Category: Snapshots (Page 18 of 45)

Psalm 23¹NIV New International Version Translations
1 The LORD is my shepherd, I shall not be in want. 2 He makes me lie down in green pastures, he leads me beside quiet waters, 3a he restores my soul. 3bHe guides me in paths of righteousness for his name’s sake. 4 Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me. 5 You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. 6 Surely goodness and love will follow me all the days of my life, and I will dwell in the house of the LORD forever.

Background

The name Psalms or Psalter come from the Septuagint, the Greek translation of the Old Testament, where they originally referred to stringed instruments such as the harp, lyre and lute.

The author is King David, one of the most important figures in Jewish history. Born in 907 B.C., he reigns as king of Israel for 40 years, dying at age 70 in 837 B.C.

Biblical Truths

This type of Psalm is called a song of trust. It is an expression of confidence in God’s protection. The Lord is compared to a shepherd. The word “soul” means vitality, life. “Paths of righteousness” or “of rightness,” that is, right paths which suits the context better. “Shadow of death” is the translation we read, but “deep darkness” is the better interpretation from the Hebrew. The Lord is compared to a gracious host. “Dwell in the house of the Lord” means to worship in the temple. “Forever” is Hebrew for “length of days,” meaning “as long as I live.”

The psalm has two basic divisions, each one providing part of the answer to our question about worry. The first four verses focus on God as the faithful and good Shepherd of his people. It calls us to trust Him as such. The second section made up of the last two verses, focuses our attention on God as a gracious host, preparing a splendid meal for a guest, and results in our rejoicing over His grace toward us.

Items for Discussion

• What does God want us to know about His ability to be our Shepard?
  • His provision is perfect
  • His provision renews and satisfies
  • Conclusion: Rather than worry ourselves to death, why not trust God for what only He can provide?
  • Look at verse 3b — God’s faithful provision is only part of what He does for those who know and love Him. He guides us as well.
• What do you notice about God’s guidance?
  • He guides you in righteous paths
  • He does it for His name’s sake
• Finally, what benefit do we as believers gain from God when we are confident in His love?
  • His protection
  • The summary verses (5 & 6) in Psalm 23 tell us to rejoice in God’s grace. Why should we according to David?
  • Because He Spares no Blessing
  • Because it Results in Constant Fellowship with Him

 

Ephesians 5:8-14
8 For you were once darkness, but now you are light in the Lord. Live as children of light 9 for the fruit of the light consists in all goodness, righteousness and truth 10 and find out what pleases the Lord. 11 Have nothing to do with the fruitless deeds of darkness, but rather expose them. 12 For it is shameful even to mention what the disobedient do in secret. 13 But everything exposed by the light becomes visible, 14 for it is light that makes everything visible. This is why it is said: “Wake up, O sleeper, rise from the dead, and Christ will shine on you.”

Background

The author is the Apostle Paul, written around A.D. 60.

The city of Ephesus, a Grecian city on the Asiatic coast almost exactly east of Athens, was a great commercial metropolis in the first century, and the capital of the Roman province which was called by the name of Asia. Its greatest distinction had been, not its commercial pre-eminence, but the splendid temple of Diana, which was counted one of the Seven Wonders of the World. The city lay upon the edge of a plain, which extended to the sea, and in its artificial harbor were seen the ships from all the ports of the eastern Mediterranean.

The Temple of Artemis (Diana) at Ephesus was built about 550 B.C. Ephesus is located on the west coast of modern Turkey. This was one of the largest and most complex temples built in ancient times, having a marble sanctuary and a tile-covered wooden roof. The temple’s inner space featured a double row of at least 106 columns, each believed to be 40 to 60 feet high. The foundation was approximately 200 feet by 400 feet. Diana, the temple goddess of the hunt and protector of children, is still actively worshiped today within modern witchcraft.

The Ephesian church was founded by Paul. About the close of his second missionary journey (Acts 18:19-21) he paused at Ephesus on his way to Jerusalem and preached in the Jewish synagogue. Leaving Priscilla and Aquila to follow up the impression which he had made, he went on, but returned on his third missionary journey (Acts 19:1), at which time he spent about three years (Acts 20:31), preaching the gospel with a success which threatened to effect an entire revolution in the city and province (Acts 19:17-20), and finally stirred up the fears of certain trades which profited by the old superstitions to such an extent that Paul was forced to leave the city. Since that date he had not seen Ephesus, though he had met the elders of the church at Miletus when on his way to Jerusalem (Acts 20:17). The letter to Ephesus we call Ephesians was written at a time when Paul was a prisoner (6:20), and hence must have been written either at Cæsarea or at Rome.

Biblical Truths

The Apostle Paul represents to the people, the great privilege they have received. The people, having been in times past idolatrous heathens, were now converted to Christianity and received into covenant with God. Paul illustrates this from a view of their deplorable state before their conversion in the first three chapters. In the latter part, chapters 4 through 6, Paul instructs the people of Ephesus in the principal duties of religion, both personal and relative, and attempts to stir their sense of urgency about these duties. It could be said that we have here a summary of the whole Christian doctrine.

Items for Discussion

If Paul were a medical doctor, what would the diagnosis and the prognosis be from him?

Here is the Diagnosis:

• Those Who Cover Themselves Up
  • Notice that he is not saying that some people live in darkness and some live in light. Rather, he says that some people are darkness and some people (namely, you, plural, the readers) are light, even though you once were darkness (v. 8). What was it like when you were darkness? The author recalls how, like the darkness, you hid things, covered them up (v. 11). What things? Perhaps you hid the bad things about your own community. Perhaps you hid the good things about another group of people. Perhaps you were double-blinded and even hid the good things you could have offered.
• Those Whose Activity Achieves No Good
  • But all this hiding created a world of shadows, where there are secrets (v. 12) and dangers, cliffs and dark valleys (Psalm 23:4), and no one can see very clearly (John 9:1). It is a world governed not by truth but by spirits, authorities, cosmic powers, and evil forces (Ephesians 2:1-3 and 6:12). Each people have its own lies and “empty words” with which it deceives itself and others and results in activities that do not contribute to life (Ephesians 5:6). In this world, no one seems to need a guiding shepherd (1 Samuel 16:11-12 and Psalm 23:1). Nor do they appreciate light.
• Those Who Are Dead
  • This type of darkness that we are does not want any light to shine because it would expose our shameful actions. We see light as a threat that hurts us so much that we fear we will be “blinded by the Light” (John 9:39-41 and Ephesians 4:17-19). Our solution is to keep the light covered and take it to the grave with us. But this death we choose leads to no future; it only ends a life with no fruit (v. 11). Thus the world remains overcast.

Here is the Prognosis

• Those Who Are a New Creation
  • But because the dead are powerless, they cannot continue to cast their pall over the light. So God shines light on you who are dead and gives you a new life. You know this light as Jesus (John 9:5 and Ephesians 5:14), who woke you up from among the dead. Just like at the beginning, when God created Adam out of the dirt, so Jesus took mud and molded a new people out of you, barely recognizable, because you are now light yourselves, light in the Lord (Genesis 2:4-7 and John 9:5-11). It is as if you were anointed with mud and water (John 9:11) and oil (1 Samuel 16:13 and Psalm 23:5) as God took you in hand to give you a new flesh and a new spirit in baptism – God’s own, always active Spirit.
• Those Who Reflect Light
  • Surely it feels different to be awake and alert, no longer sleeping or unconscious of reality. This new life is a fruitful one because it does not avoid goodness, justice and truth (v. 9). Paying attention to these things produces good work. When you children of Light (v. 8) shine on what is good and right and true, and expose it in your own life together, you reflect your Parent. You make God’s reality real in this world.
    o Those Who Shine in Public
  • Goodness, justice and truth can still be difficult to find. But notice that if you look at them in the Light (that is, through Christ), you can pursue them while living in forgiveness and mercy all the days of your life. Christ shines on you and makes you look good and just and truthful, just as Christ makes you see how he has made others look good and just and truthful. And so we build one another up.

Discussion Challenges

• Why do people worry?
• What is the light that the Church can show in this world?

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  NIV New International Version Translations

Mica 6:7-8¹NIV New International Version Translations
7 Will the LORD be pleased with thousands of rams, with ten thousand rivers of oil? Shall I offer my firstborn for my transgression, the fruit of my body for the sin of my soul? 8 He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.

Background

The active ministry of Micah may well have covered a period of some 50 years. “Sources differ on time frames but generally place it between 725-710 BC, during the reign of King Jotham.

The name Micah is a shortened form of Micaiah which means “Who is like unto the Lord?” The longer form of this name appears (In the Hebrew text) in Jeremiah 26:18. In Micah 7:18 a word play is made on his name. “Who is a God like Thee, who pardons iniquity and passes over the rebellious act of the remnant of His possession?”

Micah was from the town of Moresheth (Micah 1:1), which was near Gath (Micah 1:14), which was about 25 miles SW of Jerusalem. This was a productive agricultural area on the border of Judah and Philistia. Through this area the armies and commercial caravans frequently passed, as it was the main road to the Maritime Plain and to Egypt. “Because of this, the young prophet had opportunities to learn of big events taking place in his time²Hester, The Heart of Hebrew History. “

Nothing is known of his family or home life. However, like Amos (whose hometown of Tekoa was just 17 miles away), Micah was a man of the country. “From his book one can surmise that Micah lived close to both the people and the soil and possessed a keen sympathy for both. Moresheth was sufficiently detached from Jerusalem to produce men of courage and independence of thought” (Homer Hailey). “His father’s name is not given, and we conclude that his family was of humble origin” (Gleason Archer).

Micah was a contemporary of Isaiah and Amos and Hosea. Some have even speculated that he might have been a student of the prophet Isaiah — there are certainly several similarities in their two prophetic books (Isaiah 2:2-4 and Micah 4:1-3 are almost identical).

