Lesson 10 Nov. 28-Dec. 4 The Destruction of Jerusalem Study this week's lesson to prepare for Sabbath, December 5. Web Page: http://ssnet.org/lessons/15d/less10.html http://ssnet.org/study-guides/lesson-archives/2010-2019/2015-q4-jeremiah/ Memory Text: “Also, seek the peace and prosperity of the city to which I have carried you into exile. Pray to the Lord for it, because if it prospers, you too will prosper” (Jeremiah 29:7, NIV). Within a few short years the king of Babylon was to be used as the instrument of God's wrath upon impenitent Judah. Again and again Jerusalem was to be invested [surrounded] and entered by the besieging armies of Nebuchadnezzar. Company after company-at first a few only, but later on thousands and tens of thousands-were to be taken captive to the land of Shinar, there to dwell in enforced exile. Jehoiakim, Jehoiachin, Zedekiah-all these Jewish kings were in turn to become vassals of the Babylonian ruler, and all in turn were to rebel. Severer and yet more severe chastisements were to be inflicted upon the rebellious nation, until at last the entire land was to become a desolation, Jerusalem was to be laid waste and burned with fire, the temple that Solomon had built was to be destroyed, and the kingdom of Judah was to fall, never again to occupy its former position among the nations of earth."-Ellen G. White, Prophets and Kings, pp. 422, 423. As we have seen, and will see, none of this came upon them without plenty of warnings and pleadings by the prophets, especially Jeremiah. Their refusal to obey brought only ruin. May we learn from their mistakes! ======== =========== ========= Ellen G. White, Prophets and Kings, pp. 422 – 425. Chapter 35 – Approaching Doom The first years of Jehoiakim's reign were filled with warnings of approaching doom. The word of the Lord spoken by the prophets was about to be fulfilled. The Assyrian power to the northward, long supreme, was no longer to rule the nations. Egypt on the south, in whose power the king of Judah was vainly placing his trust, was soon to receive a decided check. All unexpectedly a new world power, the Babylonian Empire, was rising to the eastward and swiftly overshadowing all other nations. Within a few short years the king of Babylon was to be used as the instrument of God's wrath upon impenitent Judah. Again and again Jerusalem was to be invested and entered by the besieging armies of Nebuchadnezzar. Company after company--at first a few only, but later on thousands and tens of thousands--were to be taken captive to the land of Shinar, there to dwell in enforced exile. Jehoiakim, Jehoiachin, Zedekiah--all these Jewish kings were in turn to become vassals of the Babylonian ruler, and all in turn were to rebel. Severer and yet more severe chastisements were to be inflicted upon the rebellious nation, until at last the entire land was to become a desolation, Jerusalem was to be laid waste and burned with fire, the temple that Solomon had built was to be destroyed, and the kingdom of Judah was to fall, never again to occupy its former position among the nations of earth. Those times of change, so fraught with peril to the Israelitish nation, were marked with many messages from Heaven through Jeremiah. Thus the Lord gave the children of Judah ample opportunity of freeing themselves from entangling alliances with Egypt, and of avoiding controversy with the rulers of Babylon. As the threatened danger came closer, he taught the people by means of a series of acted parables, hoping thus to arouse them to a sense of their obligation to God, and also to encourage them to maintain friendly relations with the Babylonian government. To illustrate the importance of yielding implicit obedience to the requirements of God, Jeremiah gathered some Rechabites into one of the chambers of the temple and set wine before them, inviting them to drink. As was to have been expected, he met with remonstrance and absolute refusal. "We will drink no wine," the Rechabites firmly declared, "for Jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine, neither ye, nor your sons forever." "Then came the word of the Lord unto Jeremiah, saying, Thus saith the Lord of hosts, the God of Israel; Go and tell the men of Judah and the inhabitants of Jerusalem, ill ye not receive instruction to hearken to My words? saith the Lord. The words of Jonadab the son of Rechab, that he commanded his sons not to drink wine, are performed; for unto this day they drink none, but obey their father's commandment." Jeremiah 35:6, 12-14. God sought thus to bring into sharp contrast the obedience of the Rechabites with the disobedience and rebellion of His people. The Rechabites had obeyed the command of their father and now refused to be enticed into transgression. But the men of Judah had hearkened not to the words of the Lord, and were in consequence about to suffer His severest judgments. "I have spoken unto you, rising early and speaking," the Lord declared, "but ye hearkened not unto Me. I have sent also unto you all My servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers: but ye have not inclined your ear, nor hearkened unto Me. Because the sons of Jonadab the son of Rechab have performed the commandment of their father, which he commanded them; but this people hath not hearkened unto Me: therefore thus saith the Lord God of hosts, the God of Israel; Behold, I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them: because I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered." Verses 14-17. When men's hearts are softened and subdued by the constraining influence of the Holy Spirit, they will give heed to counsel; but when they turn from admonition until their hearts become hardened, the Lord permits them to be led by other influences. -Refusing the truth, they accept falsehood, which becomes a snare to their own destruction. Sunday November 29 Weeping for Tammuz Though Jeremiah might have felt very much alone at times, he wasn't. God had raised up Ezekiel, a contemporary, among the captives in Babylon, in order to comfort and to warn the exiles as well as to confirm what the Lord had been speaking through Jeremiah all these long and hard years. Through his ministry, Ezekiel was to warn the captives against the folly of believing the false predictions of an early return from Babylon. He was also to foretell, by various symbols and messages, the devastating siege that would eventually befall Jerusalem because of the people's refusal to repent and turn away from their sin and apostasy. Read Ezekiel 8:1-18. Eze 8:1 And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me. Elders. These may have represented a degree of civil organization preserved in captivity and not suppressed by the Babylonians. It is possible that they, together with the exiled priests, frequently consulted one another about public affairs. The fact that the elders came to inquire of the Lord concerning their present state of affairs (see chs. 14:1; 33:31) makes it plain that Ezekiel was already known as a prophet and held in respect among the captives.1 Eze 8:2 Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. Eze 8:3 And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. 