Category: Snapshots (Page 21 of 45)

Psalm 78:1-8[ref]NIV New International Version Translations[/ref] 
1 O my people, hear my teaching; listen to the words of my mouth. 2 I will open my mouth in parables, I will utter hidden things, things from of old—3 what we have heard and known, what our fathers have told us. 4 We will not hide them from their children; we will tell the next generation the praiseworthy deeds of the LORD, his power, and the wonders he has done. 5 He decreed statutes for Jacob and established the law in Israel, which he commanded our forefathers to teach their children, 6 so the next generation would know them, even the children yet to be born, and they in turn would tell their children. 7 Then they would put their trust in God and would not forget his deeds but would keep his commands. 8 They would not be like their forefathers—a stubborn and rebellious generation, whose hearts were not loyal to God, whose spirits were not faithful to him.

Background

Psalm 78, as you notice from the heading, is written by Asaph. Asaph was a Levite in the court of King David who was both a music leader and a teacher – he belonged to the family of the Levites whose job it was to teach. This is a very long Psalm which records the history of Israel from Egypt all the way to David. The Psalm highlights two things in all this history; 1) the repeated disobedience and ingratitude of the Israelites, and 2) the recurring and unfailing mercy of God to the disobedient nation.

Biblical Truths

Start with Verse 5 and notice two things from this verse:

We First, we see that God has revealed himself – “He established a testimony in Jacob, and appointed a law in Israel.” We start here because this is the foundation; this is absolutely basic to any instruction of our children; God Has spoken. Any education that ignores God’s revelation is, not only a waste of education and effort, but is no education at all. Everything must be brought back to God. God has revealed himself, and everything in heaven and earth is related to the revelation of that Creator.

Now, we ask from the text, what has God spoken? In verse 5a, God has spoken by “establishing a testimony and appointing a law.” Briefly, what is this? “Testimony” and “Law” take us back to Exodus 31:18 where we read that Jehovah “gave unto Moses two tables of testimony, two tables of stone, written with the finger of God.” What was written on these tables was the “ten commandments.” Psalm 78 takes us back to Mt. Sinai and the Covenant made with Israel there. God promised to be the God of His people, to be their Friend, and God told them that they would be His special and peculiar people. As His peculiar people, they were given the law of God, representing their part in His covenant with them. Should they break the law, they would be violating the covenant (as verse 10 also states concerning Ephraim’s disobedience).

In verse 5, God not only establishes this testimony, not only gives its content to Israel, but also, in the second place, He gives command to them to teach it to their children. This is a command! God demands it of covenant parents. They must teach their children. There are several reasons for this.

1. First, simply this; not every generation in Israel is going to learn about God’s grace and power by being delivered from Egypt themselves. And, not every generation in Israel is going to receive the law first-hand from the mountain out of the mouth of God. So, children must be instructed.
2. Second, the children do not belong to us. They are covenant children. They belong to God and His covenant. They, with us, are in a line of continued generations which all belong to God. That is why the Psalmist says in verse 4, “their children.” His children, he says, are not his own, but the children of his fathers, that is, the children of the covenant people of God who have gone before him. Not our children, but they belong to God, and we are stewards of them.
3. Third, the children need to be taught because of their own sinful hearts. In verse 8 he says, “And might not be as their fathers, a stubborn and rebellious generation.” And the implication is, that unless they are taught, they will be that way. That is who they are by nature.

The second section of the psalm we look at is verses 1-4: Here we have “The Believer’s Willingness” in the example of Asaph. Asaph obeys the command of God in verse 5 and makes known the will and works of God to the next generation. This is not an easy command for parents to follow. What Asaph does here gives good practical instruction to us with regard to teaching our children. This is a difficult work, and Asaph shows us the way here, gives some divine guidelines, and in some ways simplifies this task for us.

First, notice that Asaph sets aside a definite time for this instruction and calls the children to pay attention during that time. In verses 1-2 he demand>. I saw Satan fall quickly or rapidly–as quick as lightning. The phrase “from heaven” is to be referred to the lightning, and does not mean that he saw Satan fall from heaven, but that he fell as quickly as lightning from heaven or from the clouds. The whole expression then may mean, “I saw at your command devils immediately depart, as quick as the flash of lightning. I gave you this power– I saw it put forth–and I give also now, in addition to this, the power to tread on serpents,.”
Verse 19. To trample on snakes and scorpions. Preservation from danger. If you tread on a poisonous reptile that would otherwise injure you, I will keep you from danger. If you go among bitter and malignant enemies that would seek your life, I will preserve you.

Scorpions. The scorpion is an animal with eight feet, eight eyes, and a long jointed tail, ending in a pointed weapon or sting. It is found in tropical climates, and seldom exceeds 4 inches in length. Its sting is extremely poisonous, and it is sometimes fatal to life. It is in Scripture the emblem of malicious and crafty men.

The enemy. Satan. The meaning of this verse is that Jesus would preserve them from the power of Satan and all his emissaries–from all wicked and crafty men; and this shows that he had divine power. He that can control Satan and his hosts–that can be present to guard from all their machinations, see all their plans, and destroy all their designs, must be clothed with no less than almighty power.

Verse 20. Do not rejoice. Though it was an honor to work miracles, though it is an honor to be endowed with talents, and influence, and learning, yet it is a subject of chief joy that we are numbered among the people of God, and have a title to everlasting life.

Names are written in heaven. The names of citizens of a city or state were accustomed to be written in a book or register, from which they were blotted out when they became unworthy, or forfeited the favor of their country. (Psalms 69:28;; Exodus 32:32;; Deuteronomy 9:14;; Revelation 3:5). That their names were written in heaven means that they were citizens of heaven; that they were friends of God and approved by him, and would be permitted to dwell with him. This was of far more value than all earthly honor, power, or wealth, and in these men should rejoice more than in eminent endowments of influence, learning, talents, or possessions.

Items for Discussion

• Is Jesus telling us to turn our backs on those who do not welcome us when we come to teach?
• Are the religions that send out their flock to proselytize more or less correct in their interpretations of these verses?
• What are the risks when we share our faith and go out to teach others about our God and Christ?
• Are there any risks associated with our own families?
• What teaching techniques have been the most productive for you?
• Can we be productive Christians without passing our faith on to the next generation?
• What would the risks be if our children did not grow up to be “teachers” of the faith but just faithful followers?

Discussion Challenge

• What is the most difficult problem that adults face in teaching children about God?

Jude 1:24-25[ref]NIV New International Version Translations[/ref]
24 To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy—25 to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen.