Biblical Truths

A great deal of Micah’s message may well fall within the time of King Ahaz. “The corrupt and idolatrous conditions reflected throughout the book may be related to the low ebb of morality and religious interest during the days of Ahaz³ Schultz, The Old Testament Speaks. “ “Socially and morally, Judah presented a dark picture.” The wealthy coveted the land of the people around them (Micah 2:1-2). They robbed the poor (Micah 2:8f). Corrupt business ethics were practiced (Micah 6:11). There were numerous false prophets (Micah 2:11) who prophesied for reward (Micah 3:11). The priests also taught for a price (Micah 3:11). Rulers and judges could be bribed (Micah 7:3).

“Stemming from the poorer, working class, Micah was acutely aware of the injustices and avarice of the rich. While he was interested in the political affairs of his nation, it was only as they were connected with the religious and moral situation that Micah spoke to them.⁴Zondervan’s Pictorial Encyclopedia” Micah wants the people to realize that true faith in God results in personal holiness and social justice! He emphasizes the integral relationship between true spirituality and social ethics⁵Expanded Open Bible. “Worship and morality cannot be divorced from each other.

Micah realizes that no multitude of sacrifices can adequately be substituted for righteousness in practice. The people have been professing much and performing little. ‘God has been observing the contradiction between creed and conduct,’ says the prophet, ‘and He will not tolerate it anymore.'” Micah is also the first to point to Bethlehem as the city from which the Messiah would come (Micah 5:2).

Items for Discussion

• How will the world know that someone is walking humbly with their God?
• In what way is Micah drawing a contrast?
• Finally, in what way is Micah’s message the cornerstone of Christianity’s message today?

 

Luke 7:36-50
36 Now one of the Pharisees invited Jesus to have dinner with him, so he went to the Pharisee’s house and reclined at the table. 37 When a woman who had lived a sinful life in that town learned that Jesus was eating at the Pharisee’s house, she brought an alabaster jar of perfume, 38 and as she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them. 39 When the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would know who is touching him and what kind of woman she is—that she is a sinner.” 40 Jesus answered him, “Simon, I have something to tell you.” “Tell me, teacher,” he said. 41 “Two men owed money to a certain moneylender. One owed him five hundred denarii, and the other fifty. 42 Neither of them had the money to pay him back, so he canceled the debts of both. Now which of them will love him more?” 43 Simon replied, “I suppose the one who had the bigger debt canceled.” “You have judged correctly,” Jesus said. 44 Then he turned toward the woman and said to Simon, “Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair. 45 You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. 46 You did not put oil on my head, but she has poured perfume on my feet. 47 Therefore, I tell you, her many sins have been forgiven—for she loved much. But he who has been forgiven little loves little.” 48 Then Jesus said to her, “Your sins are forgiven.” 49 The other guests began to say among themselves, “Who is this who even forgives sins?” 50 Jesus said to the woman, “Your faith has saved you; go in peace.”

Background

There were 12 apostles but Luke was not a member of the original group, he like Paul came later. This original group consisted of Peter, Andrew, James, John, Philip, Bartholomew, Thomas, Matthew, James the Less, Simon and Judas. Luke was the writer of the third, and longest, Gospel. He seemed to have been the most formally-educated of the four Gospel writers, with perhaps the greatest sense for historic detail and history. While not a great amount is known of Luke personally, we are told that he was a doctor, a fellow-worker with Paul and that he alone stayed in support of Paul at the end – Paul wrote in 2 Timothy 4:11, shortly before his being martyred in Rome, that “only Luke is with me.” Luke was obviously a very brave, loyal and faithful man.

Some believe that Luke was from Antioch, due to his numerous familiar mentions of it in his writing. He apparently later lived in Philippi. Luke may well have been a Greek, and was almost certainly a Gentile. One account states that he died of old age, while another says that he was hanged in an olive tree in Greece. Many scholars that because Luke echoes the destruction of Jerusalem by the Romans, it was probably written sometime after 70 A.D. (Luke 13:35a; 19:41-44; 21:6, 20-24; 23:29-31).

Biblical Truths

These passages in Luke are similar to another story of Jesus being anointed by a woman, and are often confused with it. The other story is of Jesus’ anointing at Bethany near the end of his ministry (Matthew 26:6-13; Mark 14:1-11; John 12:1-10).

The two events are confused easily because of several similarities:

Jesus is anointed with expensive perfume

He is anointed by a woman

The anointing takes place in the house of a man named Simon

But the differences between the stories show that our passages in Luke 7:36-50 are really a different incident from that found in Matthew 26:6-13; Mark 14:1-11; John 12:1-10. The anointing at Bethany differs in that:

• It takes place at the home of Simon the Leper, not Simon the Pharisee.
• The woman doing the anointing at Bethany is not spoken of as sinful, but actually appears to be Mary, Lazarus’ sister.
• The meaning of the anointing at Bethany is to prefigure Jesus’ burial.
• The anointing is on the head (Matthew and Mark) and the feet (John)
• The criticism is by disciples, especially Judas, over the value of the perfume that is “wasted,” rather than as the criticism of the morals of the woman doing the anointing.
• Jesus compares Simon’s acts as a host to the sinful woman’s acts of love.

Simon’s Acts versus the Sinful Woman’s Acts

• The woman had no water to wash feet so she washed Jesus’ feet with tears, wiped with her hair
• While Simon gave no kiss of welcome, the woman kissed Jesus’feet continually
• Simon had no scented olive oil for his guest’s hair but the woman poured perfume on His feet

Jesus’ point isn’t hard to guess. Simon’s actions have shown little love, while the sinful woman has lavished love upon Jesus. Now building upon his brief parable, Jesus turns the object from love to forgiveness.

Items for Discussion

• How did Simon see the woman and how did Jesus see the woman?
• Compare Simon’s motives for seeking Christ out against those of the woman’s?
• Why did Jesus let her continue, since by all appearances what she was doing was scandalous?

Discussion Challenges

• Who are today’s prophets? What are their messages?
• Are modern Christians more like Simon or the woman?

Additional Study Notes

Items for Discussion from Micah

• How will the world know that someone is walking humbly with their God?
  • They will know by the way they treat people.
  • Those who walk humbly with their God have a passionate concern for justice being done in society.
  • They have a deep concern about treating people lovingly and mercifully.
• In what way is Micah drawing a contrast?
  • Micah is contrasting the reasonableness, purity and justice of what our God requires of us against our ingratitude, injustice and superstition which is the cause of our ruin.”
  • Finally, in what way is Micah’s message the cornerstone of Christianity’s message today?
  • It denounces the people for theirs sins and failures.
  • It promises a restoration in the future.
  • But is linked by a confession of sin from the people (7:8-10).

Items for Discussion from Luke

• How did Simon see the woman and how did Jesus see the woman?
  • Simon’s views were colored by past interpretations and knowledge about the woman. He could never move beyond his initial interpretations.
  • Jesus saw her in need, offering repentance and seeking redemption. He moved very much beyond any initial interpretation. Jesus saw her love.
• Compare Simon’s motives for seeking Christ out and the woman’s?
  • Simon was curious about Jesus and probably not a believer.
  • The woman was seeking salvation weeping on her knees wiping the feet of our Christ.
• Why did Jesus let her continue, since by all appearances what she was doing was scandalous?
  • It is the very nature and character of our Lord to seek those who would place themselves at His feet in perfect humility.

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  NIV New International Version Translations
• 2
  Hester, The Heart of Hebrew History
• 3
  Schultz, The Old Testament Speaks
• 4
  Zondervan’s Pictorial Encyclopedia
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  Expanded Open Bible

Psalm 118:19-29¹NIV New International Version Translations
19 Open for me the gates of righteousness; I will enter and give thanks to the LORD. 20 This is the gate of the LORD through which the righteous may enter. 21 I will give you thanks, for you answered me; you have become my salvation. 22 The stone the builders rejected has become the capstone; 23 the LORD has done this, and it is marvelous in our eyes. 24 This is the day the LORD has made; let us rejoice and be glad in it. 25 O LORD, save us; O LORD, grant us success. 26 Blessed is he who comes in the name of the LORD. From the house of the LORD we bless you. 27 The LORD is God, and he has made his light shine upon us. With boughs in hand, join in the festal procession up to the horns of the altar. 28 You are my God, and I will give you thanks; you are my God, and I will exalt you. 29 Give thanks to the LORD, for he is good; his love endures forever.

Background

In the book Ezra 3:10-11, we read that ” When the builders laid the foundation of the temple of the LORD, the priests in their vestments and with trumpets, and the Levites (the sons of Asaph) with cymbals, took their places to praise the LORD, as prescribed by David king of Israel. With praise and thanksgiving they sang to the LORD: ‘He is good; his love to Israel endures forever.’” Now the words mentioned in Ezra are the first and last sentences of this Psalm, and it is possible, therefore, to conclude that the people chanted the whole of this song; and, moreover, that the use of this text on such occasions as were ordained by David, whom is believed to be its author. Born in 907 B.C., David reigns as king of Israel for 40 years, dying at age 70 in 837 B.C.

Biblical Truths

Makers of lectionaries see connections between the texts that are read together on a particular day. This psalm shares a theme with Palm Sunday: “The stone that the builders rejected has become the chief cornerstone” (111:22). No first century earthly ruler would prefer a donkey to a chariot for use on coronation day. The Builder of the universe saw things differently. David saw God already making Israel to be the “chief cornerstone” in God’s building project. What the powers that be regard as useless and naïve turns out to be the absolutely essential component, of ordered dependable existence (“righteousness,” 111:19-20). What really holds the world together is not struggling contesting powers (military, economic, psychological), but the truly “righteous” person whom Judaism prizes, or to put it another way, the person of true “humility” whose unassuming genuineness glues together what has been wrongly torn apart.

When Solomon became king, it says in I Kings 1:38-39, “So Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites and the Pelethites went down and put Solomon on King David’s mule and escorted him to Gihon. Zadok the priest took the horn of oil from the sacred tent and anointed Solomon. Then they sounded the trumpet and all the people shouted, “Long live King Solomon!”