2. The appearance of fire. Ezekiel does not directly specify the being as human in form, but the mention of the loins and of “the form of an hand” (v. 3) implies that such was the case. The LXX reads “man” instead of “fire.” Ezekiel was given another theophany (see on ch. 1:1)... 3. The spirit lifted me up. We need not suppose that Ezekiel was literally transported in body. The movements were doubtless in vision (see on Dan. 8:2). But like Paul, Ezekiel could probably not tell whether he was out of the body or in the body (see 2 Cor. 12:3). The door of the inner gate. This is one of the gateways that led from the court of the people Nichol, F. D. (Ed.). (1977). The Seventh-day Adventist Bible Commentary (Vol. 4, p. 602). Review and Herald Publishing Association. 1 to the court of the priests...It was probably one of the most conspicuous portions of the Temple, where the people gathered in large numbers. Image. Heb. semel, a word occurring only here and in v. 5; Deut. 4:16 (translated “figure”); 2 Chron. 33:7, 15 (translated “idol”). Various conjectures have been made as to the identity of this image, such as, that it represents Baal, Molech, or Astarte. But perhaps “image of jealousy” was not designed as a proper name designating a particular heathen deity, but rather as a descriptive name of an image that provoked the Lord to jealousy. The setting up of a rival god in the place dedicated to the worship of Yahweh would produce such an effect. There may have been heathen idols in the Temple at this time. A growing propensity toward idolatry had been evident since the days of Solomon, who had erected places of worship for the various idols of his wives “in the hill that is before Jerusalem” 1 Kings 11:7. Possibly pressure of the Assyrian king, Ahaz had placed an idolatrous altar in the Temple itself, moving the brazen altar to the north to make room for it (see on 2 Kings 16:10–16). Later Manasseh “built altars in the house of the Lord” (2 Kings 21:4). With the exception of Josiah, subsequent kings of Judah were wicked. It is altogether possible that they used the Temple area for idolatrous worship. 2 Eze 8:4 And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Eze 8:5 Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Eze 8:6 He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. 6. That I should go. In the Hebrew the verb is in the form of an infinitive with no subject expressed. We may regard either the people as the ones to be removed, or the Lord as the one who would forsake His sanctuary. The latter seems the more probable. The people placed their confidence in the belief that God would protect His Temple and His city. The prophet was to inform them that because of their iniquities both the city and the Temple would be given over to destruction. Greater abominations. A recurring refrain in this chapter (vs. 13, 15). The prophet is led onward as through the successive stages of an intrigue of idolatry.3 Nichol, F. D. (Ed.). (1977). The Seventh-day Adventist Bible Commentary (Vol. 4, pp. 602–603). Review and Herald Publishing Association. 3 Nichol, F. D. (Ed.). (1977). The Seventh-day Adventist Bible Commentary (Vol. 4, p. 603). Review and Herald Publishing Association. 2 Eze 8:7 And he brought me to the door of the court; and when I looked, behold a hole in the wall. Eze 8:8 Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. 8. Dig. This was done in vision. The object of this part of the vision was doubtless to stress the extreme secrecy of the activities that the prophet was to see.4 Eze 8:9 And he said unto me, Go in, and behold the wicked abominations that they do here. Eze 8:10 So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. Eze 8:11 And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. 11. Seventy. Possibly a round number. The group must not be confused with the Sanhedrin, which did not come into existence till after the Captivity. The company was seen in vision, not in actuality, and any discussion as to whether the Temple courts contained a chamber big enough to hold so large a number is therefore beside the point. Jaazaniah. Some have attempted to identify him with “Jaazaniah the son of Azur,” one of the wicked princes mentioned in ch. 11:1. The identity cannot be established, nor can we be certain that the Shaphan here mentioned was the scribe serving under King Josiah (2 Kings 22:8, 9). Eze 8:12 Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The LORD seeth us not; the LORD hath forsaken the earth. 12. The Lord seeth us not. They did not deny the being the providence of God, but seemed to think of Yahweh as a local deity who had abdicated. Ezekiel puts the philosophy of the group into the form of a popular saying, a characteristic feature of the prophet’s style (see chs. 9:9; 11:3, 15; 12:22, 27; 18:2, 25, 29; 33:10, 24, 30; 35:12; 37:11).5 Nichol, F. D. (Ed.). (1977). The Seventh-day Adventist Bible Commentary (Vol. 4, p. 603). Review and Herald Publishing Association. 5 Nichol, F. D. (Ed.). (1977). The Seventh-day Adventist Bible Commentary (Vol. 4, pp. 603–604). Review and Herald Publishing Association. 4 Eze 8:13 He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Eze 8:14 Then he brought me to the door of the gate of the LORD'S house which was toward the north; and, behold, there sat women weeping for Tammuz. 14. Tammuz. A deity worshiped by the Babylonians under the name Du’ūzu, variously designated the brother or son, husband or lover, of the goddess Ishtar. Tammuz was the god of vegetation and pasture and the patron of flocks. According to ancient tradition he died annually and descended into the nether world. His passing was marked by the drying up of the crops, pastures, and streams by the summer’s heat. His departure was celebrated by public festivities of mourning and the singing of dirges in the 4th month of the Semitic year (Duzu or Tammuz, beginning in our June or July, see Vol. II, p. 116.) Annually, too, Ishtar was believed to descend into the underworld to awaken the dead god. His awakening and return were supposed to cause vegetation to flourish again. The Greeks preserved a similar account in their myth of Demeter and Persephone. Tammuz was worshiped in Babylonia, Assyria, Phoenicia, and Palestine. In Phoenicia, the cult took the form of the worship of Adonis (Semitic ’adon, “lord”), a local Phoenician deity, and the name Adonis was transmitted to the Greeks, whose myth of Venus and Adonis was passed on through the Romans. Although early tradition identified Tammuz with Adonis, actually the worship of Adonis was only one form of the widespread worship of Tammuz. When the cult was first adopted by the Jews is not known. The fact that the Tammuz festival fell in the fourth month and not in the “sixth month,” the time of Ezekiel’s vision, presents no problem. The prophet saw it in vision and was doubtless shown representations of the wickedness practiced at various times in Jerusalem. 