2 Samuel 17
17:1 Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night:
17:2 And I will come upon him while he [is] weary and weak handed, and will make him afraid: and all the people that [are] with him shall flee; and I will smite the king only:
17:3 And I will bring back all the people unto thee: the man whom thou seekest [is] as if all returned: [so] all the people shall be in peace.
17:4 And the saying pleased Absalom well, and all the elders of Israel.
17:5 Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith.
17:6 And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do [after] his saying? if not; speak thou.
17:7 And Hushai said unto Absalom, The counsel that Ahithophel hath given [is] not good at this time.
17:8 For, said Hushai, thou knowest thy father and his men, that they [be] mighty men, and they [be] chafed in their minds, as a bear robbed of her whelps in the field: and thy father [is] a man of war, and will not lodge with the people.
17:9 Behold, he is hid now in some pit, or in some [other] place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom.
17:10 And he also [that is] valiant, whose heart [is] as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father [is] a mighty man, and [they] which [be] with him [are] valiant men.
17:11 Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beersheba, as the sand that [is] by the sea for multitude; and that thou go to battle in thine own person.
17:12 So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that [are] with him there shall not be left so much as one.
17:13 Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there.
17:14 And Absalom and all the men of Israel said, The counsel of Hushai the Archite [is] better than the counsel of Ahithophel. For the LORD had appointed to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil upon Absalom.
17:15 Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled.
17:16 Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass over; lest the king be swallowed up, and all the people that [are] with him.
17:17 Now Jonathan and Ahimaaz stayed by Enrogel; for they might not be seen to come into the city: and a wench went and told them; and they went and told king David.
17:18 Nevertheless a lad saw them, and told Absalom: but they went both of them away quickly, and came to a man's house in Bahurim, which had a well in his court; whither they went down.
17:19 And the woman took and spread a covering over the well's mouth, and spread ground corn thereon; and the thing was not known.
17:20 And when Absalom's servants came to the woman to the house, they said, Where [is] Ahimaaz and Jonathan? And the woman said unto them, They be gone over the brook of water. And when they had sought and could not find [them], they returned to Jerusalem.
17:21 And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise, and pass quickly over the water: for thus hath Ahithophel counselled against you.
17:22 Then David arose, and all the people that [were] with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan.
17:23 And when Ahithophel saw that his counsel was not followed, he saddled [his] ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father.
17:24 Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him.
17:25 And Absalom made Amasa captain of the host instead of Joab: which Amasa [was] a man's son, whose name [was] Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab's mother.
17:26 So Israel and Absalom pitched in the land of Gilead.
17:27 And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim,
17:28 Brought beds, and basins, and earthen vessels, and wheat, and barley, and flour, and parched [corn], and beans, and lentiles, and parched [pulse],
17:29 And honey, and butter, and sheep, and cheese of kine, for David, and for the people that [were] with him, to eat: for they said, The people [is] hungry, and weary, and thirsty, in the wilderness.
Thursday, 24 January 2013
How To Have Hard Conversations With Young Adults
By Brian Owen (Editor, Ev. Walusiku)
If you're in ministry (especially ministry to 18-25 year olds) then you understand one of the hardest and most necessary things can be having hard conversations with young adults.
Let me define hard conversation: "Addressing a subject with an individual that will potentially cause anxiety, conflict, or pain."
Steps to think through:
1. Understand that Jesus was confrontational.
Jesus didn't steer away from hard conversations with people. He addressed them head on. Be encouraged. Are they easy? No. Necessary? Yes.
2. Encourage Young adults.
That may sound funny here, but you must develop a habit of encouraging people in the good times. When you are offering encouragement to those around you it makes the hard conversations so much easier.
Hand write letters to youths thanking them for their service. Text students randomly to let them know you are thinking about them and praying for them that day. Stop someone in the hall if you saw them do something well.
The only time some of our youths hear from us is when we are telling them they are doing something wrong. This should not be true. This is a valuable habit (encouraging) to develop.
3. Be patient.
I will not recruit a co workers who doesn't have patience. They would never survive with college-age people. This age stage is very transitional; in more ways than one. They will make mistakes and then make them again. This is normal (not to minimize the problem, but it happens).