One of the first prophecies in the Bible about the Messiah is associated with the donkey. Jacob prophesied in Genesis 49:10-11, “The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his. He will tether his donkey to a vine, his colt to the choicest branch; he will wash his garments in wine, his robes in the blood of grapes.”

Palm Sunday is a time to reflect on relations between power structures and the strength of genuine humility, between appearance and reality, between what is transitory and what endures. This Psalm is a thanksgiving liturgy accompanying a victory procession of the king and His people.

Items for Discussion

• What characteristics of our God come forward to you through this story?
• What is wrong with holding a position of authority by force and power?
• What were the characteristics of those who you consider to be the greatest leaders?

 

Matthew 21:1-11
1 As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me. 3 If anyone says anything to you, tell him that the Lord needs them, and he will send them right away.” 4 This took place to fulfill what was spoken through the prophet: 5 “Say to the Daughter of Zion, ‘See, your king comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey.’ “ 6 The disciples went and did as Jesus had instructed them. 7 They brought the donkey and the colt, placed their cloaks on them, and Jesus sat on them. 8 A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. 9 The crowds that went ahead of him and those that followed shouted, “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” 10 When Jesus entered Jerusalem, the whole city was stirred and asked, “Who is this?” 11 The crowds answered, “This is Jesus, the prophet from Nazareth in Galilee.”

Background

The Gospel of Matthew is the first book of the New Testament. Scholars conjecture that it was written for the church at Antioch toward the end of the 1st century. It has been traditionally regarded as the earliest Gospel. It was written for Jewish Christians, the purpose being to prove that Jesus was the Messiah foretold in the Old Testament. Much of the book is devoted to His teaching. The apostle Matthew, also called Levi, was the son of Alphaeus and the brother of the apostle James the Less, or, James, son of Alphaeus. By profession, Matthew was a tax collector before being called by Jesus to follow Him. Matthew was a gifted writer, an ardent disciple, and was perhaps the best educated of any of the Twelve Apostles

The Romans had improved the road from Jericho to Jerusalem. It was just over 18 miles long, passing by Bethany and Bethpage, over the Mount of Olives, across the Kidron Valley and into Jerusalem. This is the road that Jesus will use to enter Jerusalem.

Biblical Truths

Jesus has obviously arranged for his ride into Jerusalem, having rented the animal for a day. The donkey, literally “beast of burden”, was ridden by rulers in time of peace and serves to image Jesus as both the messiah and the one who fulfills scripture, but particularly as the king of peace. Only Matthew mentions two donkeys.

Jesus rides the young colt with its mother tagging alone. The disciples take off their outer garments and put them on the animals, and Jesus “sat on them.” The spreading of cloaks on the road by the crowd acknowledges Jesus’ kingship. The cutting of branches and spreading them before Jesus is a gesture similar to that offered to Simon Maccabaeus when he entered Jerusalem, a gesture of respect.

Jesus’ stay in Bethany most likely allowed the news of his approach to spread throughout Jerusalem. With pilgrims behind and crowds from Jerusalem coming out to meet him, Jesus moves toward the city. The crowd starts singing a pilgrims’ chant. It comes primarily from Psalm 118:25-26. “Hosanna” is an acclamation. “Son of David”, and “He who comes in the name of the Lord”, are both messianic titles. “Hosanna in the highest” is equivalent to “Glory to God in the highest.” So the crowd is certainly proclaiming Jesus as messiah, although as with all crowds, their judgment is fickle and superficial.

Items for Discussion

• Why do you think Jesus chose to ride the colt rather than its mother?
• What type of symbolism do you find in this story in Matthew? That is, who is the Jesus we love so much?
• In what way does Palm Sunday support the glory of Easter Sunday?

Discussion Challenges

• Does the modern Christian welcome Jesus into their lives as the peacemaker between themselves and God, or do they attempt to tell Him where to go?
• In what way does the Old Testament help you with your Christian faith?

Additional Study Notes

Items for Discussion from Psalms

• What characteristics of our God come forward to you through this story?
  • God seeks to establish a kingdom of peace, not chaos.
  • God is steadfast, patient, and accountable to His word.
  • God seeks to have us honor Him by choice, not His power.
  • God is in control of everything.
• What is wrong with holding a position of authority by force and power?
  • Generally, this is temporal – the position cannot be held forever.
  • All people inherently desire to be free – this desire drives them away from obedience to rebellion.
• What were the characteristics of those who you consider to be the greatest leaders?
  • Honest, ethical, moral
  • Humble, fair

Items for Discussion from Matthew

• Why do you think Jesus chose to ride the colt rather than its mother?
  • This is an interesting question that is not directly answered in Scripture. However, as will all Scripture, this fact does have meaning. One may conclude that Jesus was sending us a message of who He was: the Lord, who stills the storm, stills the unbroken animal.
• What type of symbolism do you find in this story in Matthew? That is, who is the Jesus we love so much?
  • The symbolism of Jesus’ entry into Jerusalem portrays him as the Son of David, Prince of Peace.
  • More particularly, this acted-out parable portrays Jesus as the King of Peace. Jesus does not come to Jerusalem as if he were a glorious king seeking the adulation of the populous, nor does he come as a conquering king seeking vengeance. He comes in peace; in lowly humility he rides into the city. He comes to bring peace between mankind and God. He comes to break down the barriers that exist between the Creator and His creation. He comes that we may find a peace that passes all understanding.
  • The welcome given to Jesus by the disciples and the pilgrims on the Jericho road that “Palm” Sunday all those years ago is an example to follow. Jesus comes before us as the King of peace.
• In what way does Palm Sunday support the glory of Easter Sunday?
  • It demonstrates the depravity of mankind and how quickly we can loose sight of our Messiah.
  • It defines the purpose of Christ’s death, to remove the inevitable sin from each of us.

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  NIV New International Version Translations

Jeremiah 31:1-6¹NIV New International Version Translations
1 “At that time,” declares the LORD, “I will be the God of all the clans of Israel, and they will be my people.” 2 This is what the LORD says: “The people who survive the sword will find favor in the desert; I will come to give rest to Israel.” 3 The LORD appeared to us in the past, saying: “I have loved you with an everlasting love; I have drawn you with loving-kindness. 4 I will build you up again and you will be rebuilt, O Virgin Israel. Again you will take up your tambourines and go out to dance with the joyful. 5 Again you will plant vineyards on the hills of Samaria; the farmers will plant them and enjoy their fruit. 6 There will be a day when watchmen cry out on the hills of Ephraim, ‘Come, let us go up to Zion, to the LORD our God.’”

Background

The prophet Jeremiah was active in Jerusalem during the period of the city’s destruction by the Babylonians. Jeremiah prophesied during the reigns of various kings: beginning in the thirteenth year of the reign of Josiah (626 B.C), and then Jehoahaz, Jehoiakim, Jehoiachin, Zedekiah, and during the brief rule of Gedaliah ben Ahikam. He was called to the prophetical office when still young, in the thirteenth year of Josiah (628 B.C.). He left his native place, and went to reside in Jerusalem, where he assisted Josiah in his work of reformation.

Jeremiah prophesied a terrible, invertible disaster. He launched his prophetic mission in his native village of Anathoth, but was rejected by the villagers. Jeremiah castigated the people bitterly for forsaking God and the Torah and turning to idolatry. With a sense of the inevitability of a terrible punishment, he felt disgusted with his life. Gradually he became the leading proponent of the approach which called for surrender to the Babylonians. This was considered a defeatist stance and as such was rejected both by the people and by the various kings during whose reigns Jeremiah gave his prophecies.

Viewed as a traitor, Jeremiah was declared an outlaw during the reign of Zedekiah and placed in detention until the destruction of the city by Nebuchadnezzar. The Book of Jeremiah is the longest of the Major Prophets, and in fact the longest book, word for word, in the Bible.

Biblical Truths

Jeremiah is shifting his tone from warning and woe to the promise of restoration and renewal of life following the exile. Jeremiah sees the return from exile as re-configuring the heart of Israel’s faith. In chapter 30, Jeremiah speaks of the rebuilding of Jerusalem, which is echoed again in 31:4, in which the virgin Israel is to be rebuilt. The image of virginity is used in contrast to the sullied woman to whom Jeremiah had compared the people in their going after other gods.

In 31:1, Jeremiah conveys the Lord’s promise that God will be the God of “all the families of Israel,” drawing wide the circle of God’s people to include those in the north and south, and all those who have been in exile. The prophet uses the covenant formula, “I will be the God…and they shall be my people,” echoing earlier promises of faithfulness to the people. God acknowledges the people’s hardships, and celebrates that having “survived the sword and [having] found grace in the wilderness,” they are now to be restored to the land of promise. In v. 3, the Hebrew word can mean that God appeared from far away or long ago; in the sense of the text, it seems likely that “long ago” would match well with the recital of God’s faithfulness to the people through time.

God reminds the people that he has loved them with “an everlasting love,” with continued faithfulness. Implied in this is the assurance that even their sinfulness cannot cause God to ultimately abandon them. This stands alongside Jeremiah’s earlier warnings that linked God’s judgment to the people’s behavior. Here, even if they sin and are punished, God will in the end deliver them, not due to their deserving, but simply because God’s love for them is without limit.

In vv. 4 and 5, the prophet conveys God’s promises, using a repeated refrain, “Again…again…again,” suggesting the restoration of celebrations not known during the exile. Again the city will be built, again they will dance and make merry, and again they will plant vineyards, with the added blessing of being able to enjoy the fruits of their labors.

In v. 6 the reason for this rejoicing is made clear; it is that one day sentinels will be able to call to Ephraim that the people can once again go up to Zion, Jerusalem, where the Lord their God is present. The rebuilding of the temple as the focus of God’s presence is implied in this call to pilgrimage.

Items for Discussion

• If Christians accept the premise that God is a god for all people, bigotry is wrong. Yet we have it in the Christian church. What are the sources of bigotry within the Church?
• What evidence exists today of God’s love for His people?
• Jeremiah was young. Would people today listen to a young prophet better or worse than in Jeremiah’s time?

