Sabbath School From Home

Prayer is a bit like calling emergency services — in the moment you need it most, technique and philosophy are the last things on your mind. We explore a tension that sits at the heart of how we're taught to pray: 1 John 5:14 seems to say pray according to God's will, yet the persistent widow of Luke 18 is celebrated precisely for refusing to take no for an answer. We land on the Psalms as a model of "praying without ceasing" — not a constant religious performance, but the freedom to come to God raw, in whatever state you're actually in.

Sometimes personal study isn't enough. We explore three stories where genuine biblical insight only emerged in community — the road to Emmaus, Philip and the Ethiopian eunuch, and the Jerusalem council with its remarkable conclusion that "it seemed good to the Holy Spirit and to us." The lesson has plenty to say about studying and then teaching others, but is quieter about the moments we need to ask questions of friends, leaders, and teachers. The Ethiopian eunuch models exactly that humility — and gets an answer.

The Bible speaks to each of us today — but how does that actually work? We land on 2 Timothy 3:15-17 as a solid summary of Scripture's purpose, but spend most of our time exploring the remarkable range of genres the Bible contains (and what that variety itself tells us). Along the way, we push back on the idea that questioning absolute truth means anything goes: a cloud can be rain, shade, a thermal for a glider pilot, or a shape that looks like a rabbit — all true at once, depending on where you're standing.

Pride has a support network. Luke 18 gives us two characters whose postures before God could hardly be more different, but we explore the broader ecosystem that pride creates — the enablers who gather around it and benefit from it. Seeing that dynamic from a heavenly perspective changes everything.

No one person — or tradition — can fully represent God. The lesson this week raises the idea that the Bible is the "truest, clearest, and most consistent" revelation of God, but we explore the more subtle ways we construct images of Him that aren't golden calves, yet still fall short. The roles of prophet, priest, and king suggest that even Scripture uses multiple lenses to reveal God's character — and maybe that's by design.

We're starting a new season on the topic of growing in a relationship with God. There's a lot of great questions in the lesson this week, but we notice an interesting emphasis on us as "Christian individuals". The lesson takes Revelation 3 as a context, which is a passage full of messages to churches - so we look for any additional value in asking these questions more broadly.

We revisit the verses about mutuality in relationships that straddle chapter 3 and 4. Although these were the topic last week, various ensuing conversations have generated a number of comments and new insights worth sharing. We notice in particular that all of the "submission" verses apply universally to followers of Christ! The book of Colossians wraps up with some personal greetings that help remind us of the context, but also highlight Paul's authority to speak as a "slave of Christ". 

It's not easy for us in the 21st century to read Paul asking slaves to submit to their masters. It is fascinating to realise that his matching remark to slave-owners is that they also have a master. All of the "instructions to submit" that are in the second half of Colossians 3 are more balanced than they first appear, and we are intrigued by the search for modern equivalents to the slave owner situation.

The main metaphor framework in this chapter seems perhaps surprisingly violent. There are passages about "putting to death our bodies", and we notice that some translations are especially hard to understand here. What does it mean to be "dead to this life", and to have a "real life hidden with Christ"? Strikingly, the answer cannot be merely about actions because a number of the sins called out in this context are a deeper part of us than just what we do. We find value in the contrast that occurs when Paul begins listing admirable qualities as our aspirational goal.

This chapter is beautifully passionate about the way that our completeness is in Christ. Everything that really matters about us is best expressed in relation to Jesus. A number of contrasts are made, and we identify a rejection of Performative Christianity. There is a lot to ponder in the idea that we have "died with Christ", and the resulting freedom.

This week, we wrap up our look into Colossians 1. From Eugene Peterson’s poetic rendering of scripture to the core idea that "Christ is enough," we explore the life-changing truth that Christ’s presence in us is the foundation of our faith. We discuss the tension between conviction and complacency, and why Paul’s words remind us that our commitment to God isn’t a one-time decision but an ongoing transformation.

After introductory greetings, the book of Colossians launches into a glorious passages of praise to Christ. It is widely considered to be a poem or perhaps even early Christian hymn, and we are intrigued by the variety of ways this is typeset in different translations. The most cryptic phrase to our ears is the part about Jesus being "firstborn from the dead", and we discuss the idea of His preeminence more generally in these verses.