Background

The letter of Jude is a thunderous word from a man who refers to himself in the first verse simply as, Jude, a servant of Jesus Christ and brother of James. Jude is a brother of James. There was more than one James, but the James here and Jude were probably the half-brothers of Jesus. That identifies him, for James was very well known as a leader in the early church in Jerusalem, and he was also the author of the Epistle of James which we have in our New Testament. But he was famous not only because he was in himself an outstanding man, but also because he was the brother of the Lord Jesus Christ — the physical half-brother of Jesus. He had grown up in the little town in Nazareth with Jesus himself.

Notice that he says nothing about this relationship in the opening of his letter, instead refers to himself as “a servant of the Lord Jesus Christ.” In that we can see that this man who grew up with the Lord Jesus and his brother James has now learned to see Jesus, no longer after the flesh, but as he truly was — God become man. He now worships him. Jude and James had a unique experience in the Christian church, in becoming the disciples of the One with whom they grew up.

What clear testimony this gives of the deity of the Lord Jesus. If anyone would be in a position to refute the claim of Jesus of being God, it would be the brothers of Jesus. Although they did not come to believe in him until after his resurrection from the dead, nevertheless these letters constitute a seal of confirmation that the claims of the New Testament concerning Jesus Christ are valid, in that they are supported even by those who would have every reason to deny them.

Biblical Truths

The word “keep” in verse 24 is not the Greek verb tereo, which means “to watch over or care for.” That verb was used for somebody taking care of a sick person or caring for sheep, for example. The word that Jude uses is phulasso, which means “to watch in the case of attack.” It stresses safe custody under attack. As a Christian, you may be attacked, but God is going to watch to make sure you are safe. God not only keeps us with watchful care, but He guards us as One who knows that we must be kept in safe custody when under attack. What security! God is able to keep us from falling into fatal error that damns us to hell. You didn’t save yourself and you can’t keep yourself, but God saved you and He can keep you.

The word “faultless” (Gk. amomous) is a word that is used in sacrificial contexts. In fact, it’s the same word that describes Jesus in 1 Peter 1:19 as “a lamb without blemish.” We will be as faultless as Christ Himself when we enter into His presence. What a great promise!

When we realize that the Lord will keep us from falling and present us to God as faultless, we should want to join Him in praising God the Father, and Jesus Christ our Lord. God deserves praise. All glory is His; that is the sum of all of His attributes. All majesty is His; that speaks of His greatness, splendor, and dignity. All dominion is His; that speaks of His right to rule over the world. And all power is His; that designates His authority to rule and His ability to do anything. We should praise God for everything!

Items for Discussion

• Why do people give praise?
• Why do we need praise?
• What are the special things that a brother would know about Jesus?
• Can our relationship with God and Jesus exist without praise? Put another way, what will praise do to our relationship with God and Jesus?
• When you think about the idea that we are created in God’s image, what does that conjure up in your mind with respect to thoughts?
• In what condition will we be presented to God, according to Jude 24? As a result, what should be our attitude?
• Knowing that we will be righteous and joyful when we stand in God’s presence, what should be our response now?

Discussion Challenge

• What is the proper balance between praise and reflection in our church so that we honor our God as Jude proclaims we should and we internalize our God so we change to be more Christ-like?

Psalm 107:1-3, 17-22[ref]NIV New International Version Translations[/ref]
1 Give thanks to the LORD, for he is good; his love endures forever. 2 Let the redeemed of the LORD say this—those he redeemed from the hand of the foe, 3 those he gathered from the lands, from east and west, from north and south.

17 Some became fools through their rebellious ways and suffered affliction because of their iniquities. 18 They loathed all food and drew near the gates of death. 19 Then they cried to the LORD in their trouble, and he saved them from their distress. 20 He sent forth his word and healed them; he rescued them from the grave. 21 Let them give thanks to the LORD for his unfailing love and his wonderful deeds for men. 22Let them sacrifice thank offerings and tell of his works with songs of joy.

Background

Psalm 107 is a hymn inviting those who have been rescued by God to give praise (Psalm 107:1-3). Four archetypal (representing or constituting an original type after which other similar things are patterned) divine rescues are described, each ending in thanksgiving: from the sterile desert (Psalm 107:4-9), from imprisonment in gloom (Psalm 107:10-16), from mortal illness (Psalm 107:17-22), and from the angry sea (Psalm 107:23-32). The number four connotes totality, all the possible varieties of rescue. The same saving activity of God is shown in Israel’s history (Psalm 107:33-41); whenever the people were endangered God rescued them. The last verses invite people to ponder the persistent saving acts of God (Psalm 107:42-43).

God destroyed Sodom and Gomorrah in Genesis 18-19, which the psalm sees as the destruction of the wicked inhabitants of Canaan to prepare the way for Israel (Psalm 107:33-34). God then led Israel through the desert to give them a fertile land (Psalm 107:35-38) and protected them from every danger (Psalm 107:39-41).

Biblical Truths

(Verses 107:1-3) God’s people should thank Him because He is good and His loyal love endures forever. Those whom He has redeemed should be especially grateful for His liberating work for them and should publicly testify to His salvation.

(Verses 107:17-22) When God’s people were sick because of their sins and they cried out to Him, He restored them to health (cf. Matt. 9:1-8). The reference to God’s Word having a part in their healing (v. 20) shows that spiritual nourishment plays a vital part in physical restoration (cf. Deut. 8:3; Matt. 4:4; James 5:14-16). Such salvation should move God’s people to make sacrifices to express their gratitude and to tell other people about the Lord’s goodness.

Items for Discussion

• What is it about human nature that brings us to God for help when we are in trouble but lets us forget God when things are great?
• Is this a learned trait or genetic?
• Is this wrong?
• How do we guard against this tendency?
• What do you think is the significance of verse 22?

John 14:27
27 Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.

Background[ref]Roger Hahn[/ref]

The final verses of chapter 14 seem to be full of Jesus’ awareness that his time with the disciples was rapidly running out. The shortness of the time causes Jesus to return to the function of the paraclete in verse 26. The word paraclete in Greek is composed of two roots that would mean “one called to your side.” It was used to describe a person who stood up with another who was on trial or under pressure. It was not a lawyer in the sense that we now think of lawyers or advocates; the paraclete didn’t speak to the judge, s/he spoke with the person on trial encouraging and helping them through it.