6 Eze 8:15 Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. Eze 8:16 And he brought me into the inner court of the LORD'S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east. Eze 8:17 Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Nichol, F. D. (Ed.). (1977). The Seventh-day Adventist Bible Commentary (Vol. 4, p. 604). Review and Herald Publishing Association. 6 17. Violence. Heb. chamas. The same word is used to describe the antediluvian wickedness (Gen. 6:11). The LXX reads “lawlessness.” Have returned. Or, “turned again,” that is, the people went back again and again to their evil doings. Put the branch. In the so-called “Adonis gardens” rootless flowers were put in a bowl filled with earth, and held up before the face. The custom is pictured on a mural from Pompei. Ancient Jewish tradition claims that the reading should be “my nose,” that is, the Lord’s nose. It paraphrases the passage, “they put an affront upon me, by turning their back parts to me in the place dedicated to my worship.” The LXX supports, in part, this meaning, rendering the passage, “they are as those that mock.”7 Eze 8:18 Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. 18. Not hear. It is too late now to avert national catastrophe. Yet, individual salvation is not precluded. The few “that sigh and that cry for all the abominations” done in the land will be delivered. The rest have chosen destruction by their stubborn course. By their stubborn refusal to listen to the voice of the Lord calling them to amend their ways, men eventually render themselves deaf to the voice of God. When that time comes God will no longer hear them.8 What was the prophet shown? MY POSSIBLE ANSWER: The prophet was shown the abominations and sins of the people from the highest office to the least. What does this tell us about how powerful the prevailing culture can be, and how it can impact even the most sacred things? MY POSSIBLE ANSWER: it tells us that the was very corrupting and pervasive. It blinded their eyes and demoralized their natures. They had lost sight of the true God while maintain a semblance of religiosity. What warnings should be here for us? MY POSSIBLE ANSWER: it should warn us to not take our eyes of Jesus. Especially the leaders should direct the people in the straight and narrow way of God’s revealed will. It warns us to not assimilate into the customs and values of the culture or society. No matter how often, and clearly, the writings of Moses and the prophets warned against idolatry and worshiping other gods, these verses show that this is exactly what was being done, even within the sacred precincts of the temple. Nichol, F. D. (Ed.). (1977). The Seventh-day Adventist Bible Commentary (Vol. 4, p. 604). Review and Herald Publishing Association. 8 Nichol, F. D. (Ed.). (1977). The Seventh-day Adventist Bible Commentary (Vol. 4, p. 604). Review and Herald Publishing Association. 7 “Weeping for Tammuz” was a lamentation ritual for a Mesopotamian god. No wonder 2 Chronicles said: “Moreover all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen; and polluted the house of the Lord which he had hallowed in Jerusalem” (2 Chron. 36:14). Look carefully at Ezekiel 8:12. The translation about the chambers of their own “imagery” is a little ambiguous. It could mean the chambers where they stored their own idols, or it could mean the chambers of their own imagination, their own hearts. Either way, the elders, the leaders, had fallen so far that they said the Lord didn't see what they were doing, that the Lord had abandoned them. It is another way of saying, “The Lord doesn't care about these things; they aren't important.” Right there, in the sacred precincts of God's temple, these people engaged in the grossest idolatry, doing everything that they had specifically been forbidden by God's words to do. Even worse, in their own minds they justified their deeds. Here we see again what Paul meant when he talked about those who worshiped the creation instead of the Creator (see Rom. 1:22-25 22 Professing to be wise, they became fools, 23 and changed the glory of the incorruptible God into an image made like corruptible man - and birds and four-footed animals and creeping things. 24 Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves, 25 who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen). Monday November 30 The Unhappy Reign of King Zedekiah Zedekiah, whose name means “righteousness of Yahweh,” was the last king on the throne of Judah before its destruction by the Babylonians in 586 b.c. At first he seemed to have been willing to obey the words of Jeremiah and submit to the Babylonians. However, this attitude did not last. Read Jeremiah 37:1-10. Jer 37:1 And king Zedekiah the son of Josiah reigned instead of Coniah the son of Jehoiakim, whom Nebuchadrezzar king of Babylon made king in the land of Judah. Made king. Zedekiah was a puppet king of the Babylonians, yet at the same time a legitimate heir to the throne. He was no doubt required to take an oath of allegiance to Nebuchadnezzar, but within a few years violated that oath by entering into an alliance with various neighbor nations against Babylon. Zedekiah and his counselors thus invited the tragedy of 586 B.C.9 Jer 37:2 But neither he, nor his servants, nor the people of the land, did hearken unto the words of the LORD, which he spake by the prophet Jeremiah. Jer 37:3 And Zedekiah the king sent Jehucal the son of Shelemiah and Zephaniah the son of Maaseiah the priest to the prophet Jeremiah, saying, Pray now unto the Nichol, F. D. (Ed.). (1977). The Seventh-day Adventist Bible Commentary (Vol. 4, p. 484). Review and Herald Publishing Association. 9 LORD our God for us. Jer 37:4 Now Jeremiah came in and went out among the people: for they had not put him into prison. Jer 37:5 Then Pharaoh's army was come forth out of Egypt: and when the Chaldeans that besieged Jerusalem heard tidings of them, they departed from Jerusalem. 