Bible Study - Sabbath School Podcast

Reconciled From Wicked Works

Read Colossians 1:21-22. What is Paul alluding to with his reference to alienation and being enemies? And what is the expected end result of Christ's death (see also Eph. 5:27)?

Paul has always painted a dark picture of humanity, at least humanity apart from the righteousness of Christ. And who today, almost two thousand years later, could argue with that sentiment? Someone once said that the one Christian doctrine that doesn't need to be taken on faith is the sinfulness of humanity.

However, since the entrance of sin, God has taken the initiative to reconcile us, as bad as we are, to Himself. That is, from the start, God has worked to solve the problem of sin, even if the solution could be found only in His own death on the cross.

In Eden, He called out to Adam, His masterpiece of creation, "Where are you?" (Gen. 3:9, NKJV). And today, He continues to seek His one lost sheep--us. He seeks us out one by one. He has a perfect plan to reach us, applying the embryonic gospel promise of Genesis 3:15, putting enmity between us and Satan.

Sometimes the gospel is made so complicated and theoretical that it has little practical meaning for twenty-first-century living. But it's really quite simple and straightforward.

The gospel has three parts:

First, because we are helpless to save ourselves, Jesus came and died for our sins. (See Rom. 5:6-8.)

Second, by accepting His death as ours through faith, repentance, and baptism, we are justified and set free from the condemnation of sin. (See Rom. 5:9-11; Rom. 6:6-7.)

Third, the life we live now is the result of being united with Christ, experiencing His re-creating power, and His living His life in us. (See 2 Cor. 5:17-21, Gal. 2:20.)

These are not necessarily separate steps or events. They can happen all at once, as soon as we are ready to accept Jesus into our lives. And they can be renewed every day as we give ourselves to Him each morning. Regardless of how each one of us has experienced the saving work of Christ in our lives, the foundation rests always upon the death of Jesus. To that we must always return.

When you look at yourself, your character, and your innermost being, what does the sight tell you about your need of the cross?

Sabbath Afternoon

Read for This Week's Study: Col. 1:20-29, Eph. 5:27, Eph. 3:17, Rom. 8:18, Eph. 1:7-10, Eph. 3:3-6, Prov. 14:12

Memory Text: "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him" (2 Corinthians 5:21).

Paul continues the theme of reconciliation, which was so vividly highlighted in Colossians 1:20 (see Lesson 8, Thursday). There he described its cosmic scope, while what follows it becomes personal and individual. Through His death on the cross, Jesus has accomplished reconciliation for everyone and everything, especially human beings, who were alienated from the life of God through sin, but now can be reconciled to Him through faith.

The process of individual reconciliation is unpacked in this week's passage. As with the cosmic sphere, it happens through the death of Christ. On the individual level, the cross, far from being a passive symbol, becomes an active reality, with God's love transforming people as they hear the gospel and receive Christ Himself, the hope of glory.

Paul also talks about "the mystery which has been hidden from ages and from generations" (Col. 1:26, NKJV). What is this mystery, and what all does it envision--for the individual and for the universe? How does this "mystery" relate to the gospel that Paul has so passionately proclaimed?

* Study this week's lesson to prepare for Sabbath, February 28.

Further Thought: "A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic--on a level with the man who says he is a poached egg--or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronising nonsense about His being a great human teacher. He has not left that open to us. He did not intend to."--C. S. Lewis, Mere Christianity (New York, Collier Books, 1952), p. 41.

"The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.

"The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be 'the express image of His person.'"--Ellen G. White, Evangelism, p. 614.

"Christ is the pre-existent, self-existent Son of God. . . . In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. . . .

"He was equal with God, infinite and omnipotent. . . . He is the eternal, self-existent Son."--Ellen G. White, Evangelism, p. 615.

Discussion Questions:

1. Dwell more on the question of the eternal deity of Jesus. Think through the implications of the entire plan of salvation and the meaning of the sacrifice at the cross if Jesus had been anything other than the eternal God, One who had never been created but had always, from eternity past, existed. Why is that teaching so important? In class, talk about what it would mean if, in fact, Jesus were not eternal, but in some fashion had Himself been created. Again, what is lost in that kind of thinking?
2. When we think about Jesus, the gospel, and the plan of salvation, why must we keep the concept of the entire universe's involvement and interest in what Jesus has done here as part of our thinking? What must have gone on in their minds when they saw their Creator, their eternal Creator, on the cross? It's one thing for us to be awed by it, but the unfallen universe knew Him in His eternal glory. What must have gone through their minds as they witnessed the One whom they had worshipped in heaven die on the cross?
3. What would you say to someone who does not believe that the Father and the Son have always co-existed? Why is this such an important truth? How would you explain that there has never been a time when the Father was without the Son, except at the cross, when there was a temporary "sundering of the divine powers"? (See Ellen G. White Comments, The SDA Bible Commentary, vol. 7, p. 924.)

