One of the best editors I ever wrote for frequently reminded me that I had a tendency – unfortunate from his perspective – to try to cover too many topics in one column.  “Keep it simple, Thompson,” he would plead. “Focus on one point.”

Usually he was right. But sometimes I was rebellious and deliberately slipped into sin.  This piece is another example of that since because I am so eager to see the grace/judgment theme become fertile soil for enriching Adventist dialogue, rather than being just a trigger for destructive argument.

This commentary is wrapped in autobiography and sins against the quarterly by snitching verses 13-15 from last week’s lesson to add to our passage for this week. So we’ll be working on Galatians 5:13-25. 

(Traducido por Carlos Enrique Espinosa)

If we want to learn about worship from Israel’s experience in Exile and Restoration, tidy one-to-one parallels between their day and ours are in short supply, especially if we want slippery-slope compromises leading to Laodicean lukewarmness. What we do find are multiple examples of spectacular collapses mixed with God’s daring efforts to adapt to the needs of his fallen people. What happened during Exile and Restoration is a kind of capstone to both processes. But first a quick survey of the history that points the way.

(Traducido por Carlos Enrique Espinosa)

Para aquellos atraídos por la figura amable de Jesús, el violento Elías es un contraste chocante.  A pesar de que contó con ayuda al prender a los 450 profetas de Baal (1 Rey. 18:40), después de la victoria de Yahvé en el monte Carmelo la Escritura le da el crédito a Elías por la masacre. 

For those drawn to the gentle figure of Jesus, violent Elijah is a jarring contrast. Though he had help corralling the 450 prophets of Baal after Yahweh’s victory on Mt. Carmel, Scripture gives Elijah himself full credit for the slaughter.

But however squeamish we may feel about Elijah’s violent deeds, both in Christianity and in Judaism he was to be a key figure in ushering in the kingdom of God. In short, he is one of the good guys.

Last November, we featured an article called The Fear of God: Learning to Trust the Holy Spirit by Caleb Henry. Much conversation followed in the comment section, and several of our readers asked for a follow-up article on the subject.

A veces les pido a mis estudiantes que voten por el mejor candidato para rey: Saúl, Jonatán, o David. Los resultados son mixtos. A primera vista, David tiene toda la buena prensa. Pero la perspectiva bíblica es mucho más matizada.

Sometimes I ask my students to vote for the best candidate for king: Saul, Jonathan, or David. The results are mixed. At first glance, David gets all the good press. But the biblical perspective is much more nuanced. Admittedly, voting isn’t an Old Testament idea. God appointed the leaders; rebels were stoned. Israel would “hear and be afraid” and “not act presumptuously again” (Deut. 17:12-13, NRSV). Yet one senses the beginnings of democracy.

This particular Sabbath School Lesson triggered all kinds of memories for me. It focuses on two major incidents: A) The idolatrous and adulterous orgy at Shittim (Num. 25) that resulted in 23,000 deaths by plague; B) the slaughter of the Midianite women and young boys (Num. 31).

My problem is that when it comes to readers of the Old Testament – and I am speaking first of all of believers – I see at least four different reactions. How many of them can I satisfactorily address in one Spectrum article?