4 Don't wait too long.
If you are like me you will sometimes hope the problem will go away without dealing with it. This isn't loving people. It is more destructive to see a problem and not address it than to address it head on.
"Wounds from a friend can be trusted, but an enemy multiplies kisses." -Proverbs 27:6
5. Compliment Sandwich
Step One: Encourage them in what they are doing right. You can usually find something.
Step Two: Offer some advice on how to change or improve.
Step Three: Conclude by encouraging them to continue to work hard and help them understand we all have moments when we need direction.
What else works for you, post in the comments
Revived by His Word, Today's Reading
2 Samuel 16
And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine.
2 And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink.
3 And the king said, And where is thy master's son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, To day shall the house of Israel restore me the kingdom of my father.
4 Then said the king to Ziba, Behold, thine are all that pertained unto Mephibosheth. And Ziba said, I humbly beseech thee that I may find grace in thy sight, my lord, O king.
5 And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came.
6 And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left.
7 And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial:
8 The Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the Lord hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art taken in thy mischief, because thou art a bloody man.
9 Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head.
10 And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?
11 And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the Lord hath bidden him.
12 It may be that the Lord will look on mine affliction, and that the Lord will requite me good for his cursing this day.
13 And as David and his men went by the way, Shimei went along on the hill's side over against him, and cursed as he went, and threw stones at him, and cast dust.
14 And the king, and all the people that were with him, came weary, and refreshed themselves there.
15 And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him.
16 And it came to pass, when Hushai the Archite, David's friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king.
17 And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend?
18 And Hushai said unto Absalom, Nay; but whom the Lord, and this people, and all the men of Israel, choose, his will I be, and with him will I abide.
19 And again, whom should I serve? should I not serve in the presence of his son? as I have served in thy father's presence, so will I be in thy presence.
20 Then said Absalom to Ahithophel, Give counsel among you what we shall do.
21 And Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with thee be strong.
22 So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father's concubines in the sight of all Israel.
23 And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom.
And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine.
2 And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink.
3 And the king said, And where is thy master's son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, To day shall the house of Israel restore me the kingdom of my father.
4 Then said the king to Ziba, Behold, thine are all that pertained unto Mephibosheth. And Ziba said, I humbly beseech thee that I may find grace in thy sight, my lord, O king.
5 And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came.
6 And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left.
7 And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial:
8 The Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the Lord hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art taken in thy mischief, because thou art a bloody man.
9 Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head.
10 And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?
11 And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the Lord hath bidden him.
12 It may be that the Lord will look on mine affliction, and that the Lord will requite me good for his cursing this day.
13 And as David and his men went by the way, Shimei went along on the hill's side over against him, and cursed as he went, and threw stones at him, and cast dust.
14 And the king, and all the people that were with him, came weary, and refreshed themselves there.
15 And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him.
16 And it came to pass, when Hushai the Archite, David's friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king.
17 And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend?
18 And Hushai said unto Absalom, Nay; but whom the Lord, and this people, and all the men of Israel, choose, his will I be, and with him will I abide.
19 And again, whom should I serve? should I not serve in the presence of his son? as I have served in thy father's presence, so will I be in thy presence.
20 Then said Absalom to Ahithophel, Give counsel among you what we shall do.
21 And Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with thee be strong.
22 So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father's concubines in the sight of all Israel.
23 And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom.
The Abomination of Desolation (part 1)
Mathew 24:3(When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
Then let them which be in Judaea flee into the mountains. . . . For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be" (Matthew 24: 15, 16, 21). What is this prophecy all about, and does it really affect Christians in today's world? One of the most interesting prophecies in the Bible concerns the abomination of desolation. The element that makes this prophecy especially intriguing is that Jesus identifies it as a specific sign that the end is near.
It was in answer to the disciples' question, "When shall these things be and what shall be the sign of thy coming, and of the end of the world?" that Jesus spoke of the abomination of desolation. He said, "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (Whoso readeth, let him understand:) then let them which be in Judea flee into the mountains... for then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be" (Matthew 24:3,15-21).
Christians of many persuasions recognize this text as a definite and peculiar sign concerning the last days. Yet even though the majority of them can agree that the abomination of desolation is an important sign, they can't seem to agree on its specific nature. Even preachers are thrown into a pool of confusion looking for something that no one is very sure about.