The paraclete will teach the disciples all things and will remind them of Jesus’ words. The two actions of the Holy Spirit are not different. By reminding us of what Jesus’ said the Spirit teaches all things. The Holy Spirit is not in the business of revealing new truth. Jesus is the truth. The Holy Spirit’s work is to interpret the truth of Christ in the new circumstances that come our way. After all, verse 26 says that the paraclete comes in Jesus’ name – reflecting his character and authentically representing him. This teaching of the Holy Spirit enabled Jesus to leave his disciples in the confidence that the work he had begun in them would be completed.

Verse 27 also reflects the shortness of time. The gift of peace was a common expression of farewell in the Biblical world. In fact, the Hebrew word for peace, shalom, was used for both greeting and parting. In the parting the giving of peace functioned as blessing did in the Old Testament world. Jesus’ gift of peace was not a promise of the cessation of war or conflict. That peace will only come when the age to come begun with Jesus is ushered onto earth in its fullness. Jesus’ peace is well-being. Even in the midst of conflict and persecution the peace of Christ can guard us (see Philippians 4:7). When one is focused on the Father’s will and is supremely confident that His will be done one can live through any circumstances with a sense of well-being. The world offers no such peace. The gift of peace is the real reason that we need not be troubled and verse 27 repeats the command of verse 1, “Stop letting your hearts be troubled.”

Biblical Truths[ref]Albert Barnes Notes[/ref]

Peace I leave with you. This was a common form of benediction among the Jews. See Barnes “Matthew 10:13”. It is the invocation of the blessings of peace and happiness. In this place it was, however, much more than a mere form or an empty wish. It came from Him who had power to make peace and to confer it on all, Ephesians 2:15. It refers here particularly to the consolations which he gave to his disciples in view of his approaching death. He had exhorted them not to be troubled (John 14:1), and he had stated reasons why they should not be. He explained to them why he was about to leave them; he promised them that he would return; he assured them that the Holy Ghost would come to comfort, teach, and guide them. By all these truths and promises he provided for their peace in the time of his approaching departure. But the expression refers also, doubtless, to the peace which is given to all who love the Savior. They are by nature enmity against God, Romans 7:7. Their minds are like the troubled sea, which cannot rest, whose waters cast up mire and dirt, Isaiah 57:20. They were at war with conscience, with the law and perfections of God, and with all the truths of religion. Their state after conversion is described as a state of peace. They are reconciled to God; they acquiesce in all his claims; and they have a joy which the world knows not in the word, the promises, the law, and the perfections of God, in the plan of salvation, and in the hopes of eternal life. See Romans 1:7; 5:1; 8:6; 14:7; Galatians 5:22; Ephesians 2:17; 6:15; Philippians 4:7; Colossians 3:15.

My peace. Such as I only can impart. The peculiar peace which My religion is fitted to impart.

1. Not as the world.
2. Not as the objects which men commonly pursue– pleasure, fame, wealth. They leave care, anxiety, remorse. They do not meet the desires of the immortal mind, and they are incapable of affording that peace which the soul needs.
3. Not as the men of the world give. They salute you with empty and flattering words, but their professed friendship is often feigned and has no sincerity. You cannot be sure that they are sincere, but I am.
4. Not as systems of philosophy and false religion give. They profess to give peace, but it is not real. It does not still the voice of conscience; it does not take away sin; it does not reconcile the soul to God.

My peace is such as meets all the wants of the soul, silences the alarms of conscience, is fixed and sure amid all external changes, and will abide in the hour of death and for ever. How desirable, in a world of anxiety and care, to possess this peace! and how should all who have it not, seek that which the world can neither give nor take away!

Neither let it be afraid. Of any pain, persecutions, or trials. You have a Friend who will never leave you; a peace that shall always attend you. See John 14:1.

Items for Discussion

• What “problem” does the coming of Christ present to the world?
• How does it happen?
• What function will the paraclete play according to these focus verses?
• What role must the believer also fill?
• In what ways can we join the Holy Spirit in bearing witness?

Discussion Challenge

• Is the world’s hatred toward Christians increasing or decreasing?
• What should our response be?

Psalm 46[ref]NIV New International Version Translations[/ref]
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.” 11The LORD Almighty is with us; the God of Jacob is our fortress.

Background

The sons of Korah sang the music in the Temple in Jerusalem. The Temple was the house of God in Jerusalem. You can read more about the sons of Korah in Psalms 42-43 in this set of psalms. This Psalm was probably sung to the accompaniment of the harp.

Biblical Truths[ref]http://www.easyenglish.info/psalms/psalm046-048-taw.htm[/ref]

Verses 1 – 3 This psalm has 11 verses. Many Bible students think that verse 7 should come three times, not twice. It should also be after verse 3. We are not sure what SELAH means. Perhaps it means a place for music, or a place to think and pray.

Verses 4 – 7 In the psalm, the city of God is Jerusalem. For us it means “the people of God”. The Most High is another name for God. In verse 5 we read “at break of day”. This is when they saw what the angel of the LORD had done in the night, look at 2 Kings 19:35 in The Story of Psalms 46, 47 and 48. In verse 6 “the nations” are people like the Assyrians. The loud noise was to frighten the people in Jerusalem. But the kingdoms that fell, because somebody destroyed them, did not include Jerusalem! In verse 7, “God of Jacob” is another name for “God of the Jews”. Because Jerusalem did not fall to Assyria, the psalmist wrote, “The LORD Almighty is with us”. He meant that God was fighting for Jerusalem.

Verses 8 – 11 Verse 8 tells us that God has done surprising things in the earth. These are things that not only surprise us (because we did not think that they would happen) but also make us a bit afraid. Verse 9 tells us that God stopped the war. Verse 10 tells us that God spoke to the people that were fighting just as a parent speaks to noisy children. (Noisy means “making a lot of noise”.) It is as if God said, “I am your leader. Stop all this noise”. The end of verse 10 means two things. In the time of the psalmist it meant that God would make people see that he was “the Most High”.

Items for Discussion

• How does Psalm 46 address the concerns of humanity about war?
• What is the element of faith being relied upon in this Psalm?
• Does this Psalm mean that we should not fight for peace?
• What is the role of mankind as described in this Psalm?

II Timothy 4:6-8
6 For I am already being poured out like a drink offering, and the time has come for my departure. 7 I have fought the good fight, I have finished the race, I have kept the faith. 8 Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me, but also to all who have longed for his appearing.

Background

The second letter to Timothy was written by the Apostle Paul and it was written directly to Timothy. Paul was in prison (1:8), and had experienced a mass desertion by his associates and supporters from Asia (1:15). Onesiphorus, however, possibly from Asia, was one of the few who helped Paul in Rome; he traveled to Rome for this very reason. Most of Paul’s colleagues were not with him. Only Luke had stayed with Paul (4:9-16). A certain Alexander the metalworker gave Paul a hard time in Rome; it is not clear whether Alexander was a believer or not (4:14-15). At his first defense, no one came to Paul’s support (4:16). In general, Paul was having a tough time of it.

