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Sabbath Afternoon
Read for This Week’s Study: Daniel 4, 2 Kings 5:1–19, John 3:1–12, John 7:43–52, Matt. 19:16–22, John 19:38–42.
Memory Text: “For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (Matthew 16:26, NKJV).
Though written many years ago, the Bible, the Word of God, is the revelation of God’s truth for our world. And among the many truths it reveals is that of human nature, and that—whether in seventh-century Judea or twenty-first-century Brazil—people are basically the same: sinners in need of divine grace.
This includes the rich and powerful. The rich and powerful of Bible times were no different from the rich and powerful in modern times, especially in their pursuit of wealth and fame and power, often (but not always) at the expense of the vulnerable. Yet, God is as concerned about the salvation of the rich and the powerful as He is for that of the weak and the needy. Scripture provides some gripping examples of Bible characters who were powerful, or rich, or both, and how God used them to be a blessing to the nations: Abraham, Isaac, Job, Solomon, and Joseph, to name a few examples.
This week we will explore God’s mission to the rich and powerful. Journey with us as we see how God reached some of these people and how He is calling and preparing Seventh-day Adventists to be a witness to them today, as well.
* Study this week’s lesson to prepare for Sabbath, December 2.
Sunday November 26
Nebuchadnezzar
As Seventh-day Adventists, we believe in what is known as “unlimited atonement.” This means that, in contrast to some Christians, we believe that Christ’s death was for all humanity, not just a special group of those predestined by God for salvation. Because God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim. 2:4, NKJV), Jesus offered Himself as a sacrifice “for our sins, and not for ours only but also for the whole world” (1 John 2:2, NKJV). That’s why everyone was chosen “in Him before the foundation of the world” (Eph. 1:4, NKJV), even if not everyone chooses Him in return. That’s why, too, we find accounts in the Bible of all sorts of people being reached for God.
Read Daniel 4. What happened to the king here, and what does this tell us about salvation coming to one of the world’s most powerful men?
A striking example in the Bible of how God reaches powerful unbelievers is the story of King Nebuchadnezzar. God’s judgment was executed on him in a way similar to some Israelite kings (see, for example, 2 Chron. 32:25, 26; 1 Kings 14:21–31; 1 Samuel 28). The biblical account of Nebuchadnezzar, who came to his senses and acknowledged the Creator God, shows that God cares about the wealthy and powerful, as well as the weak and needy. In verse 37, the most powerful man on the earth declared, “Now I, Nebuchadnezzar, praise and extol and honor the King of heaven, all of whose works are truth, and His ways justice. And those who walk in pride He is able to put down” (Dan. 4:37, NKJV). If only all the rich and powerful and haughty among us mortal beings understood this truth!
What can we learn from this story? First, God uses committed believers, such as Daniel, as a bridge to reach powerful unbelievers. Second, God can directly intervene in the witnessing process in order to reach powerful unbelievers. Nebuchadnezzar was humbled by God for his pride and arrogance. And though this was a very dramatic story, there are many other ways in which the rich and powerful and haughty can be brought low.
Even if we are not rich and powerful by the world’s standards, why must we be careful to avoid the kind of arrogance that this king had manifested? Why might that attitude be easier to have than we might think?
Monday November 27
Naaman
Christ died for all, regardless of their background, wealth, ethnicity, or status. God ceaselessly draws all humanity to Himself, incuding those individuals classed among the powerful non-Christians of the world (see Ellen G. White, The Acts of Apostles, p. 416).
Read 2 Kings 5:1–19. What can we take from this story about reaching people for the Lord?
In 2 Kings 5:17–19, Naaman made two unusual requests after God healed him of leprosy. First, he asked to take two mule-loads of earth from Israel back to Syria for the purpose of worshiping the living God. He states, “For your servant will no longer offer either burnt offering or sacrifice to the other gods, but to the Lord” (2 Kings 5:17, NKJV). Though Naaman is clearly now a believer in the only true God, his first request shows that pagan influences still held sway over his thinking to a degree. The Syrian commander regarded the God of Israel as a divinity who must be venerated on soil native to that land. Although Naaman acknowledged the reality that there was no God aside from the Lord of Israel, he had not whollly dispossessed himself of the notion that God was, by some particular means, connected to the land of Israel. Thus, in his own country he desired to worship God on Israelite soil.