It is a perfect example of the blind leading the blind. Of course, some believe they know the identity of the abomination of desolation. Some teach that this prophecy was fulfilled when Antiochus Epiphanes interrupted the temple sacrifices between 168 and 165 B.C. The abomination they point to is the pig Antiochus had offered on the altar in the temple complex. Others believe the abomination of desolation refers to a future time when an atheistic antichrist will overthrow the temple in Jerusalem and use it as his throne. Then there are those who believe the abomination of desolation is the Roman standards which
were worshipped in Jerusalem in 70 A.D. at the time of its destruction by Titus.
Just what exactly is the abomination of desolation? Is it any one of these alternatives? Is it all of them at the same time? Or could it be possible that not any of these interpretations are correct? The answer to these questions is vitally important.
Jesus clearly implies that our very lives could be at stake over this matter. Jesus tells us that our study of the abomination of desolation should focus on the book of Daniel (Matthew 24:15). When one makes a careful study of this book he discovers that the abomination of desolation can be divided into three parts. These parts are: the abomination of desolation in Daniel's day (involving the first temple); the abomination of desolation in Jesus' day (involving the second temple); and finally the abomination of desolation in the time of the end (involving the whole Christian church).
The issues that come into play in the abomination of desolation as treated in the book of Daniel remain consistent in each of its three phases. Therefore they are types, or examples, of each other.
Then let them which be in Judaea flee into the mountains. . . . For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be" (Matthew 24: 15, 16, 21). What is this prophecy all about, and does it really affect Christians in today's world? One of the most interesting prophecies in the Bible concerns the abomination of desolation. The element that makes this prophecy especially intriguing is that Jesus identifies it as a specific sign that the end is near.
It was in answer to the disciples' question, "When shall these things be and what shall be the sign of thy coming, and of the end of the world?" that Jesus spoke of the abomination of desolation. He said, "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (Whoso readeth, let him understand:) then let them which be in Judea flee into the mountains... for then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be" (Matthew 24:3,15-21).
Christians of many persuasions recognize this text as a definite and peculiar sign concerning the last days. Yet even though the majority of them can agree that the abomination of desolation is an important sign, they can't seem to agree on its specific nature. Even preachers are thrown into a pool of confusion looking for something that no one is very sure about.
It is a perfect example of the blind leading the blind. Of course, some believe they know the identity of the abomination of desolation. Some teach that this prophecy was fulfilled when Antiochus Epiphanes interrupted the temple sacrifices between 168 and 165 B.C. The abomination they point to is the pig Antiochus had offered on the altar in the temple complex. Others believe the abomination of desolation refers to a future time when an atheistic antichrist will overthrow the temple in Jerusalem and use it as his throne. Then there are those who believe the abomination of desolation is the Roman standards which
were worshipped in Jerusalem in 70 A.D. at the time of its destruction by Titus.
Just what exactly is the abomination of desolation? Is it any one of these alternatives? Is it all of them at the same time? Or could it be possible that not any of these interpretations are correct? The answer to these questions is vitally important.
Jesus clearly implies that our very lives could be at stake over this matter. Jesus tells us that our study of the abomination of desolation should focus on the book of Daniel (Matthew 24:15). When one makes a careful study of this book he discovers that the abomination of desolation can be divided into three parts. These parts are: the abomination of desolation in Daniel's day (involving the first temple); the abomination of desolation in Jesus' day (involving the second temple); and finally the abomination of desolation in the time of the end (involving the whole Christian church).
The issues that come into play in the abomination of desolation as treated in the book of Daniel remain consistent in each of its three phases. Therefore they are types, or examples, of each other.