4. Not put him into prison. Jeremiah was not imprisoned until the final siege of Jerusalem, during the 10th year of Zedekiah (see on ch. 32:1, 2), although the siege actually began in his 9th year (ch. 39:1). 5. Then Pharaoh’s army. This incident was doubtless the outgrowth of the agreement between Hophra (called Apries by the Greeks) and Zedekiah to resist Nebuchadnezzar (see on Eze. 17:15). The Egyptian armies were generally well equipped with chariots and horses (Eze. 17:15; see Isa. 31:1), and capable of carrying out siege operations (Eze. 17:17).10 Jer 37:6 Then came the word of the LORD unto the prophet Jeremiah, saying, Jer 37:7 Thus saith the LORD, the God of Israel; Thus shall ye say to the king of Judah, that sent you unto me to enquire of me; Behold, Pharaoh's army, which is come forth to help you, shall return to Egypt into their own land. Jer 37:8 And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire. 7. Shall return. Zedekiah’s appeal for Egyptian help broke his “covenant” with the Chaldeans (Eze. 17:17, 18). The Egyptians’ approach, like Tirhakah’s during the Assyrian invasion (2 Kings 19:9; Isa. 37:9), resulted in nothing more than a temporary suspension of hostilities around Jerusalem. 8. Chaldeans shall come again. After Nebuchadrezzar repulsed the attempt of Apries he returned to his attack upon Jerusalem, captured it, and utterly destroyed it (2 Kings 25:1–10; 2 Chron. 36:17–19).11 Jer 37:9 Thus saith the LORD; Deceive not yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart. Jer 37:10 For though ye had smitten the whole army of the Chaldeans that fight Nichol, F. D. (Ed.). (1977). The Seventh-day Adventist Bible Commentary (Vol. 4, p. 484). Review and Herald Publishing Association. 11 Nichol, F. D. (Ed.). (1977). The Seventh-day Adventist Bible Commentary (Vol. 4, p. 484). Review and Herald Publishing Association. 10 against you, and there remained but wounded men among them, yet should they rise up every man in his tent, and burn this city with fire. 10. Remained but wounded. A graphic figure illustrating the certainty of Jerusalem’s doom. In view of the fast-approaching destruction of the Temple, some of the righteous in Jerusalem determined to place the sacred ark beyond the reach of the ruthless hands of the invading armies (see on ch. 27:19). The present interlude in the final siege, during which the Babylonians temporarily lifted the siege to meet the threat of an advancing army from Egypt (see on ch. 32:2), afforded these pious men the needed opportunity to hide the ark. With mourning and sadness they secretly carried the ark to a safe hiding place in a cave, where it is “yet hidden. It has never been disturbed since it was secreted” (PK 453). Within the ark were the tables of stone on which God had written the Ten Commandments with His own finger (Deut. 10:1–5). See EGW, Supplementary Material, on Ex. 31:18. What was Jeremiah's warning to King Zedekiah? MY POSSIBLE ANSWER: To submit to Babylon and not deceive themselves in thinking that because the Egyptians has come to help them, that they will succeed. Under pressure from his subjects, most likely the nobility, Zedekiah ignored the warnings of Jeremiah and made a military alliance with the Egyptians instead, in hopes of staving off the Babylonian threat. (See Ezek. 17:15-18.) As he had been duly warned, salvation didn't come from the Egyptians after all. Read Jeremiah 38:1-6. Then Shephatiah the son of Mattan, and Gedaliah the son of Pashur, and Jucal the son of Shelemiah, and Pashur the son of Malchiah, heard the words that Jeremiah had spoken unto all the people, saying, Jer 38:2 Thus saith the LORD, He that remaineth in this city shall die by the sword, by the famine, and by the pestilence: but he that goeth forth to the Chaldeans shall live; for he shall have his life for a prey, and shall live. Jer 38:3 Thus saith the LORD, This city shall surely be given into the hand of the king of Babylon's army, which shall take it. Jer 38:4 Therefore the princes said unto the king, We beseech thee, let this man be put to death: for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt. Jer 38:5 Then Zedekiah the king said, Behold, he is in your hand: for the king is not he that can do any thing against you. Jer 38:6 Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech, that was in the court of the prison: and they let down Jeremiah with cords. And in the dungeon there was no water, but mire: so Jeremiah sunk in the mire. What happened to Jeremiah (again) because of his proclaiming the word of God to the people? MY POSSIBLE ANSWER: He was put into prison. As Jesus said, “ 'A prophet is not without honour, but in his own country, and among his own kin, and in his own house' ” (Mark 6:4). Poor Jeremiah again faced the wrath of his own countrymen. Like the rest of the nation, though, Jeremiah couldn't say that he hadn't been warned. In this case though, the warning was about the trials that he would face if he stayed faithful, which he did! How difficult it must have been for Jeremiah, too, because he was accused of weakening the morale of the nation. After all, when the people were facing an enemy from without, whom they wanted to fight against, and Jeremiah had been going around for years and years saying it's a lost cause, that they couldn't win, and that even the Lord was against them-it's understandable that you would want to shut him up. So hardened in sin, they didn't hear the voice of the Lord talking to them; indeed, they thought it was the voice of an enemy instead. However difficult the pit was, think about how much harder it was for Jeremiah to hear the charge against him that he was seeking the hurt, not the welfare, of his own people. What's it like to be accused of hurting the very ones you are trying to help? MY POSSIBLE ANSWER: It is hurtful. You feel alone because you are the only one being accused and mad/upset because you feel that they should be able to look at your pass relationship with them and know better. In some ways one may feel betrayed because you feel that they should have supported you. Tuesday December 1 The Fall of Jerusalem The siege of Jerusalem began in earnest in January, 588 b.c., and lasted until the late summer of 586 b.c. Jerusalem had been able to hold out for more than two years before Jeremiah's prophetic words were fulfilled, and the Babylonian troops broke through the wall and destroyed the city. Starvation was so bad inside the walls that the defenders lost all strength and couldn't resist any longer. King Zedekiah fled with his family, but in vain. He was captured and taken to Nebuchadnezzar, who had his sons executed before his eyes. We can read much of this sad story in Jeremiah 39:1-10. Read Jeremiah 40:1-6. Jer 40:1 The word that came to Jeremiah from the LORD, after that Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all that were carried away captive of Jerusalem and Judah, which were carried away captive unto Babylon. Jer 40:2 And the captain of the guard took Jeremiah, and said unto him, The LORD thy God hath pronounced this evil upon this place. Jer 40:3 Now the LORD hath brought it, and done according as he hath said: because ye have sinned against the LORD, and have not obeyed his voice, therefore this thing is come upon you. Jer 40:4 And now, behold, I loose thee this day from the chains which were upon thine hand. If it seem good unto thee to come with me into Babylon, come; and I will look well unto thee: but if it seem ill unto thee to come with me into Babylon, forbear: behold, all the land is before thee: whither it seemeth good and convenient for thee to go, thither go. Jer 40:5 Now while he was not yet gone back, he said, Go back also to Gedaliah the son of Ahikam the son of Shaphan, whom the king of Babylon hath made governor over the cities of Judah, and dwell with him among the people: or go wheresoever it seemeth convenient unto thee to go. So the captain of the guard gave him victuals and a reward, and let him go. Jer 40:6 Then went Jeremiah unto Gedaliah the son of Ahikam to Mizpah; and dwelt with him among the people that were left in the land. What is the significance of the words of Nebuzaradan to Jeremiah? MY POSSIBLE ANSWER: What was significant about his words was that he knew that it was because of the people’s sins that God brought the destruction upon them and that he gave Jeremiah a choice as to where to stay, even rewarded him. How fascinating that this pagan commander understood the situation so much better than did Jeremiah's own people! Obviously the Babylonians knew something about Jeremiah and his work, and they were treating him differently than they did the others, such as Zedekiah (see Jer. 39:11-12). Just why this pagan leader attributed the demise of Jerusalem to the Lord as a punishment for the sins of the people rather than to the superiority of his own gods over Judah's, the text doesn't say. Whatever the reason, it's a startling testimony to how, even amid such unnecessary calamity, the Lord had revealed something about Himself to the pagans. What choice would Jeremiah make-go with the captives to Babylon, or stay behind with those remaining? Neither prospect would be particularly appealing, considering the circumstances for them all. Certainly, though, the spiritual needs of both groups would have been great, and Jeremiah could minister wherever he went. Jeremiah decided to stay among the group that remained behind in the land, with the poor people who no doubt were going to need all the encouragement and help that they could get (see Jer. 40:6-7). How can you learn to minister to others, regardless of the situation you are in? MY POSSIBLE ANSWER: By prayerfully asking for the mind and heart of Jesus....by thinking of their needs first and foremost. By seeing the recipients in the light of Christ...what would Jesus do? Put yourself in their place. Why is it important, even for yourself, that you minister in whatever way you can? MY POSSIBLE ANSWER: It will strengthen us...broaden our scope of ministry. We can never tell what will come out of it. God can us to bless that person. Outward appearance is no indicator of the true condition that the person may be in. Wednesday December 2 All Your Heart “You will seek me and find me when you seek me with all your heart” (Jer. 29:13, NIV). What has been your own experience with this promise? What does “with all your heart” mean? MY POSSIBLE ANSWER: I have found that it is a promise that God can be found or discovered if the seeker applies his/her entire person to discover Him it means that God can do nothing for His people unless they seek Him with sincerity of purpose. The Lord knows the beginning from the end. Even while people in Jerusalem were still fighting the Babylonians, still hoping that the words of the false prophets were true, the Lord was using Jeremiah to speak to the future, to speak to those who were already in Babylon and to those who would eventually be there. And what words he spoke! Read Jeremiah 29:1-14. “Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon; 1. The words of the letter. Probably not long after Jehoiachin was taken captive (see on v. 2) this letter was sent by Jeremiah to the captives in Babylon (2 Kings 24:8–16; 2 Chron. 36:5–8; Dan. 1:1–4). Despised and rejected by his brethren at home, Jeremiah directs his attention to the exiles. The residue of the elders. This shows that not all of these leading men (see Eze. 8:1; 20:1) had gone into exile. Jer 29:2 (After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;) Jer 29:3 By the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying, 2. After that Jeconiah. See on ch. 22:24. This was probably written in the early part of Zedekiah’s reign, and so before the events of chs. 27 and 28 (see on chs. 27:1; 28:1). The queen. That is, the queen mother (see on ch. 13:18); Jehoiachin’s mother, Nehushta, wife of Jehoiakim, was captured with him (2 Kings 24:8, 12, 15). Carpenters, and the smiths. See on ch. 24:1. 3. By the hand. These two men were evidently friends and supporters of Jeremiah, and it was natural that Jeremiah should entrust them with his messages to the exiles in Babylon. Elasah, called “the son of Shaphan,” was likely a brother of Ahikam, Jeremiah’s protector (see on ch. 26:24). Gemariah was probably the son of the Hilkiah who was the high priest during Josiah’s reign, and who found the book of the law and was otherwise prominent in the work of reformation (see 2 Kings 22; 2 Chron. 34). The letter was sent from Jerusalem (Jer. 29:1). Jer 29:4 Thus saith the LORD of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon; Jer 29:5 Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them; 4. I have caused. The prophet informed the exiles that their being in captivity at that time was not contrary to God’s will, and that they should accept quietly their fate and make the best of the situation. 5. Build ye houses. The fact that such counsel was necessary indicates that, like their brethren in the homeland (see ch. 28), the Jewish exiles in Babylon were restless and unwilling to yield to their Chaldean conquerors. This attitude received support from the false prophets among them, who urged the people not to submit. Jeremiah counseled the exiles to accept patiently their present state of subjection. Jer 29:6 Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished. Jer 29:7 And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it: for in the peace thereof shall ye have peace. 