Naaman’s second petition shows the sincerity of his faith. While he resolved to serve only the God of heaven, he realized carrying out such a resolution in his own idolatrous country wouldn’t be easy. Moverover, the king of Syria still worshiped the god Rimmon, and in this occupation Naaman would serve as the king’s escort. While Naaman had no intention of forsaking his duties to his earthly king, he did not wish to be deemed as bowing in worship to Rimmon. Having surrendered his heart to Jehovah, Naaman desired not to make any concessions to idolatry by worshiping the heathen god. Nor did he want word to get back to Elisha that he was doing so.
Elisha responded to Naaman’s entreaty by saying “Go in peace” (2 Kings 5:19, NKJV). “These words must not be thought of as either expressing approval or disapproval of Naaman’s parting request. He was to depart in peace, not in doubt or restless uncertainty. God had been kind to him, and he was to find happiness and peace in his knowledge and worship of God. Naaman was a new convert, a man with conscientious scruples, who would grow in strength and wisdom if he clung to his new-found faith. God leads new converts on step by step, and knows the appropriate moment in which to call for a reform in a certain matter. This principle ought always to be borne in mind by those who labor for the salvation of souls.”—The SDA Bible Commentary, vol. 2, p. 878.
What lessons should we learn from this story about not pushing people too quickly, especially those who come from a non-Christian background?
Tuesday November 28
Witnessing to the Learned: Nicodemus
Nicodemus was a learned man. The Bible describes him as a ruler of the Jews (John 3:1). Jesus referred to him as a teacher of Israel (John 3:10, NKJV). He had a good understanding of the Bible and had a spiritual hunger for the Lord. From a human perspective, he may have looked as though he were a follower of God. He kept all the commandments, and he was a respected leader among the Jews. He was powerful and wealthy. Many looked at these as signs that God had blessed him. Nevertheless, it turns out that the surface appearances were only that—surface appearances.
Read John 3:1–12. What does this story reveal about Nicodemus’s spiritual needs and how Jesus addressed them right away?
When Nicodemus came to Jesus, he tried to maintain the façade, the status quo. But God knew his heart. Similarly, God knows the hearts and needs of all the rich and powerful, whatever their background. Nicodemus came to Jesus because Jesus’ teachings had convicted him. His pride kept him from openly confessing Jesus Christ as Lord, but that night changed him forever. Even after his conviction that Jesus was sent of God, he still did not openly acknowledge that he was a follower of Jesus Christ.
Read John 7:43–52 and John 19:39. What do these texts tell us about Nicodemus and Jesus?
We can see here in these verses that Nicodemus had, obviously, been greatly impacted by Jesus. He sought to protect Him when Jesus was alive and then to honor Jesus after Jesus was dead. No question, Jesus had reached Nicodemus, who, even in his vaunted knowledge and wisdom, had a great need of the Savior, as we all do.
Why must we be careful of the trap of thinking that because “we have the truth” (which we do), then the knowledge of this truth alone is enough to save us? How many souls will be lost who had more than enough knowledge, even of the three angels’ messages, to be saved?
Wednesday November 29
Mission to the Rich
Read Matthew 19:16–22. What lessons can we learn from this story, in which, in contrast to Nicodemus, a person did not accept Jesus?
Jesus’ interaction with the rich young ruler shows just how dangerous a trap wealth can be. Look at these words: “And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (Matt. 19:24, NKJV). This, of course, does not mean the rich cannot be saved, but only that, if these people are not careful, their riches can truly be an impediment to salvation.