Wednesday, 23 January 2013
Report on first meeting of the Theology of Ordination Study Committee
By ADvindicate
![[photos by Michael Porter]](https://lh3.googleusercontent.com/blogger_img_proxy/AEn0k_sqEE_fcaLajVf09eTfyjXQja99avp0CEtwo_j5EW_3fnDcCPIfDWZSgDTDcj3ytsltUwNXL74NSb6p0RSNrR0yEk7S6gBpQpjwXt3wO7lPzURn3fjENIS_Q8woTrPG0sYTNR8zzo7ff_ko=s0-d)
[photos by Michael Porter]
TOSC was conceived of after a delegate to the 2010 General Conference Session suggested that the church conduct a comprehensive study of ordination. GC President Elder Ted Wilson took the idea for a comprehensive study group to the GC Administrative Committee in September, 2011, and the idea was approved. TOSC will meet three more times, four times in all, with the objective of reaching consensus on a theology of ordination and as to whether women may properly be ordained to the gospel ministry. The study will be concluded in the summer of 2014, and a report provided to the GC Executive Committee for review at Annual Council in the autumn of 2014. The Annual Council will then decide on any items to be referred for action to the 2015 General Conference Session.
What did not happen with TOSC is more newsworthy than anything that has happened thus far: There was no attempt to bias the outcome of the committee’s study by packing its membership. It appears that the membership is roughly equally divided between those in favor of and those opposed to female ordination. Moreover, the most articulate advocates on each side have been included. Prominent Adventist preachers in favor of (Dwight Nelson, Randy Roberts) and opposed to (Doug Batchelor, Stephen Bohr) female ordination are on the committee. Prominent Adventist scholars and theologians in favor of (Richard Davidson, Angel Rodriguez, Jan Barna, Darius Jankiewicz) and opposed to (P. Gerard Damsteegt, C. Raymond Holmes) female ordination are on the committee. There are female pastors who have already been ordained (Chris Oberg, Kendra Haloviak Valentine) as well as accomplished lay women (Kathryn Proffitt, former telecom executive and U.S. ambassador to Malta; Doris Gothard, former General Motors executive and lay church leader; Carol Zarska, founder of an independent ministry on the sanctuary). A complete list of committee members can be found here.
Not only does the larger committee strongly reflect both points of view, the smaller executive or steering committee also seems to be about equally divided: Davidson and Rodriguez are in favor of female ordination and Damsteegt and Fagal are opposed. Those tapped to present papers at the initial meeting also appeared to be about equally split. The committee is expected to pray and study its way to a consensus without a human thumb on the scales predetermining the outcome.
All this is in marked contrast to the procedure followed by the two rebellious unions last summer. They enlisted their tithe-supported union news magazines to argue in favor of female ordination, without presenting any contrary viewpoints. Then, at the special constituency meetings, only the arguments in favor of female ordination were presented. (Elder Wilson was allowed to speak at both meetings, but his comments were limited to church unity and order; he did not speak to the merits of female ordination.) I am told that the rabbit was put in the hat with regard to delegate selection, as well. After such a carefully choreographed process, the outcome of the votes was never in doubt.
In view of the two unions’ one-sided procedure, and their rudeness toward Elder Wilson (the infamous “point of order” interruption), I would have followed the same procedure, to the opposite purpose: pack the committee with those opposed to female ordination, present only the anti-female ordination side of the issue, force a vote, and then present the results to Annual Council and the 2015 General Conference Session. But Ted Wilson is a better man than I am. If he was ever tempted to implement such a cynical strategy, he did not act upon the temptation. To the contrary, he wants and expects a full and fair hearing of the issue, with the strongest advocates on both sides involved in the process. He recognizes that the church must work through this issue with Bible study and fervent prayer. That he is able to put aside personal views, and even personal slights, and act only in the best interest of the Seventh-day Adventist Church impresses me that he is God’s chosen leader for this time. I have immense respect for him.
Back to TOSC’s initial meeting last week. Each day began with a devotional and a season of prayer. There were about six opportunities for prayer each day; typically, we prayed in groups of two or three, followed by a closing prayer from a microphone. The first day’s devotional was presented by Mark Finley, who told a deeply moving story about forgiveness in the wake of the Rwandan massacres of 1994. Elder Wilson gave us our commission, and committee chair Artur Stele outlined the procedure we would be following. The steering committee decided to devote the first meeting to preliminary issues, such as hermeneutics, and the study of ordination itself, without regard to whether women can be ordained or to what offices.