To Reconcile All Things

Read Colossians 1:19-20. What is this reconciliation that comes through the cross, and how comprehensive is it?

Paul uses a very interesting expression in Greek to culminate his description of Jesus, obliquely pointing back to the Father, who was mentioned in Colossians 1:12. It is His fullness that the Father was pleased to have dwell in Jesus (compare Col. 2:9). What is this "fullness"? John refers to it as being the Father's glory, "full of grace and truth" (John 1:14).

But, based on this passage, that "fullness" encompasses a lot. It embraces God's eternity and self-existence and His power to create and re-create. Most important, it underscores His wisdom in conquering sin and death through the most unimaginable means--the Cross. And thus, He transformed that most inglorious object into a testimony of His eternal love for every created being. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life" (John 3:16).

The only way sin could really be defeated forever, and all things be reconciled that could be reconciled, is summed up in that one glorious truth: God loved--He loved the universe, and He loved us so much that He risked everything to save us through Christ's death on the cross. The Greek word for "world" is kosmos, which can encompass the whole universe. Paul refers to this universal demonstration in the context of following Christ: "We have been made a spectacle to the world [kosmos, universe], both to angels and to men" (1 Cor. 4:9, NKJV).

"Heaven viewed with grief and amazement Christ hanging upon the cross... By a life of rebellion, Satan and all who unite with him place themselves so out of harmony with God that His very presence is to them a consuming fire. The glory of Him who is love will destroy them. At the beginning of the great controversy, the angels did not understand this. . . .

"But not so when the great controversy shall be ended. Then, the plan of redemption having been completed, the character of God is revealed to all created intelligences. . . .

"Well, then, might the angels rejoice as they looked upon the Saviour's cross. . . . Christ Himself fully comprehended the results of the sacrifice made upon Calvary. To all these He looked forward when upon the cross He cried out, 'It is finished.'"--Ellen G. White, The Desire of Ages, pp. 760, 764.

The "Beginning" (and Initiator)

Read Colossians 1:18. What is the connection between the idea of Christ as the head and Him as the "beginning"?

In Hebrew the words for head (ro's) and beginning (rēʾšit) are related. The first instance of the latter word in Scripture is in Genesis 1:1, "In the beginning [rēʾšit] God created the heaven and the earth." Jesus is head of humanity and of the church, not only because of the Incarnation but also because He is the Creator.

In Greek, the word for beginning (archē) has a broad meaning. Here "beginning" refers to Jesus as the source or initiator of the church (Col. 1:18), and therefore its Head, just as He is the "beginning" or initiator of creation.

Jesus is not only the initiator in terms of creation and the church, He is also--through His resurrection from the dead (Rom. 6:3-4)--the initiator of the new creation. Because the wages of sin is death, His victory over death also shows His victory over sin and His power to re-create us in His image. All this demonstrates why He is "the firstborn from the dead" (on the meaning of "firstborn", see Monday's study). His is the preeminent resurrection, even though not the first (Moses was the first, which is why the dispute with the devil ensued over his body [Jude 9]). Without Christ's resurrection, no one else could be raised from the dead.

It's helpful at this point to review briefly all the reasons Paul has given for Jesus having preeminence:

1. He is the perfect manifestation of the invisible God.
2. He is the agent by whom all things were created.
3. He existed before all things, and all things are brought together in Him.
4. He is the head of the church, which is His body.
5. He is the initiator of Creation and the re-creation.
6. He has conquered sin and death and thus earned the right to resurrect all who put their trust in Him as Savior.
7. Jesus has always existed, but now, by virtue of all this, He has come to have the preeminence as Head of humanity and Head of the church.

What must you change so that you can better experience Christ's preeminence in your own life?

Head of the Body (the Church)

Read Ephesians 1:22 and Colossians 2:10. What does "head" mean in these passages? What does Paul mean when he calls Jesus the "head of the church" (Eph. 5:23)?