 

John 20:1-18
1 Early on the first day of the week, while it was still dark, Mary Magdalene went to the tomb and saw that the stone had been removed from the entrance. 2 So she came running to Simon Peter and the other disciple, the one Jesus loved, and said, “They have taken the Lord out of the tomb, and we don’t know where they have put him!” 3 So Peter and the other disciple started for the tomb. 4 Both were running, but the other disciple outran Peter and reached the tomb first. 5 He bent over and looked in at the strips of linen lying there but did not go in. 6 Then Simon Peter, who was behind him, arrived and went into the tomb. He saw the strips of linen lying there, 7 as well as the burial cloth that had been around Jesus’ head. The cloth was folded up by itself, separate from the linen. 8 Finally the other disciple, who had reached the tomb first, also went inside. He saw and believed. 9 (They still did not understand from Scripture that Jesus had to rise from the dead.) 10 Then the disciples went back to their homes, 11 but Mary stood outside the tomb crying. As she wept, she bent over to look into the tomb 12 and saw two angels in white, seated where Jesus’ body had been, one at the head and the other at the foot. 13 They asked her, “Woman, why are you crying?” “They have taken my Lord away,” she said, “and I don’t know where they have put him.” 14 At this, she turned around and saw Jesus standing there, but she did not realize that it was Jesus. 15 “Woman,” he said, “why are you crying? Who is it you are looking for?” Thinking he was the gardener, she said, “Sir, if you have carried him away, tell me where you have put him, and I will get him.” 16 Jesus said to her, “Mary.” She turned toward him and cried out in Aramaic, “Rabboni!” (which means Teacher). 17 Jesus said, “Do not hold on to me, for I have not yet returned to the Father. Go instead to my brothers and tell them, ‘I am returning to my Father and your Father, to my God and your God.’” 18 Mary Magdalene went to the disciples with the news: “I have seen the Lord!” And she told them that he had said these things to her.

Background

John is the fourth gospel written and probably the last one to be written and written in view of what the previous three had already said. John writes this probably after he turned 50 but before he was 70 years old, somewhere around 85 A.D. John takes his perspective of old age and attempts to clarify many misconceptions concerning Christ. Hence, John does not copy the other Gospels. The Gospel of John omits Jesus’ birth, baptism, temptations; the Last Supper, Gethsemane, the Ascension, demon confrontations, parables. The Gospel centers on Jerusalem. The synoptic gospels center on Jesus’ ministry in Galilee. Each of the gospels emphasizes a different origin of Jesus:

• Matthew: Jesus came from Abraham through David, and is the Messiah
• Mark: Jesus comes from Nazareth, and is a Servant
• Luke: Jesus comes from Adam, and is shown to be the Perfect Man
• John: Jesus is the Man from heaven, and is God
  • John, however, writes his Gospel for a specific purpose: “But these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name (20:31)”

Biblical Truths

In some ways this liberty with which John tells the story of Jesus may create difficulties for modern readers no less than readers in the ancient church. How can two or three stories (those found in other Gospels) that have conflicting details be equally true? How many women were at the tomb? How many angels appeared? One of the unique characteristics of the resurrection story in John is the central place given to Mary Magdalene as a witness to the resurrected Lord. She is a witness not only to the resurrection of Jesus but also to his death (19:25). The Synoptic Gospels tell us that she along with the other women witnessed also the tomb where the body of Jesus was laid (Matt 27:61; Mark 15:47; Luke 23:55). She was a key witness to the final events in the life of Jesus.

But who is this Mary Magdalene? Unfortunately, our sources do not shed much light on this woman. Luke 8:1-3 tells us that Jesus had expelled seven demons from her and that she along with other women accompanied Jesus and the twelve disciples as they traveled through cities and villages proclaiming the good news of the kingdom of God. According to verse 3, these women were serving “them” out of their resources. There is some textual uncertainty about the pronoun. In some manuscripts the pronoun is singular (“him”), thus referring to Jesus. The Greek word for “serve” is diakoneo, which implies ministry. According to Mark 15:40-41 Mary Magdalene was one of the women who were at the cross and witnessed the death of Jesus. These women, Mark tells us, “used to follow him and provided for him when he was in Galilee.” The Greek word for “follow” is akoloutheo, which is the verb used to describe a disciple. Thus there is considerable evidence to support the proposition that Mary Magdalene was a faithful disciple.

Items for Discussion

• Why does Mary think someone has taken Jesus’ body away?
• Why does John tell us they did not yet know the Scripture?
• What does Jesus tell Mary not to cling to him?

Discussion Challenges

• Women are found throughout Scripture, playing key roles in the Christian church. Where do you think the attitudes surrounding women today and their roles have come from?
• There are many conflicting statements, omission, or questionable inclusions in Scripture. Are these human mistakes or by Godly design?

Additional Study Notes

Items for Discussion from Jeremiah

• If Christians accept the premise that God is a god for all people, bigotry is wrong. Yet we have it in the Christian church. What are the sources of bigotry within the Church?
  • It is a constant conflict to remove the sinfulness of humans from their role and support of the Church.
  • It is the exact proof that without Christ’s sacrifice, mankind can never approach God.
  • Bigotry is often formed out of ignorance. God does not force humans to learn about their environment.
• What evidence exists today of God’s love for His people?
• Do people look for evidence?
• Is evidence needed to convince people today that God loves them?
  • It is no doubt all around us but blocked from view by human iniquities.
• Jeremiah was young. Would people today listen to a young prophet better or worse than in Jeremiah’s time?
  • This is a hard question in that youth today is revered. People may listen to the young.
  • A young man or women on a mission trip speaks louder than an adult seated at a Session meeting.

Items for Discussion from Matthew

• Why does Mary think someone has taken Jesus’ body away?
  • Our interpretations of events are frequently guided by both knowledge and our lack of knowledge. It is something we should always be on guard against.
• Why does John tell us they did not yet know the Scripture?
  • John is writing this story many years after the events occurred. He is probably trying to tell us the events but with the end of the story already known. It is why we need to look at all of the Gospels when we are trying to understand Scripture.
  • It is why we should not use a small snippet of Scripture literally.
• What does Jesus tell Mary not to cling to him?
  • We are given an insight to the after life here. There is a difference between us alive as we know it and as we will spend eternity with Christ.

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Psalm 125¹NIV New International Version Translations
1 Those who trust in the LORD are like Mount Zion, which cannot be shaken but endures forever. 2 As the mountains surround Jerusalem, so the LORD surrounds his people both now and forevermore. 3 The scepter of the wicked will not remain over the land allotted to the righteous, for then the righteous might use their hands to do evil. 4 Do good, O LORD, to those who are good, to those who are upright in heart. 5 But those who turn to crooked ways the LORD will banish with the evildoers. Peace be upon Israel.

Background

The title of this Psalm is “A Song of Degrees.” While there is no direct proof that David was its author, it does seem provable that all the Pilgrim Psalms were composed, or, at least, compiled by the same writer, and as some of them are certainly by David. Therefore, we conclude that this Psalm too must be from him. The Psalm has four sections: First we have a song of holy confidence (Ps 125:1-2); then a promise, Ps 125:3; followed by a prayer, Ps 125:4; and a note of warning.

Biblical Truths

If we were to dissect this Psalm, we might read the Psalm like this:

The psalmist affirms his confidence in the Lord’s protection and justice. The precise significance of this Psalms title is not made clear to us. Perhaps worshipers recited this Psalm when they ascended the road to Jerusalem to celebrate annual religious festivals. The “scepter” symbolizes royal authority; when used closely with “wickedness” the phrase refers to an oppressive foreign conqueror. Our psalmist is reminding us that a wicked king who sets a sinful example can have an adverse moral and ethical effect on the people he rules.

The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance. A sinful lifestyle is compared to a twisting, winding road. The Psalm ends as a prayer (see Ps 122:8 for a similar prayer for peace).

Items for Discussion

• How would you interpret the metaphor of “mountains” used in this Psalm?
• How does the sinfulness of a leader affect those he/she may lead?

 

1 Peter 1:3-9
3 Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, 4 and into an inheritance that can never perish, spoil or fade—kept in heaven for you, 5 who through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time. 6 In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. 7 These have come so that your faith—of greater worth than gold, which perishes even though refined by fire—may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed. 8 Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, 9for you are receiving the goal of your faith, the salvation of your souls.

Background

The first letter of Peter was addressed to those who were believers living in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These were all provinces in the region of Asia Minor. This appears to be the area in which the Apostle Peter labored. Paul was not permitted by the Holy Spirit to enter into this region at the outset of his second missionary journey. Paul would not go into an area where another apostle was ministering. Peter may have been ministering in the area during Paul’s first and second missionary journey.

There is controversy over whether Peter actually wrote this letter. This is based on an interpretation that the Greek used in the letters was of a style and of a sophistication that would have been inappropriate for Peter, an unskilled fisherman. However, Peter could have dictated the letters.

Biblical Truths

The basic theme of first Peter is that of suffering and tribulations. The Christian life is never presented in the Bible as a problem free existence. To counter this problem Peter points to the joy of the Christian life. Peter instructs them about how to act in light of the persecution. The Christian participates in the sufferings of Christ when he experiences suffering.

Peter begins verse 3 with a song of praise and with this statement; Peter acknowledges the divinity of Jesus. Similarly, his reference to “our” Jesus affirms His humanity. The impetus for his praise is God’s “great mercy.” God’s mercy or kindness has resulted in the Christian’s new birth and subsequent adoption into the family of God. More importantly, our hope of eternal salvation is founded on our relationship with the living Savior.

Items for Discussion

• Why is it important to reflect on both the divinity and humanity of our Christ?
• Can you describe how you created a relationship with someone else?

Discussion Challenge

• What would change in our society today if we considered the morality of our leaders before we supported them?