In the end, the rich and the poor face the same fate: the grave. This means that the rich are in as desperate need of salvation as is anyone else. Whatever else money can buy, it cannot buy an exemption from death. That exemption comes only as a gift, offered freely by Jesus to whoever will claim it by faith. “ ‘I am the resurrection and the life. He who believes in Me, though he may die, he shall live’ ” (John 11:25, NKJV).
Read Luke 19:1–10. What made the difference in this story, in contrast to the one about the rich young ruler?
Zacchaeus responded to Jesus in a way that, unfortunately, the rich young ruler didn’t. Notice, Jesus didn’t tell Zacchaeus to sell what he had and give to the poor, as He did to the rich young ruler. Jesus must have known just how tied to his money the rich ruler was, which was why Jesus said what He did to him. In contrast, though we don’t know all that was spoken when Jesus was in his house, Zacchaeus obviously was convicted by Jesus and knew that he had to make some changes in his life, especially as it related to his wealth.
“ ‘For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?’ ” (Matt. 16:26, NKJV). What should these words say to us all?
Thursday November 30
Mission to the Powerful
Jesus knew how to make friends with the powerful. He was admired and respected by many of these people and, at the same time, was also despised by many. The powerful people in the Bible who came to Jesus for help surely sensed that He cared for them. Also, many of the rich and powerful did not openly come to Jesus right away; they waited until they were certain that Jesus was truly the Son of God. Such was the case both with Nicodemus and Joseph of Arimathea.
Read Matthew 27:57–60 (see also Mark 15:43–47, Luke 23:50–53, and John 19:38–42). What does this account tell us about how the Lord used a rich man who clearly had been impacted by Jesus?
Until this time we have heard nothing of Joseph of Arimathea. Suddenly this rich man appears, almost out of nowhere, and is used to help fulfill prophecy. God has used and will continue to use the rich for His purposes. Hence, we must have a mission to them, as well.
Where to begin can be one of the most difficult phases in making friends with powerful people. In general, it is better not to pursue them; let them come to you. Jesus did this; they became a witness to His message, healing, and power from God. They were convinced behind the scenes that He is truly the Son of God.
Powerful people will seek to partner with genuine ministry for a number of reasons. They want to be part of something good that is changing the lives of people. This is one way they know that it can also change their lives. It provides a subtle way for the rich and powerful to get the help they need without publicly disclosing their needs.
The second phase is to begin a genuine ministry as an avenue for the rich and powerful to be part of God’s ministry. Take some time to invest in the lives of the rich and powerful in your society.
Challenge: Add someone to your daily prayer list who is in a position of power, is not a believer, and is someone you could come in contact with from time to time.
Challenge Up: Address a letter or email to someone in a position of power—even if it is someone you may never have met—and tell that person that you are praying for him or her.
Friday December 1
Further Thought: Read Ellen G. White, “Ministry to the Rich,” The Ministry of Healing, pp. 209–216; “Captive Maid Shows Concern for Naaman,” Reflecting Christ, p. 337.
Jesus’ love is the same for the poor as it is for the rich and powerful people in the world. He died for princes as well as for paupers. Jesus knew the most effective way of reaching their hearts. He warned us that “ ‘it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God’ ” (Mark 10:25, NIV). We are challenged this week to reach powerful and wealthy individuals with the gospel of Jesus Christ. They are as much in need of salvation as is anyone else, even if, unfortunately, they might not realize it because of the “security” that they believe their wealth offers.
“Much is said concerning our duty to the neglected poor; should not some attention be given to the neglected rich? Many look upon this class as hopeless. . . . Thousands of wealthy men have gone to their graves unwarned. But indifferent as they may appear, many among the rich are soul-burdened.”—Ellen G. White, The Ministry of Healing, p. 210.
Discussion Questions:
1 Jesus broke down caste and class barriers when ministering to the rich and the poor during His earthly ministry. How do we as Adventists address this issue, that of the gap between the rich and the poor, that is so ingrained in all our societies?
