QUESTIONS

ADVENTISTS
ASK

Daniel Bediako, PhD, Daniel Berchie, PhD, Elikplim Zanthia

Answers to the most common and puzzling
questions in Adventism
Copyright © 2016 by Daniel Bediako, PhD, Daniel Berchie, PhD, Elikplim
Zanthia (B.A. Hons)
First Published by The Advent Press, Ghana, Accra
Printed in Ghana
All Rights Reserved
First Printing, August 2016

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Unless otherwise indicated, all Scripture quotations are taken from the King
James and the New King James Versions of the Bible. Copyright 1965 by
The Lockman Foundation. Used by permission of Zondervan Publishing
House, Grand Rapids, Michigan 49506.
Bediako, Daniel. Berchie, Daniel. Zanthia, Elikplim.
Questions Adventists Ask

1. Biblical Practices—Christianity
2. Choices, Culture, & Doctrine
3. Spirituality—Christian Life
I. Title
ISBN: 9964-962-26-6
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 Contents
FOREWORD
Lesson 1 - The Trinity
Lesson 2 - The Creation Story: Literal or Non-Literal
Lesson 3 - Stewardship
Lesson 4 - Dancing in the Church
Lesson 5 - Homosexuality
Lesson 6 - Funeral Celebration on Sabbath
Lesson 7 - Wedding: Biblical Perspective
Lesson 8 - Christmas
Lesson 9 - Easter
Lesson 10 - Jewelry in the Old Testament
Lesson 11 - The Use of Jewelry in the New Testament
Lesson 12 - Marrying Unbelieving Partner
Lesson 13 - The Use of Musical Instruments in Worship
Lesson 14 - Spiritism
Lesson 15 - The Sabbath, Fire, and Cooking
Lesson 16 - Speaking in Tongues in the New Testament
Lesson 17 - Biblical Interpretation: The Steps
Lesson 18 - Biblical Interpretation: Example ─ 1 Pet 3:18-22
Lesson 19 - Witnessing: A Joyful Activity for Christ’s Followers
 FOREWORD
As pastor-teachers of the Seventh-day Adventist Church, we receive
many questions from the youth whenever we have the opportunity to meet
with them, such as youth camps and GNAAS congresses. We have also
observed that while the Adventist church in Ghana encourages Sunday
evening Bible studies, our congregations do not have organized, written
material to be used as study guides. With this backdrop, the editors of
Questions Adventists Ask (volume 1) have put together carefully selected
topics that are of interest to most Seventh-day Adventists. This volume
provides answers to a number of questions that Adventists either ask or are
confronted with. This and subsequent volumes are intended to be used in our
congregations as study guides, especially on difficult biblical texts or
theological questions.
The nineteen articles in this volume have each been written with the
average reader in mind. The editors have avoided technical language so as
to make reading smooth and enjoyable. The topics covered in this volume
are relevant not only for the ordinary church member, but also for teachers,
elders, and pastors. Since the volume is intended as a study guide, it has
been translated into Twi for wider usage.
We wish to express our appreciation to the Southern Ghana Union
Conference and the Northern Ghana Union Mission as well as their
respective fields for the support and encouragement for this work. Special
thanks also to the management of the Advent Press for the sponsorship and
production of this volume.
Finally, as you read this book we believe that you will find valuable
insights from it that will help you not only to appreciate the biblical text but
also that will strengthen you in your Christian life.

Daniel Bediako Daniel Berchie Elikplim Zanthia

 Lesson 1 - The Trinity

Of all Christian teachings, the doctrine of God is most difficult to

explain. This is so because our finite human mind cannot fully comprehend
the infinite God. At the center of this doctrine is the concept of the Trinity or
the Godhead, by which is meant that God is one in essence but three in
person. Thus, Christians generally believe in one God—a triune God—not
three Gods. But if God is one, how can there be a trinity? And if there is a
trinity, why do we believe there is one God?
Scripture tells us that there is one God: “Hear, O Israel! The LORD is
our God, the LORD is one” (Deut 6:4; cf. Isa 45:5-6, 21-22; 1 Cor 8:4-6).
Yet the oneness of God as consistently expressed in Scripture does not
preclude a plurality of persons within the one true God; it only precludes the
recognition and worship of demonic and/or human-made gods as was
current in the surrounding cultures of the Israelites (e.g., Exod 20:2-4).
While stressing the oneness of God, the same Scripture says that the Father
is God (Matt 27:46; 1 Cor 8:6), the Son/Christ is God (John 1:1; 20:28; 2
Pet 1:1), and the Holy Spirit is also God (Acts 5:3-4; 2 Cor 3:17-18). These
persons, the Father, the Son, and the Holy Spirit, constitute the Trinity or
Godhead.
The concept of the trinity is not explicit in the Old Testament, though it
is not completely absent. The divine summons in Gen 1:26 (“Let us make
man in our image, according to our likeness”) has generally been understood
to have the Godhead in view (cf. 3:22; 11:7-8; Isa 6:8). The “the angel of
the Lord” who appeared to Moses in a burning bush (Exod 3:2) calls
Himself “the Lord,” “God” (vv. 3-4), and “I Am” (v. 14). It is this “angel of
the Lord” whom God sent to lead Israel to Canaan (23:20-21; cf. 14:19) and
who appears in Josh 5:13 as the “commander of the army of the Lord.” In Ps
45:6-8 (cf. Heb 1:8-9) God is anointed by God, suggesting, as in the above
texts, that there is more than one divine person. Isa 63 presents three divine
persons: the Lord/Father (vv. 8-11,16), the Angel of His Presence (v. 9),
and His Holy Spirit (vv. 10-11,14; see also 42:1; 48:16; 61:1-3). As in Isa
63:16, God is also called Father (e.g., Deut 32:6; Isa 64:8; Mal 2:10).
There are also references to a God-Son: “For a child will be born to us, a
son will be given to us . . . And His name will be called Wonderful
Counselor, Mighty God, Eternal Father, Prince of Peace” (Isa 9:6). Isa 53
refers to a Servant whom the Lord caused to bear the iniquity of others (vv.
6,10-11). This Servant is universally understood to refer to Christ, and is
distinct from the Lord (i.e., the Father) and the Spirit (Isa 42:1; 48:16).
Similarly, Dan 7:9-14 presents two divine beings: the Ancient of Days who
presides over the judgment and one like the Son of Man to whom everlasting
kingdom is given. The anointed Messiah (Dan 9:25), the man dressed in
linen (10:5-6), and Michael (10:13,21; 12:1), all refer to the Son of Man.
Finally, as in Isa 63, there are references to the Holy Spirit, sometimes with
personal characteristics (e.g., Gen 6:3; Isa 48:16; 63:10-11).
Turning to the New Testament, the Father, the Son, and the Holy Spirit are
presented as distinct persons. God the Father is referred to many times
(John 5:36-37). The Father sent the Son to save the world (John 3:16-17).
The Son obeyed the Father (Matt 26:39-42), whom He calls “My God”
(Matt 27:46). Christ is the Son (Luke 22:67-70) and is God (John 1:1;18
(NIV) Col 2:9; Tit 2:13). This God-Son was crucified, but He arose from
the dead and returned to the Father (John 20:17). Subsequently, the Father
and the Son sent the Holy Spirit (Acts 2:33) who is Himself God (Acts 5:3-
4), and has personal characteristics (John 16:7-13; Acts 13:2,4; 16:6-7).
Some believe that there is one God but reject the concept of trinity.
For them, Father, Son, and Spirit are manifestations of a single divine
person. This view encounters insurmountable difficulty in passages where
three divine persons are seen taking distinct actions simultaneously. For
example, at Jesus’ baptism, the Spirit descended in the form of a dove, and
the Father called out from heaven, “Thou art My beloved Son” (Mark 1:10).
Further, because the Father sent the Son to the earth, and because the two
sent the Spirit, it follows that the Son is not the same person as the Father
and that the Spirit is distinct from the other two persons.
There is a trinitarian formula, which presents the Godhead as
consisting of three co-equal and co-eternal persons who, while distinct, are
an undivided unity (Matt 28:19; 2 Cor 13:14; 1 Pet 1:2; Jude 20-21). For
example, “Go therefore and make disciples of all the nations, baptizing them
in the name of the Father and the Son and the Holy Spirit” (Matt 28:19).
Note that baptism takes place not in the ‘names’ but in the ‘name’ of the
Father, the Son, and the Holy Spirit. This implies that while the persons of
the Godhead are distinct, they are indissolubly united in essence and nature.
 Because God is one in three, the terms Father, Son, and Holy Spirit
may best be understood in terms of function as opposed to relation. In this
regard, the Father sends the Son (John 3:16-17), the Son accomplishes His
task (John 19:30), and the Holy Spirit continues (John 14:26). When
understood in terms of function, we do not need to ask whether the Son was
really born by the Father, or whether the Father and the Son are superior to
the Spirit. So, even though Mary was “found to be with child by the Holy
Spirit” (Matt 1:18), the Spirit is not the Father of the Son, who is Himself
“Eternal Father” (Isa 9:6). We worship one God who reveals Himself in
and consists of three, distinct persons who participate in one substance and
coexist in unity. This doctrine is biblical, even if it remains a mystery.
 LESSON 2 - T HE CREATION STORY: LITERAL OR
NON-LITERAL
Many Christians believe that Genesis 1 is an important passage
without which we would not fully be informed about how the heavens and
the earth came into existence. This chapter points to God as the Creator of
the heavens and the earth and everything in them. However important this
passage is to Christians, different views have been held with regards to the
character of the creation account. Some believe that God created all the
things mentioned in the chapter within six literal days (i.e., historical view).
Others think that God did not create these objects in six literal days; it is the
author who artificially arranged God’s creation into a six-day framework
(i.e., literary view). Which of these two views is correct? Should one adopt
the first view or the second view, and what implications are there for each
of these views? In an attempt to answer these questions, we would need to
understand the genre or literary category of Genesis 1. On the one hand, if
we discover that the passage is a historical narrative, then we are more
likely to adopt the first view. On the other hand, if we discover that the
passage is a piece of poetry, we may lean towards the second view.
Biblical scholars have for so long considered Genesis 1 as poetry
because it contains some recurring terms such as “and there was evening
and there was morning” (Gen 1:5, 8, 13, 19, 23, 31). In recent decades,
however, studies in biblical Hebrew have shown that Genesis 1 is a
historical narrative text. This means that we should interpret the text as a
factual narration of God’s creation. The conclusion that Genesis 1 is a
historical narrative is based on several factors, enumerated below.
First, the types and functions of Hebrew verbs in Genesis 1 are
those that have been found to be typical of narrative texts. The most common
clause type in the chapter may be called ‘and’+imperfect clause. In Hebrew
there are two main ‘tense’: the perfect and the imperfect. Generally, the
perfect relates past events as a whole, while the imperfect relates events
that are progressive or yet to be done. When the word “and” is affixed to a
perfect verb, that verb relates events that are yet to take place. However,
when “and” is affixed to the imperfect verb, that verb narrates past events in
a sequential manner. Many Hebrew grammarians agree that in narrative texts
(texts that narrate historical events) the major clause type is the
‘and’+imperfect clause. There are ninety-six clauses in the chapter,
representing more than ten different clause types. Out of the ninety-six
clauses, forty-nine (51%) are ‘and’+imperfect clauses. As in other narrative
texts, this clause type presents the divine actions of creation in a linear
fashion.
Second, the presence or absence of three elements in a biblical text
can tell the genre of that text. These elements are (1) agent orientation (i.e.,
whether an agent takes actions), (2) contingent temporal succession (i.e.,
whether the actions are presented in a sequential order), and (3) projection
(i.e., whether the actions are expected to take place in the future). A
characteristic feature of historical narrative or story is that it is agent-
oriented and the events progress in a sequential order, but there is no
projection. This is exactly what we find in Genesis 1. As already stated, the
events of creation are presented in a sequential order. Sequence in Genesis
1 is highlighted in several ways: (1) the author chronologically numbers the
days of God’s activity (i.e., days 1, 2, 3, etc); (2) the consistent use of
‘and’+imperfect verbs that describe the six-day creation in a sequential
chain of completed events; and (3) the author uses the name “God” thirty-
one times, a repetition that suggests that the actions of God are successive in
time. Poetry does not have this feature.
Third, there are three communicative perspectives in Genesis 1,
namely (1) report of speeches/commands, (2) report of activities following
the speeches/commands, and (3) the writer’s closing remarks. These
communicative perspectives are more characteristic of narrative, but less of
poetry.
Fourth, certain Hebrew language particles can help determine
whether a given text is prose/narrative or poetry. These particles include the
definite article, direct object marker (a sign that shows the word that
follows is a direct object of the verb), and relative particle. A passage that
contains 5% or less of these particles is deemed poetic, 15% or more is
prose, 5-10% is probably poetic, and 10-15% is likely prose. In Genesis 1,
these particles represent about 25% of the total number of words, meaning
that the passage is a narrative.
The reading of Gen 1 as a narrative accords with the linear structure
of the passage. There is a linear progression from an introduction (1:1-2) to
day one (1:3-5), day two (1:6-8), day three (1:9-13), day four (1:14-19),
day five (1:20-23), day six (1:24-31), and day seven (2:1-3). At the end of
each of days one through six, the phrase “and it was evening and it was
morning” recurs. This recurrent phrase highlights the fact the creation days
are literal days, comprising “evening” and “morning.” A symmetric
structure has long been observed in the creation narrative as follows:

Day Day
1 Light (1:3-5) 4 Lights (1:14-19)
2 Firmament (1:6-8) 5 Inhabitants (1:20-23)
sky birds

seas fish
3 Dry land (1:9-10) 6 Land Animals (1:24-25)
Vegetation (1:11-13) Human beings (1:26-31)