Paul wrote 2 Timothy was when he was in prison in Rome for the second time. Unlike his first imprisonment, Paul did not expect to be released from this second Roman imprisonment. (This explains why Paul experienced a mass desertion: his associates were fleeing a dangerous political situation.) The date of the composition of 2 Timothy was during Nero’s persecution of the church, c. 64-68.

Biblical Truths

Paul encourages Timothy to be strong in the grace that is in Christ Jesus, to entrust Paul’s teaching to reliable men and to endure hardship. Timothy is also to remember Jesus Christ rose from the dead and descended from David. This is Paul’s gospel, for which he is in chains, but the word of God is not chained. Paul says that he is willing to endure everything for the sake of the elect, that they may obtain salvation. Finally Paul gives Timothy a saying that is sure (2:11-13).

Just prior to our verses, Paul encourages Timothy to continue in the teachings of the Scriptures, 2 Timothy 3:14-17

1. Which he learned from his childhood that makes him wise for salvation through faith in Christ Jesus, 2 Timothy 3:15
2. Which are the inspired Word of God to be used for teaching, rebuking, correcting, and training in righteousness, 2 Timothy 3:16
3. Which equip him for every good work, 2 Timothy 3:17
4. Which he is charged to preach and use to correct, rebuke, and encourage carefully with patience, 2 Timothy 4:1,2
5. Because the time was coming when people would not stand for sound doctrine but would gather around false teachers who would tell them what they want to hear, 2 Timothy 4:3,4

Paul encourages Timothy in such situations to keep his head and carry out the duties of his ministry, 2 Timothy 4:5

For Paul’s time to die was near. He had fought this good fight and now looked forward to the crown of righteousness which the Lord would award him, 2 Timothy 4:6-8

Items for Discussion

• Paul talks about two strategies for filling a church. What would be wrong with preaching what people want to hear?
• If the purpose of church is not just to fill it with people, what should we expect to find in a purpose-driven church?
• Why is Paul saying that it is better to fight correctly than to win incorrectly?
• Look at these attributes: correcting, rebuking, and carefully encouraging with patience. Why is this good advice for a church to follow?

Discussion Challenge

• Is Paul saying that it is better to have a small church that tells it like it is rather than a big church that makes people feel great and close to God? If yes, how does a church walk the line and not stray to either side? If no, how do you prepare a church for the fact that it may never grow?

Psalm 30[ref]NIV New International Version Translations[/ref]
1 I will exalt you, O LORD, for you lifted me out of the depths and did not let my enemies gloat over me. 2 O LORD my God, I called to you for help and you healed me. 3 O LORD, you brought me up from the grave; you spared me from going down into the pit. 4 Sing to the LORD, you saints of his; praise his holy name. 5 For his anger lasts only a moment, but his favor lasts a lifetime; weeping may remain for a night, but rejoicing comes in the morning. 6 When I felt secure, I said, “I will never be shaken.” 7 O LORD, when you favored me, you made my mountain stand firm; but when you hid your face, I was dismayed. 8 To you, O LORD, I called; to the Lord I cried for mercy: 9 “What gain is there in my destruction, in my going down into the pit? Will the dust praise you? Will it proclaim your faithfulness? 10 Hear, O LORD, and be merciful to me; O LORD, be my help.” 11 You turned my wailing into dancing; you removed my sackcloth and clothed me with joy, 12 that my heart may sing to you and not be silent. O LORD my God, I will give you thanks forever.

Background[ref]Matthew Henry Commentary[/ref]

This is a psalm of thanksgiving for the great deliverances which God had wrought for David, written upon occasion of the dedicating of his house of cedar, and sung in that pious solemnity, though there is not any thing in it that has particular reference to that occasion. Some interpret passages in the psalm itself that it was written upon his recovery from a dangerous fit of sickness, which might happen to be about the time of the dedication of his house. I. He here praises God for the deliverances he had wrought for him, ver. 1-3. II. He calls upon others to praise him too, and encourages them to trust in him, ver. 4, 5. III. He blames himself for his former security, ver. 6, 7. IV. He recollects the prayers and complaints he had made in his distress, ver. 8-10. With them he stirs up himself to be very thankful to God for the present comfortable change, ver. 11, 12. In singing this psalm we ought to remember with thankfulness any like deliverances wrought for us, for which we must stir up our selves to praise him and by which we must be engaged to depend upon him.

Biblical Truths

I. The psalmist praises God for delivering him from death (1-3).

A. The psalmist praises God for lifting him out of the depths and not allowing his enemies to gloat over him (1).

B. The psalmist called to God for help and He answered (2).

C. God spared the life of the psalmist (3).

II. The psalmist summarizes his praise to God by calling all the saints to praise God because His anger is short-lived while His favor brings life (4, 5).

A. The psalmist calls upon all God’s saints to praise Him (4).

B. The psalmist says that God’s anger lasts only for a moment, as do tears of sorrow, but that his favor brings life and joy (5).

III. The psalmist reports on how God delivered him from his enemies when he cried out to God for mercy (6-10).

A. The psalmist states that he felt secure and impenetrable (6).

B. The psalmist claims that he felt firm when God favored him, but dismayed during his struggles (7)

C. The psalmist recounts how he cried out to God for mercy, pleading the logic of his case as one who if dead could not praise God (8-10).

IV. The psalmist returns again to praise God and acknowledge that God delivered him from such great sorrow so that he might sing praises to Him (11-12b).

A. The psalmist acknowledges that it was God who turned his mourning into joy (11).

B. The psalmist realizes that God delivered him so that he might praise Him (12a).

V. The psalmist renews a vow to give thanks to God forever (12b).

Items for Discussion

• Why should we cry out to God for mercy and help when we face difficult struggles?
• Is there any difference in salvation if it has come from a response to fear or a struggle instead of some natural joy?
• Does fear or the crying out to God demonstrate a weak faith?
• What does this psalm tell us about the character of God?
• What does this psalm tell us about the character of mankind?

James 3:7-12
7 All kinds of animals, birds, reptiles and creatures of the sea are being tamed and have been tamed by man, 8 but no man can tame the tongue. It is a restless evil, full of deadly poison. 9 With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God’s likeness. 10 Out of the same mouth come praise and cursing. My brothers, this should not be. 11 Can both fresh water and salt water flow from the same spring? 12 My brothers, can a fig tree bear olives, or a grapevine bear figs? Neither can a salt spring produce fresh water.