The closing chapter of Philippians seems to oscillate between extremely specific remarks and some thoughts that are truly general. Being separated in time and culture from the first audience, we naturally gravitate towards the grand sweeping statements. Interestingly, the very fact these are abstracted from specific circumstances makes them more (not less) practical. We dwell on the idea of "fixing our thoughts on what is true", and are fascinated by how the "peace of God" relates to the "God of peace".

Paul highlights that Christ is our confidence, and makes a vivid contrast with the attitude of confidence in our own human effort. It is remarkable that the contrast is illustrated not by "worldly" aspirations or desires, but rather by religious adherence. Despite "obeying the law without fault", Paul considers his religious accomplishments to be worthless compared to knowing Jesus. We explore this comparison, and ponder what it means to know Christ.

Avoiding "worldly" demands and customs is a long-standing passtime for Adventists and other protestant denominations. The lesson this week assumes this is the same as Paul's emphasis in Philippians 2 that we should "shine like bright lights in a world full of crooked and perverse people." We explore these verses, and they way they relate to living as agents of God's kingdom. Perhaps the focus on being different and increasingly set apart from the world is less helpful than a focus on being more similar to Christ.

The lesson this week explores Unity through Humility. Philippians 2 builds on the themes of chapter 1 (love, joy, patience) and draws attention to attitudes that can build community. Paul's seems to quote a poem or hymn, outlining Jesus as our example. It is interesting to think of these words in relation to the 12 disciples, as well as directly to the church in Philippi. 

Paul's evaluation of life and death is famous but still surprising. We explore only a few verses in Philippians 1, but they are enough to stimulate an exploration of how a Christian might "understand" death. The lesson succumbs to a strong temptation to highlight the Adventist understanding of death as an unconscious sleep, although this seems not to be Paul's focus in these verses. We are struck by the way he expresses death as "gain" and life as an offering of service to Christ.

There are plenty of similarities between the opening parts of Philippians and Colossians. We love the salutation "grace and peace", and are intrigued by the emphasis on knowledge and understanding. Both passages have phrases which might seem to point towards legalism and a kind of perfectionism, but our conversation leads us to quite a different understanding. 

Our new season exploring Philippians and Colossians starts with consideration of their context. Paul was writing from prison, and certainly had experience of circumstances going against him. This gives an interesting complexity to the famous verse about him being able to do all things through Christ. We share some personal reflections about the book of Philippians and discuss a few other verses that can initially seem like platitudes - but Paul's life suggests something more substantial is intended in these statements.

The final chapter of Joshua seems to focus on themes of God's agency, idolatry, and continuity. There is a strong emphasis on God's actions that have led the Israelites since Abraham - and especially since the Exodus. The history that has unfolded in Joshua is described as God's doing. Calls against idolatry are perhaps an expected theme as Joshua nears the end of his life, since this issue has been one focus of his leadership through the conquest of idolatrous nations. It is fascinating to reflect on the idea of continuity as we continue to learn from the story thousands of years after it was first written down.

The narrative changes gears considerably in the last two chapters of Joshua. We get "the years passed" and mention that "Joshua was now very old", and it is clearly a conclusion to the story of this mighty leader. It is interesting to notice the ways in which Joshua himself can't easily see how emphases might change as God continues to lead his people. This entirely normal human limitation is perhaps just as true of any generation, and we are intrigued by the way Old Testament history proves God is more gracious than Joshua imagined.

We're back at Joshua 22, and the story of avoided conflict continues to fascinate us. Despite some difficulties with logistics and audio (sorry for lower quality this week) we explore a few new ideas from the story of a contentious altar. It is interesting to connect this with the phrases used in Joshua 4, when stones are also erected as a memorial. We discuss a connection with the tradition of communion and also ponder Joshua's absence from the story. 

Joshua and Jesus are the same name, but how well does the Old Testament character point to the Messiah? The lesson dives into slightly technical detail about "type" and "antitype", and we explore how Joshua might be interpreted in the light of God's self-revelation through Jesus. 

In the days when the Israelites conquered the Promised Land, they nearly came to civil war.This is a re-publication of an episode from 2021 (season 7 episode 5 if you're counting) because life has been hectic, and it is slightly pre-empting a bit of the lesson coming up in 2 weeks. This conversation explores a lesser-told story in Joshua that grows out of an important rule in Deuteronomy 12.

Caleb is a mighty warrior with a fantastic attitude! It is amazing to read him at 85 years old asking for the hardest cities to conquer all because he "is as strong as" when Moses sent him on the spy journey 45 years earlier. The story of Caleb seems to play a few roles in the narrative of Joshua, and we are intrigued by a part of the story devoted to his daughter.