From this structure we can see that the creation activities are grouped into
two triads of days. In the first triad (i.e., days one-three) regions are
created, and in the second triad (i.e., days four-six) inhabitants
corresponding to the regions are created. The symmetry is neither
coincidental nor merely artistic; rather, it portrays how purposefully God
designed His creation. The two structures evident in the passage—linear
and symmetric—combine to demonstrate that Gen 1 is a sequenced narration
of a six-day creation that was carefully designed and executed.
A careful study of the features of Genesis 1 leads us to conclude that
the historical view makes a better option—that there was a literal, six-day
creation. As we have observed, the creation account shares the specific
characteristics of historical narrative texts. In this chapter the inspired
author gives us a literal and reliable account of God’s creation of life on
earth as it actually took place in six days, followed by a Sabbath rest on the
seventh day. Those who interpret the creation story as a merely ‘literary’
account do so by deliberately overlooking the explicit features of the
narrative that call for a ‘historical’ interpretation.
 LESSON 3 - STEWARDSHIP
What is Stewardship? To some, stewardship is about tithing. For
many others, the subject of finances should be off limits when discussing
stewardship. However, the Bible doesn’t portray us as owners of anything.
Rather, it tells us very clearly that God Himself is the ultimate owner of all
things (Ps 24:1). As the ultimate owner of everything, God delegates and
distributes a certain measure of material means to each and every person.
This sections comes to address the various questions raised on the subject
of stewardship to help us appreciate what it means to be a steward and how
we can be stewards for God.
In biblical times, it was common for wealthy persons to employ a
special servant to oversee and manage their household. This servant was
known as the “steward,” and it was the steward’s responsibility to make
sure the affairs of the home were running according to the owner’s wishes.
All purchases pertaining to home life went through the steward, right
down to the ingredients that would be purchased to make the meals that the
owner wanted. Yet at the end of the day, a steward was not an owner. A
steward was simply a servant who had been trusted to make decisions on
behalf of his or her master. This understanding applies today for Christians.
Believers in Christ are not owners, they are care takers; they make certain
that the resources they have been entrusted with by God are put to proper
use for Him. The term “stewardship” derives from this role; it’s the activity
of making sure the Lord’s resources are being used to accomplish His
agenda.
Broadly defined, stewardship is the appropriate use of God’s
creation both for our living and for the worship of Him who created us.
Under this discussion, we shall examine stewardship as it relates to our; (1)
talents, (2) treasure, (possessions) (3) temple, (body), (4) time, and (5)
environment.
Stewardship of talents relates to the employment of our energy, skill,
influence, gifts, or ability (Exod 31:2-6; Neh 2:1-5; Job 29:12; Eccl 9:10;
Prov 10:4; 14:23; 21:25; 23:4) for the service of God and humanity. This
means some are born gifted with some abilities. It follows that all these gifts
must be used for the edification of the church and humanity. Following the
fall of the human race, God has a heart to save each sinner (2 Pet 3:9; John
3:16), and He’s chosen the Church as His primary tool to accomplish this.
Paul described the spiritual gifts bestowed on believers for the benefit of
the church body (Rom. 12:4–8; 1 Cor. 12; Eph. 4:7–14; 1 Peter 4:10, 11).
These gifts are skills and abilities, given by God and placed at the
believers’ disposal are to be used as the Spirit directs; they serve to enrich
and upbuild the fellowship of believers.
Stewardship of treasure deals with the use of our wealth (material
or financial) to worship God and to become channels of blessing to others
through the return of tithes and offerings (Gen 14:18-20; 28:22; Exod 25:1-
2; Lev 27:30; Num 18:21-32; Deut 12:6-17; 14:22; 16:17; 26:12; 1 Chron
29:14; 2 Chron 31:5-6; Neh 13:12; Ps 96:8; Prov 3:9; Mal 3:8-12), making
contributions towards projects (1 Chron 29:1-17; Ezra 2:69), payment of
taxes (2 Chron 24:6-9; Neh 5:4), and sharing with others (Exod 23:11; Lev
19:10; Deut 15:1-18; 26:12; Prov 28:27; Isa 58:7). The temperate and
charitable use of wealth is a godly value. God doesn’t just want to do work
in the world; He also wants to do work in His people. Caring for the poor,
the old, the incapacitated and engaging in special needs ministry is a way of
showing to others how God has blessed us. Note that, stewardship of
treasure has two dimensions: showing to God that He owns our money and
proper use of our money to bless others. This has a healthy effect on the
human heart. It trains people to have a different attitude toward their
possessions and wealth. It frees them from being consumed by coveting
because they’re always focused on what God wants, not what they want (1
Tim 6:10). It also rescues them from having a hoarder’s mentality because
they see what’s theirs as God’s, and they can therefore trust and rest in His
ultimate provision for their lives (1 Tim 6:17). Finances certainly are not
off limits when it comes to stewardship. In fact, they’re an integral part of it.
When we see ourselves as stewards instead of owners of our resources, and
when we start to act like stewards committed to God’s causes, we
experience the kind of blessings He promised.
Stewardship of temple refers to respect for human life (Gen 9:5,6;
Exod 20:13; Lev 24:17), moderate use and care for our bodies (Exod
18:18-19; 20:8,10; Prov 23:4; Eccl 4:8; 11:10), proper diet (Lev 11:1-47;
Deut 14:3; Dan 1:8), and procreation (Gen 1:28; Prov 22:6; 23:13). In
keeping with the biblical injunction, we must foster healthful living and
share it with others whom we can reach since it is God’s desire that we
“prosper in all things and be in health” (3 John 2). The Seventh-day
Adventist Church Manual states, “We belong to God, body, soul, and spirit.
It is therefore our religious duty to observe the laws of health, both for our
own well-being and happiness, and for more efficient service to God and
our fellow men” (1995, 148).
Stewardship of time includes working and resting at the appropriate
time (Gen 2:1-3; Exod 20:8,10; 35:1; Prov 6:6-10), realizing that there is
time for everything (Eccl 3:1-8; 9:10; cf. Prov 20:4). Time is a precious gift
of God. It is the stuff of which life is made. How it is used says a great deal
about one’s stewardship—one’s relationship with the Creator. The biblical
writers speak to the shortness of time and the necessity of making the most
of it. It may seem like there aren’t enough hours in the week to get
everything done. That may be true or it may be that youare not using your
time as efficiently as possible. Time management is important because of the
brevity of our lives. Our earthly sojourn is significantly shorter than we are
inclined to think. As David so aptly points out, “You have made my days a
mere handbreadth; the span of my years is as nothing before you. Each man’s
life is but a breath” (Psalm 39:4-5). The apostle James echoes this: “You
are a mist that appears for a little while and then vanishes” (James 4:14).
Indeed, our time on earth barely registers on the eternal radar screen. To
live as God would have us live, it is essential we make the best possible
use of our allotted time. Moses prays, “Teach us to number our days, that we
may gain a heart of wisdom” (Psalm 90:12). Therefore, even how
productive we use our time at work and in school is very important. Our
attitude toward time usage; procrastination, lateness, flouting deadlines,
must all be checked. Time is to be used in the development of one’s self and
in the expression of neighborly love. Paul urges “making the most of the
time, because the days are evil” (Eph. 5:16), and he notes that “it is full time
now for you to wake from sleep” (Rom. 13:11). Jesus counsels His
followers to work while it is day (the time of opportunity), for “night
comes, when no one can work” (John 9:4).
Stewardship of the environment has its origin at creation. Adam and
Eve were created stewards over God’s creation: they were to subdue the
earth, rule over all other creatures, and work and keep the garden (Gen
1:26, 28; 2:15). After the intrusion of sin, stewardship took on additional
dimensions in that it became a means of self-sustenance (Gen 3:17-19) and
required the use of material possessions for the worship of God (e.g., Gen
4:2-4; 28:22; Lev 27:30; Deut 14:22). Nonetheless, stewardship rests on
the acknowledgement of God’s ownership over creation (Gen 1:1, 27; Deut
10:14; Ps 24:1; Isa 42:5; 45:12, 18) and the recognition that humans, as the
image of God, are responsible for the management of God’s property on
earth (e.g., Gen 1:26; Ps 8:6) for our own good. In here, we discover that
we are responsible for the environment, and that if the environment is
affected, we are also affected. In effect, if we care for the ecosystem, we
care for ourselves. How we take care of God’s church speaks much of our
responsibility as stewards. Improper maintenance such as; littering our
surroundings, needless felling of trees and animosity toward animals,
especially the unclean ones, need to be reconsidered. Caring for the
environment in several ways (Gen 1:26, 28; Exod 20:10; 23:10-11; Lev
24:18; 25:2-7; Deut 20:19-20) is an aspect of our responsibility to the
environment which cannot be overlooked.
Based on the above points, we can see that stewardship is not
merely a synonym of tithing, but a broad concept which involves the
appreciative and responsible use of our lives and substance to glorify God.
In other words, stewardship is doing all it takes to be the image of God.
Because stewardship responsibility requires loyalty and accountability,
divine commands serve to regulate this relationship (e.g., Gen 2:16, 17;
Exod 20:1-17). Thus, we can be faithful stewards only when we conform to
the will of God as expressed in His commandments (cf. Deut 10:12-20;
Eccl 12:13). Human life, then, becomes more meaningful once we recognize
our stewardship relation to God.
Moreover, the Bible teaches that Christians will be rewarded in
heaven for their faithfulness to God (1 Cor 3:11–15, 2 Cor 5:10), and our
stewardship over His resources is an important factor in our faithfulness. In
other words, the way we spend what we have here will affect our reward in
the kingdom to come. When we make God’s purposes our purchase
priorities, we’re assured of an abundance of heavenly treasure (Matt 6:19–
20; Phil 4:17).
God delegates the authority to work and to take care of creation to
humanity; the care and stewardship of creation is a part of our mission as
Christians. And with all that God has given to us, there’s an expectation that
comes with it. This expectation can be summarized by the word
“stewardship.”
In the book, the Seventh-day Adventist Believe, we read
We are God’s stewards, entrusted by Him with time and opportunities,
abilities and possessions, and the blessings of the earth and its
resources. We are responsible to Him for their proper use. We
acknowledge God’s ownership by faithful service to Him and our
fellowmen, and by returning tithes and giving offerings for the
proclamation of His gospel and the support and growth of His church.
Stewardship is a privilege given to us by God for nurture in love and
the victory over selfishness and covetousness. The steward rejoices in
the blessings that come to others as a result of his faithfulness—p.301.
 LESSON 4 - DANCING IN THE CHURCH
The Bible makes several references to dance in both secular and
religious contexts. In the ordinary sense, dance is a symbol of rejoicing as
opposed to mourning (Job 21:11; Ps 30:11; Eccl 3:4; Jer 31:4, 13; Lam
5:15; Matt 11:17). Women often celebrated the victories of the Israelite
army through singing and dancing (Judg 11:34; 1 Sam 18:6-7; 21:11; 29:5).
References to dance are also found in the contexts of family reunion (Luke
15:25), birthday (Matt 14:6; Mark 6:22), and possibly weddings (cf. Jer
31:3, 13; Matt 11:17; Luke 7:32). In such cases, we can speak of dance as
social amusement. In religious contexts, there are both negative and positive
references to dance. Negatively, in Exod 32:6,18-19 the Israelites danced
during their worship of the golden calf. The prophets of Baal also hurled
themselves during their contest with Elijah (1 Kgs 18:26). Positively, the
Israelite women may have danced to celebrate God’s victory over the
Egyptians (Exod 15:20-21). It appears also that during some of the major
Israelite festivals, the ladies engaged in festal dances (Judg 21:19-23). King
David also danced during the removal of the Ark of God (2 Sam 6:14-16; 1
Chron 13:8; 15:29). Finally, the psalmist encourages the believer to praise
God in a joyful manner that could include dance (Ps 149:3; 150:4). It must
be noted that several Hebrew terms have been translated with the English
word “dance.” The Hebrew noun translated “dance” in Ps 149 and 150, for
example, could probably refer to a musical instrument rather than the
activity of “dance.” This notwithstanding, the idea of dance is not
completely absent in such cases where the same noun is used.
The brief review of the passages dealing with dance suggests that
women often engaged in the dancing (e.g., Exod 15; Judg 11; 1 Kgs 18). But
men also danced (e.g., David), and in several passages the reference to
dance is general enough to include both men and women (e.g., Eccl 3:4).
Scripture does not prohibit or condemn dancing. Yet apart from the incident
of Salomey in a highly secular setting (Matt 14:6; Mark 6:22), biblical
dance is not a disco-type dance or the Western social, couple dance.
If Scripture does not prohibit dancing, why do some churches such
as the Seventh-day Adventist Church discourage dancing in the church? This
is a good question, but we must note that Christians are not mandated to
import everything that was practiced in ancient Israel into the church. It is
hermeneutically wrong to assume that anything that Scripture does not
prohibit is allowable in the church. With regards to the issue of dancing,
however, the general attitude of the Seventh-day Adventist Church seems to
be influenced partly by the negative aspects of dance, especially as
associated with Western dance. Ellen White’s statements have also
contributed to the church’s attitude towards dancing.
For example, she writes:
David’s dancing in reverent joy before God has been cited by pleasure
lovers in justification of the fashionable modern dance, but there is no
ground for such an argument. In our day dancing is associated with folly
and midnight reveling. Health and morals are sacrificed to pleasure. By
the frequenters of the ballroom God is not an object of thought and
reverence; prayer or the song of praise would be felt to be out of place in
their assemblies. This test should be decisive. Amusements that have a
tendency to weaken the love for sacred things and lessen our joy in the
service of God are not to be sought by Christians. The music and dancing
in joyful praise to God at the removal of the ark had not the faintest
resemblance to the dissipation of modern dancing. The one tended to the
remembrance of God and exalted His holy name. The other is a device of
Satan to cause men to forget God and to dishonor Him (AH 515).
In this statement White clearly differentiates between “dancing in reverent
joy before God” and “fashionable modern dance”—the first is positive and
the second is negative. Certainly, not every dance is spiritually uplifting,
whether in or outside of the church. We may also recall that while the
playing of instruments occupied a significant part of temple worship in the
Old Testament (1 Chron 16:1-7, 37-42; 25:1-31; 1 Kgs 10:12; 2 Chron
5:12-14; 29:25-28; Ezra 3:10-11; Neh 12:27-42), dancing did not constitute
part of the temple worship. Nonetheless, we must be careful to conclude
simply that dancing is an amusement that has no place in the church. In the
first place, the circumstance of temple worship in Old Testament times is
different from that of our worship today, so that we do not need to insist on
strict correspondence in the constituents of worship. Secondly, the scriptural
passages we have cited above demonstrate that believers can engage in an
appreciative dance, expressing their heartfelt gratitude to God through the
bodily movement. Particularly, the instance of David’s dance before the Ark
of God indicates that dance can express solemn and holy joy in the Lord.
We may conclude that dancing does not need to be liturgized in
church worship. In other words, we do not have to include ‘dance time’ in
the worship program where the church members are encouraged to dance;
otherwise worship will lose its meaning and focus. However, we should not
discourage spontaneous, spirit-filled acts of bodily movement, dance, or
even regulated movement of the choir when singing during church service.
 LESSON 5 - HOMOSEXUALITY
Sex is one of the gifts of God to humanity. As a gift, it has to be
enjoyed but not without parameters. In creation, God created male and
female as sexual partners (Gen 1:26-28). Animals were created as male
and females to fulfil the creator’s command to multiply for His glory (vv.
21-22). This suggests that sexual behaviour of human beings and animals is
defined between male and female.
After the fall of humanity, the gift of sex was modified by human
sinful appetite. No boundaries were set. Sin has marred and maimed the
original beauty of God’s creation, of which sexual orientation is not
excluded. Gen 6:5 echoes this sentiments as The LORD saw that the
wickedness of man was great in the earth, and that every imagination of the
thoughts of his heart was only evil continually (RSV). Homosexuality has
become a sensitive topic in our modern times both at religious and national
levels. It is defined as intimate sexual relations between people of same
sex. For example, the men of Sodom insisted to have sex with angels that
were in the house of Lot (Gen 19:5). This means that human sexual
perversion had been in existence since time immemorial. Lev 18:3-5 reads,
You must not do as they do in Egypt, where you used to live, and you must
not do as they do in the land of Canaan, where I am bringing you. Do not
follow their practices. You must obey my laws and be careful to follow my
decrees. I am the LORD your God. Keep my decrees and laws, for the man
who obeys them will live by them. I am the LORD (NIV). In the following
verses, God prohibited incestuous, bestial and homosexual practices among
the children of Israel (vv. 6-23). This means that the neighboring nations
were into these sexually perverted practices; hence, these perversions
became their cultural values. These sexual behaviors accounted for the
destruction of the Canaanites (v. 24). These sexual perversions attracted
death penalty for the Israelites (v. 29). The children of Israel were to be
different in their sexual orientation (Num 31:18, 35; Jud 19:22; Ezek 16:17).
Those who are not called by God can choose to have their definition of
sexual orientation but those called by God adhere to His standard and
definition of sexual orientation. Ultimately, all shall be accountable to Him!
God called the people of Israel to be separated from other peoples
and unto Him alone as special people (Exod 19:5). Israel had known the
cultural values of their neighbours. For example, they knew of the cutting in
the flesh for the dead as practiced by the Egyptians (Lev 19:28). The
Egyptians cut their faces, arms, and legs as a sign of respect for the dead
and propitiatory offering to the gods who presided over death and grave.
Since God had made a covenant with Israel to be their only God, such
cultural practice would distort Israel’s relationship with God (Exod 20:1-
3). That was why God commanded them not to practice such a ritual for the
dead. God is one and only. This gospel truth is non-negotiable. Any cultural
values/practices that blur the nature of God and His status are strongly
discouraged in His word.
In the New Testament times, homosexuality was being practiced by
pagans. In fact, the Greek culture regarded it as the noblest form of love. It
was associated with paganism (devotion to gods). This was a cultural
practice which had its source from human understanding.
Paul mentions homosexuality as one of the sins that can prevent one
from entering the kingdom of God (1 Cor 6:9; see also 1 Tim 1:9). It is
important to note that all the sins, including homosexuality, can prevent one
from entering the kingdom of God. Like fornication, idolatry, theft,
covetousness, robbery, homosexuality is societal cultural norm of pagans.
While it s important to stress God’s repulsive attitude towards
homosexuality, He equally detests every other sin.
It has been said by some that homosexuality tendency is genetic. By
this, they claim that they are born with it and that nothing can be done about
this condition. Scripture unequivocally says that it is one of the sins that can
exclude people from enjoying eternal bliss with Jesus. Jesus has power to
alter what has been marred by sin. Paul refers to the former sinful
conditions of the Corinthian believers. Jesus saved them from these
conditions. This means that a homosexual also needs salvation as a
fornicator or a thief needs it (1 Cor 6:9-10). Verse 11 summarizes and such
were some of you. But you were washed, you were sanctified, you were
justified in the name of the Lord Jesus Christ and in the Spirit of our God
(RSV).
In her counsel to the last day church, Mrs. White states: Sodomitish
practices which brought the judgment of God upon the world, and caused it
to be deluged with water, and which caused Sodom to be destroyed by fire,
are fast increasing. We are nearing the end. God has borne long with the
perversity of mankind, but their punishment is no less certain. Let those who
profess to be the light of the world, depart from all iniquity (RH Nov. 10,
1884).
By way of summarizing, sexual intercourse is to take place between
male and female who are married. Any sexual orientation that does not fit
into this divine arrangement is ungodly and detestable in the sight of God.
However, just as Christ died for the thief, robber, fornicator, lair, drunkards,
so also the homosexual stands the same chance of experiencing His saving
grace and power of transformation.
 LESSON 6 - FUNERAL CELEBRATION ON SABBATH
Is funeral service a religious or secular activity? Can a Seventh-day
Adventist observe funeral rites on Sabbath? These are the questions a lady
once asked. I tried to answer them from biblical perspective on the meaning
of Sabbath observance and funeral observance in Ghanaian setting.
Observance of funeral rites on Sabbath is an important issue to consider