Additional Study Notes

Items for Discussion from Psalm

• How would you interpret the metaphor of “mountains” used in this Psalm?
  • Mountains do surround Jerusalem
  • Mountains protect the city naturally
  • In spite of man, the mountains will remain. They are immovable, impossible to destroy; they exist in spite of man. This is just like the protection from our God.
• How does the sinfulness of a leader affect those he/she may lead?
  • The nature of a leader is to establish a position that one aspires to.
  • The decisions of a leader affect the subjects under that leader.
  • In a free society, a leader remains in power because of the people. Therefore, the “sin” and its accountability seem to also rest with those who have place the leader in power.

Items for Discussion from 1 Peter

• Why is it important to reflect on both the divinity and humanity of our Christ?
  • We cannot relate to God directly but we can to a God in human form.
  • Christ’s humanity means that He understands our suffering because He experienced it Himself.
  • Divinity is mystical but humanity is real.
• Can you describe how you created a relationship with someone else?
  • Relationships take time.
  • Relationships require an investment.
  • Risks need to be taken.
  • They must be founded on trust.
  • Strong relationships have shared similar suffering.

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Psalm 23¹NIV New International Version Translations
1 The LORD is my shepherd, I shall not be in want. 2 He makes me lie down in green pastures, he leads me beside quiet waters, 3a he restores my soul. 3b He guides me in paths of righteousness for his name’s sake. 4 Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me. 5 You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. 6 Surely goodness and love will follow me all the days of my life, and I will dwell in the house of the LORD forever.

Background

The name Psalms or Psalter come from the Septuagint, the Greek translation of the Old Testament, where they originally referred to stringed instruments such as the harp, lyre and lute.

The author is King David, one of the most important figures in Jewish history. Born in 907 B.C., he reigns as king of Israel for 40 years, dying at age 70 in 837 B.C.

Biblical Truths

This type of Psalm is called a song of trust. It is an expression of confidence in God’s protection. The Lord is compared to a shepherd. The word “soul” means vitality, life. “Paths of righteousness” or “of rightness,” that is, right paths which suits the context better. “Shadow of death” is the translation we read, but “deep darkness” is the better interpretation from the Hebrew. The Lord is compared to a gracious host. “Dwell in the house of the Lord” means to worship in the temple. “Forever” is Hebrew for “length of days,” meaning “as long as I live.”

The psalm has two basic divisions, each one providing part of the answer to our question about worry. The first four verses focus on God as the faithful and good Shepherd of his people. It calls us to trust Him as such. The second section made up of the last two verses, focuses our attention on God as a gracious host, preparing a splendid meal for a guest, and results in our rejoicing over His grace toward us.

Items for Discussion

• What is the different between the concept of a Shepard and that of a Master or King?
• How should people respond to problems and pain in their life?

Colossians 3:16
16 Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God.

Background

The Colossian church was founded by Epaphras, one of Paul’s converts. Paul’s letter was written from prison around 62 A.D.

Colossae was located twelve miles from Laodicea and about a hundred miles east of Ephesus in the valley of the Lycus River. Colossae was on the main trade route and had a diverse population of Greeks, Jews and Phrygians. The mixture of backgrounds made the city an interesting cultural center where all sorts of new ideas and doctrines from the East were discussed and considered. Because of these ungodly influences, the Colossian church was faced with the creeping influence of false teaching. Paul’s letter stresses the true gospel: Jesus is absolutely central.

Biblical Truths

Note the word “let.” The word of Christ is ready and willing to dwell in us. The only issue that remains is our willingness. The Word will indwell us if we let it. God manufactures the Word of Christ in our hearts.

The word “dwell” means to keep house. We should live in the Word of God like we live in our homes.

It is not enough to let the Word of God dwell in us; we must let it dwell richly, not meagerly. “Richly” is an idiom for abundantly — abundantly to the point of wealth.

“Wisdom” has to do with the application of truth. It is not enough to treat the Word of God theoretically. When the Word of God dwells in us it makes us wise in the way God does things. It means to move truth from the mind into experience.

Three words in verse 16 end in “ing:” “teaching,” “admonishing” and “singing.” If the Word of God finds lodgment in our souls, then we will teach, admonish and sing. These three characteristics will trend in our lives and will become a pattern. It will not be sporadic or intermittent.

Paul employed “teaching and admonishing one another “with the same meaning as above. Here, however, he adds that we are to do this in music. “Teaching” has to do with the communication of truth. If we are going to teach we must learn. If we are going to talk we must listen. If we speak we must hear.

“Admonishing” has to do with showing someone else how to execute the Christian life. “Admonishing” means to place in the mind personally. Sometimes the New Testament translates it “warn” (Acts 20:31).

“One another” means mutual help in applying truth to experience. We have a responsibility to one another (Gal. 6:10; Heb. 6:10). Most of us know of our obligation to get the gospel out to the non-Christian. Few of us know of our obligation to the Christian. God has given us a ministry to one another.

It is great to learn truth but we must celebrate it as well. We celebrate it in worship of praise. Truth and the celebration of truth are a great combination of praise. Two operating principles must guide Christian music: content and worship.

“Psalms” has to do with content of Scriptural truth

“Hymns” was originally a heathen word for a song for a god or hero after death. The New Testament confines the meaning to direct address of praise and glory to the living God.

“Spiritual songs” are compatible with Scripture but they are not Scripture itself. These songs do not state their lyrics in biblical language; they do not quote the Bible.

We do not truly sing until we sing with “singing with gratitude in your hearts to God”. This is the song of the soul. The person may not be able to sing very well but a song breaks out in the heart. That is why the Bible says “Make a joyful noise unto the Lord.” Some can carry a tune and others cannot but the point is the expression of the heart.

Items for Discussion

• If you compare “dwelling in us,” with our lives in our own homes, what kinds of Christian attitudes do you think the Apostle Paul intended by his metaphor?
• Most of us know of our obligation to get the gospel out to the non Christian. Few of us know of our obligation to the saint. How can Christians get involved in encouraging other Christians?

Discussion Challenges

Which each generation of children developing differing attitudes concerning music style and substance, how can the Church today keep its worship services relevant to all generations?

Additional Study Notes

Items for Discussion in Psalm 23

• What is the difference between the concept of a Shepard and that of a Master or King?
  • The motivations of a Shepard are intended to keep you in good health and content, to allow you to grow to full potential (to increase the value of the flock) while the motives of a master are to provide services and pleasure to himself. A master’s acts of kindness may very well be practical responses to maximize his personal gain.
  • A Shepard would die for his sheep while a master with many slaves would never consider such an action. Kings would send off men into battle for the safety of the kingdom but a Shepherd dies for just one of his flock.
  • A Shepherd guides his flock to fertile fields and into safe pastures while a master may use his subjects as a shield to protect himself. Guidance is not the role of a master, just supervision of his subjects.
• How should people respond to problems and pain in their life?
  • The first portion of the psalm encourages us to trust in God as the faithful Shepherd, rather than allowing ourselves to be overwhelmed with anxiety.
  • David’s example also encourages us to rejoice in God’s grace to us.
  • God spares no blessing (verse 5)
  • Because it Results in Constant Fellowship with Him (verse 6)

Items for Discussion in Colossians 3:16

• If you compare “dwelling in us,” with our lives in our own homes, what kinds of Christian attitudes do you think the Apostle Paul intended by his metaphor?
  • We are familiar with our home where all the closets are, where we have items stored.
  • We must thoroughly acquaint ourselves with the Word.
  • The Word should become so familiar to us that we know it like the back of our hand. The idea is to let the Word of God dwell inside and live at home in our lives.
  • The Word of God needs to inhabit us.
  • This is more than just reading the Bible.
• Most of us know of our obligation to get the gospel out to the non Christian. Few of us know of our obligation to the saint. How can Christians get involved in encouraging other Christians?
  • God has designed the Christian life in a way that we need others to help us apply Scripture to our experience. So first, we need to help other Christians to understand God’s Word.
  • In a world of busy lives, we may have to change our priorities.
  • We need to recognize that Church is not just on Sunday.

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Psalm 85:8-13¹NIV New International Version Translations
8 I will listen to what God the LORD will say; he promises peace to his people, his saints—but let them not return to folly. 9 Surely his salvation is near those who fear him that his glory may dwell in our land. 10 Love and faithfulness meet together; righteousness and peace kiss each other. 11 Faithfulness springs forth from the earth, and righteousness looks down from heaven. 12 The LORD will indeed give what is good, and our land will yield its harvest. 13 Righteousness goes before him and prepares the way for his steps.

Background

The name Psalms or Psalter come from the Septuagint, the Greek translation of the Old Testament, where they originally referred to stringed instruments such as the harp, lyre and lute.

The 150 psalms are divided into five books or collections which were added at four times after the initial worship book was compiled. This first worship book was assembled before David’s death and consists of his work. These are mostly personal psalms reflecting David’s own experiences. Book two (Psalms 42-72) were probably written during Solomon’s time. Books III (73-89) and IV (90-106) are from the days of Exile, and the final book (107-150), which contains the most liturgical of the psalms, were probably collected around the time of Ezra after the return from exile. There are many themes which run through the Psalms, including praise, history, relationships, calling on God to overthrow the wicked, repentance, and messianic psalms.

Biblical Truths

Sooner or later, God will speak peace to his people. If He does not command outward peace, He will suggest inward peace; speaking to their hearts by his Spirit. Peace is spoken only to those who turn from sin. All sin is folly, especially backsliding; it is the greatest folly to return to sin.

God’s salvation is never far from us, whatever our difficulties and distresses seem to be. Also, His honor is secured so that glory may dwell in our land. His people know the truth of His promises because our God has been merciful and sent us Christ. God’s justice is now satisfied by this great atonement.

Christ, the way, truth, and life, came to us from the earth as we all do and God, with His divine justice, looked upon Him and well pleased and satisfied. For His sake all good things, especially His Holy Spirit, are given to those who ask Him. Through Christ, the pardoned sinner becomes fruitful in good works, and by looking to and trusting in Christ’s righteousness, finds his feet set in the way of Christ’s steps. Righteousness is a sure guide, both in meeting God, and in following Him.

Items for Discussion

• If it is God’s will and plan to create peace in the world, why then is the world filled with so much chaos?
• How is God’s desire for peace useful in evaluating the various religions and faiths of the world?
• Can world peace come without a universal belief in Christ?

