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Read for This Week’s Study: Matt. 5:2-16, Matt. 5:38-48; Rom. 12:20-21; Luke 16:19-31; Luke 12:13-21; Matt. 25:31-46.

Memory Text: “And the King will answer and say to them, ‘Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me’” (Matthew 25:40, NKJV).

After seeing that Jesus lived a life concerned about others, particularly those who were hurting and lost, we should expect that Jesus would also have a lot to say about care for others. He did.

Jesus’ teaching is practical, focused on what it means to live as a follower of God. As such, we can see that Jesus urges us toward acts of justice, kindness, and mercy, like those that Jesus Himself did while here on earth. If we follow His example, we will minister to others, as He did.

Jesus also talked about the kingdom of heaven. In Jesus’ description, the kingdom of heaven is a reality that we can be part of, even now. It is a way of life that functions with a different set of priorities and values and morals than are found in earthly kingdoms. Jesus’ teachings set out the blueprint for this kingdom, and it includes a strong focus on how we serve God and, in serving Him, how we are to relate to others. We also discover that serving others—caring for their needs and uplifting them—is one way in which we can directly offer service to God.

Study this week’s lesson to prepare for Sabbath, August 24.

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Further Thought: 

Read Ellen G. White, “In the Footsteps of the Master”, pages 117-124, in Welfare Ministry; “Days of Ministry”, pages 29-50, in The Ministry of Healing; “The Temple Cleansed Again”, pages 589-600; “In Pilate’s Judgment Hall”, pages 723-740, in The Desire of Ages.

“God has given in His word decisive evidence that He will punish the transgressors of His law.

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Those who flatter themselves that He is too merciful to execute justice upon the sinner, have only to look to the cross of Calvary. The death of the spotless Son of God testifies that ‘the wages of sin is death,’ that every violation of God’s law must receive its just retribution. Christ the sinless became sin for man. He bore the guilt of transgression, and the hiding of His Father’s face, until His heart was broken and His life crushed out. All this sacrifice was made that sinners might be redeemed. In no other way could man be freed from the penalty of sin. And every soul that refuses to become a partaker of the atonement provided at such a cost must bear in his own person the guilt and punishment of transgression”. – Ellen G. White, The Great Controversy, pages 539, 540.

Discussion Questions:

Summary: 

In the Gospels, Jesus’ ministry is introduced and explained with reference to the work of the Old Testament prophets. Good news to the poor, freedom for the oppressed, and healing for the broken were proclaimed as markers of the Messiah—and something Jesus demonstrated throughout His ministry. Yet, in His death, He also suffered the brunt of injustice and ultimately overcame the worst of fallen humanity and inhumanity. Thanks to His unjust death in our behalf, our sins can be forgiven, and we have the promise of eternal life.

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That God is a God who sees and hears the cries of the poor and oppressed is comforting. That God is a God who, in Jesus, has experienced and endured the worst of our world’s inhumanity, oppression, and injustice is astounding. Despite all the compassion and goodness Jesus demonstrated in His life and ministry, His death came as a result of hatred, jealousy, and injustice.

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From Jesus’ anguished prayers in the Garden of Gethsemane to His arrest, “trials”, torture, mocking, crucifixion, and death, He endured a grueling ordeal of pain, cruelty, evil, and oppressive power. All of this was exacerbated by the innocence, purity, and goodness of the One who suffered it: “he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” (Phil. 2:7-8, NIV). Through the lens of salvation’s story, we see the beauty of Jesus’ sacrifice for us, but we should not forget the brutality of the suffering and injustice He experienced.

Read Isaiah 53:3-6. What does this tell us about what happened to Jesus, the innocent suffering for the guilty? How does this help us understand what He went through in our behalf?

In Jesus, God knows what it feels like to be a victim of evil and injustice. The execution of an innocent man is an outrage; the murder of the son of God more so. God has so identified Himself with us in our broken and fallen condition that we cannot doubt His empathy, compassion, and faithfulness: “For we do not have a high priest [Jesus] who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin” (Heb. 4:15, NIV). What a revelation of the character of our God! How do we even begin to wrap our minds around the good news about God that the cross represents?

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You can view an in-depth discussion of “Jesus and Those in Need” in the Hope Sabbath School class led by Pastor Derek Morris. You may download an MP4 video file, and audio file or a PDF lesson outline from the HopeSS site.

With thanks to Hope Channel – Television that will change your life.

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When we read the stories of Jesus in the Gospels, we are often attracted to the gentle images of Jesus—His care for the sick and for children, His stories of searching for the lost, and His talk about the kingdom of God. This might be why other stories in which we see Him acting forcefully and bluntly—particularly against the religious leaders of His day and some of their practices—can take us by surprise.

Read Matthew 21:12-16, Mark 11:15-19, Luke 19:45-48, and John 2:13-17. What is the significance of the fact that these similar stories are told in every one of the Gospel accounts?

Clearing the Temple

It is hardly surprising that this incident is included in each of the Gospels. It is a story filled with drama, action, and passion. Jesus was obviously concerned about the use of the temple in this way and about the replacement of true worship with the sale of sacrificial animals. What a desecration of all that those sacrifices were to represent, which was His substitutionary death for the sins of the world!

Such direct action fits well in the tradition of the Hebrew prophets. This point is suggested in each of the Gospel accounts by either Jesus or the Gospel writers quoting from Isaiah, Jeremiah, or Psalms to explain what was happening in this story. The people recognized Jesus as a prophet (see Matt. 21:11) and came to Him as He healed and taught in the temple court after He had driven out the merchants and moneychangers. It was the people who found healing in His touch and hope growing in their hearts as they listened to His teaching.

The religious leaders also recognized Jesus as a prophet—as someone who was dangerous to their power and the stability of their social order—and went away to plot to kill Jesus, in the same way as their predecessors had plotted against the prophets in previous centuries (see this contrast in Luke 19:47-48).

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