since funeral celebrations are integral in Ghanaian society.
According to Scripture, God sanctified the Seventh-day Sabbath as a
special day of rest and a holy convocation for His people (Gen 2:3; Exod
20:8-11; Lev 23:3). The Ten Commandments capture the observance of the
Seventh-day Sabbath as a moral obligation. The first four of the
Commandments enjoin human beings to have right relationship with God
whereas the last six prescribe acceptable human relationship rules of
happiness and co-existence. The seventh-day is the Sabbath of the Lord
God (Exod 16:23; 20:9). Therefore, it becomes our responsibility we have
towards God. The Commandments have been termed by many biblical
theologians as universal laws. This means that they are applicable in
summarizing our responsibilities to God and our fellow human beings
(Mark 12:30-31).
How was the seventh-day Sabbath observed in biblical times? No
physical works were done on the Sabbath. These works include sowing,
tilling the land, pressing of wine, gathering of woods for fire, cooking,
building etc. Notably, business transactions among the Israelites and with
non-Israelites were also prohibited during Sabbath (Neh 10:31; 13:15-22).
This law was to be obeyed by every Israelite, slaves, strangers and even
animals in the walls of Israel (Exod 20:10). As a universal moral law in
recognition of God as the creator and redeemer, the Sabbath should be
observed as a holy day (Exod. 20:10; Deut 5:12-15). Mrs. Whites’ counsel
is insightful: On Friday let the preparation for the Sabbath be completed.
See that all the clothing is in readiness, and that all the cooking is done. Let
the boots be blacked, and the baths be taken. It is possible to do this. If you
make it a rule, you can do it. The Sabbath is not to be given to the repairing
of garments, to the cooking of food, to pleasure seeking, or to any other
worldly employment (Child Guidance, p. 529). It should be mentioned that
in her time bathing took more hours. This might have necessitated its
mention here. Generally, the counsel helps us to observe the Sabbath in
perspective.
It is helpful to appreciate funeral rites in biblical times in the context
of Sabbath observance. When a person dies, he/she is buried within
twenty-four hours or on the same day. Usually, the body is washed, anointed
with aromatic ointments and wrapped in a cloth (John 12:7; 9:39; Acts
9:37). After burial, aromatic spices are applied to delay decomposition of
the body (2 Chr 16:14; Luke 24:1). Sympathizers and mourners wailed as
the body laid in state (Matt 9:23; Mark 5:38). Procession of mourners to the
burial site was part of the rituals (Gen 60:6-13; Eccl 12:5; Jer 9:17; Amos
5:16). Bodies were either buried in the grave or tomb. These funeral rites
required time and attention. The fact that the disciples of Jesus needed to
bury Him before Sabbath hours suggests that funeral rites were exclusive to
other days (Mark 15:42). As custom demanded, the women had to visit the
tomb with aromatic spices after burial. But they rested on the Sabbath
(Luke 23:56). No mention is made of bodies being brought to the temple or
synagogue. Funeral celebrations were seen more as social rather than
religious rites. In sum, the weight of the funeral rites made its celebration
on Sabbath less likely.
A comment on funeral celebrations in the early periods of the
Seventh-day Adventist church is important here. There are many instances
that funeral ceremonies were held on the Sabbath. For example, the funerals
of Elder James White, Deacon John White, J. E. Swift, Mrs. Magan, and
Mrs. White were held on the Sabbath (Life Sketches of Ellen G. White, p.
252.4; Review And Herald, Nov. 26, 1889, p. 750; Nov. 5, 1889, p. 696;
6BIO 435.4). At these events, the value of the Christian hope was
highlighted. In comforting a widower, Mrs. White said: I saw [that] they did
wrong in afflicting the afflicted by reproving you for having the funeral on
the Sabbath. I saw they had better been looking at themselves and seeing
where they had erred from the path of duty that God had marked out for them
to go in (14 MR, p. 53). It should be emphasized that preparations for
funeral rites in America were significantly different. When the body is laid
in state, few words and a sermon are delivered after which the body is taken
for burial. The church considered funeral celebration as religious in that it
gives momentary opportunity to reaffirm the Christian hope especially on
the Sabbath. The celebration does not take the entire Sabbath hours. A
member identified with the church is mourned by the church.
 Funeral celebration is part of the social norm of Ghanaian society.
A Ghanaian wants to have a befitting burial and this matters a lot. A member
of the Seventh-day Adventist church is still identified with his/her
biological family. In this case, a member belongs to two families, namely,
church and biological. In a situation that the church organizes funeral for its
member, the actual day of event is held on any other day apart from Sabbath.
But when the family of the deceased organises the funeral, it is often held on
Saturday. The question of whether funeral is a religious or social activity
largely depends on who organises it and the meaning given to its
celebration. Again, funeral being religious does not mean it cannot be held
on any other day apart from Sabbath.
In modern Ghanaian setting, the body is laid in state briefly and
buried on the same day. After burial, the rest of the day continues the
celebration. What can a Seventh-day Adventist do when a family organises
funeral and it becomes necessary to share the sorrow of the family? Or in
what way can the church show support and care on the funeral day when a
member is bereaved?
First and foremost, the Sabbath should still be regarded as the day of
the Lord and that any activity which will not uplift His name be avoided.
Second, a member/church can share in the sorrow with frequent visit prior
to the day of the funeral. Third, if a member/church has the financial means
to support the bereaved, he/she can offer to symbolize a strong affection.
Fourth, a member/church can avail him/herself for any help in preparation
for the funeral. Such selfless gesture can imprint love and care on the minds
of the bereaved. Again, a special early morning visit on the day of the
funeral can be helpful to further strengthen the care. A brief reading of the
Bible and prayer can be beneficial to the bereaved during this special visit.
A member/church can assure the bereaved of continuous intercession on
their behalf at church. Lastly, evening and long visit after church may sum up
love and care shown. The Seventh-day Adventist Minister’s Handbook
sensitively notes: mourners may remember little of what pastors say during
this initial shock, but they will remember the care demonstrated by the
support of presence (2010, p. 196).
In conclusion, observing funeral rites can either be religious or
secular activity. Because of the activities associated with funeral
arrangements in Ghanaian setting, it is advisable that funerals organized by
the church be held on any other day except Saturday. It can still be religious
when held outside Sabbath hours so that no occasion is given for
desecrating the day of the Lord. Ghanaian detailed preparations and
activities of funeral celebrations appear too weightier for proper Sabbath
observance. However, demonstration of love and care can be shown to
share the sorrows of the bereaved.
 LESSON 7 - WEDDING: BIBLICAL PERSPECTIVE
A wedding is a ceremony where people are united in marriage.
Wedding traditions and customs vary greatly between cultures, ethnic
groups, religions, countries, and social classes. There are three legal forms
of marriage in Ghana: the Customary, the Islamic and the Ordinance.
Customary marriage involves performance of certain local customs. There
are as many variations of the custom as the ethnic groups there are in Ghana.
Islamic marriage is a kind of marriage that is made in accordance with
Islamic rules regarding marriage. A marriage made under Islamic rules must
be registered under the Marriages Act, in order to be valid. Ordinance
marriage is regulated by the Marriages Act, 1884-1985. One of the parties
in the intended marriage must give notice of marriage to the Registrar of
Marriage of the district where the marriage will take place. The Registrar
will publish notice of the intended marriage for twenty-one days and then
issue a certificate if no objections are made against that marriage. This is a
straightforward overview of the legal types of marriage that exist and are
valid in Ghana.
Generally, weddings in the ancient Near East were an incredibly
important occasions for families and individuals—just as they are in
modern times. A successful event would have brought honor to the groom,
his family, and the village where he lived. However simple the form
marriage took in ancient times, it should also be considered that wealthy and
important families often used marriages to form alliances with other
prominent families. This was especially true of royal families. For example,
David’s marriages to Saul’s daughter Michal and Abigail, the widow of a
wealthy Judahite landowner, seem like clear bids for influence and property
(1 Sam 18:17–29; 25:2–42).
Later royal marriages were intended to cement political ties between
nations:
• David to Maacah of Geshur (2 Sam 3:3)
• Solomon to Pharaoh’s daughter (1 Kgs 9:16)
• Ahab to Jezebel of Phoenicia (1 Kgs 16:31)
• Jehoram of Judah to Athaliah of Israel (2 Kgs 8:26)
 One of the most enduring wedding customs, the wearing of the veil,
has its origin in the Ancient Near Eastern culture. The position of this
section is to compare the Jewish and the Grecian marriages so as to suggest
that where a particular culture superimposes its practices on the other and
steals the beauty of her practices, rendering it valueless, there is a need for
reconsideration.
In Palestine marriages were arranged by the fathers of the couple.
The rabbis fixed the minimum age for marriage at 12 for girls and 13 for
boys, some waited to learn trade first to get money for the price of marriage.
According to Jewish law, getting married is an exceedingly simple affair.
The bride accepts something worth more than a dime from the groom, the
groom then utters words of acquisition and consecration. A traditional
Jewish wedding is full of meaningful rituals, symbolizing the beauty of the
relationship of husband and wife, as well as their obligations to each other
and to the Jewish people. The dawning wedding day heralds the happiest
and holiest day of one’s life. It is customary for the male and female not to
see each other for one week preceding the wedding. This increases the
anticipation and excitement of the event. Therefore, prior to the wedding
ceremony, both parties greet guests separately.
Jewish tradition likens the couple to a queen and king. The queen
(the bride) will be seated on a “throne” to receive her guests, while the king
(the groom) is surrounded by guests who sing and toast him. At this time
there is a tradition performed where the mother of the bride and the mother
of the groom stand together and break a plate. The reason is to show the
seriousness of the commitment ― just as a plate can never be fully repaired,
so too a broken relationship can never be fully repaired. The wedding
ceremony takes place under a canopy, a symbol of the home that the new
couple will build together. It is open on all sides, just as Abraham and
Sarah had their tent open all sides to welcome people in unconditional
hospitality. The motive to hold the ceremony outside under the stars is a sign
of the blessing given by God to the patriarch Abraham that his children shall
be as the stars of the heavens (Gen 15:5).
Among the Greeks, for a young girl, marriage rites marked three
phases: separation from her home, transition to a new home, and integration
into her new roles as daughter and wife within a new home. The ceremony
itself was marked by the physical transfer of the bride to her new home. The
transfer was a process that took several days, affected much of the
community and affirmed new relationships both inside and outside her
former home. For the bride, it signified a farewell to her maidenhood and at
the same time an integration into her new household.
The wedding ceremony usually lasted three days. Before the
wedding, the bride would spend a final few days with her mother and
female relatives, friends and servants preparing for her wedding at her
father’s house. This pre-wedding ritual is one of the few events in which
women were allowed to participate and celebrate actively.
The actual wedding day began with a nuptial bath, in the women’s
quarters. A specially appointed child carried the bath water, which was
thought to provide a purification of the bride as well as to induce fertility,
showing that the bride and her sexual initiation were the focus of this aspect
of the ceremony.
The wedding feast would follow, although the actual time for the
feast is not clear. Most often the feast would be given by the bride’s father,
but it could also be given by the groom’s father or even the groom himself in
certain situations. Regardless, both families would attend.
Comparing these two cultures and their perspective on marriage, it
should be noted that even though God instituted marriage, it was not
prescriptive—He didn’t suggest how it should be done. As time elapsed,
humans regulated how marriage ceremony should be organized and this
varied from one culture to the other. Cultural practices are unique and
peculiar to every society. It defines the characteristics of a particular group
of people, from language, religion, social habits, music and arts. Culture is
vital because it enables its members to function with one another without the
need to negotiate meaning at every moment. Therefore, if we sacrifice our
cultural values on the altar imitating the culture of others and embrace theirs
at the expense of ours, we make our culture of non-effect.
With this background, the forms of marriage within the Ghanaian
setting may be considered. For instance, the customary or marriage under
ordinance could be a perfect representation of wedding if well-planned.
The belief that marriage ceremony should be expensive and glamorous has
no significance on this spiritual union. All that may be needed would be a
minister licensed by the state to officiate the wedding. Importation of the
Western culture makes it more expensive and drives the thought of
marriage far from most youth today. Duplication of marriage rites; treating
our customary marriage as mere engagement and awaiting the wedding
proper, downplays on our culture and blurs our identity.
 LESSON 8 - CHRISTMAS
The concern within Seventh-day Adventist circles regarding
celebrating the birth of Christ on December 25 has a long history of
discussions. Not unrelated to this is the feast of Easter, commonly
celebrated in memory of His death, resurrection and ascension shall be
discussed in the next section.
It is worth noting that feasts and festivals were a common component
of ancient religious practice in Israel. They were celebrations of divine
provisions or protection. Each major feast recognized a specific aspect of
God’s saving work. Every member of Israelite society participated in feasts,
and as religious observances, it demonstrated a peaceful relationship
between God and his people. (The most significant texts regarding the feasts
of Israel are Lev 23, describing the festivals, Num 28–29, emphasizing the
offerings, and Deut 16, emphasizing pilgrimages). In addition to religious
festivals, Israelites celebrated other feasts, including birthdays, weddings
and personal events. These occasions were not secular, as each event had a
divine blessing.
It is well known that the term “Christmas” is derived from the old
English word “Christmesse,” which means “Christ’s Mass.” The term
originated during the Middle Ages from the practice of having a midnight
Mass on the eve of December 25 to celebrate the birth of Christ.
The exact date of Jesus’ birth is a mystery. At times, the best
propositions are based on uncertain speculations. Puzzling as it sounds, the
date of Christ’s birth was probably somewhere between 6-4 BC. Christians
in the Western part of the Roman Empire began to celebrate “Christmas” on
December 25, a holiday for worshipping Sol Invictus (“the unconquerable
sun”); in the East, on January 6. Both dates coincided at times, in the ancient
calendars, with the winter solstice. So it is doubtful if these dates reflect
any information on the actual date on which Christ was born. According to
Josephus, the great Jewish historian, the story of the “Magi” (Matt 2:16)
suggests that Christ might have been born two years before the death of
Herod the Great. Still, we simply have no way to be sure. The best we can
do is to possibly narrow it down to seasons. The Bible does give us some
clues. The shepherds were in the fields with their flocks at night when Jesus
was born. This may indicate that Jesus was born during the warmer seasons.
During the coldest months like December or January, the shepherds didn’t
sleep in the fields but would bring their flocks into corals.
Christ’s birth couldn’t be in December or January because the
weather in December is a cold one. But the most common explanation is that
Christmas is somehow connected with the Roman cult of the Invincible Sun
(Latin, Sol Invictus), the rebirth of the sun, which was celebrated on
December 25.
Now, let’s consider what the Spirit of Prophecy says regarding
Christmas:
The twenty-fifth of December is supposed to be the day of the birth of Jesus
Christ, and its observance has become customary and popular. But yet there
is no certainty that we are keeping the veritable day of our Saviour’s birth.
History gives us no certain assurance of this. The Bible does not give us the
precise time. Had the Lord deemed this knowledge essential to our
salvation, he would have spoken through his prophets and apostles, that we
might know all about the matter. But the silence of the Scriptures upon this
point evidences to us that it is hidden from us for the wisest purposes. In his
wisdom, the Lord concealed the place where he buried Moses. God buried
him, and God resurrected him, and took him to heaven. This secrecy was to
prevent idolatry. For the very same purpose he has concealed the precise
day of Christ’s birth; that the day should not receive the honour that should
be given to Christ as the Redeemer of the world, - one to be received, to be
trusted, to be relied on as he who could save to the uttermost all who come
unto him. The soul’s adoration should be given to Jesus as the Son of the
infinite God (Review and Herald, December 9, 1884).
She cautions that Our holidays should not be spent in patterning after
the world, yet they should not be passed by unnoticed for this will bring
dissatisfaction to our children. . . . As the twenty-fifth of December is
observed to commemorate the birth of Christ, as the children have been
instructed by precept and example that this was indeed a day of gladness
and rejoicing, you will find it a difficult matter to pass over this period
without giving it some attention. It can be made to serve a very good
purpose (Adventist Home, 472, 478). By the world the holidays are spent in
frivolity and extravagance, gluttony and display. . . . Thousands of dollars
will be worse than thrown away upon the coming Christmas and New Year's
in needless indulgences. But it is our privilege to depart from the customs
and practices of this degenerate age; and instead of expending means merely
for the gratification of the appetite, or for needless ornaments or articles of
clothing, we may make the coming holidays an occasion in which to honour
and glorify God (Review and Herald, December 11, 1879).
She counsels: We advise all our brethren and sisters to make a
decided reform in regard to these festal days. Those who appreciate the gift
of God’s dear Son to save them from ruin, now have a favourable
opportunity to give tangible proofs of their gratitude by rendering to God
their thank offerings (Review and Herald, December 11, 1879).
I feel sad as I think how many are so engrossed with thoughts of their
friends and the gifts they are preparing for them that they will lose sight of
their obligations to God. They will not seek to purify the soul temple from
defilement that they may present to the Lord an offering in
righteousness…….I entreat the followers of Jesus not to let the precious
opportunities of these coming days pass unimproved. Let not time and means
be spent in preparing gifts which will benefit neither giver nor receiver.
Remember that both your time and means are entrusted you of God, and that
he will call you to account for the manner in which you employ his gifts. As
Christians we cannot honour a custom which is not approved of Heaven
(Review and Herald, December 26, 1882).
In summation, the fact that we do not recognize December 25
shouldn’t shroud our minds from re-endearing ourselves to Christ. Though
must be reflected upon daily, “Christmas” could be a time to recall the gift
heaven gave to this earth. Efforts must be made not to detach ourselves from
this festal period. By so doing, we can share the good news of Christ and
the salvation He came to give to humankind.
 LESSON 9 - EASTER
Though the word “Easter” does not appear in the Bible and there is
no trace of an Easter celebration, typically, some segments of Christendom
celebrate Christ as the Passover Lamb in light of His resurrection and
ascension. In Acts 12:4 the King James Version of the Bible used Easter in
place of “Passover” and some also suggest there are remnants of it in 1 Cor
5:7.
Before we treat the subject, few questions are worth considering.
Where did many of the feasts of Christianity actually come from? Did they
really come from the Bible or from other sources?
This chapter traces the historical development of the concept of
Easter to see its relation and relevance for the Christian faith today. Easter,
which is named after the pagan goddess Ishtar/Astarte/Eostre, has to do with
a fertility festival. Ishtar was one of the most prominent of the deities of the
Akkadian and Assyrian Pantheon. Her name Ishtar is that by which she was
known in Assyria, and the same name prevailed, with slight modifications,
among other Semitic nations generally. Ishtar was both a fertility and a war
goddess. Easter is in effect the same worship of an old Babylonian sex cult
instituted by Semiramis the warrior queen who had a lust for blood.
The gospel account provides us with evidence of Christ’s
resurrection (Luke 23:50-24:1-3; Matt 28:1-7) on a Sunday, the first day of
the week. Strangely, the celebration of Christ’s resurrection became known
as Easter. It is interesting to note that at first there was no annual celebration
of the resurrection— the apostolic church never gave attention to either the
date of Christ’s birth or the date of His resurrection, other than to note that