6. They may bear. The birth of grandchildren in exile indicates that their captivity would last for at least two generations. It was also revealed that they would be left in comparative peace to pursue their ways, for their captors would permit them to possess houses and land (see on v. 5). The royal favor extended to Daniel must have been a factor in easing the lot of the Jewish captives. 7. Peace. See on ch. 6:14. To carry out this injunction to pray for Babylon must have been a most difficult experience for the exiles, in view of the natural feeling of resentment the captives would harbor against their conquerors (see Ps. 137). The Lord manifested the same kindly, tolerant spirit toward the Chaldeans that Jesus later displayed toward the inhospitable Samaritans (see Luke 9:54–56). Jer 29:8 For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed. Jer 29:9 For they prophesy falsely unto you in my name: I have not sent them, saith the LORD. Jer 29:10 For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. 8. Prophets and your diviners. These two classes of deceivers were carrying on their work in Babylon as in Judea, predicting that the Jews would be speedily delivered from their captivity (see ch. 28:1–3). The “diviners” were those who attempted to foretell the future by various methods of interpretation of signs and omens (see on Dan. 1:20). Ye cause to be dreamed. These deceptive dreams were, after all, those that the Israelites wanted to hear, again emphasizing the earlier divine lament, “my people love to have it so” (see Jer. 5:31; Isa. 30:9, 10; Micah 2:11). 9. In my name. In unholy boldness and hypocrisy these deceivers pretended to speak for God (see on ch. 14:13). Jer 29:11 For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end. Jer 29:12 Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. 10. Seventy years. In denial of this illusive hope of a short captivity, God again affirms that the Captivity will be for the full 70 years (see ch. 25:12). By this time about 10 years of the 70 had already passed by (see on ch. 25:1, 12). I will visit you. See on Ps. 8:4; 59:5. When the 70 years would come to its end, then, and not before, would God “perform” His “good word” of promised grace and mercy by causing His people “to return to this place.” 11. Thoughts of peace. See on ch. 6:14. Even the captivity of the exiles would be for their own good (see on ch. 24:5–10). God assured and comforted His people with the promise that when the 70 years would end, His “eyes” would be “upon them for good” (ch. 24:6). An expected end. Literally, “a latter end and an expectation.” In other words, God promises His chosen nation that all things will come out well for them in spite of their captivity. If in justice the Lord had to “wound” His children by means of the Captivity, in His love and mercy He would “heal” them by means of the restoration (see Deut. 32:39; Job 5:18; Hosea 6:1). Jer 29:13 And ye shall seek me, and find me, when ye shall search for me with all your heart. 13. With all your heart. This wonderful promise is an echo of Deut. 4:29. God makes it plain that He can do nothing for His people unless they seek Him with sincerity of purpose. Jer 29:14 And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive.” How is the love and mercy of God revealed in these texts? MY POSSIBLE ANSWER: The love and mercy of God is seen in it He assured and comforted His people with the promise that when the 70 years would end, His “eyes” would be “upon them for good” (ch. 24:6). God promises His chosen nation that all things will come out well for them in spite of their captivity. If in justice the Lord had to “wound” His children by means of the Captivity, in His love and mercy He would “heal” them by means of the restoration (see Deut. 32:39; Job 5:18; Hosea 6:1). Here was a true message of grace, unlike the false message of “grace” that the people had heard from the prophets who told them that their exile would be over in short order, even just two years. That was not God's plan, and it was not going to happen. Instead, based on the clear teachings of Moses, they had to accept that this was their fate, at least for now; but just as Moses had said, if they repented, they would be restored to the land. Read Deuteronomy 30:1-4. And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee, Deu 30:2 And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; Deu 30:3 That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee. Deu 30:4 If any of thine be driven out unto the outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee: 1. Call them to mind. Literally, “bring them back to thy heart.” Note the same expression in 1 Kings 8:47. It would be necessary for them to meditate upon the causes of their exile and their relation to Jehovah as a preliminary to their restoration to God’s favor (see Lev. 26:40; Deut. 4:29, 30). 2. Return. There must also be a turning away from sin and a return to the worship of Jehovah (see Neh. 1:8, 9). Sincerity would be reflected in obedience. 3. Turn thy captivity. Compare Ps. 14:7; 85:1–3; 126:1, 4; Eze. 16:53. It is not a deliverance from physical captivity that is most important, but rather deliverance from captivity to sin (see Ps. 41:4; Jer. 3:22; 17:14; Hosea 14:4; Matt. 13:15). 4. The outmost parts of heaven. The prophet Nehemiah refers to the promise of this verse (Neh. 1:8, 9). For a similar expression see Deut. 4:32; Ps. 19:4; Isa. 13:5. Jehovah would not cast off His people; as individuals He has never rejected them. Dispersion was to be their punishment. Divine chastisement always has a particular objective. When that effect is brought about, God turns to His child with offers of, and help to accomplish, restoration (see Job 23:10; Hosea 6:1–3; Heb. 12:11). How do these texts reflect what Jeremiah said to the people? (See also Deut. 4:29.) MY POSSIBLE ANSWER: They reflect it the message by supporting the same sentiment of God’s blessing being channeled to an undeserving people who turn to Him in contrition and obedience. We have been given the prophetic gift in the wonderful ministry of Ellen G. White. How can we be sure that we don't show the same attitude toward her today that many (but not all) had toward Jeremiah? MY POSSIBLE ANSWER: We cant be sure....its left with us to not despise the messenger of the Lord. It is a part of His plan for the building up of the body of the church and is a means of fortifying the remnant. Rev. 12:17. Thursday December 3 The Seventy Years Jeremiah's prophecies should have had a double effect on the thinking of the captives: on the one hand they should not believe what the false prophets were saying, and on the other hand they should not be dispirited. He asked his captive countrymen to pray for Babylon. This request