Worship rituals are interspersed between the conquests in Joshua. This leads to a Sabbath School lesson emphasis on the need to prioritise time with God even amongst adverse circumstances. But reading the book of Joshua suggests that the Israelites may not have seen these events in this context. We've already seen how the military and religious aspects of entering God's Promised Land were entwined in ways that make us a bit uncomfortable. We're drawn to words of the great Joshua of the New Testament - Jesus himself - which seem to provide greater clarity.

The difficult story of Achan and his family being destroyed again raises the question of "God's endgame". Achan and his family stole plunder from Jericho against the specific command to set these things apart for God. Worse, they lied about it and buried the treasure suggesting deliberate deception. There's a lot to be horrified in this story, but perhaps the most intriguing thing is that it shows sin and disobedience within Israel. We discuss how this obvious truth impacts the overall narrative of conquering the Promised Land.

We continue to grapple with the issue of divine war in Joshua. The lesson this week follows closely on the topic from our previous episode, expanding on some of the context and background of the conquest of the Promised Land. In many places the people being dispossessed had deeply troubling rituals and traditions, and we ponder the tricky idea that (at least in principle) there could be "cultures" or "worldviews" that do legitimately need to be eradicated. However, we are also attentive to the exceptions even in the book of Joshua - God's covenant in Joshua 8 is read to a multitude that included foreigners.

The "Commander of the Lord's Army" shows up in this chapter with an important reframing of the narrative. Joshua has already been described as a warrior, and asks whether the stranger is friend or foe. The response famously is "no", with an implied reminder that God's side might not be as simple as our human allies or enemies. This passage is only brief, but resonates with other parts of the Old Testament that speak somewhat against any trivial reading of the conquest of Jericho and other lands.

Crossing the Jordan river with Joshua is a bit like crossing the Red Sea with Moses, but some differences are intriguing. This story is told in Joshua 3 using a lot of dialog, and it is striking how many different messages are given to different groups. In some ways it highlights the connectedness of the community, and at the same time it almost seems to speak of a stricter organisational hierarchy.

An interesting theme of "deception" shows up in the story of Rahab of Jerico. Even more fascinating is the way a similar kind of thing happens slightly later with the Gibeonites, but the narrative frames it differently. Rahab is often lauded as a brave hero, but upon finding out who the Gibeonites really are the Israelites grumble and Joshua "says a curse". But they keep their word and do not kill the Gibeonites. We explore some of the similarities and differences between these deceptions, and are reminded of other Biblical examples that add to the dilemma.

The book of Joshua starts with a new key character very much in the shadow of Moses. It is hardly surprising that he needs to be encouraged to be strong and courageous! There are a number of details in this opening chapter that foreshadow key ideas that feature in the ongoing story of Joshua as leader of the Israelites. 

There's a lot of building and crafting towards the end of Exodus, and we explore various aspects of expertise. In many churches there is an awkwardness involved with celebrating human excellence. It somehow seems in conflict with gratefulness to God, but what if this distinction is not actually very useful?

The interesting dynamic between God and Moses continues after the golden calf. We are delighted to draw attention to some excellent reflective questions posed by the lesson this week, and we turn our attention to Exodus 33 and 34. After the golden calf incident Moses continues his advocacy to God on behalf of the Israelites. The narrative seems to suggest that God is keen about leading Moses, but less excited about all the people. This passage has the well-known self-revelation God provides of Himself to Moses, but we notice other interesting aspects along the way.

Moses responds dramatically to the golden calf, but does this actually look like "substitutionary atonement"? The story of the golden calf at the base of Mount Sinai is well-known, but a pointed question about the substitutionary model of atonement gives us a particular lens through which to explore this part of Exodus. Some well-known details turn out to be in a different sequence, and we are intrigued by a sort of blame-game between God and Moses. In the end, it almost seems as though "substitution" and "atonement" are featured separately in this passage rather than in partnership.

The Sabbath theme book-ends the entire discourse to Moses on Mount Sinai. Last week we saw how the Sabbath entwined with justice at the beginning of God's instructions, and in this episode we find Sabbath featuring at the end. In this case the emphasis seems more on holiness than on justice, and we explore some of these juxtapositions.

Exodus 23 does re-mention the Sabbath, but it has far more to say about "living the Law". We're struck in this chapter by how strongly Sabbath is connected to broader ideas of justice. God seems highly focused on the plight of the poor and the foreigner, and the Sabbath is to be a blessing for them as much as it is for the blessed and wealthy. There are challenges here for anyone wishing to be a Sabbath-keeper.