Background

The author James, “a bond-servant of God and of the Lord Jesus Christ,” was likely the half-brother of Jesus. Seeing the risen Christ and placing his faith in him, James would become a pillar of the church, a leader of the council of Jerusalem, and a friend of Peter and Paul. James would later be martyred around 62 A.D. James’ epistle was written around 50 A.D., making it one of the earliest letters of the New Testament written. The theme of James is real faith produces genuine works. “Prove yourselves doers of the word, and not merely hearers who delude themselves.” 1:22.

Biblical Truths

3:7 – For connects this verse with verses 5 and 6 to show that the tongue’s potential for destruction is made even worse by the fact that it is untamable. The word tamed means “to subdue,” “curb,” “subjugate.” Man has the power to dominate the animal world and does so. This was God’s plan in the Creation (cf. Gen. 1:26; Ps. 8:6-8).

3:8 – In spite of his remarkable ability to control and subdue the animal world, man is unable to conquer and control his tongue. But brings home the contrast between the control of the animals and the lack of control over the tongue. no one – This indicates that this is not the problem of just a few. No one is able to bring his tongue under complete and continual control. a restless evil (akatastaton) – This word was translated “unstable” in 1:8. The tongue cannot be trusted to stay submissively where it belongs. It is a caged animal looking for an opportunity to break forth. full of deadly poison – This picture is drawn from the Old Testament (cf. Ps. 58:3,4; 140:3). Again the devastating power of destruction present in the tongue is evident. It has power to destroy. James now turns to show the shocking inconsistency of the tongue.

3:9 – bless (eulogeo) means “to speak well of” or “to praise.” To curse would involve speaking against someone, using abusive speech. made in the likeness of God (cf. Gen. 1:26; Ps. 8:4-8) – Man is a personal being, created to have fellowship with God and to exercise authority over all creation. The Fall has marred this image but has not destroyed it. This is what gives every person significance and worth. Man is different and distinct from the animals. He reflects the person of God.

3:10 – How inconsistent that we should use the same tongue to praise God, the Lord and Father, and curse man who is like his Creator. We must see every person as of infinite value and worth because he is made in the image of God. My brethren indicates his love and concern for them.

3:11,12 – Several illustrations from nature demonstrate that there must be consistency in what is produced. This again reflects Matthew 7:16-20. It is clear that when James says “no one can tame the tongue” (3:8) he still expects the tongue to be brought under control so that it functions consistently with the character of the person. To control the tongue we must begin with the heart (cf. Matt. 12:34; 15:18,19; Luke 6:45). Since the mouth speaks out of what fills the heart, we control the tongue by controlling what fills the heart.

Joseph Parker, a great preacher of the last century said, “It is vain to attempt to tame the tongue until the heart has been subdued.” We must begin with a new heart (cf. Jer. 17:9). God promised Israel if they would believe in Him, He would give them a new heart (cf. Ezek. 18:31; 36:26). When a person comes to believe in Christ, he is made a new person (cf. 2 Cor. 5:17). As new people we must be careful as to what fills our hearts and minds (cf. Phil, 4:8). Note the contrast between the works of the flesh and the fruit of the Spirit (cf. Gal. 5:19-23). The contrast between the tongue of the righteous and the tongue of the wicked is seen often in the Book of Proverbs (cf. Prov, 10:20; 12:18; 13:3; 15:1-4).

Items for Discussion

• What do your words say about your heart?
• If you were asked the question about a conversation, “Which is responsible for understanding, the ear or the lips?”, how would you answer and why?
• Can the tongue be trained? How?
• What is the dichotomy that James talks about?
• What is the secret to taming the tongue?

Discussion Challenge

• How does a church teach its members to tame their hearts?

Psalm 25:1-10¹NIV New International Version Translations[/ref]
1 To you, O LORD, I lift up my soul; 2 in you I trust, O my God. Do not let me be put to shame, nor let my enemies triumph over me. 3 No one whose hope is in you will ever be put to shame, but they will be put to shame who are treacherous without excuse. 4 Show me your ways, O LORD, teach me your paths; 5 guide me in your truth and teach me, for you are God my Savior, and my hope is in you all day long. 6 Remember, O LORD, your great mercy and love, for they are from of old. 7 Remember not the sins of my youth and my rebellious ways; according to your love remember me, for you are good, O LORD. 8 Good and upright is the LORD; therefore he instructs sinners in his ways. 9 He guides the humble in what is right and teaches them his way. 10 All the ways of the LORD are loving and faithful for those who keep the demands of his covenant.

Background

This psalm is full of devout affection to God, the out-goings of holy desires towards his favor and grace and the lively actions of faith in his promises. We may learn out of it,
I. What it is to pray, ver. 1, 15.

II. What we must pray for, the pardon of sin (ver. 6, 7, 18), direction in the way of duty (ver. 4, 5), the favor of God (ver. 16), deliverance out of our troubles (ver. 17, 18), preservation from our enemies (ver. 20, 21), and the salvation of the church of God, ver. 22.

III. What we may plead in prayer, our confidence in God (ver. 2, 3, 5, 20, 21), our distress and the malice of our enemies (ver. 17, 19), our sincerity, ver. 21.

IV. What precious promises we have to encourage us in prayer, of guidance and instruction (ver. 8, 9, 12), the benefit of the covenant (ver. 10), and the pleasure of communion with God, ver. 13, 14. It is easy to apply the several passages of this psalm to ourselves in the singing of it; for we have often troubles, and always sins, to complain of at the throne of grace.

Biblical Truths

This psalm is in acrostic form (A poem or series of lines in which certain letters, usually the first in each line, form a name, motto, or message when read in sequence), except for the last verse (an indication that this verse was added): each verse (in Hebrew) begins with a successive letter of the Hebrew alphabet. The last verse is spoken on behalf of a group (probably a congregation) while the rest of the psalm is in the first person. Perhaps the last verse was added to adapt the psalm to liturgical use.

The acrostic form gives the psalm an artificial pattern, making it challenging to find a logical structure. The psalm, however, does contain most of the elements of a lament:

A cry for help (vv. 1-3)

The psalmist’s situation in life (vv. 18-19)

His profession of present innocence in spite of sins in the past (v. 21, see also vv. 7, 11, 18)

His expression of trust (vv. 8-15)

A prayer for vindication (vv. 16-20).

Items for Discussion

• We have been given numerous psalms filled with wisdom. What do you personally learn from them?
• This psalm emphasizes four themes: Can you find them?
  • teaching,
  • knowing God’s ways,
  • keeping the covenant, and
  • prosperity through holding in God in awe
• Take each theme and discuss why it is important to today’s Christian?