the latter occurred on a Sunday. Neither of these days was observed by
early Christians and if our model is that of the apostolic church we will be
guided by the New Testament reports. However, eventually, in the gentile
world, the day of resurrection was added to the Paschal festival. That day
was Sunday. At the Council of Nicaea (325 AD) it was ruled that Easter
Sunday would be celebrated on the Sunday immediately following that full
moon which came after the vernal equinox (the time when the sun crosses
the plane of the earth’s equator, making night and day of approximately
equal length all over the earth and occurring about March 21). At the same
time the Council decided that the vernal equinox would be March 21 in the
Julian calendar.
However, the Passover observance, which has been replaced by
Easter celebration, was backed by both the Old and New Testaments, as
well as by the early Christians who claimed to be following the teachings of
the apostles and the Bible. It was not a resurrection holiday and never
should have pagan fertility practices associated with it. Easter is not a truly
Christian holiday, nor one actually endorsed in the Bible.
The Bible itself also condemns certain practices, now associated
with Easter, such as hot Easter buns/cakes (Jer 7:18), the worship towards
the sun in the east (Eze 8:15-18), and the worship of Ishtar/Astarte/Eostre.
There is no indication of the observance of the Easter festival in the New
Testament, or in the writings of the apostolic Fathers. The first Christians
continued to observe the Jewish festivals, though in a new spirit, as
commemorations of events which those festivals had foreshadowed. Thus
the Passover, with a new conception added to it of Christ as the true Paschal
Lamb and the first fruits from the dead, continued to be observed. The
biblical Passover has to do with the Lamb of God being slain for our sins—
and early Christians kept that, not Easter. The Easter festival is full of
syncretism (the combining of different, often seemingly contradictory beliefs
— exclaiming the Paschal greeting, clipping the church, and
decorating Easter eggs, a symbol of the empty tomb. The Easter lily, a
symbol of the resurrection). It has combined many customs of pagan origin
with the Christian faith.
It is important to note here that in the ancient world, wherever you
had popular resurrected god myths, Christianity found lots of converts. So,
eventually Christianity came to an accommodation with the pagan spring
festival, Easter. Although we see no celebration of Easter in the New
Testament, today many churches are offering “sunrise services” at Easter –
an obvious pagan solar celebration.
Sadly, however, it seems that many non-biblical practices slowly
became part of the Christian church today. The relatively early acceptance
of such non-biblical practices seems to have led to additional ones being
added later. This is why the idea of Easter being on a Sunday led to the
acceptance of Sunday worship by most who professed Christ, making it
overwhelmingly a biblical teaching.
 While we are not saying that 21st century people are intentionally
observing pagan feasts, the mixing of pagan worship practices with those of
the true God is repeatedly warned against in the Bible (Jer 10:2-5; Exod
23:24; Deut 12:1-4). But many have ignored God’s warnings and claimed a
form of “Christianity” that incorporates pagan beliefs and practices.
In conclusion, although there exists no clear biblical reason for
observing Easter as a religious feast, since it has become a universally
celebrated feast, even within Christendom, like we do any other day, it is
important to use this opportunity to reflect on the life, work, substitutionary
death, resurrection, and his intercession in our stead in the heavenly
sanctuary. It could also be an opportunity to share Christ with others
without, however, assigning any special religious meaning to the day itself.
 LESSON 10 - JEWELRY IN THE OLD T ESTAMENT
Jewelry are ornaments made of different materials, with different
functions, that can be placed directly on the body or on the garments of a
person in order to enhance the appearance of the person (Isa 3:18-24;
61:10; Jer 2:32; Ezek 16:11-13), establish social distinctions (Gen 41:42;
Exod 28; 2 Sam 1:10), or communicate personal/religious convictions (Gen
35:2; Isa 3:20). Examples of jewelry are earrings (Gen 35:4; Exod 32:2;
35:22), finger/signet rings (Gen 38:18,25; 41:42; Jer 22:24), nose/face rings
(Gen 24:22,47; Exod 35:22; Ezek 16:12), anklets (Isa 3:16,18), necklaces
(Gen 41:42; Ezek 16:11), and bracelets (Gen 24:22,47; Exod 35:22; 2 Sam
1:10). Earrings are of special interest to many young Adventist ladies. In
Old Testament times some people wore earrings. Jacob’s household got rid
of their foreign gods and earrings in preparation for worship (Gen 35:1-4).
During the exodus from Egypt, some Israelite women, daughters, and sons
had earrings (Exod 32:2). The people seemed to have gotten some of these
earrings from their Egyptian neighbours (Exod 3:22; 11:2; 12:35). Since
earrings were made of precious material like gold, they could be used to
make valuable things. For this reason earrings were considered precious
(Prov 11:22; 25:12). Gold earrings were used in the construction of the
sanctuary and its furniture (Exod 35:22). The same were also used to cast
idols (Exod 32:2-3; Judg 8:27). In other countries, some men probably wore
earrings (Num 31:50; Judg 8:21,26; Job 42:11; cf. Exod 32:2). Later in the
history of Israel, we learn that some women adorned themselves probably
with earrings (Isa 3:21). And God is said to have symbolically adorned
Judah with earrings (Ezek 16:12), but Israel prostituted herself with her
earrings and other ornaments (Hos 2:13).
Does the Old Testament prohibit the use of jewelry? We must note
that there is a positive attitude towards jewelry in the Old Testament. For
example, the glorious garment of the high priest was decked with jewels
(Exod 28; cf. Zech 6:11-13). Persons in authority—royals or nobles—could
wear articles of jewelry (e.g., 2 Sam 1:10; Esth 8:15; Ps 45:9,13-14; Dan
5:7,29) including the wearing of signet/seal rings (e.g., Gen 41:42; Esth
8:2,8,10; Jer 22:24; Dan 6:17; Hag 2:23). At Sinai, God accepted offerings
from the Israelites including jewelry items for the construction of the
tabernacle (Exod 35:21-22). Jewelry signaled a buoyant attitude towards
life (Exod 33:4-6; 2 Sam 1:24; Isa 49:18; Jer 2:32) and could
metaphorically represent ethical and spiritual values (Prov 1:8,9; 20:15;
25:12).
Despite the positive attitude towards jewelry, it needs to be noted
that apart from the priestly garment (Exod 28), the Bible does not
recommend ornamental jewelry (Gen 3:21). God created humans in perfect
beauty, and there is no need to modify that beauty with ornaments (Gen
1:26-31). The Old Testament often emphasizes that virtue is more precious
than jewelry (Job 28:15-19; Prov 3:15; 8:10; 31:10; Ezek 7:19-20).
Furthermore, there is a very negative attitude towards jewelry. The beauty
of ornaments easily becomes a vehicle to achieve a more narrow purpose.
For example, personal ornamentation may serve to impress others with
personal wealth or worth. And so, prophet Isaiah criticizes the women of
the leading class in Israel, whose elaborate ornamentation signaled their
pride and oppressive indulgence (Isa 3:18-25). Personal adornment with
jewelry is associated with prostitution, whether literal or symbolic (Jer
4:30; Ezek 16:8-40; 23:39-49; Hos 2:13). As in biblical times, prostitutes
deck themselves with elaborate ornamentation, including the painting of the
eyes (Jer 4:30; Ezek 23:40; cf. 2 Kgs 9:30). The religious or magical use of
jewelry is an abomination (Ezek 13:18-20). Finally, in some instances the
Israelites were asked to remove their ornaments (Gen 35:4; Exod 33:4-6).
Besides the recurring invective against the superfluity of personal
ornamentation, some Christians have understood the following texts in the
Old Testament to prohibit ornamental jewelry: Gen 35:4; Exod 33:4-6; Isa
3:16-26; Ezek 16:39-40. In Gen 35:2, Jacob asked his family to put away
their foreign gods, wash themselves, and change their clothes in preparation
for worship. Verse 4 reports that the people gave to Jacob their gods which
were on their hands and their earrings and these were buried under a tree.
Earrings are not gods in themselves. But in ancient times, some rings
contained pictures of some gods. It is possible, therefore, that the people
brought their earrings to Jacob because these may have had pictures of some
gods. The jewelry items in this text may have conveyed religious
convictions contrary to the worship of God. We cannot conclude based on
Gen 35 that earrings are idols. In Exod 33:4-6 God demanded that the
Israelites put away their ornaments. The immediate context of this text is the
casting and worshipping of the golden calf at Sinai. God was angry with the
people for this idolatrous act. It was no time for the people to adorn
themselves; rather, it was time for judgment and mourning. As a symbol of
remorse, Israel had to put away their personal ornamentation. The text says
that “the sons of Israel stripped themselves of their ornaments from Mount
Horeb onward” (v. 6). In this passage, the wearing of ornaments is highly
discouraged by God. However, the picture we find later in the Old
Testament does not allow us to conclude that ornaments were prohibited in
Israel. Isa 3:16-4:1 proclaims judgment against the proud, rich women of
Judah apparently for two reasons. First, the ornamentation of these women
represented their pride and oppression of the poor by the high class (cf.
Amos 4:1). Second, some of the ornaments mentioned here may have
conveyed false religious or magical convictions (v. 20).
As we noted already, the magical use of jewelry is an abomination
(Ezek 13:18-20; cf. Gen 35:2-4). Apart from such use, however, Isa 3
should not be interpreted to mean an outright prohibition of jewelry (cf. vv.
18, 24). In this passage not only ornaments are mentioned but also fine linen
or good clothes, mirrors, hair dress and so on (vv. 22-23). God’s judgment
upon these women will not consist only in their being stripped naked of
their ornaments and clothes; He will also plague them on their heads. Verse
24 reads, “Now it will come about that instead of sweet perfume there will
be putrefaction; instead of a belt, a rope; instead of well-set hair, a plucked-
out scalp; instead of fine clothes, a donning of sackcloth; and branding
instead of beauty.” In sum, the warning of judgment upon these women was
not given because ornamentation is inherently evil, but because it had been
given the wrong place in life. In Ezek 16:8-13,39-40, God is figuratively
said to have adorned his wife, Judah, with jewelry. However, Judah soon
became proud of her ornamental beauty and prostituted herself to the
nations. Consequently, God decided to judge Judah by stripping her of her
ornaments and clothes (23:25-26,40). Once again, the passages in Ezekiel
do not constitute a prohibition of jewelry per se. God’s wife, Judah, did not
incur His wrath simply because she wore jewelry, but because she became
conceited with her beauty and forgot about her Master, who had decorated
her with the ornaments. Both Isa 3 and Ezek 16 demonstrate that the beauty
of ornamentation easily translates into pride and idolatry.
From the foregoing brief review, we can say that the Old Testament
has both positive and negative attitudes towards jewelry. At this point it
may be helpful to categorize jewelry into two: functional jewelry and
ornamental jewelry. On the one hand, functional jewelry items are worn on
the body to either indicate social distinctions or to communicate
religious/personal convictions. The Old Testament rejects functional
jewelry that are worn in order to communicate religious/personal
convictions (e.g., charms or amulets), but it accepts the use of functional
jewelry worn to indicate social status (e.g., a high priest’s dress decked
with jewels or a king’s signet/seal ring). It is on the basis of this distinction
that the Seventh-day Adventist Church teaches that church members could
wear the wedding ring, since it is a functional jewelry item worn to indicate
marital status. Among Adventists in Ghana the wedding ring is a divisive
issue due to cultural differences, hence must be left to the individual couple
to decide whether or not to wear the wedding ring. But they must remember
that the ring does not guarantee fidelity in marriage. On the other hand,
ornamental jewelry items are worn in order to beautify or adorn oneself
(e.g., earrings or nose/face rings). Although there are instances where
ornamental jewelry seems to be approvingly mentioned, the general attitude
towards personal ornamentation is very negative. A study of the relevant
texts shows that Isa 3 and Ezek 16 do not necessarily constitute prohibitions
of ornamental jewelry, though in both passages God is angry with His
people for allowing personal adornment to lead them astray. While personal
adornment became acceptable in human society including that of Israel, such
ornamentation is highly discouraged (Exod 33; cf. Gen 35). It is also
interesting to point out that while archaeologists have unearthed copious
amounts of ornamental jewelry in surrounding nations, they have found
lesser amounts in the holy land. This means that the Israelites used jewelry
minimally. God’s people were thus unique, even in dressing. There must
always be a correlation between inner convictions and outward appearance
among God’s people. The New Testament sheds further light on the issue of
jewelry.
 LESSON 11 - T HE USE OF JEWELRY IN THE NEW
T ESTAMENT
The issue of whether Christians, especially Seventh-day Adventists,
can use jewelry has been debated over centuries. Both the Old and New
Testaments are used to either encourage or discourage wearing of jewelry.
In this section, we are particularly interested in the use of jewelry in the
New Testament. First Tim 2:9-10 and 1 Pet 3:1-6 are often used to either
prohibit or encourage the use of jewelry. We will consider the passages in
their context to address the issue. To help better understand these passages
in their historical context, a brief survey of the use of jewelry in the first
century is presented since these passages were written during this period.
Both 1 Tim 2:9, 10 and 1 Pet 3:1-6 were written to people living in
the same, though scattered, geographical area as in modern day Europe.
They shared almost the same Greco-Roman culture when it comes to
adornment or the use of jewelry. In this period, stone, gems, ivory, bone, and
metal were carved by engravers to produce jewelry. Silversmiths refined
their metal to produce silver jewelry. Examples of jewelry are earrings,
bracelets, brooches, and rings. Roman senators wore earring in the pierced
ears. The wife of a wealthy person can be spotted from far from her
expensive jewelry. The use of jewelry showed social class. Pliny a Roman
historian reports of women who wore pearls on their fingers, on their
earrings, and on their slippers. He once disdainfully condemned Emperor
Caligula’s first Empress, Lollia Paulina who attended a feast wearing
emeralds and pearls on her head, hair, ears, neck, and fingers.
The use of rings catches attention. Generally, men wore rings as
signets whereas the women wore as a sign of engagement. Apart from these
uses, rings had specific functions. The Roman law prescribed rings for a
slave, free, citizen, and non-citizen. Jewelry was also used for religious
purposes such as protection from evil forces. With this background in view,
we now look at our New Testament passages.
The immediate context of 1 Tim 2:9, 10 is exhortation to offer
intercessory prayers (v. 1). This exhortation concerns Paul’s counsel on
acceptable behaviour which is pleasing to God. This exhortation falls
within the overall purpose of writing. Paul wrote to Timothy in Ephesus to
charge some members not to teach false doctrine (1:5). Chap. 2:1-3 urges
the Ephesian members to offer prayers on behalf of all people, including
kings and authorities. Verse 8 indicates the manner in which men should
pray so that it will be good and acceptable in the sight of God (cf. v. 3).
The acceptable manner is when men pray everywhere while lifting up holy
hands without anger and doubting. Paul adds, I also want women to dress
modestly, with decency and propriety, not with braided hair or gold or
pearls or expensive clothes (vv. 9-10; NIV). The passage discourages
display of extravagance of outward appearance that gives one the sense of
high social class. Investing one's time and money in this kind of display
makes one less concerned about one's inner needs. The exhortation does not
discriminate. Both the rich and the poor should not use these ornaments
(braided hair is different from the black African way of hair-do today).
All the items mentioned in connection with bodily adornment as
against modest and decent adornment indicates the primary concern of the
one adorned. The bodily adornment of only women captures Paul's
attention. In the Greco-Roman world, women braided their hair, used gold,
pearls, expensive clothing. It was the Greco-Roman society that defined
ornaments with some class and function. Paul was not against these items in
themselves but the purpose for which they were used as adornment.
Braided hair with gold, pearls and certain types of dress were classy in
nature in the then world. Paul thinks that women who profess to worship
God will show their real selves through their good deeds but not through
their ostentatious appearance. This appearance hides the inner self of a
godly woman and showcases their social standing. The apostle may have
seen a correlation between inner being and the outward appearance. A
godly woman will not adorn herself with ornaments which naturally contrast
her true born again being.
First Pet 3:1-3 presents similar, if not the same, dictate to women.
Here, the passage can be understood in the immediate context of
submission. Peter urges believers in general to be respectful to both good
and bad people (2:17-25). Peter urges, Wives, in the same way
besubmissive to your husbands so that, if any of them do not believe the
word, they may be won over without words by the behavior of their wives,
when they see the purity and reverence of your lives. Your beauty should
not come from outward adornment, such as braided hair and the wearing of
gold jewelry and fine clothes. The underlining motivation is behavioural.
Peter understands that by the good behaviour of the wives of non-believers,
the non-believers can be won for Christ. He equates behaviour with
appearance. He believes that haughty women demonstrate their haughtiness
through their dressing. What he wants the non-believers to see in their wives
is respectful behaviour or submissiveness (vv.2, 5b). This submissiveness
should be extended to believing husbands too (v. 1a). Peter urged the
women not to adorn themselves externally, namely, braiding of hair and
wearing of gold, or putting on dresses (v. 3). Peter emphasizes the display
of this adornment.
The display, according to Peter, does not show submissiveness.
Probably, the appearance of a woman in public showed her class in society.
From Peter's perspective, respecting/submitting to one's husband shows
one's inner beauty which is of great worth to God (vv. 4-5). One’s outward
appearance, which is a reflection of inner self, should have evangelistic
tone. There is the tendency for one to be proclaiming one’s social class with
one’s appearance. All in all, how women dressed in ancient times showed
their place and role in a society, especially in the church.
Both Apostles Paul and Peter discouraged the use of ornaments
because they have the tendency of hiding the newness of life granted by God
to be seen by the world. What is the purpose of wearing any jewelry today?
Is the counsel of the apostles still valid?
In the time of the apostles, the society defined the use and the social
impact of jewelry. The principle of the apostles is that inner self is pleasing
to God (1 Tim 2:3; 1 Pet 2:20). Wearing of earrings does not make woman
female; after all men also wear earrings. Physiologically, males are
different from females. We use bracelets, brooches, and rings for several
reasons today. Any jewelry used symbolizes something. Each society
determines the use of the jewelry. Does the use of any jewelry define our
relationship with any spirit, power, human being or object? For example, in
spiritism/occultism, special rings are given to signify the devotion and
loyalty of members. In African traditional religion, rings and amulets are
given for protection.
Of particular interest is the use of wedding rings. The idea of
wedding ring originated from Egypt (ca. 4800 years ago). A well-known
plant called papyrus was twisted and braided into rings for fingers,
signifying an unending love between couples. The hole in the center of the
ring signifies the known and unknown events in the future of the marriage.
The Romans adopted it but interpreted it to mean ownership. This meant
that the bridegroom owned the bride. It became a European culture. But it
was not until about A. D. 860 that Christians used rings in marriage
ceremonies.
When the Europeans came to Ghana (Gold Coast), they settled at the
coast because of the slave trade (A.D. 1500s). They had much greater
influence on the coastal people than the people in the hinterlands. The
coastal inhabitants were influenced with the use of rings in marriage
ceremonies. For example, the Fantes and the Gas require rings to symbolize
union of hearts at the traditional marriage setting. On the other hand, the
Akuapems and the Ashantes do not require rings. It should be noted that
there are many different cultures in Ghana. This means that if an Akuapem
intends to marry a Ga, it may be customarily appropriate to provide a ring.
Though marriage is an institution of God, yet He does not prescribe its form
of celebration across different societies. The counsel of Ellen G. White is
timeless: I feel deeply over this leavening process which seems to be going
on among us, in the conformity to custom and fashion. Not one penny should
be spent for a circlet of gold to testify that we are married. In countries
where the custom is imperative, we have no burden to condemn those who
have their marriage ring; let them wear it if they can do so conscientiously,
but let not our missionaries feel that the wearing of the ring will increase
their influence one jot or tittle (Special Testimonies to Ministers and
Workers, pp. 180, 181).
In conclusion, 1 Tim 2:9-10 and 1 Pet 3:1-3 teach that the use of
jewelry can potentially hide the newness of life granted by God through
Christ. Jewelry has the tendency to make us focus on ourselves instead of
projecting Christ in us. To resist this tendency, it is advisable to shun the use
of jewelry. However, counsel based on Mrs. Whites encourages the use of
wedding rings where the culture allows it.
 LESSON 12 - MARRYING UNBELIEVING PARTNER