It is natural to speak of the head in a metaphorical sense in reference to a leadership position, as reflected in countless languages across the globe. We find similar use throughout the Old and New Testaments. Notice how "head" is used in the following verses:

1. Exodus 18:25--Moses chose "able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens."
2. Numbers 31:26--"the heads of the fathers' houses" (ESV).
3. Deuteronomy 28:13--God will make Israel "the head, and not the tail" if they will obey Him.
4. Isaiah 7:8--"For the head of Syria is Damascus, and the head of Damascus is Rezin."
5. Hosea 1:11--"The children of Judah and the children of Israel shall ... appoint for themselves one head" (NKJV).
6. Micah 3:9--"You heads of the house of Jacob and rulers of the house of Israel" (NKJV).
7. 1 Corinthians 11:3--"The head of every man is Christ."

Thus, Christ as the head of the church provides leadership, guidance, and nourishment for the church's unity and growth (see Col. 2:19).

Read 1 Corinthians 12:12-27. Here also Paul describes the church as a "body." What other aspects of the church are conveyed by this metaphor?

Just as the body cannot live without the head, when a part of the body is lost or injured, life can be much more difficult. We often don't recognize how important something is until we lose it.

If you had to give up a limb or an eye, what would you choose? What does this tell you about how vital each person is as a member of the church?

Firstborn Over All Creation

In the New Testament, the terms "firstborn" and "first begotten" almost always refer to Jesus (see Luke 2:7, Rom. 8:29, Heb. 1:6, Rev. 1:5), including both occurrences in Colossians. But even when it refers to others, it does not necessarily mean the one born chronologically first. The biblical concept of the "firstborn" emphasizes the special relationship a son bears to his father, regardless of birth order. Also, there are instances of younger sons being more prominent: Isaac, Jacob, and Joseph, to name a few.

David, though the youngest of eight sons, is anointed king (1 Sam. 16:10-13), and through the psalmist God said, "I will make him My firstborn, the highest of the kings of the earth" (Ps. 89:27, NKJV). He also tells Moses, "Israel is my firstborn son" (Exod. 4:22, ESV). In this sense, then, the term connotes first in terms of preeminence.

Read Colossians 1:15-17. What reasons does Paul give for Jesus being called "the firstborn over all creation" (NKJV)?

Clearly, Paul does not mean to suggest that Jesus was the first being created. In fact, he categorically excludes that possibility. Twice, in two different ways, he says Jesus created all things. They were created by Him and for Him (Col. 1:16). In both cases, Jesus is indicated as the personal agent through whom God carried out the process of creation (see also Eph. 3:9, John 1:1-3, Rev. 4:11).

Paul's statement is as comprehensive as possible. All means all--spatially (heaven and earth), ontologically (visible and invisible), and functionally (thrones, dominions, principalities, powers). The latter terms normally refer to angelic beings (see Eph. 3:10, Eph. 6:12). As if to make sure he cannot be misunderstood, Paul also indicates that Jesus existed "before all things" (Col. 1:17). The Greek expression can mean precedence in rank as well as in time, but in every other instance in Paul's writings, it refers to time (see, for example, 1 Cor. 2:7, Gal. 1:17, Eph. 1:4).

Another reason Paul gives for Jesus' preeminence is that "all things are held together in him" (Col. 1:17, NET). The Greek word (synistēmi) literally means "bring together" or "unite." Jesus is the unifying factor of the universe, not only because of His role as Creator but also because He is the Redeemer.

God, the Creator, died for us. What could our works add to that? Why is the idea that our works could add to what Christ has done already for us blasphemous?

Image of the Invisible God

When we look in the mirror or at a photograph, we see an image of ourselves, but it is a flat, two-dimensional portrayal. In some respects, a sculpture gives a clearer idea yet still falls far short of the living, breathing, animated reality. The biblical concept of image, while sometimes referring to these lesser representations, suggests something broader still.

Read Genesis 1:26-27; Genesis 5:3; 1 Corinthians 15:49; 2 Corinthians 3:18; and Hebrews 10:1. Summarize the various meanings of "image" in these passages. How might they differ from the description of Jesus as the image of God?

Human beings were created to be as much like God as possible--physically, spiritually, relationally, and functionally. Still, they reflect God's image in certain aspects only, and sin has damaged even that. But Jesus enables us to "see" the invisible God. "He who has seen Me," Jesus said, "has seen the Father" (John 14:9, NKJV). He is "the exact imprint" of God's nature (Heb. 1:3, ESV). He is God's thought made audible and God's character made visible.