The first paper was titled, “Dealing with Doctrinal Issues in the Church: Proposals for Ground Rules,” by Paul Ratsara and Richard Davidson. There was an opportunity for comments from the floor after each paper was presented. After lunch, William Fagal, who has perhaps the most beautiful speaking voice I’ve ever heard, presented a paper on, “The Proper Role of Ellen G. White’s Writings in Resolving Church Controversies.” Next, Mario Veloso presented a paper titled, “Hermeneutic—A case of Biblical Understanding.” This paper was not in finished form, and seemed redundant in light of the 1986 Rio Document, the Seventh-day Adventist Church’s approved statement of its scriptural hermeneutic.
Dr. George Reid, who was at the Biblical Research Institute in 1986 and was involved in drafting the Rio Document, answered questions about it. The final paper of the first day was, “Ellen G. White on Bible Hermeneutics,” presented by Dr. Damsteegt.
Day two began with a devotional by Kendra Haloviak Valentine, who teaches New Testament at La Sierra University. With the preliminaries regarding basic hermeneutics and Bible-study methods out of the way, the committee turned to the question of ordination itself. David Trim, the outstanding historian of Seventh-day Adventism, presented a paper on “Ordination in Seventh-day Adventist History.” He pointed out that this conference is the first time that we, as a church, have ever considered the theology of ordination. Darius Jankiewicz presented a paper titled, “The Problem of Ordination: Lessons from Early Christian History,” which showed that, within a couple of centuries of the apostles, ordination had become synonymous with authority to administer the sacraments, and in later Catholic practice came to convey irrevocable spiritual infallibility. Dr. Damsteegt then presented a paper on “The Magisterial Reformers [Luther and Calvin] on Ordination.”
After lunch, Angel Rodriguez presented a paper titled, “Towards a Theology of Ordination,” around which, it was hoped, the committee could form a consensus. Many wanted to comment on this paper, and it was eventually decided, after much fervent prayer and several suggestions regarding a way forward, to divide into five discussion groups of roughly 20 people each. This was done, and the sub-committees met and discussed suggestions as to how the consensus document could be improved. This took up the remainder of the day.
The third and final day of the conference began with a devotional by Joel Musvosvi, followed by more prayer, after which each group presented its suggestions as to how the consensus paper could be improved. Dr. Rodriguez had taken a minimalistic approach to the selection of Scripture passages for inclusion, limiting himself to those passages discussing the laying on of hands; hence, a common suggestion of the discussion groups was to broaden the paper to include Bible passages relating to setting apart to, and qualifications for, religious offices, regardless whether such passages mention the laying on of hands. There were quite a few other suggestions. The paper was to be revised after a prayerful review of the suggestions, and it is hoped that the committee will be able to reach consensus on a revised paper on the first day of the next meeting, which will be held this summer. Once consensus is achieved on this paper, the committee will turn to the more contentious issue of female ordination. After concluding remarks and announcements by Artur Stele and the steering committee staff, and a concluding devotional by Geoffrey Mbwana, the meeting was adjourned.
One of the most rewarding aspects of a conference of this type is the opportunity it provides to visit with other members of the committee. I was blessed to be able to visit with Dwight Nelson on the drive from the airport to the hotel, to share a meal with Doug Batchelor, and to chat with Elder Wilson about the work of the church in far flung locales such as Japan. I had a wonderful visit with Darius Jankiewicz, one of our scholars who is currently teaching at the seminary; we are the same age and crossed paths in Warsaw, Poland, in 1980, when my father’s choir from Southwestern Adventist University visited that city and sang in several Adventist Churches. It was a pleasure to visit more extensively with Kevin Paulson, with whom I have often sparred online (although we agree far more than we disagree). I was also blessed to be able to visit with some dynamic Adventist lay women, including Carol Zarska, Doris Gothard, and Kathryn Proffitt. These opportunities for personal interaction are undoubtedly the nicest thing about such convocations. I am grateful beyond words for this opportunity to be enriched by association with so many thoughtful and accomplished brothers and sisters in Christ.
Note: Committee chair Artur Stele has noted that all papers presented are considered drafts subject to revision until the committee completes its work and submits its final report, after which time they will become public. He has therefore asked committee members not to disseminate the papers themselves. Since I am not at liberty to release the papers, please don’t ask.