might have surprised those who had been deported. What Jeremiah was asking from the captives was unheard of in the earlier history of Israel. It had been absolutely unknown to pray for an enemy who had done what the Babylonians had done to them, God's chosen nation. The prophet broke all their understandings regarding the temple and Jerusalem; they could pray in a pagan country, and the Everlasting God would listen to them. Notice, too, what Jeremiah says in Jeremiah 29:7: that the prosperity of their “host” nation will mean their prosperity, too. As aliens and strangers in the land, they were especially vulnerable if things went badly in the nation in general. All through history, we have seen sad examples of intolerance becoming especially bad when a nation faces hard times; people look for scapegoats, those whom they can blame, and minorities, or aliens, often become easy targets. It is an unfortunate reality.m What wonderful hope is given to the exiles in Jeremiah 29:10? For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. 10. Seventy years. In denial of this illusive hope of a short captivity, God again affirms that the Captivity will be for the full 70 years (see ch. 25:12). By this time about 10 years of the 70 had already passed by (see on ch. 25:1, 12). I will visit you. See on Ps. 8:4; 59:5. When the 70 years would come to its end, then, and not before, would God “perform” His “good word” of promised grace and mercy by causing His people “to return to this place.” 11. Thoughts of peace. See on ch. 6:14. Even the captivity of the exiles would be for their own good (see on ch. 24:5–10). God assured and comforted His people with the promise that when the 70 years would end, His “eyes” would be “upon them for good” (ch. 24:6). An expected end. Literally, “a latter end and an expectation.” In other words, God promises His chosen nation that all things will come out well for them in spite of their captivity. If in justice the Lord had to “wound” His children by means of the Captivity, in His love and mercy He would “heal” them by means of the restoration (see Deut. 32:39; Job 5:18; Hosea 6:1). (See also Jer. 25:11-12; And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. 2 Chron. 36:21; To fulfil the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Dan. 9:2. In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.) MY POSSIBLE ANSWER: That after 70 years, God would demonstrate favor in permitting them to return to their home land. Everything the Lord had said would happen had happened, so, they had every reason to trust that He would fulfill this prophecy as well (Jer. 29:10). Why 70 years would be the exact time of their exile we don't know, though it clearly is linked to the idea of Sabbath rest for the land (see Lev. 25:4, 26:34, 43). What's so important about this prophecy is that, if they had taken in faith and submission, it would have given the captives great hope and assurance of the Lord's complete sovereignty. Despite appearances, despite the terrible calamity that befell them, they could know that all was not lost, and the Lord had not left them. They were still the covenant people, and the Lord wasn't through with them or the nation of Israel. Redemption was available there for all of those ready to meet the conditions. What prophecies give you great hope for the future? MY POSSIBLE ANSWER: Revelation 19:7. Church made herself ready. 21:1,2 . New earth. Isaiah 49:25. Save thy children. Ezekiel 36:26. New heart. Jeremiah 29:11 Plans for me. 1 Thess 5:23-24. Which ones strengthen your faith and help you learn to trust the Lord for whatever will come? MY POSSIBLE ANSWER: Jeremiah 29:11 For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end. Friday December 4 Further Thought: “We are in continual danger of getting above the simplicity of the gospel. There is an intense desire on the part of many to startle the world with something original, that shall lift the people into a state of spiritual ecstasy, and change the present order of experience. There is certainly great need of a change in the present order of experience; for the sacredness of present truth is not realized as it should be, but the change we need is a change of heart, and can only be obtained by seeking God individually for His blessing, by pleading with Him for His power, by fervently praying that His grace may come upon us, and that our characters may be transformed. This is the change we need today, and for the attainment of this experience we should exercise persevering energy and manifest heartfelt earnestness. We should ask with true sincerity, 'What shall I do to be saved?' We should know just what steps we are taking heavenward.”-Ellen G. White, Selected Messages, Book One, pp. 187, 188. Discussion Questions: 1 As we saw, Jeremiah told the people to “seek the Lord.” How do we do that? What if someone were to say to you, “I want to know God for myself; how do I find Him?” how would you reply? 2 Dwell more on this idea of why, historically, the prophets had been so mistreated and misunderstood in their own time. What should and could this teach us about how we relate to the ministry of Ellen G. White? Think about her in the context of what Jesus said here: “Woe to you, teachers of the law and Pharisees, you hypocrites! You build tombs for the prophets and decorate the graves of the righteous. And you say, 'If we had lived in the days of our ancestors, we would not have taken part with them in shedding the blood of the prophets.' So you testify against yourselves that you are the descendants of those who murdered the prophets” (Matt. 23:29-31, NIV). 3 Dwell more on the final question at the end of Thursday's study. Many Bible prophecies have been fulfilled in the past, and from our perspective today we can see that they were fulfilled. In what way can these fulfillments help us to trust that the ones yet future to us will be fulfilled as well? Ellen G. White, Selected Messages, Book One, pp. 185 - 188. Chapter 23 - Beware of Any Time Setting “It is not for you to Know the Times or the Seasons” “He shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: and, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power” (Acts 1:3-7). The disciples were anxious to know the exact time for the revelation of the kingdom of God; but Jesus tells them that they may not know the times and the seasons; for the Father has not revealed them. To understand when the kingdom of God should be restored, was not the thing of most importance for them to know. They were to be found following the Master, praying, waiting, watching, and working. They were to be representatives to the world of the character of Christ. That which was essential for a successful