Acts 3:11-26
11 While the beggar held on to Peter and John, all the people were astonished and came running to them in the place called Solomon’s Colonnade. 12 When Peter saw this, he said to them: “Men of Israel, why does this surprise you? Why do you stare at us as if by our own power or godliness we had made this man walk? 13 The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus. You handed him over to be killed, and you disowned him before Pilate, though he had decided to let him go. 14 You disowned the Holy and Righteous One and asked that a murderer be released to you. 15 You killed the author of life, but God raised him from the dead. We are witnesses of this. 16 By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has given this complete healing to him, as you can all see. 17 “Now, brothers, I know that you acted in ignorance, as did your leaders. 18 But this is how God fulfilled what he had foretold through all the prophets, saying that his Christ would suffer. 19 Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, 20 and that he may send the Christ, who has been appointed for you—even Jesus. 21 He must remain in heaven until the time comes for God to restore everything, as he promised long ago through his holy prophets. 22 For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. 23 Anyone who does not listen to him will be completely cut off from among his people.’ 24 “Indeed, all the prophets from Samuel on, as many as have spoken, have foretold these days. 25 And you are heirs of the prophets and of the covenant God made with your fathers. He said to Abraham, ‘Through your offspring all peoples on earth will be blessed.’ 26 When God raised up his servant, he sent him first to you to bless you by turning each of you from your wicked ways.”

Background

The traditional title of this book is, in some respects, a misnomer: it primarily deals with the “acts” of Peter (Chapters 1-12) and Paul (Chapters 13-28). It really should be called “The Acts of the Holy Spirit.” Jesus had indicated that the next phase of God’s program would be “The Comforter’s.” Certainly He, the Holy Spirit, is the principal mover behind the scenes in the Book of Acts.

Biblical Truths

In Acts 3 as he did in Acts 2, Peter preached another sermon to a Jewish audience at the Jerusalem temple. A miracle attracted this Jewish audience. These people listened in the place where God choose to let His name dwell [see Deuteronomy 12:11; 1 Kings 9:3]. They understood they were God’s chosen people. Their ancestors received the Law that governed their physical existence and the messages of God’s prophets. They came to this place to pray. Peter spoke to a highly religious audience who came to pray to the living God in a place He confirmed His name dwelled.

You can’t keep a good thing quiet. From a small incident involving three people – Peter, John and the healed man quickly became the center of a large and astonished crowd. After all, this did take place in a very public place – Solomon’s colonnade, a roofed cloister running the length of the outer Eastern wall of the temple, where Jesus had also taught. People came running to see what had happened and Peter seeing the crowd, took the opportunity.
Here again we see such a change in this man. Peter, no longer blustering and out of his depth as – for example at the transfiguration of Jesus, no longer a puzzled onlooker at some miracle of Jesus but involved in a miracle himself. The Holy Spirit has brought him maturity of understanding and the ability to help others make the connection with Jesus for themselves.

Items for Discussion

• What was the core of this lesson?
• What responsibility did he emphasize?
• What must occur if Peter’s audience were to receive God’s gracious spiritual blessings?
• Both audiences were composed of highly religious people. Both groups were in Jerusalem to worship. Both groups recognized (a) they were God’s chosen people and (b) God’s presence was continuously in the temple at Jerusalem [remember this is the same God to Whom you pray!]. In your understanding, why would Peter stress repentance to these audiences?
• Does this emphasis affect you personally?
• Living with Christ at the heart’s center: What did this mean in practice for Peter and for us?
• What is the most important thing you now try to tell others about Christ?

Discussion Challenge

• What day-to-day opportunities do we have to share the good news of Jesus with others?

• 1

Psalm 22:25-31¹NIV New International Version Translations[/ref]
25 From you comes the theme of my praise in the great assembly; before those who fear you will I fulfill my vows. 26 The poor will eat and be satisfied; they who seek the LORD will praise him—may your hearts live forever! 27 All the ends of the earth will remember and turn to the LORD, and all the families of the nations will bow down before him, 28 for dominion belongs to the LORD and he rules over the nations. 29 All the rich of the earth will feast and worship; all who go down to the dust will kneel before him—those who cannot keep themselves alive. 30 Posterity will serve him; future generations will be told about the Lord. 31 They will proclaim his righteousness to a people yet unborn— for he has done it.

Background²Wesley’s Notes[/ref]

David is often viewed as a type of Christ, and that many passages of the Psalms, though literally understood of David, had a further and mystical reference to Christ. But there are some other passages, which were directly and immediately intended for, and are properly to be understood to reference the Messiah. This seems to be the state of this psalm, which directly of the Messiah. In this psalm, David speaks of the humiliation of Christ, verses. – 21 and of the exaltation of Christ, verses 22 – 31.

This psalm, as a whole, is a prayer for deliverance from illness. David, gravely ill, feels that God has forsaken him. In the past, God has helped his people (vv. 4-5): may God help him now. His detractors laugh at him for trusting in God (vv. 6-8); his suffering is worse because they think that his illness is proof of God’s displeasure. But, he says, God helped me when I was an infant, so I trust in him (v. 9). I will offer thanksgiving in assembly of the community in the Temple: v. 22 is that vow. God does hear, even the “poor” (v. 26, or afflicted); he provides perpetual life for the “poor” those who live in awe of him. May all people everywhere turn to God and worship him (v. 27). God is Lord of all (v. 28). All mortals, all who die (“go down to the dust”, v. 29) worship him. I, the psalmist says, will live following his ways, and so will my offspring: they will be God’s for ever, and will tell future generations about God’s saving deeds.

Biblical Truths

Verse 25 – Great assembly – In the universal church, of Jews and Gentiles.

Verse 26 – Satisfied – This is about spiritual blessings, that grace and peace, and comfort, which all believing souls have in the sense of God’s love, the pardon of their sins, and the influences of God’s spirit.

Seek – That seek his favor.

Forever – Your comfort shall not be short and transitory, as worldly comforts are, but everlasting.

Verse 27 -The ends of the earth – All nations from one end of the world to the other. So this is evidence of a prophecy of the calling of the Gentiles, and a clear proof, that this psalm immediately speaks of Christ.

Remember – They shall remember their former wickedness with grief and shame, and fear; particularly in worshiping dead and impotent idols. They shall remember their great obligation to God, which they had quite forgotten, his patience in sparing them so long, in the midst of all their impieties, and in giving his son for them: they shall remember the gracious words and glorious works of Christ, what he did, and suffered for them.