2 Jesus said the following: “ ‘Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful’ ” (Matt. 13:22, NKJV). What do you think Jesus meant by “the deceitfulness of riches”? Why do we not necessarily have to be rich to be deceived by riches?
3 In class, go over the question asked at the end of Tuesday’s study about the fact that knowing the truth is not the same thing as being saved by it. Why is this such a crucial distinction for us to make? If knowing the truth alone is not what saves us, what does save us?
4 What other reasons can you think of for why the rich young ruler rejected Jesus while Zacchaeus accepted Him?
Story inside
Mission Path to Spain: Part 3
By Andrew McChesney
Pastor Luis Paiva miraculously received US$1,000 to pay off a debt, leading him to believe that God’s will was for him, his wife, and their three children to leave Venezuela. But they didn’t have any savings.
“Lord, how do I leave with no savings?” he prayed.
At home, his wife said a pastor in the United States had called, wanting to speak with him. The pastor was looking for a volunteer missionary to work for a year in an area of Mexico without a Seventh-day Adventist presence. Luis went to Mexico, and his wife and children joined him two months later.
Over the next eight months, 35 people were baptized through Luis’s efforts. One new member donated a building, and a new church was opened.
But the authorities denied Luis a visa to stay in Mexico. He seemed to only have two options: move to the United States illegally or stay in Mexico illegally. He didn’t want to live anywhere illegally. Luis had become acquainted with a regional immigration official. When the official heard about Luis’ situation, he promised not to deport him. Luis believed him. But he believed God even more when God said, “Do not put your trust in princes, in human beings, who cannot save” (Psalm 146:3, NIV).
Worried, Luis prayed. He also made phone calls to the United States and Canada, seeking legal advice on leaving Mexico. Only two churches replied—an Adventist church and another church, both in Canada—but Luis remained in Mexico. Then a church member visited his home. “What’s your biggest fear?” the man asked.
“I don’t want to live illegally in Mexico, and I don’t want to travel illegally to the United States,” Luis replied. “I also don’t want to return to my country.”
“If you had the money, what would you do right now?” the man asked.
“I would buy a plane ticket to fly to Spain,” Luis said.
Luis had a same-age aunt who had immigrated to Spain 20 years earlier. If he moved, he would have a family member nearby. Also, he had visited Spain three years earlier and felt comfortable there.
After listening to Luis, the church member said, “So, let’s buy the tickets and have you fly to Spain.”
After buying plane tickets for Luis and his family, he told Luis not to worry. “God is with you and is leading you,” he said.
Today, Luis and his wife are missionaries in Spain.
Thank you for your Sabbath School mission offering that helps support missionaries around the world. Read next week about how Luis left a fruit stand to become a missionary.
Sabbath Nitaklam:
Tukalsung Simding: Daniel 4; 2Kumpite 5:1–19; John 3:1– 12; John 7:43–52; Mate 19:16–22; John 19:38–42.
Kamngah: “Mi khatpeuh in hih leitung khempeuh a ngah hangin a nuntakna bulpi a suplawh leh, bang phattuamna om ahi hiam? A nuntakna bangtawh leikik thei nawn ding ahi hiam?” (Mate 16:26).
Abeisa kum tampilai a kigelh, Laisiangtho, Pasian’ kammal pen hih leitung a ding in Pasian thumaan hong pulakna ahi hi. Mihingte ngeina sungah thumaan tampitak mah kipaai a, kum zalom sagih lai a Judea gam leh kum zalom sawmnih leh khat a Brazil gam in a kibang in: Pasian lainatna kisam khawm uhhi.
Hihsung ah mihau leh vangneite kihel uhhi. Laisiangtho hunlai a mihau leh vangneite zong tuhun mihau leh vangneite mahbang in, sumzon paizon dan leh minthan vangneih ding a utdan uh pen, zang ngam bei ngam uhhi. Tua laitak mahin Pasian in mihau leh vangneite honkhia nuam zel ahih manin, amau ading in mi thanem mi zawngkhal hong suaksuk hi. Laisiangtho sungah bel mi vangneite, mihau khawng mah zang in a minam a dingin thupha ahih sakna zong omveve a: Abraham, Isaac, Job, Solomon leh Joseph cih bang in tawm gualsuk hihang.