Christian experience in the days of the disciples, is essential in our day. “And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you.” And after the Holy Ghost was come upon them, what were they to do? “And ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:7, 8). Improve Present Opportunities This is the work in which we also are to be engaged. Instead of living in expectation of some special season of excitement, we are wisely to improve present opportunities, doing that which must be done in order that souls may be saved. Instead of exhausting the powers of our mind in speculations in regard to the times and seasons which the Lord has placed in His own power, and withheld from men, we are to yield ourselves to the control of the Holy Spirit, to do present duties, to give the bread of life, unadulterated with human opinions, to souls who are perishing for the truth. Satan is ever ready to fill the mind with theories and calculations that will divert men from the present truth, and disqualify them for the giving of the third angels message to the world. It has ever been thus; for our Saviour often had to speak reprovingly to those who indulged in speculations and were ever inquiring into those things which the Lord had not revealed. Jesus had come to earth to impart important truth to men, and He wished to impress their minds with the necessity of receiving and obeying His precepts and instructions, of doing their present duty, and His communications were of an order that imparted knowledge for their immediate and daily use. Jesus said: “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3). All that was done and said had this one object in view - to rivet truth in their minds that they might attain unto everlasting life. Jesus did not come to astonish men with some great announcement of some special time when some great event would occur, but He came to instruct and save the lost. He did not come to arouse and gratify curiosity; for He knew that this would but increase the appetite for the curious and the marvelous. It was His aim to impart knowledge whereby men might increase in spiritual strength, and advance in the way of obedience and true holiness. He gave only such instruction as could be appropriated to the needs of their daily life, only such truth as could be given to others for the same appropriation. He did not make new revelations to men, but opened to their understanding truths that had long been obscured or misplaced through the false teaching of the priests and teachers. Jesus replaced the gems of divine truth in their proper setting, in the order in which they had been given to patriarchs and prophets. And after giving them this precious instruction, He promised to give them the Holy Spirit whereby all things that He had said unto them should be brought to their remembrance. We are in continual danger of getting above the simplicity of the gospel. There is an intense desire on the part of many to startle the world with something original, that shall lift the people into a state of spiritual ecstasy, and change the present order of experience. There is certainly great need of a change in the present order of experience; for the sacredness of present truth is not realized as it should be, but the change we need is a change of heart, and can only be obtained by seeking God individually for His blessing, by pleading with Him for His power, by fervently praying that His grace may come upon us, and that our characters may be transformed. This is the change we need today, and for the attainment of this experience we should exercise persevering energy and manifest heartfelt earnestness. We should ask with true sincerity, “What shall I do to be saved?” We should know just what steps we are taking heavenward. Matthew 23:29-31 29 “Woe to you, scribes and Pharisees, hypocrites! Because you build the tombs of the prophets and adorn the monuments of the righteous, 30 and say, ‘If we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets.’” 31 “Therefore you are witnesses against yourselves that you are sons of those who murdered the prophets.” ++++++++++++Inside Story~ Mission Story Cry of the Kalahari—Part 1 Heat waves danced above the burning sands. A tiny, black Bushman strode purposefully eastward across the vast Kalahari Desert, glancing frequently at a small gray cloud in the sky ahead. Sekoba was obeying instructions given to him in a dream. An angel had directed him to look for a man named William, who would teach him about the true God. As wise men once followed a star, so Sekoba followed the cloud until it stopped over a village. But when he told the inhabitants of the village about his dream they mocked and laughed at him. That night the angel appeared again and told him to continue his eastward journey. After traveling over the desert for nearly a month, Sekoba found Pastor William Moyo, who had been prepared for his coming through a dream. For several weeks Pastor William taught Sekoba about God. In turn the Bushman told a marvelous story of God's guidance. As a young man he had felt a strong impression that he must learn to read and write, so now he was able to read Pastor William's Bible for himself. Several years earlier when hungry lions were killing many cattle, he felt impressed that a higher power controlled the lions. When he prayed to this power the lions left the area. When he heard of Christianity and began seeking God in earnest, an angel in a dream had led him to Pastor William. After Sekoba had learned the good news of the gospel he took Pastor William back with him to tell the rest of his family and prepare them for baptism. And that is how, at a camp meeting in 1948, the first converts among the Bushmen were baptized. The Bushmen are a short race, averaging about five feet in height, who traditionally wander in small groups, hunting and gathering wild fruit. They are a nomadic people who have learned to survive in the harsh desert region of Botswana. Botswana's climate is generally arid; the Kalahari Desert, which covers the southwestern part of the country, receives less than nine inches of rain a year. For many years they have had contact with Seventh-day Adventists through the dedicated doctors at Kanye Hospital. In the next Inside Story, Dr. K. Seligman tells of one encounter. Produced by the General Conference Office of Adventist Mission. email: info@adventistmission.org website: www.adventistmission.org All Rights Reserved. No part of the Adult Sabbath School Bible Study Guide may be edited, altered, modified, adapted, translated, reproduced, or published by any person or entity without prior written authorization from the General Conference of Seventh-day Adventists. +++++++++++++++++++++