her quiet. She screamed as the visitors sang hymns for 30 minutes. Then she slipped into unconsciousness as the pastor preached about the power of Jesus from the Bible. Rustam sprinkled water on her face until she woke up. Someone gave her water to drink.

Since that visit, Rustam has returned to worship and pray with Payel and her family every two weeks. Payel has not seen the apparition again. She has returned to her old self.

“We were not ready the first time we visited her,” Rustam said. “We only were ready the second time because Jesus teaches, ‘This kind does not go out except by prayer and fasting.’ ”

Thank you for your prayers for Global Mission pioneers who, like Rustam, face huge challenges planting churches among unreached people groups around the world. Learn more about Global Mission pioneers on the Adventist Mission website: bit.ly/GMPioneers.

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.