Prophet Amos asks, “Can two walk together, unless they are
agreed?” (3:3). Marriage is an institution of God (Gen 1:26-28; 2:20-23).
Whom can one choose as a lifetime partner? As a Seventh - day Adventist,
this question has to be treated with seriousness because it is often said that,
in marriage, certificates are given to prospective couples before the journey
of marriage starts. The Bible counsels against divorce in marriage (Matt
5:27-28; 19:8-9). As children of God, we are to live to the standard of God
in all aspects of life, including marital relations. This section looks at
counsels gleaned from scripture on the issues of marriage when it comes to
different denominations.
In ancient times, people married within their clan or family (Gen
11:27-29; 21:21). The marriage of Isaac and Rebecca is a notable case in
point (24:3-4). For the sake of keeping inheritance, the Lord charged the
children of Israel to marry within their tribes or clans (Num 36:5-13; Jud
14:3). Here, family and economic values seem to encourage marriage
within a family or a tribe. At least, it can be said that God wanted the tribes
to continue to exist.
About intermarriage between Israelite and a member of non-
Israelites, God gives a clear and a straightforward warning. The people of
Israel had been delivered from the bondage of the Egyptians. On their
journey to the Promised Land, they had entertained idol worship and
received acute punishment from God (Exod 32:23-27). When they were
about to enter the Promised Land, God forewarned them of making any form
of alliance, including marriage, with the Canaanites. On marriage, God
knew that the Canaanites would lead the people of Israel into idolatry. It
was purely on religious/faith grounds that this admonition was given (Deut
7:3; Exod 34:15,16; Josh 23:12). True to God’s word, when the mingled
with other nations in marriage, they forsook God and His values (Ezra 9:2).
In this case, they are not a holy nation as God intended them to be (cf. Exod
19:5-6). Idolatrous nations share some values which define them and give
impulse to sinful habits. The wives of Solomon and Ahab turned the hearts
of their husbands to other gods (1 Kings 11:4-9; 16:30-34). Once they lost
the values, they lost their identity as children of God. These values enliven
human propensity to commit sins. God was aware of the high tendency of
veering from His path into deadly path; that is why He counseled against
marriage between persons of two different religious faiths.
This counsel continues in the New Testament period. The gospel of
Jesus Christ was to be shared with both Jews and Gentiles. Apart from
very few Gentiles who were God-fearers (i.e. sympathizers of Jewish
religion, though not circumcised), a great number of them were idol
worshippers. They also needed the eternal salvation found only in Christ
(Acts 18:6). Some of the Gentiles were converted without their partners.
The believing partners were not encouraged to divorce the unbelieving
partners. This marriage received apostolic approval (1 Cor 7:12-16; 1 Pet
3:1-3). This means that the apostles respected the sanctity of marriage and
that believers should not be responsible for divorce (cf. Rom 7:1-3; 1 Cor
7:10, 18). If believers found themselves in such a marriage, they should
consider it a blessing in disguise. Apostles Paul and Peter believed that the
believing partners have the religious responsibility to make the Christian
faith appealing to their unbelieving partners (1 Cor 7:14-15; 1 Pet 3:1-6).
This attitude of the apostles might have made the believing partners feel
supported and cared for. It should be noted that the apostles equally
recognized the potentially unsettling situation of such marriages that may be
why such a support and counsel was needed. This suggests that believers
who are already married to people of not the same faith need extra-ordinary
care and support.
Timothy was a perfect outcome of such marriage. His father was a
Greek and mother was a Jewess (Acts 16: 1). The Greek culture did not
encourage circumcision while the Jewish culture prescribed by God
required circumcision of every male Jewish child (Gen 17:9-14). The
Greek cultural value of circumcision-free prevailed; thus, Timothy was
uncircumcised. This is a perfect case of a clash of value systems.
Paul advices marriage only in the Lord after a believer has lost an
unbelieving partner (1 Cor 7:39). Paul may have recognized the unsettling
situation of inter-religious marital union; hence, this counsel. The phrase
only in the Lord refers to true and faithful Christians who accepted Jesus as
their personal Saviour and dissociated themselves from any form of worldly
and unapproved cultural values. True and faithful Christians dissociate
themselves from fornicators, the greedy, and idolaters (5:1, 9-11). If a
believer wants to remarry only in the Lord, he/she should not only disregard
pagans but also a member of Christian community who evinces
unacceptable behaviour. It can be said that finding oneself in the Christian
faith does not automatically make one a disciple of Christ but one who does
the will of God (Matt 7:21-27). This suggests that in Paul’s time there could
be practicing Christians and Christians in name. This can be said of today’s
Christians too. But it should be remembered that believers were to grow in
their knowledge of the Christian faith. After accepting salvation found in
Christ Jesus, believers need to be taught the ways of the Lord (Matt 28:19-
20). This presupposes that there could be sincere believers who do not
have the same level of knowledge on the ways of the Lord (Rom 14:1-14).
Christianity is a religious faith which is different from African
Traditional Religion, Atheism, Bahá'í, Buddhism, Hinduism, Jainism,
Judaism, Islam, Shintoism and the like. Each of these has its values. None
of them recognize and accept Christ Jesus as the only way to eternal
salvation. For Christians, Jesus is the only Lord and Master to be obeyed
(Jude 1:4). In a situation that a believing Christian and a member of non-
Christian faith marry, there is a high tendency of a clash of values. In
clearest terms, no-Christian faiths can be classified as unbelievers.
What about Christian denominations with different doctrinal
emphases? All Christian denominations which profess Jesus Christ as the
Son of God and the Saviour of humanity can be considered believers. The
Seventh-day Adventist church recognizes this fact. That is why it allows
Christians of other denominations to partake of communion service (Church
Manual, 2010, p. 122; Desire of Ages, p. 656). It may be implied that the
Seventh-day Adventist church expresses warm and welcoming attitude
toward other Christian denominations. But it should be remembered that
this association is limitedly short and with little or no influence. Admittedly,
the saving act of Christ Jesus defines all denominations as one. However,
the idea of denominations suggests some level of differences in values.
Different doctrinal emphases and practices further define the peculiar
values of each denomination. These distinctive values can potentially
create a harmonious and healthy lifetime association of couples of the same
denomination. From the New Testament perspective, people of different
denominations can marry as Christians. BUT there is some tendency of a
clash of distinctive values which can be detrimental to the health of the
marriage. This does not mean that there are no problems in marriage
relationship between two Seventh-day Adventists. The non-Seventh-day
Adventist is not under any obligation to stay in the marriage if there are
problems. The leaders of the church cannot urge such a person to keep the
marriage. He or she can leave anytime that he or she wants. However, the
Seventh-day Adventist couples are under obligation to keep the sanctity of
marriage and safeguard family values. Church leaders can intervene when
there is a problem to help the relationship live on. This situation is well
observed by Apostle Paul (1 Cor 7:10-15).
In view of the possible clash of doctrinal values and practice, the
Seventh-day Adventist church warmly counsels against inter-denominational
marriages yet to be initiated (Church Manuel, 2010, p. 147-148). We could
even extend the position that Seventh-day Adventists who do not practice
certain known biblically-based values may not be considered for a lifetime
association. Couples may never be 100 per cent compatible but some
common Christian shared values should not be trivialised and
oversimplified. Future is not known! General counsel is that whether one
intends to marry within or outside the church, one’s attitude towards prayer
has to be intensified for God’s guidance. Experience can also be relied
upon so as not to repeat avoidable mistakes.
As a church, we can consciously encourage marriage between Seventh-
day Adventists by considering the following:
Organization of premarital marriage seminars for the youth,
Seminars and workshops on entrepreneurships for the youth
(since employment status encourages or discourages marriage
within the church),
Inter-church/district youth meetings,
Inter-tertiary institutional meetings for the youth,
In all these proposed meetings, opportunity will be created for establishing
long and lasting relationships. At these meetings, emphasis may be laid on
the practical benefits gained when one marries within the Seventh-day
Adventist church.
To conclude, it is fitting to reecho Prophet Amos’ question: “Can
two walk together, unless they are agreed?” (3:3). The answer is NO!
 LESSON 13 - T HE USE OF MUSICAL
INSTRUMENTS IN WORSHIP
The use of musical instruments in worship has been of considerable
interest within Adventist circles, especially in the African setting. While
traditionally the church has used western music, in recent years concerns are
being raised as to whether the local African music and its accompaniments
should be permitted in divine worship. We will briefly study the use of
musical instruments in the Bible, particularly in 1-2 Chronicles and then
establish whether or not King David’s model is to be used as the standard
for modern church music.
1-2 Chronicles show that on two occasions, music accompanied the
group led by King David to transport the ark of the covenant to Jerusalem (1
Chron 13:1-14; 2 Sam 6:12-15/1 Chron 15:1-29). When the ark was brought
to Jerusalem, he appointed some Levite singers and instrumentalists to
regularly minister before it (1 Chron 16:1-7, 37-42). Afterwards, he re-
organized the Levitical musicians as part of his preparations for the service
in the temple that was to be built by Solomon (1 Chron 25:1-31). David’s
orchestra became the model for subsequent generations in Israel (e.g., 1 Kgs
10:12; 2 Chron 5:12-14; 29:25-28; Ezra 3:10, 11; Neh 12:27-42). In this
orchestra, only select, skilled Levites were employed in the singing ministry
(1 Chron 15:16,22,27; 16:4-6,42; 25:1-31). Only males of the tribe of Levi
served as singers or instrumentalists (e.g., 16:1-7; 25:1-7); among these,
only the Priests blew the trumpets (29:25-26). 2 Chron 29:25 indicates that
David’s instruction regarding the orchestra was based on “the command . . .
from the LORD through His prophets.”
Gathering together all the references to musical instruments in 1-2
Chronicles, the list goes as follows: harps, lyres, tambourines, cymbals,
trumpets, and horn. Because generic terms for musical instruments are used
(e.g., “vessels of music,” 2 Chron 5:13), other instruments may have been
included, though these are not specifically named. All but one of the
instruments mentioned in 1-2 Chronicles were already known before David
became king over Israel. So we find earlier references to harp (1 Sam
10:5), lyre (Gen 4:21), tambourine (Exod 15:20), trumpet (Num 10:2), and
horn (Exod 19:16). However, the cymbal is mentioned for the first time in
the Bible in connection with David (2 Sam 6:5; 1 Chron 13:8). What this
means is that though reference is made to “instruments of David,” the king
did not invent these instruments; he may have produced them in large
quantities (1 Chron 23:5; 2 Chron 9:11).
Some Christians believe that musical instruments are not to be used in
the church. However, 1-2 Chronicles indicates that God approves of the use
of instruments in worship.
While some accept the use of instruments in worship, they think that
drums—especially the African drums—are not to be allowed in church.
They suggest that since the ‘drum’ is not listed among the musical
instruments designated by David, it has no place in worship. It has to be
noted, however, that drums such as used in Ghana (e.g., fontomfrom) did not
exist in ancient Israelite culture. The instrument that comes close is the
‘tambourine’, which was a small hand drum. Although David did not
include the ‘tambourine’ in the list of musical instruments for the
sanctuary/temple service, he and his company used it during the removal of
the ark—a joyous occasion when the king “danced before the Lord” (2 Sam
6:14; 1 Chron 13:8). As to why the ‘tambourine’ was not included in the
instrumental list, some suggest that this instrument was usually played by
women (Exod 15:20; Judg 11:34; 1 Sam 18:6; Ps 68:25), and so was
excluded from the temple orchestra which consisted only of male singers
and instrumentalists. But this is not entirely correct, because the same
instrument was used also by men, including prophets in their solemn
processions (1 Sam 10:5; 2 Sam 6:5). Probably, the ‘tambourine’ was
excluded from the orchestra because it did not fit the orchestra, not that it
was inherently evil; else one is left to wonder why David would use it to
praise God on some occasions (2 Sam 6:5)—or why Psalms 149:3 and
150:4 should recommend its use for praising God—and yet be unacceptable
for worship. Interestingly, while some people believe that ‘tambourine’—
and by extension the drum—has no place in divine worship on the basis that
it is not specifically listed among the instruments of David’s orchestra, they
freely admit other instruments into the church such as the ‘flute’, an
instrument which, even though common in Israel (1 Sam 10:5), is equally
excluded from the list of instruments for the temple orchestra. A study of 1-2
Chronicles reveals that there is nothing like an inherently holy instrument.
The same kinds of instruments that were used in the temple were also used
at social gatherings (e.g., Ezra 3:10; Neh 12:27; Ps 150:5-6; Isa 5:12).
 Were the instruments of the Davidic orchestra intended to be used by
Christians, irrespective of their culture and time? In other words, does the
Bible require that we use only the instruments designated by David during
our worship? The answer is No! We recognize that these instruments were
products of ancient culture. The instruments found in the Bible were also
available in other Near Eastern cultures (e.g., Dan 3:5). Some of these
instruments are not available in some cultures. And even if they were
available, some of them would probably not make meaningful music in
certain cultures. We must also recognize that worship and its constituents
are historically dynamic and differ from one culture to another. A few
examples may help illustrate this fact. First, in the ancient Near East, the
most common form of worship was prostration, similar to how we see
Muslims do. Second, the synagogue worship that we find in the New
Testament is not found in the Old Testament. Third, the modern piano or
keyboard that we use in church today was unknown to the Israelites in Old
Testament times. And finally, the structure of Seventh-day Adventist church
worship as well as its musical style cannot be found either in the Old or the
New Testaments. The Bible teaches that God works through every human
culture. And just as cultures vary, so must we allow for the use of music and
musical instruments available in each cultural setting to communicate the
gospel in music that the people can easily identify with. Rightly so, Seventh-
day Adventists recognize the need for diversity in music. One of the
guidelines of the church’s philosophy of music reads, “We should recognize
and acknowledge the contribution of different cultures in worshipping God.
Musical forms and instruments vary greatly in the worldwide Seventh-day
Adventists family, and music drawn from one culture may sound strange to
someone from a different culture” (www.adventist.org/.../0/a-seventh-day-
adventist-philosophy-of-music).
What do we mean by all this? The Bible is not against the use of
musical instruments in worship. King David established an orchestra that
played music in the sanctuary/temple. But we cannot insist that only the
instruments of the Davidic orchestra can be used in worship. Musical
instruments are products of culture. Each culture has certain tunes that are
best accompanied by local instruments other than those prescribed by David
or those found in Western culture. This means that if it is the ‘drum’ that will
best accompany a particular song in the church, there is no biblical grounds
not to play it. Yet, while we do not have to ban the use of instruments in
worship, we do not also need to carry them into the church unnecessarily. If
the keyboard can perform the function of the drum—and most keyboards
have the drum incorporated in them!—then there is no need to transport the
physical drum into the chapel. Whether or not we use local instruments in
the church, 1-2 Chronicles teach clearly that it takes skillful persons to play
instruments or sing in the church. Formal training, therefore, must be given
to singers and instrumentalists in the church.
 LESSON 14 - SPIRITISM
Spiritism as defined by Rudolf Tischner is a spiritual activity
grounded in the persuasion that people can by means of certain persons,
certain mediums, make contact with the deceased, and so acquire
revelations from beyond (The Church, Culture and Spirits, p. 65). Spiritists
and mediums were common among the pagan peoples of the Bible lands.
God warned the children Israelites against becoming involved in these
practices just prior to their entry into the Promised Land of Canaan. When
you enter the land the Lord your God is giving you, do not learn to imitate
the detestable ways of the nations there. Let no one be found among you who
sacrifices his son or daughter in the fire, who practices divination or
sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a
medium or spiritist or who consults the dead. Anyone who does these things
is detestable to the Lord (Deut 18:9-12).
People throughout history have sought to communicate with dead
loved ones and to listen to their advice and experiences. But is it right to
seek a spiritist medium? Consider what the Bible says. Deut 18:10-12
teaches: There shall not be found among you … a medium, or a spiritist, or
one who calls up the dead. For all who do these things are an abomination
to the Lord. God repeats His disapproval in many other passages. The Bible
expressly forbids spiritism. The prohibition in Lev 19:31 warns against
defilement: Do not turn to mediums or seek out spiritists, for you will be
defiled by them. I am the Lord your God. In Lev 20:6, God says, I will set
my face against the person who turns to mediums and spiritists to prostitute
himself by following them, and I will cut him off from his people.
This section seeks to assess spiritism and its effects on victims and
provide guidelines for those who are currently harassed by its threats.
Spiritism dates as far back in the Garden of Eden when the devil
told Eve You shall not surely die (Gen 3:4, 5). That was the beginning of the
belief in the immortality of the soul. Satan sought to redirect the attention of
our first parents from God to himself, and his schemes are no different
today. It is, therefore, significant to note that spiritism was the recruitment of
humans and alliance with Satan against the Creator. A case in point is King
Saul’s rebellion against God in that he disobeyed God’s law which forbade
consulting mediums and spiritists (1 Sam 28:3-19). By divine law, mediums
and spiritists were banned from Israel (Deut 18:11), and God’s people are
not to be defiled by them (Leviticus 19:31). 1 Chronicles 10:13 records the
result of Saul’s action: So Saul died for his unfaithfulness which he had
committed against the Lord, …and also because he consulted a medium for
guidance. In our modern day, just like King Saul of old, people seek counsel
from psychic mediums.
In Bible times, the penalty for anyone practicing spiritism was death.
A man or woman who is a medium or a spiritist among you must be put to
death (Lev 20:27, NIV). God tells us, And when they say to you, ‘Seek those
who are mediums and wizards, who whisper and mutter,’ should not a
people seek their God? (Isa 8:19, NKJV). The admonition from heaven is
clear.
However, in the political history of the world, the Greeks had much
influence on the ancient world and possibly today.The Greeks influenced the
world in terms of (a) philosophy (b) science (c) language (d) culture, and
(e) religions.For the purposes of this section, the last point, (e) religions is
considered.
In their attempt to find solution for human predicaments, the Greeks
introduced inadvertently pluralistic religious experiences. In the Greek
mythology several gods were perceived as responsible for the course of
events in the universe (4th-5th century B.C). For instance, Zeus and Hera
(“king” and “queen” on Mt. Olympus), Hermes (the messenger god), Apollo
(the sun god), Poseidon (the god of the sea), Aphrodite and Artemis
(goddesses of love and fertility) and many more.
As a result, it became necessary to find god(s) that can fill in the
personal needs leading to a wide variety of secret organizations or cults
influencing the world today. Sacramental meals, detailed rules for
participation, and strong internal leadership characterized most mystery
religions. A typical gathering involved a purification ceremony for
members, mystical instruction, contemplation of sacred objects, the
enactment of the divine story, and a crowning of new initiates. Its members
seek recognition of society, this means power to be ahead and in charge.
They also seek to control the affairs of their community and the world at
large. Painfully, these practices have become commonplace in our schools
—from the high schools to the tertiary level, where the youth are deceived
that it is a means of power and influence. Some are also deceived that it is a
form of protection. These cults are enticing to be initiated into, but almost
impossible to leave and either death or madness follows an abrupt
disassociation. On this point, the Bible assures: Quite a number of those
who practiced magical arts brought their books together and burned them up
before everybody (Acts 19:19). By destroying their books on divination,
those new Christians set an example for all who wish to resist wicked
spirits today—Deut 7:25, 26; 1 Cor 10:21. Biblical prophecy indicates that
during the time of the end, spiritualistic manifestations will intensify until
they reach a climax (Matt. 24). Satan will put his forces together in
opposition to the final purposes of God in saving humankind. Therefore, in
seeking God, His Word, the Holy Bible, is to be our guiding light. Thy Word
is a lamp unto my feet, and a light unto my path (Psalm 119:105 KJV).
With this background, it is important for any local congregation and its
members to understand the reason for their existence. Before He sent the
disciples out, Christ gave them instructions to preach the coming of God’s
kingdom, heal the sick, and drive out evil spirits (Matt 10:1, 7, 8; Luke 9:1,
2). Our mandate to minister effectively to victims of spiritism would require
us to:
Acknowledge the real presence of spiritual powers (Eph 6: 10-
18; Jas 4:7; 1 Pet 5:8, 9)
Teach victims the biblical view of spiritual powers, i.e., spiritual
powers are rebels and enemies of God and His church.
Adopt God’s view toward victims of spiritual powers. That, it
was Christ’s mission to liberate people from the bondage of
spiritual powers (Heb 2: 14, 15).
Understand and develop a Christian set of resources to deal with
spiritual powers. Ministry in this regard includes the following
strategies; (1) prayer (intercessory) and fasting for the victims,
(2) develop faith among its members, and (3) effective bible
study.
LESSON 15 - T HE SABBATH, FIRE, AND COOKING
The Fourth Commandment requires rest on the Sabbath from routine
work (Exodus 20:8-11), including the gathering of manna (16:22-30) and the
kindling of fire (35:2-3). A violation of the Sabbath regulation attracted the
death penalty (31:14-15). The incident of Numbers 15:32-36, in which a
Sabbath wood-gatherer is stoned to death, is indication that the Lord is
particular about the Sabbath command. But how are we to understand and
apply the passages that require the food preparation on Friday (Exod 16:22-
30) and prohibit the building of fire on the Sabbath (35:2-3)?
It has to be noted that the context of the book of Exodus is the
wilderness trek from Egypt to Canaan. For this reason, certain commands
may be seen to apply only to the wilderness sojourn. For example, while