Revived by His Word today's Reading
2 Samuel 15
And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him.2 And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel.
3 And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee.
4 Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!
5 And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him.
6 And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.
7 And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the Lord, in Hebron.
8 For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the Lord shall bring me again indeed to Jerusalem, then I will serve the Lord.
9 And the king said unto him, Go in peace. So he arose, and went to Hebron.
10 But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron.
11 And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing.
12 And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.
13 And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom.
14 And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.
15 And the king's servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint.
16 And the king went forth, and all his household after him. And the king left ten women, which were concubines, to keep the house.
17 And the king went forth, and all the people after him, and tarried in a place that was far off.
18 And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.
19 Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou art a stranger, and also an exile.
20 Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee.
21 And Ittai answered the king, and said, As the Lord liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be.
22 And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him.
23 And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.
24 And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city.
25 And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the Lord, he will bring me again, and shew me both it, and his habitation:
26 But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him.
27 The king said also unto Zadok the priest, Art not thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar.
28 See, I will tarry in the plain of the wilderness, until there come word from you to certify me.
29 Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there.
30 And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.
31 And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness.
32 And it came to pass, that when David was come to the top of the mount, where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head:
33 Unto whom David said, If thou passest on with me, then thou shalt be a burden unto me:
34 But if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father's servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel.
35 And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king's house, thou shalt tell it to Zadok and Abiathar the priests.
36 Behold, they have there with them their two sons, Ahimaaz Zadok's son, and Jonathan Abiathar's son; and by them ye shall send unto me every thing that ye can hear.
37 So Hushai David's friend came into the city, and Absalom came into Jerusalem.
3 And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee.
4 Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!
5 And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him.
6 And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.
7 And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the Lord, in Hebron.
8 For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the Lord shall bring me again indeed to Jerusalem, then I will serve the Lord.
9 And the king said unto him, Go in peace. So he arose, and went to Hebron.
10 But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron.
11 And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing.
12 And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.
13 And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom.
14 And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.
15 And the king's servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint.
16 And the king went forth, and all his household after him. And the king left ten women, which were concubines, to keep the house.
17 And the king went forth, and all the people after him, and tarried in a place that was far off.
18 And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.
19 Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou art a stranger, and also an exile.
20 Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee.
21 And Ittai answered the king, and said, As the Lord liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be.
22 And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him.
23 And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.
24 And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city.
25 And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the Lord, he will bring me again, and shew me both it, and his habitation:
26 But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him.
27 The king said also unto Zadok the priest, Art not thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar.
28 See, I will tarry in the plain of the wilderness, until there come word from you to certify me.
29 Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there.
30 And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.
31 And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness.
32 And it came to pass, that when David was come to the top of the mount, where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head:
33 Unto whom David said, If thou passest on with me, then thou shalt be a burden unto me:
34 But if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father's servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel.
35 And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king's house, thou shalt tell it to Zadok and Abiathar the priests.
36 Behold, they have there with them their two sons, Ahimaaz Zadok's son, and Jonathan Abiathar's son; and by them ye shall send unto me every thing that ye can hear.
37 So Hushai David's friend came into the city, and Absalom came into Jerusalem.
Snares of Satan Part 1
We live at a time when Satan bids his angels lay their snares especially for those who are looking for Christ's second appearing, and keeping all the commandments of God. Satan tells his angels that the churches are asleep. He is increasing his power and lying wonders, so as to hold many in deception. He hates especially true Sabbathkeepers who continually work against him, taking from his army subjects, to keep the hated law of God. He makes the possessors of lands and money drunk with cares. He makes them place their affections upon these things. They may profess what they please, but provided he can make them care more for money than for the success of Christ's kingdom or the spread of the truths he hate, its fine with him.