Verse 28 – For – This is added as a reason, why the Gentiles should be converted, because God is not only God and the Lord of the Jews, but also of the Gentiles, and of all nations.
Verse 29 – Rich – Kings and princes, and the great men of the world.

Will feast – Shall feed upon the bread of life, Christ and all his benefits.

Worship – This is added to define what kind of eating he spoke of.

Go down – That is, all mankind, for none can escape death.

Verse 30 – Posterity – Christ shall not want a seed or posterity, for though the Jewish nation will generally reject him, the Gentiles shall come in their stead.

Generations – That believing seed shall be reputed both by God and men, The generation, or people of the Lord, as the Jews formerly were.

Verse 31 – They – The seed last mentioned.

Proclaim – From Judea and Jerusalem (from whence the gospel was first to go forth) to the Gentile world, to the several parts whereof the apostles went upon this errand.

His – God’s righteousness: his wonderful grace and mercy unto mankind, in giving them Christ and the gospel; for righteousness is often put for mercy or kindness.

Yet unborn – Unto succeeding generations. Whereby David gives us a key to understand this psalm, and teaches us that he speaks not here of himself, but of things which were to be done in after – ages, even of the spreading of the gospel among the Gentiles, in the time of the New Testament.

For he – They shall declare that this is the work of God, and not of man.

Items for Discussion

• In what ways does this psalm speak of Christ?
• How does this psalm help us define our experience of the sacrament of bread and wine that we now have in our modern Christian worship experience?
• This psalm features instructions to us today about living in Christ. What are those instructions?
• Centering on God, prayer, gratitude, obedience, empathy, and patience with others, the psalm combines prayer and praise, language of suffering and celebration, in one arc of unity so as to say the one is not to be understood apart from the other. The possibilities in this dying are not seen apart from the celebration, and the celebration has its basis and cause in the identity and conduct of the dying one. Why is this important to a Christian to understand?

Acts 6:1-7
1 In those days when the number of disciples was increasing, the Grecian Jews among them complained against the Hebraic Jews because their widows were being overlooked in the daily distribution of food. 2 So the Twelve gathered all the disciples together and said, “It would not be right for us to neglect the ministry of the word of God in order to wait on tables. 3 Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them 4 and will give our attention to prayer and the ministry of the word.” 5 This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism. 6 They presented these men to the apostles, who prayed and laid their hands on them. 7 So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith.

Background

The traditional title of this book is, in some respects, a misnomer: it primarily deals with the “acts” of Peter (Chapters 1-12) and Paul (Chapters 13-28). It really should be called “The Acts of the Holy Spirit.” Jesus had indicated that the next phase of God’s program would be “The Comforter’s.” Certainly He, the Holy Spirit, is the principal mover behind the scenes in the Book of Acts.

Biblical Truths and Theology³Barnes’ Notes[/ref]

Verse 1. In those days, etc. The first part of this chapter contains an account of the appointment of deacons

Was increasing. By the accession of the three thousand on the day of Pentecost, and of those who were subsequently added, Acts 4:4; 5:14.

A complaining. A complaint–as if there had been partiality in the distribution.

The Grecian Jews. There has been much diversity of opinion in regard to these persons, whether they were Jews that had lived among the Gentiles, and who spoke the Greek language, or whether they were proselytes from the Gentiles. The former is probably the correct opinion.

Because their widows, etc. The property which had been contributed, or thrown into common stock, was understood to be designed for the equal benefit of all the poor, and particularly it would seem for the poor widows

Daily distribution. In the daily distribution which was made for their wants. Comp. Acts 4:35. The property was contributed doubtless with an understanding that it should be equally and justly distributed to all classes of Christians that had need. It is clear from the Epistles that widows were objects of special attention in the primitive church, and that the first Christians regarded it as a matter of indispensable obligation to provide for their wants, 1 Timothy 5:3,9,10,16; James 1:27.

Verse 2. So the twelve. That is, the apostles. Matthias had been added to them after the apostasy of Judas, which had completed the original number.

All the disciples. It is not necessary to suppose that all the disciples were convened, which amounted to many thousands, but that the business was laid before a large number; or perhaps the multitude here means those merely who were more particularly interested in the matter, and who had been engaged in the complaint.

It would not be right. The original words used here properly denote, it is not pleasing, or agreeable; but the meaning evidently is, it is not fit, or proper. It would be a departure from the design of their appointment, which was to preach the gospel, and not to attend to the pecuniary affairs of the church.

Neglect the word of God. That we should neglect, or abandon the preaching of the gospel so much as would be necessary, if we attended personally to the distribution of the alms of the church. The gospel is here called the word of God, because it is his message; it is that which he has spoken; or which he has commanded to be proclaimed to men.

Wait on tables. This expression properly denotes to take care of, or to provide for the table, or for the daily wants of the family. It is an expression that properly applies to a steward, or a servant. The word tables is, however, sometimes used with reference to money, as being the place where money was kept for the purpose of exchange, etc., Matthew 21:12; 25:27. Here the expression means, therefore, to attend to the pecuniary transactions of the church, and to make the proper distribution for the wants of the poor.

Verse 3. Brothers. Select, or choose. As this was a matter pertaining to their own pecuniary affairs, it was proper that they should be permitted to choose such men as they could confide in. By this means the apostles would be free from all suspicions.

Among you. That is, from among the Grecians and Hebrews, that there may be justice done, and no further cause of complaint.

Seven men. Seven was a sacred number among the Hebrews, but there does not appear to have been any mystery in choosing this number.

Full of the Spirit. This evidently does not mean endowed with miraculous gifts, or the power of speaking foreign languages, for such gifts were not necessary to the discharge of their office; but it means men who were eminently under the influence of the Holy Ghost, or who were of distinguished piety.

And wisdom. Prudence, or skill, to make a wise and equable distribution. The qualifications of deacons are still further stated and illustrated in 1 Timothy 3:8-10. In this place it is seen that they must be men of eminent piety and fair character, and that they must possess prudence, or wisdom, to manage the affairs connected with their office. These qualifications are indispensable to a faithful discharge of the duty entrusted to the officers of the church.

Turn over. That is, over the distribution of the alms of the church–not to preach, or to govern the church, but solely to take care of the sacred funds of charity, and distribute them to supply the wants of the poor. The office is distinguished from that of preaching the gospel. To that the apostles were to attend. The deacons were expressly set apart to a different work, and to that work they should be confined. In this account of their original appointment, there is not the slightest intimation that they were to preach, but the contrary is supposed in the whole transaction.