Tukalsung in Pasian in mihau leh mi vangneite sungah a nasepna sin ding hihang. Pasian in hih mite koibang in vapha a, Seventh-day Adventist pawlpi a piankhiat theihna ding ciang dong koici nasep cih en kawikawi ding hihang.
SUNDAY November 26
Nebuchadnezzar
Seventh-day Adventist in, “ciangtan omlo kithoihna” cihpen um thei hihang. Hih thu in, Christian pawlkhat’ upna bang hilo in, Christ’ sihna pen mihing khempeuh ading hi a, Pasian in a teeltuam mi pawlkhat ading peuh cihna hilo hi. Pasian in “mikhempeuh hot khiat hihding leh thumaan theisak nuam” (1Tim. 2:4) ahih manin, Zeisu in Ama’ pumpi “eima’ mawhna ading, eite bek hilo in leitung buppi a ding” (1John 2:2) hong kipia hi. Tua hangin mikhempeuh pen “leitung pian mapek panin hong teelsa” (Eph. 1:4) ihi uh a, eima’ lampan Amah i teelkik keileh hibek ding hi. Tuahang mahin, Laisiangtho sungah Pasian a dingin minam tampi mah a na om ahi hi.
Daniel 4 simin. Kumpipa tungah bangthu piang a, leitung mi vangnei pente hotkhiatna dingin bangthu piang thei hiam?
Mi vangnei thu umlo khat Pasian in a saatna laisiangtho sungah Nebuchadnezzar kumpipa ahi hi. Israel kumpite pawlkhat tungah a thukhenna mahbang in ama’ tungah thu a khen hi (2Khang 32:25, 26; 1Kumpite 14:21– 31; 1Samuel 28). Laisiangtho ciaptehna bang hileh Nebuchadnezzar in, Piangsakpa Pasian hong phawk thei a, Pasian mahin hauhna mi vangneite, mi thanem leh mi zawngte uk hi cih hong theita hi. Aneu 37 ah, leitung ah vanglianpenpa in thu thangsak a, “Tu in Keimah, Nebuchadnezzar in, vantung Kumpipa phat in ka pahtawi a, Ama’ nasepna thumaan in diktat hi. A kiliansak mi peuhmah Amah in niamkhiat thei hi” (Dan. 4:37) cihi. Sithei mi ahilel mihau mi vangneite in hih thumaan telcian leng maw!
Hih tangthu in bang hong hilh hiam? Amasa, Pasian in thu-um aki-aap, Daniel bangte zang in, thu-umlo vangneite tawh kizopna lei dawh hi. Anihna, tua vangnei thu-umlote, Pasian Amah ngiat in sawksuk in teci piangsak thei hi. Nebuchadnezzar pen aki phatsakna pan Pasian mahin niamkhiat suk hi. Hihpen pawi tangthu bang hiphial napi, mi hau leh milian milal tampi takte niamkhiat theihna’ng lampi tampi om cih honglak hi.
Leitung tawh tehkakna in hau in vangnei keiphial mahleng, hih kumpipa kiliatsakna bangte banghang in pelhhuai nasa hiam? Eima upmawh sangin tuabang hih ding banghang in baihlam mahmah thei hiam?
MONDAY November 27
Naaman
Christ in mikhempeuh ading si a, nunglam malam, hauhna, minam leh dinmun deidan lo hi. Christian ahilo vangneite Pasian in vapha in, amau ngah khuavak nuntakpih ding deih hi (Ellen G. White, The Acts of Apostles, p. 416).
2Kumpite 5:1–19 simin. Topa ading m ite vaphakna koibang dan ci hiam?