He says to his demons, "We must keep in our ranks all the means of which we can gain control. The more means the followers of Christ devote to His service, the more will they injure our kingdom by getting our subjects. As they appoint meetings in different places, we are in danger. Be very vigilant then. Cause disturbance and confusion if possible. Destroy love for one another. Discourage and dishearten their ministers; for we hate them. Present every plausible excuse to those who have means, lest they hand it out. Control the money matters if you can, and drive their ministers to want and distress. This will weaken their courage and zeal. Battle every inch of ground. Make covetousness and love of earthly treasures the ruling traits of their character. As long as these traits rule, salvation and grace stand back. {CET 171.2}
While Christ used miracles to break people away from error, Satan uses the same and even mightier miracles to hold many in error. Revelation 13:14 "And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live." Its Jesus Christ who said in Mathew 24, "take heed that no man deceive you"
Its my prayer that God will help us wake up and see the great deception on going around us
Hosanna in the Highest ever be our prayer and Cry!
Part 2 coming very soon
He says to his demons, "We must keep in our ranks all the means of which we can gain control. The more means the followers of Christ devote to His service, the more will they injure our kingdom by getting our subjects. As they appoint meetings in different places, we are in danger. Be very vigilant then. Cause disturbance and confusion if possible. Destroy love for one another. Discourage and dishearten their ministers; for we hate them. Present every plausible excuse to those who have means, lest they hand it out. Control the money matters if you can, and drive their ministers to want and distress. This will weaken their courage and zeal. Battle every inch of ground. Make covetousness and love of earthly treasures the ruling traits of their character. As long as these traits rule, salvation and grace stand back. {CET 171.2}
While Christ used miracles to break people away from error, Satan uses the same and even mightier miracles to hold many in error. Revelation 13:14 "And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live." Its Jesus Christ who said in Mathew 24, "take heed that no man deceive you"
Its my prayer that God will help us wake up and see the great deception on going around us
Hosanna in the Highest ever be our prayer and Cry!
Part 2 coming very soon
Christ's Teaching Commission
Christ's last words to His disciples were: "Lo, I am with you alway, even unto the end of the world." "Go ye therefore, and teach all nations." Go to the farthest bounds of the habitable globe, and know that wherever you go My presence will attend you. . . . {Ev 15.1}
To us also the commission is given. We are bidden to go forth as Christ's messengers, to teach, instruct, and persuade men and women, to urge upon their attention the word of life. And to us also the assurance of Christ's abiding presence is given. Whatever the difficulties with which we may have to contend, whatever the trials we may have to endure, the gracious promise is always ours, "Lo, I am with you alway, even unto the end of the world."--Manuscript 24, 1903. {Ev 15.2}
The Message a Living Force.--In the commission to His disciples, Christ not only outlined their work but gave them their message. Teach the people, He said, "to observe all things whatsoever I have commanded you." The disciples were to teach what Christ had taught. That which He had spoken, not only in person, but through all the prophets and teachers of the Old Testament, is here included. Human teachings is shut out. There is no place for tradition, for man's theories and conclusions, or for church legislation. No laws ordained by ecclesiastical authority are included in the commission. None of these are Christ's servants to teach. "The law and the prophets," with the record of His own words and deeds, are the treasure committed to the disciples to be given to the world. . . .
The gospel is to be presented, not as a lifeless theory, but as a living force to change the life. God desires that the receivers of His grace shall be witnesses to its power.--The Desire of Ages, p. 826. (
To us also the commission is given. We are bidden to go forth as Christ's messengers, to teach, instruct, and persuade men and women, to urge upon their attention the word of life. And to us also the assurance of Christ's abiding presence is given. Whatever the difficulties with which we may have to contend, whatever the trials we may have to endure, the gracious promise is always ours, "Lo, I am with you alway, even unto the end of the world."--Manuscript 24, 1903. {Ev 15.2}
The Message a Living Force.--In the commission to His disciples, Christ not only outlined their work but gave them their message. Teach the people, He said, "to observe all things whatsoever I have commanded you." The disciples were to teach what Christ had taught. That which He had spoken, not only in person, but through all the prophets and teachers of the Old Testament, is here included. Human teachings is shut out. There is no place for tradition, for man's theories and conclusions, or for church legislation. No laws ordained by ecclesiastical authority are included in the commission. None of these are Christ's servants to teach. "The law and the prophets," with the record of His own words and deeds, are the treasure committed to the disciples to be given to the world. . . .
The gospel is to be presented, not as a lifeless theory, but as a living force to change the life. God desires that the receivers of His grace shall be witnesses to its power.--The Desire of Ages, p. 826. (
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