Introduction: Our loving God rejoices, and is pleased, to have a loving relationship with His creatures.
Lesson Themes: This week’s lesson highlights three basic points:
God’s pleasure with His creatures shows how valued we are in His eyes. In God’s eyes, every single person is precious and of incalculable value and worth. For this reason, He delights and takes pleasure in His sons and daughters when they repent and seek Him. The parables in Luke 15 highlight God’s joy and celebration over the salvation of a lost person. His pleasure in our salvation shows how valuable we are in God’s sight.
God’s pleasure is the reason for human joy and praise. God wants to fill our hearts with overflowing joy, and He takes pleasure in human joy and praise. He invites His people to experience pleasure in Him as they praise Him with joy through prayers and songs. Also, praises to God help us envision, in anticipation, His future pleasure and joy with His people.
Because of our indignity, we need Christ in order to please God. We are invited to please God, offering Him spiritual sacrifices by the praise of our lips in thanksgiving and by the practice of doing good and sharing. Yet, we can only do these things through the mediation of Christ. Our faith is pleasing to God only by means of Christ’s work on our behalf.
Life Application: God’s pleasure with His creatures shows how valued we are in His eyes and how much He treasures His creation. How may we value the worth of each person?
Part II: Commentary
1. God’s Pleasure With His Creatures Shows How Valued We Are in His Eyes.
The parable of the prodigal son remarkably illustrates how valuable we are in God’s estimation. In fact, all of the three combined parables of Luke 15, which are told to the grumbling Pharisees and scribes (Luke 15:2), underscore the incredible value of (lost) human beings in the eyes of God. It is noteworthy that the Pharisees and scribes do not see any worth in the people (“sinners”) who are being warmly received by Jesus (Luke 15:2). Ellen G. White points out that “the Pharisees had only scorn and condemnation for them; but Christ greeted them as children of God, estranged indeed from the Father’s house, but not forgotten by the Father’s heart.”—Christ’s Object Lessons, p. 186.
With the three parables, Jesus reproaches the Pharisees’ dismissive mentality, emphasizing the divine pleasure of retrieving and receiving one who was lost. In other words, the expressions of joy and pleasure in each parable indicate how valuable is the one who was lost. In the parable of the lost sheep, the shepherd eagerly goes after the lost one “ ‘until he finds it’ ” (Luke 15:4, NKJV). He comes back with “ ‘it on his shoulders, rejoicing’ ” (Luke 15:5, NKJV). The more we realize how joyful the shepherd is, the more we perceive how valuable in his eyes is the sheep that was lost. Indeed, the joy and pleasure of the shepherd overflows as he invites neighbors and friends to rejoice with him (Luke 15:6).
The same pattern appears in the other two parables. In the parable of the lost coin, the woman carefully searches for the coin “ ‘until she finds it’ ” (Luke 15:8, NKJV). Then, with overwhelming pleasure, she invites neighbors and friends to rejoice with her (Luke 15:9). With regard to the parable of the lost son, which is the climax of the three parables, the prodigal son is not only lost, but we are told that he stubbornly took progressive steps toward that condition, as he, initially, did not discern the true implications of his rash and foolish decisions. Eventually, when he comes to his senses, the prodigal son feels that his dignity and value before his father have been lost as a result of his own sin: “ ‘I am no longer worthy to be called your son’ ” (Luke 15:19, NKJV).
However, the actions of the father are different from the son’s reasonable expectation. Rather, the father “ ‘ran and fell on his neck and kissed him’ ” (Luke 15:20, NKJV). Shockingly, these are not the only expressions of goodwill and pleasure on the part of the father. Without paying attention to the son’s request to be accepted as a servant, the father highlights the dignity of his son by asking the servants to bring “ ‘the best robe,’ ” “ ‘a ring,’ ” and “ ‘sandals’ ” for him (Luke 15:22, NKJV). But that is not enough. The affirmation of the value of the son by means of distinguishing clothes is intensified with the remarkable celebration that the father promotes: “ ‘Bring the fatted calf here and kill it, and let us eat and be merry’ ” (Luke 15:23, NKJV). In short, the father not only receives the son but is pleased with his return.