The Mount Sinai story starts differently to how it is often told. Before the 10 Commandments are given, Moses goes up and down the mountain numerous times. In fact, this chapter starts with a wonderfully direct statement by God which is willingly agreed to by the Israelites. It almost seems as though the friction is gone from the story, perhaps highlighting the disobedience which eventually occurs. We explore a some of the motivation attributed to God in this chapter.

There are hardships for the Israelites in the desert, perhaps unsurprisingly. The lesson this week poses these challenges as "tests of Israel's faith", but we wonder whether some of the issues that arise might be better categorised as raw disobedience. How much does it change our reading of the story, and what does this mean for us today?

Pharaoh changes his mind quickly after the Exodus, and chases the Israelites. It is fascinating to explore the way it is described using collective language. Again we're challenged to ponder the ways in which we might be a bit like Pharaoh, and of course it is dramatic that the Israelites cry out in dismay so soon after the Plagues which spoke of God's power.

After looking at the plagues in general, this week pauses to examine the Passover and 10th plague in detail. It is a striking calamity throughout Egypt, and there is a lot to think about here. The lesson has an interesting prompt - asking us to ponder what our decisions and actions might be in situations of responsibility like Pharaoh. We explore this story from a few unusual angles.

To explore the Plagues, we pull out an episode from the archives.This was published originally on October 1, 2021, and so you may have forgotten a few of the details. It was an episode that we particularly enjoyed, and Cameron shares some interesting insights about the Plagues on Egypt that featured in a sermon he preached.

There are a few ways in which the Exodus gets off to a rough start. This week we focus on a strange story that occurs between the burning bush commission and Moses's return to Egypt. It is yet another apparent hiccup in the flow of the Exodus story, and we are challenged by the way God is described as being angry with Moses. Given everything that takes place, it is fascinating that the "the people of Israel were convinced that the Lord had sent Moses and Aaron."

The burning bush is a well-known story, and helps to introduce us further to Moses. Two great things happen in Exodus three: God introduces himself by "name" with the famous "I am", and we have one of the greatest-ever stories of God's calling. It is interesting to ponder how reluctant Moses is, and we explore various ways this challenges us today.

We're starting a season exploring the book of Exodus, and the story opens with a focus on amazing women. By the time baby Moses gets his name in this story, the only other named characters are the midwives Shiphrah and Puah. In fact, almost all the people doing anything proactive are women! We notice a few fresh perspectives on this well-known narrative, and are interested to see how even chapter 1 and 2 set up some of the things that will feature in the Exodus.

What is Jonah's challenge for a prophetic-future focused Christian? There is a widespread idea of some prophecies being conditional on our response, and others being unconditional. The more we look at it in the Old Testament the more it seems this distinction is not often all that clear in the prophecy and its wording. We are intrigued by some of the implications for reading and applying prophecy today, especially as Adventists.

Reading last-day prophecies with hope rather than fear is a profound perspective shift. We can't help focus on the Sabbath commandment, which features so prominently in in the "Seventh-day Adventist" name and also in our reading of last-day prophecy. It is striking that Jesus stirred up considerable controversy over his Sabbath actions, and the lesson this week has an intriguing description that leads us into a broader discussion.

Moral growth and moral decline may be intertwined throughout history. The story of Ruth is well-known and widely loved, and for good reason. It's a love story, with vivid characters and fabulous prophetic echos of Jesus the Redeemer. Interestingly, it also intersects with the idea of moral decline that came up in last week's episode. We are challenged to look deeper than the all-too-easy dismissive judgementalism that can be so tempting.

How to "preach our unique remnant message" while staying alert to the challenge that we too can fall into the "heinous sins described in Rev 13"? The first situation sounds like confidence and an assurance of being right, while the second is all about recognising the insidious ways we can become the monster we claim to fight. Probably each individual christian feels more at home in one or the other of these extremes, and there are plenty of positions in between. It is humbling to recall the experience of David accusing himself after a story from the prophet Nathan.

The Psalms explore themes of suffering, judgement, good and evil. However, it is possible this is due to such things being an almost universal part of human experience. The lesson this week asks us to consider how Psalm 67 might inform our understanding of the role of God's people in end times. At first glance it seems more interested in telling us about the role of God himself, and it is possible that the application to God's people might be more timeless.