Romans 16:16
16 Greet one another with a holy kiss. All the churches of Christ send greetings.

Background

The letter to the Romans is one of the four letters of Paul known as the Hauptbriefe, which are universally accepted as authentic. It is typically dated c. 57 CE. Prior to the time of writing Romans, Paul had already written Galatians, and 1 and 2 Corinthians, in addition to 1 Thessalonians (believed to be Paul’s earliest epistle), and perhaps Philippians as well. Romans has contributed significantly to the history of Christian doctrine. Almost every influential Christian thinker has dealt with Romans. Origen, Thomas Aquinas, and Philip Melanchthon, to mention only a few, wrote noteworthy commentaries on Romans. And numerous theological notions have been derived solely or in part from Romans. Augustine acquired his idea of original sin from Romans 5, Luther gained his understanding of justification by faith alone from Romans 3-4, John Calvin obtained his doctrine of double predestination from Romans 9-11, John Wesley got his distinctive teaching on sanctification from Romans 6 and 8, and Karl Barth learned of the importance of the righteousness of God from Romans 1 and 2. In short, this epistle has exerted a powerful influence on all branches of the Christian Church, and its impact on the lives and thought of prominent Christian thinkers through the years has been second, perhaps, only to the canonical gospels.

Biblical Truths

In the early church there was a unique kinship among believers: “Greet one another with a holy kiss.” Also there was a unique kinship among assemblies of believers: “The churches of Christ greet you.” Believers had a special relationship one with another and assemblies had a special relationship one with another, all because of Jesus Christ.

In the New Testament the term “KISS” is mentioned five times in connection with greetings. Four times Paul speaks of “a holy kiss” (Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26) and once Peter speaks of “a kiss of love” (1 Pet. 5:14). The Lord Jesus spoke of this custom when He gently reprimanded Simon the Pharisee: “You did not give me a kiss” (Luke 7:45). When Paul said farewell to the Ephesians they “They all wept as they embraced him and kissed him” (Acts 20:37 and compare the welcome of the prodigal son in Luke 15:20). The custom was to kiss on the forehead or cheek, not on the lips (it was in no way a sensual, erotic or romantic kiss). Since Paul exhorted them to “greet one another” with this kiss, could it be that the greeting was to extend to all believers, not just to members of the same sex.

It was a “holy kiss” indicating that God was involved and God was pleased in this warm and affectionate display of genuine love between believers: “it should never imply less than three parties: God and the two who kiss each other. The holy kiss symbolizes Christ’s love shared mutually between the parties. In our society and in most societies today, a warm and affectionate greeting is expressed in ways other than by a kiss. A warm and affectionate “holy handshake” would certainly be a God-honoring substitute for what the first century Christians did. We are brothers and sisters in Christ and we are to see that we love one another with a PURE HEART fervently (1 Pet. 1:22).

“The churches of Christ” sent their greetings to the church of Christ that was in Rome. The churches of the first century had a kinship and unity that we no longer find among churches today. This is because first century churches all shared in common the following:

• SAME TEACHING “as I teach every where in every church” (1 Cor. 4:17)
• SAME PRACTICE “each one should retain the place in life that the Lord assigned to him and to which God has called him. This is the rule I lay down in all the churches.” (1 Cor. 7:17)
• SAME CUSTOM “If anyone wants to be contentious about this, we have no other practice—nor do the churches of God.” “(1 Cor. 11:16).
• SAME ORDER “For God is not a God of disorder but of peace. As in all the congregations of the saints” (1 Cor. 14:33).

Items for Discussion

• In looking at the commonalities shared by the early Christian Churches, where do you think that the Church of today has gone astray?
  • Same Teaching; Same Practice; Same Custom; Same Order
• Where are the areas that we remain in common agreement?
  • Same Teaching; Same Practice; Same Custom; Same Order
• Why is a Holy Kiss, or a Holy Handshake or a Holy Hug more effective in exposing the love of a church than the words of its pastor or congregation?

Discussion Challenges

• What must the Church do as a congregation to become more like the early church?

Additional Study Notes

Items for Discussion in Psalm 85:8-13

• If it is God’s will and plan to create peace in the world, why then is the world filled with so much chaos?
  • “but let them not return to folly.”
  • “salvation is near those who fear him that his glory may dwell in our land.”
  • “Love and faithfulness meet together; righteousness and peace kiss each other.” – righteousness requires repentance and avoidance of sin.
  • “Faithfulness springs forth from the earth, and righteousness looks down from heaven.” – God requires Christ in the equation.
• How is God’s desire for peace useful in evaluating the various religions and faiths of the world?
  • Look for the repentance and righteousness
  • Look for the peace that is generated by its believers

Can world peace come without a universal belief in Christ?

• God says no

Items for Discussion in Romans 16:16

• In looking at the commonalities shared by the early Christian Churches, where do you think that the Church of today has gone astray?
  • Same Teaching; Same Practice; Same Custom; Same Order
  • The prior questions are meant to stimulate dialogue on the Christian Church – there is no right or wrong answer.
• Where are the areas that we remain in common agreement?
  • Same Teaching; Same Practice; Same Custom; Same Order
  • The prior questions are meant to stimulate dialogue on the Christian Church – there is no right or wrong answer.
• Why is a Holy Kiss, or a Holy Handshake or a Holy Hug more effective in exposing the love of a church than the words of its pastor or congregation?
  • The human touch involves additional senses that are hard to fool. Therefore, hugs and kisses can both hurt and help communication how one feels about others.

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Psalm 16:5-11¹NIV New International Version Translations
5 LORD, you have assigned me my portion and my cup; you have made my lot secure. 6 The boundary lines have fallen for me in pleasant places; surely I have a delightful inheritance. 7 I will praise the LORD, who counsels me; even at night my heart instructs me. 8 I have set the LORD always before me. Because he is at my right hand, I will not be shaken. 9 Therefore my heart is glad and my tongue rejoices; my body also will rest secure, 10 because you will not abandon me to the grave, nor will you let your Holy One see decay. 11 You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand.

Background

The name Psalms or Psalter come from the Septuagint, the Greek translation of the Old Testament, where they originally referred to stringed instruments such as the harp, lyre and lute.

Psalm 16 typically finds its place in the readings of the Easter period because of v. 10: “because you will not abandon me to the grave, nor will you let your Holy One see decay.” This could be understood to refer to resurrection. This was the understanding of the writer of Acts 2:24-32; 13:32-39 as they read the latter part of Psalm 16 in relation to God raising Jesus from the dead.

Biblical Truths

In vv. 5-6 the metaphor is that of the land or property. The words ‘portion’, ‘lot’, ‘boundary line’ and ‘inheritance’ all come from this area. The background of this language is, in part, the division of the Promised Land in Joshua, where each tribe receives a portion as inheritance (see Josh 13:7; 14:2). The words ‘portion’ and ‘inheritance’ also have covenantal connections. In the psalm the Lord is the psalmist’s portion. This invokes thoughts of the gift of the land, its provision of all that is necessary for life, the fulfillment of promise and the close covenant relationship. With this image in mind the psalmist can freely say that ‘the boundary lines have fallen for me in pleasant places’ (v. 6). In addition, thoughts of the Lord as the portion and inheritance of the Levites also come to mind (cf. Deut 10:9 and Num 18:20). The priests of the tribe of Levi did not receive a portion of the Promised Land but carried out their priestly duties in or close to the sanctuaries of the Lord.

Verses 7-8 moves on to the concept of being taught by our Lord. The near presence of the Lord ‘at the right hand’ means the psalmist shall not be moved (v. 8). Moreover, the psalmist is so near the Lord that even their own meditations serve as an opportunity for instruction (v. 7). The result of this in vv. 9-10 is that both internally and externally the psalmist is glad and rests secure (v. 9). In this context the psalmist could seek deliverance from premature death in v. 10. Alternatively, he could be proclaiming boldly that not even death would separate him from the joy of God’s presence. This is not a statement of belief in resurrection or immortality of the soul or other similar thought. Those come much later in biblical and other writings. For the psalmist we must remember that the most threatening thing about death was separation from God (cf. Ps 6:5). In Psalm 16 we may have an early expression that not even the overwhelming power of death can ‘separate us from the love of God’ which Paul much later sees embodied in Jesus Christ (Rom 8:35-39).

The psalmist finishes with the wonderful statement that the Lord shows them the ‘path of life’ and in the Lord’s presence there is ‘fullness of joy’ and ‘pleasures forevermore’ (v. 11). The metaphors and images of earlier verses are brought together in this climactic statement: the pleasures and benefits of the land, the privilege and joy of serving in the temple, and the constant guidance of the law.

Items for Discussion

• Why do you or others create wills and trusts?
• What does the metaphor of an inheritance remind you of when you apply it to the Christian life today?
• How do people gain the confidence in their God that is exhibited in this Psalm by its writer?

Colossians 1:3-6
3 We always thank God, the Father of our Lord Jesus Christ, when we pray for you, 4 because we have heard of your faith in Christ Jesus and of the love you have for all the saints—5 the faith and love that spring from the hope that is stored up for you in heaven and that you have already heard about in the word of truth, the gospel 6 that has come to you. All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and understood God’s grace in all its truth.

Background

Colossae was located twelve miles from Laodicea and about a hundred miles east of Ephesus in the valley of the Lycus River. Colossae was on the main trade route and had a diverse population of Greeks, Jews and Phrygians. The mixture of backgrounds made the city an interesting cultural center where all sorts of new ideas and doctrines from the East were discussed and considered. Because of these ungodly influences, the Colossian church was faced with the creeping influence of false teaching. Paul’s letter stresses the true gospel: Jesus is absolutely central. The Colossian church was founded by Epaphras, one of Paul’s converts. Paul’s letter was written from prison around 62 A.D.

These words are from the opening section of Paul’s letter. Because this was a church battered by false teachings, competing ideas, legalism and internal strife, Paul wanted to remind them up-front (before he has to deal with some tough issues) that it was their faith and their love that laid the foundation for the gospel to bear fruit among them. It was these qualities that gave them hope for the future.