So far, we find in the parable of the prodigal son the same overall pattern identified in the parables of the lost sheep and the lost coin; namely, the lost is found and there is celebration over these tidings. However, the parable of the prodigal son goes a step further, as the celebration is strongly questioned by the older son (Luke 15:28–30). This point is relevant because it illustrates the attitude of the Pharisees in the beginning of the chapter (see Luke 15:2). Both the older son in the parable and the Pharisees highly criticize the reception of sinners and table fellowship/celebration with them. This criticism reveals how they underestimate the value of the people being warmly received. By contrast, the parable teaches how God values his sons and daughters and celebrates when they repent and seek Him. For this reason, the parable ends with the father responding to the criticism of the older son with the following statement: “ ‘It was right that we should make merry and be glad’ ” (Luke 15:32, NKJV).
The Greek word for the translated expression “it was right” is the verb dei, which literally means “it is necessary, one must, one has to” or underscores that something “should happen because of being fitting” (Frederick W. Danker et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature [Chicago: University of Chicago Press, 2000], p. 214). Some Bible versions translate it as “it was fitting” (ESV, RSV) or “we had” (NASB, NRSV, NIV) in Luke 15:32. The underlying concept in this language of necessity is the precious value of the one who was lost but now is found. It is from this perspective that the father underlines that we must celebrate. There is no other thing to do in light of the value of the one who is found. Similar to the sentiment in the two previous parables, the father does not want to celebrate alone. The servants seem to be involved (Luke 15:22–27), and the father emphatically appeals to the older son to participate, as well. The prodigal son is not only the “ ‘son of yours,’ ” to use the language of the older brother (Luke 15:30, NKJV), but, as the father appeals, “ ‘your brother’ ” (Luke 15:32, NKJV).
Therefore, the parables told by Jesus in Luke 15 teach that God’s pleasure with the salvation of His sons and daughters shows how valued we are in His eyes. He wants us not only to feel valued with His loving pleasure, but we should also celebrate with Him (and therefore wholeheartedly value) the salvation of our fellow brothers and sisters.
2. God’s Pleasure Is the Reason for Human Joy and Praise.
Zephaniah 3:17 and Psalm 149:4 are somewhat similar in their emphasis on God’s pleasure. Psalm 149 is an invitation to praise God joyfully: “Let Israel rejoice in their Maker; let the children of Zion be joyful in their King” (Ps. 149:2, NKJV). The reason for this invitation is presented in Psalm 149:4: “For the Lord takes pleasure in His people” (NKJV). Therefore, the psalm affirms pleasure in a two-way relationship. God is pleased with the people, and, on this basis, the people are invited to experience pleasure in the Lord as they praise Him with joy.
Likewise, Zephaniah 3:14 exhorts God’s people to joyfully praise the Lord. “Sing, O daughter of Zion! Shout, O Israel! Be glad and rejoice with all your heart” (NKJV). This exhortation is followed by the emphasis in Zephaniah 3:17 that the powerful and saving God is in the midst of His people and that “ ‘He will rejoice over you with gladness, He will quiet you with His love, He will rejoice over you with singing’ ” (NKJV). In Psalm 149, God’s pleasure is the reason for human praise and joy; in Zephaniah 3, the praises to Him are supposed to envision God’s future pleasure and joy with His people.
3. Because of Our Indignity, We Need Christ in Order to Please God.
Among the different ways in which we are invited to please God in Scripture (see, for instance, Heb. 11:5, 6; 2 Cor. 5:9; Col. 1:10; 1 Thess. 4:1), Hebrews 13:15 urges us to continually offer spiritual sacrifices to God, which include the praise of our lips in thanksgiving to Him and the practice of doing good and sharing. The next verse concludes, “with such sacrifices God is well pleased” (Heb. 13:16, NKJV). It is noteworthy that the first words of Hebrews 13:15 indicate that we are not supposed to offer these sacrifices by ourselves. Rather, we need to offer the spiritual sacrifices to God “through Jesus” (NIV). In other words, we are not able to please God with our own praises and good works. It is only through Christ that our praises and works may be offered as spiritual sacrifices that truly please God.
Part III: Life Application
Human beings are endowed with extraordinary value. You are valuable because you are created in God’s image. It is amazing to think that God values humans more than we could possibly imagine. With this perspective in mind, discuss the questions below:
How may our respect and love for the people whom we encounter in everyday life show them how valuable they are in God’s eyes?
In what ways may professed religious people unfortunately despise the dignity and value of others?
Those who love God will want to know how to please Him. But how, in actuality, may we please God? To what extent does the way we value other people relate to God’s delight over the salvation of His people?
What can you do to value every person to the point of taking pleasure in his or her salvation and of proclaiming God’s goodness and steadfast love?
Give one practical example of how the mediation of Christ enables us to please God with our actions.