16:29 requires the Israelites to remain only in their tents on the Sabbath, this
is not to be taken to mean that we should not attend church service on the
Sabbath (cf. Lev 23:3). Further, we see that in 16:22-30 where the Lord
requires the Israelites to prepare for food before the Sabbath, He
miraculously preserves the food prepared on Friday from decay.
Although Exod 16 requires the Israelites to gather manna “twice as
much as they gather daily” on the sixth day (v. 5), there is no specific
command in this chapter prohibiting cooking on the Sabbath. Nonetheless,
they are instructed to prepare for Sabbath food on Friday. The people are
commanded not to go out into the field in search for manna on the Sabbath
day. The main emphasis here is that the Sabbath is the day of rest and that
work must be done in six days (vv. 4-5, 25-30). The command not to build
fire on the Sabbath comes in Exod 35:3. Like the other Sabbath passages in
Exodus, the focus in 35:1-3 is on rest from work. In both Exod 31:13-17 and
35:1-2, the Lord prohibits work on the Sabbath on the penalty of death.
Since the prohibition in 35:3 follows directly from the command not to do
any work, the building of fire in this verse is to be understood as an example
of work which is not to be done on the Sabbath.
In ancient times, fire could be built for several purposes, including
cooking and for warmth (Isa 44:16; 47:14; 51:11; Jer 7:18). Whether Exod
35:3 forbids the preparation of food on the Sabbath or the building of fire
for warmth, the command not to kindle fire at all on the Sabbath may not be
applicable to us today. Given the context in which the manna was
miraculously protected from decay on the Sabbath during the exodus, it
follows that when the Israelites entered Canaan and the manna ceased (Josh
5:12), they may not have completely avoided the use of fire on the Sabbath
day. The prohibition in Exod 35 may thus have been applicable only during
the wilderness sojourn. This observation is supported by the following
statement of Ellen White:
During the sojourn in the wilderness the kindling of fires upon the seventh
day had been strictly prohibited. The prohibition was not to extend to the
land of Canaan, where the severity of the climate would often render fires
a necessity; but in the wilderness, fire was not needed for warmth (PP
408).
After Israel entered Canaan, we do not have direct evidence in
Scripture that they refrained from cooking or warming their food on the
Sabbath. However, as understood from Exod 16, Sabbath rest seems also to
include rest from the preparation of food. The Jews often referred to Friday
as the preparation day, when all preparation for the Sabbath had to be
completed and after which no work was permitted (e.g., Mark 15:42; Luke
23:54). The preparation for the Sabbath may have included some
preparation of food. This means that though Exod 35 does not require us
today not to kindle fire at all, cooking on the Sabbath should be avoided as
much as possible. True Sabbath-keeping Christians will thus make every
preparation that is possible before the Sabbath. Ellen White counsels
Sabbath-keeping Christians to avoid cooking on the Sabbath:
On Friday let the preparation for the Sabbath be completed. See that all
the clothing is in readiness and that all the cooking is done . . . The
Sabbath is not to be given to the repairing of garments, to the cooking of
food, to pleasure seeking, or to any other worldly employment (6T 355.3)
In another statement, she counsels that food already prepared on Friday
could be warmed on the Sabbath:
While cooking upon the Sabbath should be avoided, it is not necessary to
eat cold food. In cold weather let the food prepared the day before be
heated. And let the meals, though simple, be palatable and attractive.
Provide something that will be regarded as a treat, something the family
do not have everyday (6T 357.3)
 These statements from White confirm the conclusion that while Sabbath
cooking needs to be avoided, the prohibition in Exod 35:3 is not applicable
in our time.
LESSON 16 - SPEAKING IN T ONGUES IN THE NEW
T ESTAMENT
The nature of speaking in tongues is often debated among Christians
today. In the New Testament period, the early Christian church spoke in
tongues. The obvious question is, what tongues did they speak? In other
words, what was the nature of the tongues spoken by the early church?
Generally, speaking in tongues is considered as a spiritual gift. It is often
spoken by Pentecostal and charismatic churches today. The Seventh-day
Adventist is not known for speaking the tongues that these churches are
known to be speaking. The purpose of this section is to answer the questions
raised by explaining NT passages which describe this phenomenon. Five
passages are identified and studied respectively: Mark 16:17-18; Acts 2:4;
10:46; 19:6; 1 Cor 12-14.
As Jesus was about to depart from this world after His resurrection,
He charged His disciples to go and preach the gospel to every human being
(Mark 16:15). It is in this evangelistic context that chap. 16:17-18 is found
and may be understood. Verses 17-18 indicate that as the disciples bring the
gospel to the world, certain signs will follow them so that they would know
that God was with them. In the name of Jesus, they will cast out devils. They
will speak new tongues and heal the sick and do many more. According to
v. 20, the disciples went to preach and the signs followed them. The import
of the passage is that as they face challenges, the Lord will show His
presence with these signs. The Greek word for tongue is glōssa which
literally means ‘language’. Therefore, speaking new tongues refers to new
languages. Were these new languages human or non-human? This question
can be best answered in what follows.
Acts 2:4 neatly addresses the question raised above. When the Holy
Spirit came upon the disciples, they received power to preach the gospel
(1:8). When they were filled with Spirit, they began to speak with other
languages as the Spirit gave them to speak out (2:4). The result was that
different people with different languages present understood the disciples in
their respective languages. It should be noted that they did not speak in their
mother tongue and the Spirit translated them to the people present. Rather,
the Spirit changed their tongues to speak different languages of other people.
The languages the disciples spoke were new to them and that were signs that
accompanied their preaching (cf. Mark 16:17-18).
In Acts 10:46, the Gentiles spoke with/in tongues (languages) when
the Holy Spirit came upon them. The disciples, who were Jews, had
experienced the outpouring of the Spirit and His signs as in speaking in
other languages at Pentecost (2:4,11). The Jewish Christians wondered
whether God intended the gospel to be preached to Gentiles. The Spirit
came upon the Gentiles to testify that God had shown His favor to both Jews
and Gentiles. Just as the Jewish Christians spoke other tongues when the
Spirit came upon them, so the Gentiles received the Holy Spirit as sign of
their acceptance by God and spoke in tongues. Verse 46 expressly says that
the Jewish Christians present heard them exalting God. This means that their
speech was understandable. This incident is a recurrence of Pentecost
event in an evangelistic context (cf. Mark 16:17-18).
In Acts 19:6, Paul is said to have laid his hands on some believers
to experience the outpouring of the Holy Spirit. These believers were
baptised in John’s baptism. They needed Jesus’ baptism to experience the
Holy Spirit (vv. 2-5). After baptism, Paul laid his hands on them for the
outpouring of the Spirit (cf. 1 Tim 4:14). When the Spirit came upon them,
they spoke in tongues/languages and prophesied. Paul may have understood
the languages since he understood many languages (cf. 1 Cor 14:18). It is
clear in the book of Acts that speaking in other languages is a sign of the
working of the Holy Spirit. It should be noted the Holy Spirit chose to
manifest Himself this way in some peculiar circumstances, especially
evangelistic context. Again, in the book of Acts, there is no evidence that
those who spoke in other tongues/languages continued to speak whenever
they wanted to. Rather, it was the initiative of the Spirit.
One of the concerns of Paul in first Corinthians was the use of
spiritual gifts. He understands that the gifts should help grow the church
(14:3). According to Paul, the Holy Spirit gives the gift of speaking a
different tongue/language or kinds of tongues/languages (1 Cor 12:10, 28).
Note here the qualifiers, namely, different and kinds. Therefore, if a gifted
person speaks a different language not known by the audience, he/she speaks
to God or in spirit and as such a mystery because the audience do not
understand that language (14:2). Verse 4 says that the speaker edifies
him/herself if the church does not understand. Verse 14 says, For if I pray in
a tongue, my spirit prays, but my understanding is unfruitful. The expression
my spirit prays refers to the speaker’s self-understanding and growth (vv. 4,
16). On the other hand, my understanding is unfruitful simply means the
speaker’s prayer becomes unintelligible to the unlearned audience. As a
result, the unlearned audience cannot respond to the prayer as in Amen (vv.
15, 16, 17). In such instance, the speaker must pray for interpretation so as
to edify the church (v. 13). Paul gives a clue as regards the nature of the
different or kinds of languages. He says that he can speak more languages
than the Corinthians but he chooses to speak known language to edify the
church. This means that the languages/tongues Paul speaks of here are
human languages not known to audience but known and understood by the
speaker. Again, they will need an interpreter to interpret them to edify the
church (vv. 27).
In conclusion, speaking in tongues in the New Testament was one of
the signs which accompanied the spreading of the gospel and edification of
the church. This sign was performed by the Holy Spirit. When it was
necessary to prove the reception of the spirit, languages other than the
speakers’ were spoken by the speakers. This means that the speaker spoke
an unlearned/ foreign language which was understood by his/her audience.
This happened particularly in the early years of Christianity as found in the
book of Acts. The languages spoken were human and understandable. On
the other hand, in first Corinthians, the languages spoken are first of all
understood by the speakers but need to be interpreted to edify the church. In
both the book of Acts and first Corinthians, tongues are intelligible human
languages.
 LESSON 17 - BIBLICAL INTERPRETATION: T HE
STEPS
Do we need to interpret the Bible? If the Bible interprets itself, must
we seek to interpret it? The answer to both of these questions is Yes! The
Bible needs to be interpreted because it was written at a time so distant, and
in languages and cultures different, from ours. Yet, in our attempts to
understand the Bible we must keep in mind that the Bible is its own
interpreter, in the sense that (1) the meanings of specific words or phrases
are determined by the immediate context in which they occur and (2) later
passages shed more light on earlier passages. While Scripture needs to be
interpreted, we must be aware that scholars use many methods in doing
interpretation. The specific interest of a scholar determines the method
he/she will use to interpret the text. For those who believe in the Bible as
the word of God, there are basic principles that guide their interpretation.
The study of the general principles of interpretation is known as
hermeneutics, while the act of studying the meaning of a particular passage
is known as exegesis. Exegesis is not ‘here a little-there a little’ study of
Bible passages; rather, it is seeking to understand (1) what the original,
inspired author intended by his words and then (2) applying the historical
meaning of the passage to our contemporary situation. This essay comes in
two parts: in this first part, we discuss the steps of doing exegesis; in the
second part, we will use one passage to illustrate the steps. Assuming you
want to study the meaning of a particular text in the Bible, the exegetical
steps below will be helpful.
Step 1: Read the Entire Chapter(s). You must read that the entire chapter or
cluster of chapters where the passage of your interest occurs at least ten
times. For the first couple of readings, focus on the larger picture or the
general theme of the chapter(s). Then continue your reading, focusing now
on the specific details. After you have read the passage over and over,
convincing yourself that you know the specific details, pause and meditate
carefully on the chapter(s). Ask yourself as many questions as possible
regarding the meaning the original author intended to convey to the original
receivers of the text. At this time, you may consult secondary sources (e.g.,
Bible dictionaries and commentaries, journal articles, monographs) to see
how scholars have understood the passage with which you are dealing.
From your readings, expect to find difference in opinions, but do not be
disturbed by these. Continue your study!
Step 2: Establish the Text. Look for the boundaries of the unit you want to
study. In other words, look for markers that set the passage/paragraph off as
a self-contained unit. Such markers may include (1) opening and closing
formulas (e.g., “thus says the Lord” in Amos 2:1,4,6), (2) changes in genre
(i.e., the category of literature), (3) changes in subject/content, (4) changes
in speaker/audience, or (5) grammatical changes in person, tense, or
mood/tone. A chapter is different from a unit. Generally, units are smaller
that chapters. A chapter may contain several units. But a unit can be a whole
chapter or more. After indicating the boundaries of the unit,consult at least
five different translations of that unit. Bible translations may follow one of
two approaches: formal-equivalence (e.g., KJV/NKJV, NASB, ESV) and
dynamic equivalence (e.g., NIV, HCSB, NLT). The former approach seeks
to translate the Hebrew and Greek words into corresponding English words
(i.e., word-for-word translation), while the latter seeks to translate the
thoughts of the text (i.e., thought-for-thought translation). Some translations
are more of paraphrases (e.g., GNB/TEV, LB) and should not be used in
doing serious Bible study. Scholars would normally translate the unit from
the original Hebrew or Greek and deal with all variant readings to clarify
the translation. Since you may not be able to translate the passage yourself,
do well to read the passage in different versions (such as KJV/NKJV,
NASB, ESV, NIV) to clarify meaning. Write down the significant
differences you find from the versions you consult.
Step 3: Establish the Context. There are two major contexts you need to
consider: historical context and literary context. With regards to the
historical context, you need to describe the historical background of the
events recorded and the biblical book itself. You also need to study the
culture of the peoples in biblical times. Sometimes the passage itself gives
clues to the historical or cultural backdrop, but you need to consult
reference works that describe the history and culture behind the biblical
text. Good Bible commentaries often describe the historical and cultural
backgrounds. With regards to the literary context, you need to understand the
structure of the passage, as this will help you trace the argument or flow of
thought from verse to verse. Ask yourself what is the main argument of the
author in the passage? What is the author saying, and how does he say it? It
will be helpful to make an outline of the passage. You also need to know the
genre of the passage. Genre refers to the category of literature. Bible writers
use several categories of literature, each of which has distinct
characteristics. For example, (1) narrative texts relate stories or historical
happenings; (2) law may be commandments or ritual prescriptions meant to
be obeyed; (3) poetry may be praises, laments, and other speeches using
figurative language and parallelism; (4) prophecy is warning or foretelling
of things that are yet to happen, either in poetic form or narrative form; and
(5) an epistle is a letter written from an apostle to the church, addressing
specific, pertinent issues or teachings; (6) apocalyptic. Interpretation differs
from one genre to the other. Narrative, law, and epistle are to be interpreted
in a literal sense, unless there are clear indications of figurative language.
Poetry is to be interpreted in a non-literal sense, unless there are clear
indications of non-figurative terms/words. Prophecy in a narrative form may
be conditional or unconditional. In sum, identifying the genre of the passage
is a great step to interpreting it. After identifying the genre and its
implications for interpretation, you need to indicate the function of the
passage: how it relates to the passages before and after it, and what it does
in the chapter or group of chapters. Finally, you need to determine whether
the passage alludes to a previous passage in the Bible. If your passage
alludes to a previous passage, indicate what your passage has added to the
previous passage.
Step 4: Perform Linguistic Analysis. During your consultation of the
different versions/translations, you may have noticed differences in
translation. Often, there are differences in the translation of certain key
words or word-forms (i.e., grammar). There may also be differences in how
the translators understand the relationship between words in a sentence or
between clauses/sentences in a paragraph (i.e., syntax). These differences in
translation indicate that the passage is difficult to interpret, hence requires
further study. Once you have identified the key words or expressions that
need further study, do word studies for each of the words/expressions. To
perform word studies, (1) find concordance, lexicon, and dictionary of the
Bible; (2) refer to the lexicon and dictionary for the common nuances of the
word, which will serve as the platform for a thorough study; (3) look up the
occurrences of the word in the concordance; (4) study the various contexts
in which the word occurs, taking into consideration the genres of the
passages in which the word occurs; (5) settle on a possible meaning of the
word in your passage as determined by the immediate context. The
immediate context is the specific unit of passage whose boundaries you
have already set. Note whether words or expressions are meant to be read
literally or figuratively, and identify the figures of speech. The meaning of a
word or an expression must be controlled by this context. Reading the
meaning of one text directly into another text is eisegesis, not exegesis.
Step 5: Synthesize and Apply. In this final step, indicate how the study of the
historical context, literary context, the translations, and the word studies
inform your understanding of the passage. Indicate what new insight you
have gained on the passage and relate that insight to the overall message of
the Bible. Finally, you need to apply the passage to the modern context. First
determine points of contact and dissimilarity between the biblical and
modern contexts. And then seek to identify what is culturally relative and
what is theologically normative or binding.
Remember! As you study, keep in mind the following: (1) Scripture is the
best interpreter of Scripture; (2) No text of Scripture will contradict another
text of Scripture; (3) You are not the only one who can study the Bible, so be
ready to change your mind when you receive better light; and (4) the Holy
Spirit will lead you to deeper truths if you allow Him into your heart.
 LESSON 18 - BIBLICAL INTERPRETATION:
EXAMPLE─1 PETER 3:18-22
First epistle of Peter was written to the believers in Pontus, Galatia,
Cappadocia, Asia, and Bithynia in the first century (1:1). This epistle/letter
is considered as a universal letter because it was addressed to Christians in
general. In this letter, he presents an enigmatic statement in 3:18-20. This
passage has given rise to several views. For example, some think that Jesus
preached through Noah before the flood. Others understand that the
resurrected Christ preached the gospel to the fallen angels imprisoned in
Noah’s time. In this section, we will attempt to explain the passage in its
own context plus the New Testament theological context.
To be able to interpret any biblical passage, one has to appreciate
the overall situation of the intended audience and the purpose of writing the
entire book. It should be remembered that biblical books were not
originally written in chapters and verses. This means that one has to
appreciate the overall message of the author to be able to appreciate more
the specific issues. With reference to 1 Peter, suffering of the audience
made Peter write this letter. A recurrent reference to suffering suggests that
the believers were being persecuted (1:6; 3-13-17; 4:12-19). The believers
were mocked, criticised, and falsely accused because of their faith. The
persecution was not officially engineered by the Roman Empire. It was a
localized persecution. It was in response to the suffering situation of the
audience that apostle Peter charged them to stand fast in God’s grace
(5:12).
Overview of the content of 1 Peter is necessary for determining the
meaning of 3:18-22. Chapter 1:3-4 begins that God symbolically brought
believers into a living hope by the resurrection of Jesus unto incorruptible
inheritance in heaven (see also 3:21). While waiting for the coming of
Christ, believers are suffering many trials (vv. 5-6). They have loved Christ
whom they have not seen. Apostle Peter is proud of them. They are in a
privileged position because the salvation they have experienced was
foretold by the prophets who did not live to see this day, which the angels
even desire to see (vv. 7-10; cf. v.12). The prophets prophesied about the
sufferings of Christ and the glory that was to follow (v. 11). This privilege
granted to the believers to experience the fulfillment should inspire their
obedience and new and holy living (vv. 12-20). Peter repeats the point that
they became believers in God through Christ, who raised Him and gave Him
glory (v. 21). The state of being believers should inspire them to love one
another from the heart (vv.22-25). In 2:1-12, they are urged to shun all vices
and continue to grow unto salvation because they are a holy nation. This
means in practical terms to honor all human beings and respect political
authorities (vv. 13-17). Servants should respect both good and bad masters
(v. 18). The reason is that it is acceptable to suffer wrongfully if one has
conscience toward God (vv. 19-20). Peter points out that Christ served as
an example to follow because He, though innocent, suffered for sins (vv. 21-
25).
Apostle Peter continues in 3:1-6 that wives as believers should be
subjected to their husbands be it believers or unbelievers. Similarly,
husbands should treat their wives with respect and understanding (v. 7). In
general, believers should act righteously and not repay evil with evil (vv. 8-
14). It is better to suffer doing the will of God (vv. 15-17) because Christ
also suffered for sin in order to lead us to God (v. 18a). He suffered by
being put to death in flesh but made alive in spirit (v. 18b). In this spirit, he
went also to preach to the spirits in prison (v. 19). The longsuffering
awaited the disobedient in the time of Noah but eight persons were saved
through water (v. 20). In vv. 21-22, this water ultimately symbolizes
resurrection of Christ who is seated at the right side of God. Chapter 4:1
continues that since Christ suffered in the flesh, believers should be
prepared to suffer in the flesh. For he who has suffered in the flesh has
ceased from sin. In this case, believers should not engage in old sinful ways
(vv. 2-5). Though the righteous dead may be judged in flesh as failures, yet
they live according to God in spirit (v. 6). Believers should love one
another and be devoted to prayers (vv. 7-11). They should remember that
the trial among them is not strange because it is a blessing to suffer reproach
for the sake of God’s name (vv. 12-19). In chap. 5, Peter urged elders on
how to tend the flock of God and how the young should obey the elders.
From the discourse so far, it may be observed that believers were to
endure any suffering that they were going through. Christ should be their
example. He suffered for sins and received glory of sitting at the right side
of God, where angels and authorities were made subject unto Him (3:22).
More blessings await those who endure suffering like Christ. The purpose
of Christ’s suffering was to lead believers to God. This means that it is after
the suffering that He could lead believers to God. Chap. 1:3-4 confirms this
understanding that God brought believers into a living hope by the
resurrection of Jesus unto incorruptible inheritance in heaven. This suggests
that the resurrection follows the suffering.