Biblical Truths

Paul was an apostle (an official spokesman) of Jesus Christ (who we find later is imprisoned—see 4:10). The audience was a group of Christians in who came to faith in Christ through one of Paul’s workers, Epaphras.

Epaphras had concerns about their spiritual welfare. Colossae was a hot-bed of religious pluralism and syncretism. Syncretism is the process by which elements of one religion are assimilated into another religion resulting in a change in the fundamental tenets or nature of those religions. It is the union of two or more opposite beliefs, so that the synthesized form is a new thing. Originally a political term, “syncretism” was used to describe the joining together of rival Greek forces on the Isle of Crete in opposition to a common enemy.

Paul’s friends were excited about spirituality, but in danger of spiritual deception by listening to purveyors of alternative spirituality (2:4,8a). He reported his concerns to Paul and asked him to write this letter to provide guidance through this maze. All of this makes this letter extremely contemporary.

Items for Discussion

• How does trusting God with our future impact how you make decisions and choices today?
• In verse six of Colossians we read that the gospel is bearing fruit in them. What do you think that fruit might be?
• How do we teach our children to become bearers of fruit?

Discussion Challenges

• In an amazing and unexpected turn of events, our society has become extremely interested in spirituality. 25 years ago, it was very difficult to find anyone (except hippies) who would admit that they were seeking spirituality. Today it is difficult to find people who claim they aren’t! Secularism is out and spirituality is in.
• Like the Colossians, we live a religiously pluralistic and syncretistic society. There are dozens of spiritual options available to us, and we are urged to sample and mix our own unique style of spirituality that suits our own unique tastes and needs (“SMORGASBORD SPIRITUALITY”).
• Where should we look for spiritual guidance (SCRIPTURES; SPIRIT GUIDES; GURUS; OMENS)? What exactly is spirituality, anyway? How does one become more spiritual (MEDITATION; VISION QUESTS; DIET; RITUAL & LITURGY)? According to Paul, this is not a smorgasbord, but rather a maze with many blind alleys where you can get mugged and kidnapped (read 2:8)!

Additional Study Notes

Items for Discussion in Psalm 16:5-11

• Why do you or others create wills and trusts?
  • The desire to spare our heirs problems later after death
  • To pass on our property and possessions to those we care about
  • To share generously with others
• What does the metaphor of an inheritance remind you of when you apply it to the Christian life today?
  • It is the way ownership and rights are passed from one to another
  • One must die to pass the rights to another
  • With an inheritance, come responsibilities – one becomes an executor of an estate
• How do people gain the confidence in their God that is exhibited in this Psalm by its writer?
  • This psalm is a true song, sung from the heart about confidence in God. Put God in your heart and the confidence comes naturally.

Items for Discussion in Colossians 1:3-6

• How does trusting God with our future impact how you make decisions and choices today?
  • Offering all we hope to be to God is yet another level of our spiritual growth. It seems to be a level that many Christians never reach, even with all the talk of heaven and “the sweet by and by” many of us heard growing up. Offering our futures to God has less to do with where we spend eternity (because that’s in God’s hands anyway). Rather, it has much to say about how we live in the world today. With our futures confidently placed in God’s care, much of that which plagues many people today, such as uncertainty and fear, is gone for us. We can live our lives in joyful expectation and hope no matter what life may dish our way.
  • When we look at the world today, it is filled with disease, crime, poverty, bigotry, and war. It can be very discouraging for even the most positive person. The key seems to be where we place our hope. If we place our futures in the hands of God, He can ground us in a reality that supersedes all the distracting realities around us. For Christians, “all that we hope to be” is in God’s hand.
• In verse six of Colossians we read that the gospel is bearing fruit in them. What do you think that fruit might be?
  • Is it your fruit?
  • Is the fruit in others?
  • Is it always visible?
• Why do we refer to it as fruit?
• How does trusting God with our future impact how you make decisions and choices today?
  • Help make our church and its family an open and engaging second home for our children
  • Do not hide either our difficulties or our blessings – reflect our faith in our households
  • Hand our own fruits off to our children – do not be selfish and hold them only for ourselves

Items for Discussion

• How does trusting God with our future impact how you make decisions and choices today?
• In verse six of Colossians we read that the gospel is bearing fruit in them. What do you think that fruit might be?
• How do we teach our children to become bearers of fruit?

Discussion Challenges

• In an amazing and unexpected turn of events, our society has become extremely interested in spirituality. 25 years ago, it was very difficult to find anyone (except hippies) who would admit that they were seeking spirituality. Today it is difficult to find people who claim they aren’t! Secularism is out and spirituality is in.
• Like the Colossians, we live a religiously pluralistic and syncretistic society. There are dozens of spiritual options available to us, and we are urged to sample and mix our own unique style of spirituality that suits our own unique tastes and needs (“SMORGASBORD SPIRITUALITY”).
• Where should we look for spiritual guidance (SCRIPTURES; SPIRIT GUIDES; GURUS; OMENS)? What exactly is spirituality, anyway? How does one become more spiritual (MEDITATION; VISION QUESTS; DIET; RITUAL & LITURGY)? According to Paul, this is not a smorgasbord, but rather a maze with many blind alleys where you can get mugged and kidnapped (read 2:8).

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Psalm 68:1-10¹NIV New International Version Translations
1 May God arise, may his enemies be scattered; may his foes flee before him. 2 As smoke is blown away by the wind, may you blow them away; as wax melts before the fire, may the wicked perish before God. 3 But may the righteous be glad and rejoice before God; may they be happy and joyful. 4 Sing to God, sing praise to his name, extol him who rides on the clouds—his name is the LORD—and rejoice before him. 5 A father to the fatherless, a defender of widows, is God in his holy dwelling. 6 God sets the lonely in families, he leads forth the prisoners with singing; but the rebellious live in a sun-scorched land. 7 When you went out before your people, O God, when you marched through the wasteland, 8 the earth shook, the heavens poured down rain, before God, the One of Sinai, before God, the God of Israel. 9 You gave abundant showers, O God; you refreshed your weary inheritance. 10 Your people settled in it, and from your bounty, O God, you provided for the poor.

Background

This psalm was most probably composed by David at the time of the moving of the Ark of the Covenant from the house of Obed-edom to Mount Zion in Jerusalem. David the King wished to build a Temple for the worship of our God. However, David had to be content with collecting materials, resources and skilled artisans for the administration of the project by his son Solomon. Thus, David never saw the Temple for which he hoped, prayed and worked. It like the Temple joys of heaven for us a distant dream.

This psalm has been described as a collection of short songs and fragments possibly used in a sacred procession at some festival. It celebrated the sovereignty and providence of God.

Biblical Truths

Difficult to interpret, this psalm may have accompanied a liturgy (drama) in the Temple depicting the movement of the Israelites from before “Sinai” (v. 8) to Jerusalem (where God dwells, v. 17). It consists of snippets, each a few verses long, commemorating God’s championship of Israel. Verse 1 echoes Moses’ words whenever the Ark was moved (see Numbers 10:35). “As wax melts” (v. 2) is the language of God’s presence. In Canaanite culture, the storm god, Baal, “rides upon the clouds” (v. 4); here God does so (see also v. 33). He is savior of the needy and persecutor of the ungodly (vv. 5-6). Judges 5:4-5 also associates earthquakes and deluges with Sinai; water was (and is) valuable in Palestine (vv. 8-10).

The first verse is associated in several psalms with the picking up and moving of the Ark of the Covenant from Moses’ time through to David’s own day. These words symbolized God’s presence with His people. In the same way, we should desire our Lord’s leadings in our own life and times. The words here suppose that the Lord had been passive for awhile allowing His enemies a brief period to rampage and do their destruction. This is the history of Christ’s Church. The Lord leads the way, His people follow and His enemies flee.

David continues. Just as smoke is dissipated by wind so that no trace remains, so the foes of God disappear from before His face. Just as wax melts in the flame so do the wicked perish in the presence of God. In verse three David calls upon the righteous to be glad and to rejoice in God’s presence. Just as Israel gloried in sensing God’s presence with the Ark of the Covenant, just as Israel danced and celebrated God’s special presence among them, we are to catch hold of this joy and rejoice in His renewed presence in our lives and in our time.

We are called upon to sing to our God, to praise His name and to extol Him who rides on the clouds. David gives reason for our rejoicing in reciting the acts of God in the desert when God’s people were learning to follow Him. As the generation in the desert with Moses gradually died away, there were many widows and fatherless ones in the camp. But they were all cared for in the just administration which flowed by the grace of God through the hands of His appointed ministers and elders. Always has His true Church been concerned with the poor and needy!

Items for Discussion

• If we know that God is indeed present and if we know that He is active in the affairs of men, how can we be downcast or discouraged or depressed?
• What is the opportunity for ministry in our time?
• If the Lord can protect and provide for His beloved Israel in that terrible desert, what more can He do for us in our own time and place?

 

I Corinthians 12:24-26
24….but God has combined the members of the body and has given greater honor to the parts that lacked it, 25 so that there should be no division in the body, but that its parts should have equal concern for each other. 26 If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.

Background

The Author of 1 Corinthians is the Apostle Paul. Paul had visited the Corinthians on his second missionary journey, and, because of the lack of troubles (Acts 18:10), he was able to stay there eighteen months (Acts 18:11). Most likely, Paul left Corinth in the fall of 51 AD. After concluding his second missionary journey, Paul returned again to Asia on his third journey (c. fall, 52 AD). This time he settled down in Ephesus for almost three years (Acts 19:10; 20:31)—i.e., from the fall of 52 until the spring of 55 AD. While in Ephesus there must have been contact between Corinth and Paul, for he speaks of the Corinthians misunderstanding his “previous letter” in 1 Cor. 5:9. The apostle had to clear up the misunderstanding, as well as address other issues—hence “first” Corinthians was written.