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Key Text: Zephaniah 3:17
Study Focus: Zeph. 3:17, Luke 15:4–32.
Introduction: Our loving God rejoices, and is pleased, to have a loving relationship with His creatures.
Lesson Themes: This week’s lesson highlights three basic points:
God’s pleasure with His creatures shows how valued we are in His eyes. In God’s eyes, every single person is precious and of incalculable value and worth. For this reason, He delights and takes pleasure in His sons and daughters when they repent and seek Him. The parables in Luke 15 highlight God’s joy and celebration over the salvation of a lost person. His pleasure in our salvation shows how valuable we are in God’s sight.
God’s pleasure is the reason for human joy and praise. God wants to fill our hearts with overflowing joy, and He takes pleasure in human joy and praise. He invites His people to experience pleasure in Him as they praise Him with joy through prayers and songs. Also, praises to God help us envision, in anticipation, His future pleasure and joy with His people.
Because of our indignity, we need Christ in order to please God. We are invited to please God, offering Him spiritual sacrifices by the praise of our lips in thanksgiving and by the practice of doing good and sharing. Yet, we can only do these things through the mediation of Christ. Our faith is pleasing to God only by means of Christ’s work on our behalf.
Life Application: God’s pleasure with His creatures shows how valued we are in His eyes and how much He treasures His creation. How may we value the worth of each person?
Part II: Commentary
1. God’s Pleasure With His Creatures Shows How Valued We Are in His Eyes.
The parable of the prodigal son remarkably illustrates how valuable we are in God’s estimation. In fact, all of the three combined parables of Luke 15, which are told to the grumbling Pharisees and scribes (Luke 15:2), underscore the incredible value of (lost) human beings in the eyes of God. It is noteworthy that the Pharisees and scribes do not see any worth in the people (“sinners”) who are being warmly received by Jesus (Luke 15:2). Ellen G. White points out that “the Pharisees had only scorn and condemnation for them; but Christ greeted them as children of God, estranged indeed from the Father’s house, but not forgotten by the Father’s heart.”—Christ’s Object Lessons, p. 186.
With the three parables, Jesus reproaches the Pharisees’ dismissive mentality, emphasizing the divine pleasure of retrieving and receiving one who was lost. In other words, the expressions of joy and pleasure in each parable indicate how valuable is the one who was lost. In the parable of the lost sheep, the shepherd eagerly goes after the lost one “ ‘until he finds it’ ” (Luke 15:4, NKJV). He comes back with “ ‘it on his shoulders, rejoicing’ ” (Luke 15:5, NKJV). The more we realize how joyful the shepherd is, the more we perceive how valuable in his eyes is the sheep that was lost. Indeed, the joy and pleasure of the shepherd overflows as he invites neighbors and friends to rejoice with him (Luke 15:6).
The same pattern appears in the other two parables. In the parable of the lost coin, the woman carefully searches for the coin “ ‘until she finds it’ ” (Luke 15:8, NKJV). Then, with overwhelming pleasure, she invites neighbors and friends to rejoice with her (Luke 15:9). With regard to the parable of the lost son, which is the climax of the three parables, the prodigal son is not only lost, but we are told that he stubbornly took progressive steps toward that condition, as he, initially, did not discern the true implications of his rash and foolish decisions. Eventually, when he comes to his senses, the prodigal son feels that his dignity and value before his father have been lost as a result of his own sin: “ ‘I am no longer worthy to be called your son’ ” (Luke 15:19, NKJV).
However, the actions of the father are different from the son’s reasonable expectation. Rather, the father “ ‘ran and fell on his neck and kissed him’ ” (Luke 15:20, NKJV). Shockingly, these are not the only expressions of goodwill and pleasure on the part of the father. Without paying attention to the son’s request to be accepted as a servant, the father highlights the dignity of his son by asking the servants to bring “ ‘the best robe,’ ” “ ‘a ring,’ ” and “ ‘sandals’ ” for him (Luke 15:22, NKJV). But that is not enough. The affirmation of the value of the son by means of distinguishing clothes is intensified with the remarkable celebration that the father promotes: “ ‘Bring the fatted calf here and kill it, and let us eat and be merry’ ” (Luke 15:23, NKJV). In short, the father not only receives the son but is pleased with his return.