The suffering is linked to his death in flesh (3:18). After he had been
put to death in flesh, he was made alive in spirit. And in this spirit, he went
to preach to the spirits in prison (v. 19). Flesh is contrasted with spirit. The
same contrast occurs in 4:6. What is the significance of this contrast? Few
examples from the New Testament can be helpful in appreciating the
significance. It must be mentioned that when flesh is used alone in a
passage, it refers to “physical body,” “sinful body,” or “what pertains to
humanity” (e.g., Matt 16:17: 24:22; Acts 2:26, 27; 1 Cor 1:26,29).
However, when the word spirit is used alone, it denotes “life,” “invisible
beings (Holy Spirit and demons),” “what pertains to divine activities” (e.g.,
Matt 27:50; Luke 1:17, 80; Rom 7:6; Gal 3:3; Heb 1:14).

A contrast between flesh and spirit yields some notable results.

Owing to limited space few examples will suffice. In Matt 26:41, Jesus says
that the spirit is willing but the flesh is weak. He was talking about the two
opposing energies of the disciples when they could not pray at Gethsemane.
Jesus was not referring to the composition of humanity but human frailty
versus divine empowerment. In their weak order, they could not pray; hence,
fell into temptation of betraying Him (vv. 31-41a). In John 3:6-8, the one
who is born of the flesh is flesh but the one born of the spirit is spirit. The
metaphor used here suggests the order of operation in pleasing God/seeing
the kingdom of God (v. 3b). It is only when one has experienced divine
empowerment that one can please God. In Rom 1:3-4, the progressive
nature of Jesus’ ministry is captured as (1) born from the seed of David
according to flesh (2) declared Son of God with power according to spirit
of holiness out of the resurrection of the dead (3) Jesus Christ our Lord.
Jesus being a human descendant of David was not enough for securing
eternal salvation for humanity. He had to be declared the Son of God with
power according to spirit of holiness out of the resurrection from the dead.
It is after this resurrection incident that Jesus Christ becomes ‘our’ Lord
(master) and Savior, and not before the resurrection. While flesh literally
refers to physical nature of Jesus, it may also convey a realm of incapability
to achieve an ultimate intent of salvation for humanity. The use of spirit
indicates, in contrast to flesh, the exaltation of Jesus. This suggests some
limitations of Jesus being in the flesh. This exaltation takes place after
resurrection. After resurrection, Jesus appeared in human form to His
disciples (Matt 28:10). He appeared with new authority to save humanity
from sin (see also John 6:63; Rom 8:4-9; 1 Cor 5:5; Gal 3:3; 4:29; 5:25;
Col 2:5; 1 Tim 3:16). Apostle Peter used the contrast in 1 Pet 4:6. He says
that the gospel was preached to the believers who are now dead. They
were judged according to human beings in flesh, but live according to God
in spirit. The contrast simply means that, humanly speaking, the dead were
worthless because they died without achieving what they had hoped for. But
divinely/spiritually speaking, they live. In sum, when flesh is contrasted
with spirit, two opposing energies are conceived; that is, human
order/estimation versus divine order/estimation. This understanding
suggests a pattern of meaning of the contrast between flesh and spirit in 1
Peter as well as the rest of the New Testament. This contrast appears more
metaphoric than literal.