Basically 1 Corinthians deals with abuses of liberty (just as Galatians deals with the stifling of the Spirit because of legalism). The correction Paul gives is not to question their salvation, but to challenge them in their sanctification. Although the apostle is dealing with several different issues, the general theme of the epistle is “the practical implications of progressive sanctification in the context of the Christian community.”

Biblical Truths

The apostle spends considerable time in this letter discussing diversity in worship (11:2–14:40). The ironic thing to note is that the Corinthians sought unity (and identity) precisely where they needed diversity and diversity where they should have unity.

There should also be diversity in the use of spiritual gifts (12:1–14:40), for this very diversity promotes unity. That diversity of gifts is necessary (12:1-31a) can be seen by the analogy of the Godhead (12:4-11) and human anatomy (12:12-26). Apparently the Corinthians were not seeking such diversity in the use of gifts, but instead were seeking primarily to speak in tongues. So Paul concludes with prioritizing the gifts (12:27-31a), tactfully placing tongues and interpretation of tongues in last place.

• 12:24 Plato used the very same Greek words to describe the various elements of the body in creating soul and body. Paul rejects the idea of the later Gnostics that physical matter is evil and, therefore, the organs degrading. He gives a noble picture of the body with its wonderful organs planned to be the temple of God’s Spirit in opposition to the Epicurean sensualists who existed in Corinth. Paul gives superior honor to the unseen organs of life.
• 12:25 Paul establishes that there should be no conflict between body parts as this is in conflict itself with God’s plan for the body. Trouble in one organ affects the whole body. A headache may be due to trouble elsewhere and usually is.
• 12:26 Paul says the church body “feels the hurt” when, like the human body, the entire body feels a hurt finger. One may tingle with joy all over the body thanks to the wonderful nervous system and to the relation between mind and matter.

Items for Discussion

• Some people in the Church of Corinth felt inferior, some felt independent, some felt in conspicuous—why do you think this happens in a church and what can the congregation do about it?

Discussion Challenge

• How do we encourage the attitude that all are important?
  • Unless we see how important we are to one another, we will be tempted to pull apart in little groups that cause division. When we do that, we become a living testimony to the world of what selfish, worldly Christians act like. People will look at us and conclude that if Christianity produces people like that, like us, they don’t want any of it. And who can blame them? This is not what Jesus desires.
  • Jesus died on the Cross, not only so we could be forgiven, but also so we could love one another and live in unity. The Bible teaches that we are to esteem each other better than ourselves. When one part suffers, all the parts suffer with it. That is true for our physical body. Where do you suffer when you hit your thumb with a hammer? You suffer all over! So when one suffers in the body of Christ, all of us should suffer. When one is honored, all of us should rejoice. We also need to see that there are no insignificant ministries in the church. It is true that we are not all the same. The good news is that we do not need to be.

Additional Study Notes

Items for Discussion in Psalm 68:1-10

• If we know that God is indeed present and if we know that He is active in the affairs of men, how can we be downcast or discouraged or depressed?
  • It may indicate that our faith is formed on sand not rock
  • We may be overtaken by the world’s negative view of everything
  • Too many people see the half empty glass
• What is the opportunity for ministry in our time?
  • God gathers the lonely into families and these families become congregations.
  • We can reach outward into missions and help those not within our church
  • We can teach our children to recognize opportunities for ministry
• If the Lord can protect and provide for His beloved Israel in that terrible desert, what more can He do for us in our own time and place?
  • Our culture today is an aberration. His church has seen hard times and God’s apparent influenced in the affairs of men is hardly noticed. Society is seeking its own godless level and we observe and wonder what is happening. Today, we have real reason to become discouraged with our secular cities, our moral decay and our fallen situation. Remember, our hope is in the Lord.

Items for Discussion in I Corinthians 12:25

• Some people in the Church of Corinth felt inferior, some felt independent, some felt in conspicuous—why do you think this happens in a church and what can the congregation do about it?
  • When a church does not emphasized that the body is not made up of one part but of many and starts rank ordering roles, we have a problem. Paul has a foot talking to a hand and an ear talking to an eye, complaining that they are not part of the body because they’re not the same to prove his point.
  • Some among them felt self-sufficient. They didn’t need anyone else. This is the “me and Jesus” crowd. And just as there were some in that day, there are still Christians today who think they can get along just fine without others.
  • here are people who think that since their sins have been forgiven, their home in heaven secured, they are free to do their own thing. They need no church home. They need no accountability.
  • Some may have felt unnoticed, or unseen. This is such an easy trap to fall into. There is so much to do that is behind the scenes, invisible to many, yet essential to all.
  • It is like that in the human body as well. There are certainly parts we see. There are prominent parts that stand out. And there are parts that we cover up out of modesty, as well as parts we decorate to make them look better. But of all the bodily parts we have, those parts that are unseen by the human eye are the most important parts we have. A hand is a very visible part. It is quite important but I could live without it. A heart is a part that is unseen. It is not only important, it is essential as you could not live without it.

 

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Psalm 46¹NIV New International Version Translations
1 God is our refuge and strength, an ever-present help in trouble. 2 Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea, 3 though its waters roar and foam and the mountains quake with their surging. 4 There is a river whose streams make glad the city of God, the holy place where the Most High dwells. 5 God is within her, she will not fall; God will help her at break of day. 6 Nations are in uproar, kingdoms fall; he lifts his voice, the earth melts. 7 The LORD Almighty is with us; the God of Jacob is our fortress. 8 Come and see the works of the LORD, the desolations he has brought on the earth. 9 He makes wars cease to the ends of the earth; he breaks the bow and shatters the spear, he burns the shields with fire. 10 “Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth.” 11 The LORD Almighty is with us; the God of Jacob is our fortress.

Background

The name Psalms or Psalter come from the Septuagint, the Greek translation of the Old Testament, where they originally referred to stringed instruments such as the harp, lyre and lute. The author is King David, one of the most important figures in Jewish history. Born in 907 B.C., he reigns as king of Israel for 40 years, dying at age 70 in 837 B.C.

Psalm 46 is a song about Fear! At its simplest (and most necessary), fear is an internal warning cry that danger is nearby and we’d better do something to avoid it! At its worst fear is a chronic and debilitating emotion that’s much bigger than the object of fear like arachnophobia, fear of spiders. The background to Psalm 46 is fear on a grand scale. But the people who sing this song, amazingly, testify to not being afraid.

Biblical Truths

The reasons for not being afraid are:

1.  God’s presence … (v1-3)
   1. He’s a ‘refuge’, an external shelter, in which these people hide. He’s a ‘strength’, an internal power, who gives otherwise weak people the courage for action. God’s not aloof or distant but “very present.”
2.  God’s place … (v4-7)
   1. God’s place is called a city. And one of the most important things about God’s city is that it’s where God lives, v4b-5a! One of the other really significant things is the contrasts. Outside the city there are life threatening seas (v3) but inside the city is a life giving stream (v4). Outside the city the mountains tremble (v3) but the city itself can not be moved (v5a). Outside the city the nations rage (war, v6) but the city is peaceful.
3. God’s rule … (v8-11)
   1. The ultimate outcome of God’s rule is stillness and peace. The process towards peace however, is actually judgment. Verse 8 says that God brings ‘desolation’ on the earth, and verse 9 says that God will forcibly disarm his enemies.

Items for Discussion

• Discuss how the fears of each generation are changing?
• Is your greatest fear different than that of your parents and/or your children?
• Contrast life in a city versus life in the country. In this psalm, life in the city is safer. How that this reversed itself in modern times? How would you find relevance in this Scripture today?
• What is unique about God’s process of peace?
• Do you find God’s commitment to peace comforting knowing that it includes God’s judgment?

 

Colossians 3:12-15
12 Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. 13 Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. 14 And over all these virtues put on love, which binds them all together in perfect unity. 15 Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful.

Background

This letter is addressed to a congregation at Colossae in the Lycus Valley in Asia Minor, east of Ephesus. At the time of its writing (50-80 A.D.), Paul had not yet visited there, the letter says. Problems had arisen, brought on by teachers who emphasized Christ’s relation to the universe (cosmos). Their teachings stressed angels; “principalities and powers,” which were connected with astral powers and cultic practices. These teachings, Paul insists, detract from the person and work of Christ for salvation — such teachings are but “shadows”; Christ is “reality.”

Biblical Truths

“Bearing with” — God wants us to bear with others with the attitudes of verse 12. The words “bearing with” signify to hold up against a thing and so to bear with (Matt. 17:7; 1 Cor. 4:12; 2 Cor. 11:1, 4, 19, 20; Heb. 13:22, etc.). “Bearing with” means to be patient with, in the sense of enduring possible difficulty (Eph 4.2). God wants us to have enough character in an adverse situation to hold ourselves back from the temptation to let loose and fly at them. This is noble self-restraint. “Bear with” means to put up with someone. God expects us to lovingly put up with one another.

“one another” — We need to learn to live with one another. “One another” means one another of the same kind. This refers to fellow Christians. We need to learn to live with fellow Christians.

“and forgiving” — Forgiveness means to bestow favor unconditionally (divine forgiveness–Eph. 4:32; Col 2:13; 3:13; human forgiveness–Lk. 7:42,43 (debt); II Cor 2:7,10;12:13; Eph. 4:32). “Forgive” means to give graciously, unconditionally, without strings.

“if anyone has a complaint against another” — A complaint is a grievance against someone else. An occasion of complaint implies blame. The complaint may be justified.

“even as Christ forgave you” — To forgive as Christ forgave does not mean that the Christian is to become a doormat. It does mean that when we have a complaint against someone, we approach the problem with a certain bearing — an attitude of forgiveness.

“so you also must do” — God wants us to follow the pattern of forgiveness Christ set.

Items for Discussion

• What is necessary for people to live with one another harmoniously?
• How is it possible to overcome extreme hatred toward someone?
• What produces tolerance between people with differing opinions?
• How can people with opposing views like liberalism and conservatism learn to respect and love each other?

Discussion Challenges

• Is Paul too optimistic in his assessment of the capabilities of the human race?
• How does Christ come into this picture?

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