So far, we find in the parable of the prodigal son the same overall pattern identified in the parables of the lost sheep and the lost coin; namely, the lost is found and there is celebration over these tidings. However, the parable of the prodigal son goes a step further, as the celebration is strongly questioned by the older son (Luke 15:28–30). This point is relevant because it illustrates the attitude of the Pharisees in the beginning of the chapter (see Luke 15:2). Both the older son in the parable and the Pharisees highly criticize the reception of sinners and table fellowship/celebration with them. This criticism reveals how they underestimate the value of the people being warmly received. By contrast, the parable teaches how God values his sons and daughters and celebrates when they repent and seek Him. For this reason, the parable ends with the father responding to the criticism of the older son with the following statement: “ ‘It was right that we should make merry and be glad’ ” (Luke 15:32, NKJV).
The Greek word for the translated expression “it was right” is the verb dei, which literally means “it is necessary, one must, one has to” or underscores that something “should happen because of being fitting” (Frederick W. Danker et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature [Chicago: University of Chicago Press, 2000], p. 214). Some Bible versions translate it as “it was fitting” (ESV, RSV) or “we had” (NASB, NRSV, NIV) in Luke 15:32. The underlying concept in this language of necessity is the precious value of the one who was lost but now is found. It is from this perspective that the father underlines that we must celebrate. There is no other thing to do in light of the value of the one who is found. Similar to the sentiment in the two previous parables, the father does not want to celebrate alone. The servants seem to be involved (Luke 15:22–27), and the father emphatically appeals to the older son to participate, as well. The prodigal son is not only the “ ‘son of yours,’ ” to use the language of the older brother (Luke 15:30, NKJV), but, as the father appeals, “ ‘your brother’ ” (Luke 15:32, NKJV).
Therefore, the parables told by Jesus in Luke 15 teach that God’s pleasure with the salvation of His sons and daughters shows how valued we are in His eyes. He wants us not only to feel valued with His loving pleasure, but we should also celebrate with Him (and therefore wholeheartedly value) the salvation of our fellow brothers and sisters.
2. God’s Pleasure Is the Reason for Human Joy and Praise.
Zephaniah 3:17 and Psalm 149:4 are somewhat similar in their emphasis on God’s pleasure. Psalm 149 is an invitation to praise God joyfully: “Let Israel rejoice in their Maker; let the children of Zion be joyful in their King” (Ps. 149:2, NKJV). The reason for this invitation is presented in Psalm 149:4: “For the Lord takes pleasure in His people” (NKJV). Therefore, the psalm affirms pleasure in a two-way relationship. God is pleased with the people, and, on this basis, the people are invited to experience pleasure in the Lord as they praise Him with joy.
Likewise, Zephaniah 3:14 exhorts God’s people to joyfully praise the Lord. “Sing, O daughter of Zion! Shout, O Israel! Be glad and rejoice with all your heart” (NKJV). This exhortation is followed by the emphasis in Zephaniah 3:17 that the powerful and saving God is in the midst of His people and that “ ‘He will rejoice over you with gladness, He will quiet you with His love, He will rejoice over you with singing’ ” (NKJV). In Psalm 149, God’s pleasure is the reason for human praise and joy; in Zephaniah 3, the praises to Him are supposed to envision God’s future pleasure and joy with His people.
3. Because of Our Indignity, We Need Christ in Order to Please God.
Among the different ways in which we are invited to please God in Scripture (see, for instance, Heb. 11:5, 6; 2 Cor. 5:9; Col. 1:10; 1 Thess. 4:1), Hebrews 13:15 urges us to continually offer spiritual sacrifices to God, which include the praise of our lips in thanksgiving to Him and the practice of doing good and sharing. The next verse concludes, “with such sacrifices God is well pleased” (Heb. 13:16, NKJV). It is noteworthy that the first words of Hebrews 13:15 indicate that we are not supposed to offer these sacrifices by ourselves. Rather, we need to offer the spiritual sacrifices to God “through Jesus” (NIV). In other words, we are not able to please God with our own praises and good works. It is only through Christ that our praises and works may be offered as spiritual sacrifices that truly please God.
Part III: Life Application
Human beings are endowed with extraordinary value. You are valuable because you are created in God’s image. It is amazing to think that God values humans more than we could possibly imagine. With this perspective in mind, discuss the questions below:
How may our respect and love for the people whom we encounter in everyday life show them how valuable they are in God’s eyes?
In what ways may professed religious people unfortunately despise the dignity and value of others?
Those who love God will want to know how to please Him. But how, in actuality, may we please God? To what extent does the way we value other people relate to God’s delight over the salvation of His people?
What can you do to value every person to the point of taking pleasure in his or her salvation and of proclaiming God’s goodness and steadfast love?
Give one practical example of how the mediation of Christ enables us to please God with our actions.