Read Matthew 11:27 and John 1:1-2, 14, 18. Why is Jesus uniquely able to reveal the Father?

Note other ways in which Jesus described His relation to God the Father:

• "My Father has been working until now, and I have been working" (John 5:17, NKJV).
• "I and My Father are one" (John 10:30, NKJV).
• "No one comes to the Father except through Me" (John 14:6, NKJV).

Jesus also repeatedly described Himself in an absolute sense in terms of God's name: "I AM" (see Exod. 3:14); "I am the bread of life" (John 6:35); "I am the light of the world" (John 8:12); "I am the good shepherd" (John 10:11, 14); "I am the resurrection, and the life" (John 11:25); "I am in the Father, and the Father in me" (John 14:11); and "Before Abraham was, I am" (John 8:58).

If Jesus were anyone other than God Himself, what would it mean except that the Father sent some created being to die for us? Why is that so radically, and crucially, different from God Himself, in the Person of Christ dying for us?

Sabbath Afternoon

Read for This Week's Study: Gen. 1:26-27; Col. 1:13-19; John 1:1-3; Eph. 1:22; 1 Cor. 12:12-27; 1 Cor. 4:9; Rom. 6:3-4

Memory Text: "He [Christ] is the image of the invisible God, the firstborn over all creation. For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. And He is before all things, and in Him all things consist" (Colossians 1:15-17, NKJV).

With this week's lesson, we resume our consideration of Colossians (see Lessons 1 and 2). In Lesson 2, Thursday, we saw that in Colossians 1:9-12, Paul prays for believers in Colossae, asking that they may live in a way pleasing to God. In verses 12 and 13, he contrasts two realms: that of light and of darkness, "the kingdom of light" (Col. 1:12, NIV) and "the dominion of darkness" (Col. 1:13, NIV). God the Father has qualified us to share in the eternal inheritance of the realm of light, delivered us from the power of darkness, and "transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins" (Col. 1:13-14, ESV).

In other words, it is in Jesus, the person of Jesus, who is also God our Creator, that we have redemption. He worked out our redemption for us, and by faith in Him we have been moved from the realm of darkness into the kingdom of His beloved Son.

This week we will look at one of the most comprehensive and sublime statements about Jesus in the New Testament. What does it mean that Jesus is "the image of the invisible God," yet also "the firstborn over all creation" (Col. 1:15, NIV)?

* Study this week's lesson to prepare for Sabbath, February 21.

Further Thought: 

"Those only who are constantly receiving fresh supplies of grace, will have power proportionate to their daily need and their ability to use that power. Instead of looking forward to some future time when, through a special endowment of spiritual power, they will receive a miraculous fitting up for soul winning, they are yielding themselves daily to God, that He may make them vessels meet for His use. Daily they are improving the opportunities for service that lie within their reach. Daily they are witnessing for the Master wherever they may be, whether in some humble sphere of labor in the home, or in a public field of usefulness.

"To the consecrated worker there is wonderful consolation in the knowledge that even Christ during His life on earth sought His Father daily for fresh supplies of needed grace; and from this communion with God He went forth to strengthen and bless others...

"Every worker who follows the example of Christ will be prepared to receive and use the power that God has promised to His church for the ripening of earth's harvest."--Ellen G. White, God's Amazing Grace, p. 117.

"God knows our wants, and has provided for them. The Lord has a treasure house of supplies for His children, and can give them what they need under all circumstances. Then why do we not trust Him? He has made precious promises to His children on condition of faithful obedience to His precepts. There is not a burden but He can remove, no darkness but He can dispel, no weakness but He can change to power, no fears but He can calm, no worthy aspiration but He can guide and justify.

"We are not to look at ourselves. The more we dwell upon our own imperfections, the less strength we shall have to overcome them."--Ellen G. White, That I May Know Him, p. 224.

Discussion Questions:

1. Think of some of your brightest instances of answered prayer. How have they helped you experience God's peace that surpasses understanding? What about those prayers that are not answered? How can you still experience the promised peace?
2. In the context of Philippians 4:8, what do you spend your time thinking about? How well does what you think about strengthen your faith and walk with the Lord?
3. Discuss the final quotation above. What are the implications of the statement "The more we dwell upon our own imperfections, the less strength we shall have to overcome them"? What is the key, then, to overcoming?