2Kunpite 5:17-19 sungah, Naaman in, a phaaknatna pan Pasian’ damsakna a ngah khit in, ngetna tumdang namnih ngen hi. Amasa, a nungta Pasian a biaktheihna dingin, Israel leitang, laa nih puakkhop Syria gamah puanuam hi. “Na silapa in, pasian dangte tungah biakna kapia nawnkei ding a, Topa tungah kapia ding hi” (2Kumpite 5:17) cihi. Anihna, Naaman in, ama’ kumpipa kiangah, kumpipa pasiante maiah kumpipa mahtawh kuun nawnlo ding ci in ngen hi.
Naaman in Pasian maan umpa hong suakta hi. Hinapi milim biate upna neilai veve hi. Israel panin leitang apuak mawk pen Piangsakpa Pasian telcian taktak nailo hizaw hi. Ama’ leitung muhdan leh upna takah Pasian’gam, ama’ pasian masate mahbang in ciangtan nei ci hihtuak; hi keiphial leh zong Israel leitang tungah biakna tau lamnuam ahi diam? A munnih tuak un, Pasian a upna pen ama’ upna lui tawh helkha hi. Naaman tangthu in tuhun Christian hi nailote Christ kiang hong zuatna uh tawh kibang hi. Naaman tangthu panin pilna khang khat pen, leitung muhdan pen a hunhun in kikhel thei hi.
Anihna ngetna pen suksia sem zawlai hi. Banghang in Naaman’ kumpipa in Pasian’ kiangpan mawh maina ngen ding hiam? Kamsangpa in lungmuanna khat bel guan a: “Lungnuam in pai in” (2Kumpite 5:19) cihi. Syria gamah vangnei khat ahih mah bangin, Naaman in ama’ upna thak tawh kisai tona khat hong neita hi. Upna dangpan thu-um thak phadiak peuhmah, a thu upma un amau nunlui’ thute panin panpihna leh makaihna ngah den uhhi.
Naaman in, pasian theilo a gam nusia in phaaknatna tawh hong paikhia a, cidamsa leh Piangsak Pasian Sawltak suaksa in hong ciah cih phawk in. Khualzin a kipan tuung hi a, a khantoh ding kisam hi.
Christian ahilo ngeina tuam a neite khawng deih takin phugawp lo ding cih thu, hih Naaman tangthu in bang pilna hongpia hiam?
TUESDAY November 28
Mipilpa Tungah Teci Pang: Nicodemus
Nicodemus pen mipil khat ahi hi. Laisiangtho in Jew makai khat cihi (John 3:1). Zeisu inbel Israel mite Siapa naci hi (John 3:10). Laisiangtho telkhia mahmah in Topa tungah a kha gilkial hi. Mihing muhna lel pan, Pasian nungzui khat hipeuh hi. Thukham khempeuh zuisiang a, Jew mite lakah mi’ zahtak khat ahi hi. Vangnei in hau hi. Mi tampi in hihbang pen Pasian thupha piakna lim hi ci uhhi. A hiteita zongin, a puatham peuhmah a puatham mah hi veve hi.
John 3:1–12 simin. Nicodemus ading khalam kisapna bangteng hi cih Zeisu in gen hiam?
Nicodemus in Zeisu kiang hongpai lai in, ama’ dinmun seel khinkhian in hongpai hinapi, Pasian in a lungsim nathei gige hi. Tuamah bangin Pasian in mihau leh vangneite bangbang nung leh maa nei taleh, a lungsim leh kisapna thei gige hi. Nicodemus in Zeisu kiang hong zuatna pen, Zeisu’ thuhilhna in a lungsim a zawh hang hi. Ama’ kiliatsakna in Zeisu Christ peuhmah Topa cinuam hetlo hinapi, tua nitak in, ama’ lungsim kikhel paisuak hi. Zeisu pen Pasian hong sawlpa hi cih a saankhit nangawn, Zeisu Christ nungzui ahihlam kilangsak nuamlo zawzen hi.
John 7:43–52 leh John 19:39 simin. Nicodemus leh Zeisu’ thu bangteng hihteng ah kigen hiam?
