Sabbath School

Adult Sabbath School Bible study guide.

The Bible contains a variety of writing styles used by God’s inspired messengers. Some resemble the writing of a diary (see Num. 33:1–49). On the other hand, the books of Daniel, Zechariah, and John contain examples of apocalyptic writing, which is marked by grand symbolism, cosmic themes, and descriptions of heavenly beings, among other characteristics.

Read Isaiah 13:1. How does the Bible here refer to the message Isaiah is giving?

Visions received by the prophets are sometimes called “oracles”—meaning that they are communications or revelations from God (some versions translate the word as “burden”). Newer translations of the Bible show that many were written out in poetic form, often using parallelism. Parallelism is when subsequent lines repeat or sometimes contrast with earlier lines. For example: “In that day a man will look to his Maker, and his eyes will have respect for the Holy One of Israel” (Isa. 17:7, NKJV). “Maker” and “Holy One” are in parallel to each other, each image giving us more information about the other.

The prophets also used common literary devices such as metaphors (symbols) and hyperbole (exaggeration). For us to understand better and apply their messages, it is important to recognize the kind of writing that they used.

Another literary style frequently found in Scripture is the “covenant lawsuit.” For example, in Jeremiah 2:4–9, Jeremiah presents God’s legal complaint against His people for violating their covenantal obligations. Using courtroom imagery, the author portrays God as the prosecutor laying out the reasons for His judgment.

Scripture also contains prophetic writing, history, song, and parables. Jeremiah was told to compose a book of all his messages (Jer. 36:2), while much of the New Testament writings consist of letters addressed to individuals or communities. No distinction is made in the authority of one style of communication over another. Paul’s letters were to be regarded as carrying the same weight as the prophets of old, because Paul gives clear evidence in his letters that he was inspired by the Holy Spirit (see 1 Cor. 7:10, 12, 40).

Some scholarship emphasizes the human element in Scripture at the expense of the divine. Why is that a sure path to spiritual ruin?

Supplemental EGW Notes

To meet this growing evil, God provided other agencies as an aid to parents in the work of education. From the earliest times, prophets had been recognized as teachers divinely appointed. In the highest sense the prophet was one who spoke by direct inspiration, communicating to the people the messages he had received from God. But the name was given also to those who, though not so directly inspired, were divinely called to instruct the people in the works and ways of God. For the training of such a class of teachers, Samuel, by the Lord’s direction, established the schools of the prophets. These schools were intended to serve as a barrier against the wide-spreading corruption, to provide for the mental and spiritual welfare of the youth, and to promote the prosperity of the nation by furnishing it with men qualified to act in the fear of God as leaders and counselors. To this end, Samuel gathered companies of young men who were pious, intelligent, and studious. These were called the sons of the prophets. As they studied the word and the works of God, His life-giving power quickened the energies of mind and soul, and the students received wisdom from above. The instructors were not only versed in divine truth, but had themselves enjoyed communion with God, and had received the special endowment of His Spirit. They had the respect and confidence of the people, both for learning and for piety. In Samuel’s day there were two of these schools—one at Ramah, the home of the prophet, and the other at Kirjath-jearim. In later times others were established. . . . In both the school and the home much of the teaching was oral; but the youth also learned to read the Hebrew writings, and the parchment rolls of the Old Testament Scriptures were open to their study. The chief subjects of study in these schools were the law of God, with the instruction given to Moses, sacred history, sacred music, and poetry. In the records of sacred history were traced the footsteps of Jehovah. The great truths set forth by the types in the service of the sanctuary were brought to view, and faith grasped the central object of all that system—the Lamb of God, that was to take away the sin of the world. A spirit of devotion was cherished. Not only were the students taught the duty of prayer, but they were taught how to pray, how to approach their Creator, how to exercise faith in Him, and how to understand and obey the teachings of His Spirit. Sanctified intellect brought forth from the treasure house of God things new and old, and the Spirit of God was manifested in prophecy and sacred song.—Education, pp. 46, 47.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.