In view of the above analysis, 1 Pet 3:18-22 can be understood as

follows. The language of the passage appears figurative in view of the
metaphors used. For example, as the contrast between flesh and spirit has
shown, Jesus’ death in flesh and being made alive in spirit may point to a
metaphoric meaning (v. 18). The main idea in v.18 is the beneficiary and the
purpose of His suffering. According to the verse, He suffered for sins so that
He might lead believers to God. In this same verse, the kind of suffering is
explained by His death in flesh and being made alive in spirit. Christ
suffered in shame and weakness per human estimation. However, He
resurrected in power in divine estimation. Between his suffering and
glorification is resurrection which leads believers to God (cf. 1:3-4; 3:21).
If he did not suffer for the unrighteous, believers could not have been led to
God.

A cursory reading of any English translation suggests that He

preached to the disobedient in Noah’s time. Verse 19 continues from v. 18
that in which [spirit] when He went to the Spirits in prison, He preached.
Granted that spirit in v. 18 is taken as divine empowerment acquired after
resurrection, in which [spirit] in v. 19 may refer to the new state of Jesus
after resurrection. In other words, He was in this state when he went to the
Spirits in prison and preached. Being in this state afforded Him the
privilege to proclaim to the imprisoned spirits. Verse 18 which controls v.
19 makes clear that Jesus died to lead believers to God. Verse 21 also
highlights the right relationship attained by believers with God through the
resurrection of Christ. Both vv. 18 and 21 suggest that the resurrection of
Christ reconciled believers to God. In short, believers are the beneficiaries
of His suffering. In this case, the spirits in prison may be understood
metaphorically as sinners who were reconciled to God through Jesus’
resurrection (see also 1:3-4). It was only the resurrected Christ who could
preach God’s saving message to sinners in bondage.

So why did Peter refer to Noah’s story in v. 20? Before we make

any comments, we must say that the New Testament authors often used Old
Testament motif/idea that suits their theme and argument (e.g. Rom 10:9-13;
Gal 4:22-30, 31; 1 Pet 2:4-8). In 1 Pet 3:20, Peter reports that God’s
patience waited for the disobedient while the Noah’s ark was being built, in
which, a few, that is, eight persons were saved through water. Note that v.
21 points out Peter’s interest in using this story. He only highlights the water
which saved the eight as a type/event which finds its antitype/event in the
baptism that saves believers today. Jesus once used the word baptism
metaphorically in reference to His death (Mark 10:38-39; Luke 12:50).
Note again that Peter clarifies what he means by baptism. He is not talking
about literal water that washes the filth of believers. Rather, he stresses that
it is through the resurrection of Jesus Christ that believers have attained
right relationship with God (1 Pet 3:21). What saves believers is the
concern of Peter, which is resurrection of Christ. 1 Pet 3:20-21 likens the
water that saved the eight persons in Noah’s time to baptism which is
metaphorically the resurrection of Jesus Christ. The believers are saved by
the baptism typifying Christ’s resurrection just like the few people saved in
Noah’s days. Just as God’s longsuffering awaited the disobedient, yet few
people were saved through water, in the same way, believers are viewed as
ones saved through Christ’s resurrection. Peter’s use of flood story may be
a typological referent point that highlights the culmination of Christ’s
resurrection, an event that led believers to God after suffering mortal death.

It can be concluded that Christ should be imitated because when He

patiently endured suffering in shame and experienced resurrection, He could
then proclaim the message of eternal salvation to people who were
metaphorically imprisoned in sin. If Christ was to preach to the dead in His
death, He should have preached to all from the days of Adam till His days,
not only in Noah’s time. That is why the interpreter has to appreciate
Peter’s interest in using the story (cf. Acts 10:42-43). 1 Pet 3:18-22 can be
better understood in the context of Christ’s suffering which leads believers
to God.
 LESSON 19 - WITNESSING: A JOYFUL ACTIVITY
FOR CHRIST’S FOLLOWERS

Witnessing can rightly be defined as an activity whereby a believer

tells people about his/her Jesus, what He has done for him or her, what He
has done for the world, and what He is willing to do for anyone who wants
to connect with Him.
How Did People Witness During Old Testament Times?
In both the Old and New Testaments, witnessing was done not only
by church leaders but also by anyone who was convinced about God’s
power, love, and promises. For example, Noah was a great and God-fearing
leader (Genesis 6). He witnessed to the people of his time for many years,
telling them that God was not happy about their behavior, and that they
needed to change and obey God’s commands. On the other hand, a little girl
from Israel witnessed for Christ to a great army commander called Naaman
(2 Kings 5: 1-14). She was not a grown woman—just a little girl.
How People Witnessed During New Testament Times
In the time of Jesus and shortly after His ascension to heaven,
witnessing became the main activity of His disciples. The best story about
how Jesus taught His followers and sent them to witness is recorded in Luke
9: 1-62 and Luke 10: 1-24. You need to read the whole story for yourself in
order to enjoy Jesus’ method of training people for witnessing.
This is briefly what happened. After Jesus had chosen the twelve disciples,
he also chose more people to be part of His team. Then He started teaching
them about His kingdom and how to behave in order to become His true
followers. At the same time He was also doing some things for people in
need, in order to show His disciples more ways of telling people about the
Kingdom of God.
For example, you will find in Luke 9: 10-17 how He fed five
thousand people with five loaves and two fishes, and how He healed a boy
from demon possession (Luke 9: 37-43). As time went by and Jesus realized
that the disciples had understood His witnessing lessons, He decided to
send them out, two by two, and told them to go and do the same things He
had been doing. The disciples went out and when they came back they were
extremely happy for what they had done for Jesus. This continued until the
time Jesus was about to go to heaven.
At that time, He gave them the following specific commands:
Matthew 28:
Go therefore and make disciples of all nations, baptizing them in the
name of the Father and of the Son and of the Holy Spirit, teaching them
to observe all that I have commanded you. And behold, I am with you
always, to the end of the age
Acts 1: 8
But you will receive power when the Holy Spirit has come upon you,
and you will be my witnesses in Jerusalem and in all Judea and
Samaria, and to the end of the earth.
In the time of the apostles after Jesus had gone back to heaven,
witnessing became even more intensified in response to Jesus’ command,
especially as the apostles and other disciples were being scattered as a
result of persecution.
One of the Bible texts that really explain the crucial importance of
witnessing is Romans 10: 14-15, which says
How then will they call on him in whom they have not believed? And
how are they to believe in him of whom they have never heard? And
how are they to hear without someone preaching? And how are they to
preach unless they are sent? As it is written, “How beautiful are the
feet of those who preach the good news.
Let’s think a bit about this text.
The four words that are bold in the text are key to understanding what is at
stake.
The word “they” is referring to people who do not know Jesus,
His power, love, and promises.
The word “him” is referring to Jesus.
 The word “someone” is referring to a believer or a born-again
person or, simply put, a follower of Jesus.
The word “preaching” is referring to the act of intentionally and
consciously sharing the word of God.
We therefore notice that if those who know Jesus decide not to talk
about Him, those who are not His disciples now will never get to know
Him. This means, a true believer, a really born-again Christian, a true
follower of Christ, can never be silent about Jesus Christ. This is not
because it is compulsory, but because a true follower of Christ always
wants the whole world to know what Jesus Christ has done and is still
doing in our world today. Better still, a true follower of Christ wants the
whole world to know that Jesus Christ is coming again, and that He will
take His true followers to heaven—a place free from all troubles of this
wicked world.
Witnessing is a Christian Mandate
Looking at what we have discussed so far, it is easy to understand
that witnessing is a mandate, an obligation for every true follower of Christ.
This does not mean that followers of Christ are forced to witness. Not at all!
It is because they know the benefits of following Jesus Christ. They know
that those who do not know Jesus are losing a lot of blessings and joy in
their lives. The followers of Christ want to witness because they don’t want
anybody to be lost when Jesus comes back to take His people to heaven.
This also means that anyone who claims to be a follower of Christ but does
not want to tell other people about Christ may rightly be called a false or
unfaithful follower. It could also mean that the person who does not want to
witness has not very much appreciated what Jesus Christ has done for him
or her, and does therefore not see the need of recommending Jesus Christ to
anybody else. This is really how serious the issue of witnessing or not
witnessing is!
As you read this chapter, if you really believe you know and love Jesus, and
that Jesus is meaningful to your life, there is no way you will refuse to
witness.
The only legitimate questions you may raise about witnessing are: (a) what
are requirements for someone to do effective witnessing? (b) What type of
activities do we do in the process of witnessing, or how do we go about it
at all? If these are your major problems, please read the following section
to train yourself. It’s very easy. Everybody can do it.
The Requirements and Process of Witnessing
a) Requirements
Before you can really go out to witness or talk about Jesus, at least the
following five statements must be true about you:
1. You must know that Jesus is the Son of God who came into
the world to die on our behalf so that we can get the chance
into His Kingdom (John 3:16).
2. You must have something or some things Jesus has done in
your life, which you wish He does in other people’s lives
(Mark 5:21-34; 10:35-45; John 8:1-11).
3. You must be somebody who really wants to know more
about Jesus through regular Bible study and prayer (Acts
17:11).
3.
4. You must like to find something doing in the Church based
on what you know is your spiritual gift or talent (I Cor 12-
14).
5. You must feel for people who really doesn’t know Jesus
and what He can do for them (Rom 10:14-15).
6. You must be someone who really wishes well for people
and wants to see them living in peace, joy, and good health
(John 3:2).

b) The Process
The process of witnessing depends on what you have learned, experienced,
or discovered as your spiritual gift. Some followers of Christ are good at
teaching, others at praying, others singing, helping the weak or the elderly,
giving a testimony about what God has done for them, inviting people to
church or to their home, sharing cloths or any other items, providing
financial assistance, encouraging the discouraged, visitation, etc. (I Cor 12-
14; Eph 4:11-13).
We realize that witnessing is about behaving toward people the way Jesus
did. He visited the sick, fed the hungry, taught the ignorant, corrected the
mistaken, forgave the sinners, encouraged the rejected, freed the oppressed,
respected the despised, ate with the outcast, mourned with the bereaved…
and gave His life to save the lost. As we decide to go out for witnessing, we
are actually deciding to behave like Jesus—the one we say we follow.
Therefore, depending on the kind of spiritual gift you believe you have, your
witnessing process may differ from someone who has a different spiritual
gift altogether.
In any case, there are some things every witness needs to put in place in
order to be faithful and successful. Please, consider them seriously and
make sure to try putting them into practice. Many people have tried this
process, and their lives as followers of Christ have changed—some from
bad to good, others from good to better, and still others from better to best.
Here we go.
1. Get a Bible for yourself. Try hard and save money to buy it
if you do not have one.
2. Pray hard and think about a particular spiritual gift you have
which you wish to use to witness to people (you can check
if you have one of those mentioned above, including
studying the Bible with someone or a small group, prayer,
invitation, etc.)
3. Get two friends of your age group who really show interest
in church issues, fear to do evil, and are interested in the
gift you have identified in you.
4. Get a mentor; someone you really respect and believe
he/she is into witnessing.
5. Get a Witnessing Activity Jotter

What are all these things for?

1. The Bible is the main tool you are going to use to learn
more about the witnessing activity you want to carry out.
The more you read your Bible, the more you discover a lot
of things you can do to witness for Christ. You must
therefore have your own Bible.
2. You need to know a particular gift in you that will help you
tell people about Jesus. Everybody in the world has at least
one of those gifts. Some have as many as ten or more. Just
identify one—something you really think you will be good
at in connection with telling people about Jesus. That gift
 will be like a window for you to positively affect the lives
of people. Pray over it, search your Bible to know more
about it and what it can do in the lives of people. Start using
it among your friends in the church. Let it grow so that you
become an expert at using it.
3. Two friends: it is good to have friends to share your
witnessing plans with. It is good to team up with friends
who have the same witnessing interest. This helps you to
keep up with your plans because you are not alone. Even
when you feel like not witnessing again, a friend will call
and remind you of your appointments. As soon as you
realize that your friends are still interested in the God’s
business you will be encouraged to continue.
4. Get a mentor. This is someone who is older than you and
who has impressed you with his/her spiritual life;
witnessing activity, prayer life, Bible study, and
interpersonal relationship with others. That is, when you
look at the person, you really see Christ in him or her. This
person will be your counselor, encourager, and monitor.
The person will be checking on you from time to time
asking you about the progress of your witnessing activities,
and you will also be reporting yourself to the person to
share with him or her what the Lord is doing through your
witnessing activities. The person must be a member of your
local church.
5. The jotter: this is where you record your witnessing plans.
The best way to use it is to create weekly witnessing
activity tables so that you can monitor your activities. The
tables can have the following form.

We e kly Wit ne s s ing A c t ivit ie s

Time t a ble
Date Activity Person My Mentor’s
or accomplishment comments
Place I comments (i.e.,
will done or not
witness done)
to
 1
2
3
4
5
6
7

Possible areas/avenues for witnessing include the following: (1) visiting the
prisons and hospitals, (2) orphanages and special needs institutions, (3)
sharing tracts, Christian literature and Bible study with people, (4) Health
talk, both private and public settings and (5) visitation.
As soon as you engage into witnessing activities, you should feel free to
contact your pastor or elder in case you need some help such explaining
difficult Bible texts, getting witnessing materials, requesting for a slot to
give testimony in the church, or any other assistance you may need.
Conclusion
The conclusion of the matter about witnessing is expressed in the
powerful words of Jesus as recorded in Luke 9: 26 and Revelation 22: 12
where Jesus Himself says:
For whoever is ashamed of me and of my words, of him will the Son
of Man be ashamed when he comes in his glory and the glory of the
Father and of the holy angels…Behold, I am coming soon! My reward
is with me, and I will give to everyone according to what he has done.
With these words of Jesus Christ in mind, and considering the good and
great things He has been doing for us, let all of us make time and tell the
world around us about the King of kings, Lord of lords, and Saviour of the
Universe—Jesus Christ who is coming soon to take us home.
Amen!

Questions to Ponder
Are you ready to witness with your spiritual gift?
Who will you consider as your mentor?
 THE AUTHORS

Daniel Bediako, PhD

Daniel Bediako, PhD is an Associate Professor of Old Testament Studies.
He serves on the highest scholarly committee of the Church, the Biblical
Research Institute Committee of the General Conference of the Seventh-day
Adventist Church. Bediako believes that at the heart of the Bible lies the
need for humanity to serve and worship the Creator. He is the present Vice-
Chancellor of Valley View University.

Daniel Berchie, PhD

Daniel Berchie, PhD is the Dean of School of Theology and Missions,
Valley View University. His passion for teaching is undying. Berchie holds
a doctoral degree in New Testament Studies and has unparalleled interest in
holding workshops and seminars on Christian nurturing and growth in
doctrine and practice of ministry in the Seventh-day Adventist Church,
especially in his home country.

Elikplim Zanthia, B. A. (Hons.)

Elikplim Zanthia has served as Lead Pastor of Macedonia, one of the
Worship Centres on the campus of Valley View University. He mobilizes
evangelistic teams toward soul-winning, and preaches extensively from
biblical perspectives on socially dynamic and current issues. Zanthia holds
a bachelor degree in Theological Studies and currently serves as
Coordinator of Chaplaincy Ministries with the Campus Ministries
Department, Valley View University.