Hihteng ah Nicodemus pen Zeisu in thuzawh mahmah cih kimuthei lel hi. Zeisu a nuntaklai in cing in kem nuam a, a sihkhit ciangin zong pahtawi lai hi. Nicodemus pen mipil khat hinapi, Honpa kisampha mahmah ahih manin, in zong amah vapha cileng khiallo kha ding hi.
“Thumaan nei hang” ci in tua thumaan mah in hong hon ding in kicing hi cileng, Vantungmi thumte thupuakte nangawn a theisa kha bangzah bang a mangthang tam maw?
WEDNESDAY November 29
Mihaute Tungah Nasep
Mate 19 :16–22 simin . Nicodemus tawh a kilehbulh, Zeisu a sanglopa tungpan in bang sinna peuh kingah thei hiam?
Zeisu in mihau ukpa tawh a kihona in hauhna a lauhuai mahmahna hong hilh hi. Hih kammalte enin: “Ke’n kongcih in ah, mihau khat Pasian’ gamsung a lutding sangin, kalaoh khat in phim bilvang sungah a lutding baihzaw lai hi” (Mate 19:24). Hih zong pen mihaute in gupna ngah theilo ding cihna hituanlo a, hibang mihaute a kidop mahmah keivua leh, amau’ hauhna mahin hotkhiatna a khaktan sakthei ding hi.
A tawpna ah, mihau leh mizawng a nih un: han tungding hi. Tua hi a mihaute in zong midangte mahbang in hotkhiatna kisam kin mahmah cihna hipeuh hi. Sum in bang teng peuh leithei taleh, sihna pan suahtakna leitheilo hi. Tua suahtakna pen piakkhong ngiat hizaw a, Zeisu in upna hangin hongpiak ahi hi. “Keimah in thawhkikna leh nuntakna kahi hi. Kei hong umte, asih hangun, a nungta ding uhhi” (John 11:25).
Luka 19:1–10 simin. Hihteng a tangthu in, mihau ukpa tawh a kibanglo bang peuh bawl hiam?
Zacchaeus in, ahau, ukpa tangvalpa tawh a kibanglo in Zeisu dawng hi. Mihaupa kiangah a cihbang in, Zacchaeus kiangah Zeisu in neihsa zuak ding a, mizawngte pia ding zong ci tuanlo hi. Zeisu in mihau ukpa pen a sum tungah nakpi takin ki henkop cih thei ahih manin tuabang in acih ahi hi. Tua langkhat ah, Zeisu in Zacchaeus inn ah bangteng genkhia cih i theihloh hang, Zeisu in Zacchaeus’ lungsim nakzawh mahmah a, ama’ nuntak sungin, hauhna tawh kisai kikhelna pawlkhat neiteitei ding cih theikhin hi.
“Mikhat in leitung buppi ngah in, ama’ nuntakna a suplawh leh bang phattuamna om ding hiam? Ama’ nuntakna bang tawh leikik thei ding hiam?” (Mate 16:26). Hih kammalte in eitung ah bang hong gen hiam?
THURSDAY November 30
Vangneite tungah Nasepna
Zeisu in mi vangneite tawh kizop ding dan thei hi. Hih mite tampi takmah in Amah a zahtak mahbang un, tampitak mah in simmawh uhhi. Laisiangtho sunga, Zeisu kiang hongpai vangneite pen, Zeisu’n a donsa mite ahi uhhi. Mihau mi vangneite in Zeisu kiang ah a langhtaak in hongpai lo uh a; Zeisu pen Pasian’ Tapa taktak ahihlam a telcian mahmah uh ciangun hongpai pan uhhi. Nicodemus leh Arimathea khuami Joseph zong tuamah bang ahi uhhi.
Mate 27:57–60 (Maku 15:43–47; Luka 23:50–53 leh John 19:38–42). Hihmun in mihaupa Topa in a zatdan Zeisu tungtawn in bangteng hong hilh hiam?
Tuni ciangmah, Arimathea khuami Joseph tangthu kiza nawnlo hi. Hih mihaupa koipan cih kitheilo in, hong kidawk vat a, genkholhna teng a picinna ding ahi hi. Pasian in Ama’ deihna a picinna dingin mihaute zang suaklai ding hi. Eite’n zong amaute tungah nasep vaipuak inei uhhi.
Mi vangneite tawh kizopna dingin koipan kipan ding cihpen haksa pen ding hi. A taangpi in mi vangneite’ nung zuihhuai lo hi; nang kiangah amau paisak zaw in. Zeisu in tuabang in hih hi; Zeisu’ thupuak, damsakna leh Pasian’ piak vang ading teci hizaw uhhi. Zeisu in Pasian’ Tapa taktak hi cih a lungsim uh zotaktak uhhi.
Mi vangnei tampi takin Pasian nasepna sungah lungsim siangtho takin hong kihel ding uhhi. Mihingte nuntakna a khelsakte hinuam uhhi. Tuamah in amau’ nunna zong khel thei ding cih theihna ahi hi. Mihaute leh mi vangneite in amau’ kisapna tenguh a langtak in pulak saklo in pilvang takin huhna ngah uhhi.
Acial nihna ah, lungsimtak tawh mihau leh mi vangneite tungah Pasian nasep kipan in. Mihaute leh mi vangneite nuntakzia tawmvei sung encian in.
Tona: Mi vangnei thu-umlo khat nangma nisim thunget sak dingin behlap inla, adang ut hunhun in hopih ding khat zong in.
Tona Sangzaw: Mi vangnei khat kiangah laikhak ahi a, email ahi zongin khak in —na muh ngeiloh ahih phial hang phamawh lo hi. Ama ading thungen nahihna theitel sak in.
FRIDAY December 1
Ngaihsutbeh Ding: Ellen G. White, “Ministry to the Rich” The Ministry of Healing, pp. 209–216; “Captive Maid Shows Concern for Naaman” Reflecting Christ, p. 337 cihte simin.
Zeisu itna pen mihau mizawng leh mi vangneite ading a kibang hilel hi. Kumpipa a dingin si a, mizawngpa ading in zong si hi. Zeisu in amau’ lungsim a phaktheih pen na’ng zong thei hi. “Mihau khat Pasian’ gamsung alut ding sangin, kalaoh khat phim bilvang sung alut ding baihzaw ding hi” (Maku 10:25) hong cikhin hi. Tukal sungteng in mihau leh mi vangneite Zeisu’ lungdamthu tawh vaphak ding hong kito hi. Amau zong, midangte mahbang in hotkhiatna kisam mahmah veve uh a, amau’ hauhna khawng in “bitna” piazo lo ding cih khawng a theih kei uhleh hibek ding uhhi.
“Mizawngte don lohna ki tamgen napi; mihaute kidon tuanlo ding hiam? Mi tampi in lam-et bei ci in ngaihsun uhhi. Mihau tultampi vauna lotawh han tungta uhhi. Amau i muh bang hilo in, midangte mahbang in mihau tampitak in lungsim vangik pua uh hi” —Ellen G. White, The Ministry of Healing, p. 210.
Kikupding Dotnate:
1. Zeisu in leitungah a naseplai in nam leh dinmun teng paaikhia siangta a, mihau leh mizawng a kibang in sepsak hi. Ei Adventist te in hih mihau leh mizawng kikal a kuam thukpi pen koibang in siansuah ding ihi hiam?
2. Zeisu in: “Lingbulsum omna ah atu khaicite pen Pasian’thu za napi in amau’ nuntakna sungah leitung hauhna leh lung hihmawhna leh hauhnopna in Pasian’thu vuknelh ahih manin bangmah a suakkhia zolote cihna ahi hi” (Mate 13:22). Zeisu in hauhna in “hong khemtheihna” acih pen na koici muh hiam?