Verse 4. Give our attention. The original expression here used denotes intense and persevering application to a thing, or unwearied effort in it. See Barnes “Acts 1:14”. It means that the apostles meant to make this their constant and main object, undistracted by the cares of life, and even by attention to the temporal wants of the church.

To prayer. Whether this means private or public prayer cannot be certainly determined. The passage, however, would rather incline us to suppose that the latter was meant, as it is immediately connected with preaching. If so, then the phrase denotes that they would give themselves to the duties of their office, one part of which was public prayer, and another preaching. Still it is to be believed that the apostles felt the need of secret prayer, and practiced it, as preparatory to their public preaching.

And to the ministry of the word. To preaching the gospel; or communicating the message of eternal life to the world. The word ministry –\~diakonia\~–properly denotes the employment of a servant, and is given to the preachers of the gospel because they are employed in this service as the servants of God, and of the church. We have here a view of what the apostles thought to be the proper work of the ministry. They were set apart to this work. It was their main, their only employment.

Verse 5. And they chose Stephen, etc. A man who soon showed (Acts 7) that he was every way qualified for his office, and fitted to defend also the cause of the Lord Jesus. This man had the distinguished honor of being the first Christian martyr, Acts 7.

A man of full faith. A proselyte, one who is converted from one religion to another.

Of Antioch. This city, often mentioned in the New Testament, (Acts 11:19,20,26; 15:22,35; Galatians 2:11, etc.,) was situated in Syria on the river Orontes, and was formerly called Riblath.

Verse 6. Who prayed. Invoking in this manner the blessing of God on them to attend them in the discharge of the duties of their office.

Laid hands, etc. Among the Jews it was customary to lay hands on the head of a person who was set apart to any particular office, Numbers 27:18; comp. Acts 8:19. This was done, not to impart any power or ability, but to designate that they received their authority, or commission, from those who thus laid their hands on them, as the act of laying hands on the sick by the Savior was an act signifying that the power of healing came from him, Matthew 9:18; comp. Mark 16:18. In this case the laying on of the hands conveyed of itself no healing power, but was a sign or token that the power came from the Lord Jesus. Ordination has been uniformly performed in this way. See 1 Timothy 5:22. Though the seven deacons had been chosen by the church to this work, yet they derived their immediate commission and authority from the apostles.

Verse 7. So the word of God spread. That is, the gospel was more and more successful, or became more mighty and extensive in its influence. An instance of this success is immediately added.

And a great company of the priests. A great multitude. This is recorded justly as a remarkable instance of the power of the gospel. How great this company was is not mentioned. But the number of the priests in Jerusalem was very great; and their conversion was a striking proof of the power of truth.

Became obedient to the faith. The word faith here is evidently put for the Christian religion. Faith is one of the main requirements of the gospel, Mark 16:16, and by a figure of speech is put for the gospel itself.

Items for Discussion

• What causes the necessity for change in a church?
• What is good and bad about change?
• What was not done by the apostles?
  • The apostles did not take over the work
  • They did not throw out the ones who brought up the issue
  • They did not shun or ignore the ones who brought up the issue
  • They did not take a vote
  • They did not form a committee
  • The ones who brought up the issue did not start a new church
• What did they actually do?
  • Determined a solution
  • Let the leaders keep working
  • Recognized that how they handle problems would determine their impact in the community
• What can we learn from this story?

Discussion Challenge

• What are the effective ways to handle change in the Church today?

• 1
• 2
• 3

Psalm 51:1-17¹NIV New International Version Translations
1 Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my transgressions. 2 Wash away all my iniquity and cleanse me from my sin. 3 For I know my transgressions, and my sin is always before me. 4 Against you, you only, have I sinned and done what is evil in your sight, so that you are proved right when you speak and justified when you judge. 5 Surely I was sinful at birth, sinful from the time my mother conceived me. 6 Surely you desire truth in the inner parts; you teach me wisdom in the inmost place. 7 Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow. 8 Let me hear joy and gladness; let the bones you have crushed rejoice. 9 Hide your face from my sins and blot out all my iniquity. 10 Create in me a pure heart, O God, and renew a steadfast spirit within me. 11 Do not cast me from your presence or take your Holy Spirit from me. 12 Restore to me the joy of your salvation and grant me a willing spirit, to sustain me. 13 Then I will teach transgressors your ways, and sinners will turn back to you. 14 ave me from bloodguilt, O God, the God who saves me, and my tongue will sing of your righteousness. 15 Lord, open my lips, and my mouth will declare your praise. 16 You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings. 17 The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.

Background²Wesley’s Notes

A psalm of David, when Nathan the prophet came to him after his affair with Bathsheba. David prays for pardon, ver. 1, 2. Confesses his sins, ver. 3 – 5. Prays for renewing grace, ver. 6 – 14. Promises unfeigned thankfulness, ver. 15 – 17. Prays for the whole church, ver, 18, 19.

Biblical Truths

Verse 4 – You only – Which is not to be, understood absolutely, because he had sinned against Bathsheba and Uriah, and many others; but comparatively. So the sense is, though I have sinned against my own conscience, and against others; yet nothing is more grievous to me, than that I have sinned against You (God).

Your sight – With gross contempt of You, whom I knew to be a spectator of my most secret actions.

Justified – This will be the fruit of my sin, that whatsoever severities You use towards me, it will be no blemish to Your righteousness, but Your justice will be glorified by all men.

Speak – Heb. in Your words, in all Your threats denounced against me.

Judge – When You execute Your sentence upon me.

Verse 5 – Surely – This is not only sin which I have reason to bewail before You; for this filthy stream leads me to a corrupt fountain: and upon a review of my heart, I find, that this heinous crime, was the proper fruit of my vile nature, which, ever was, and still is ready to commit ten thousand sins, as occasion offers.

Verse 6 – Truth – Uprightness of heart; and this may be added; as an aggravation of the sinfulness of original corruption, because it is contrary to the holy nature and will of God, which requires rectitude of heart: and, as an aggravation of his actual sin, that it was committed against that knowledge, which God had wrote in his heart.

Verse 7 – Hyssop – As lepers, are by thy appointment purified by the use of hyssop and other things, so do You cleanse me a leprous and polluted creature, by Your grace, and by that blood of Christ, which is signified by those ceremonial usages.

Verse 8 – Joy – By Your spirit, seal the pardon of my sins on my conscience, which will fill me with joy.

Rejoice – That my heart which has been sorely wounded may be comforted.

Verse 10 – Create – Work in me a holy frame of heart, whereby my inward filth may be purged away.

Steadfast – Heb. firm or constant, that my resolution may be fixed and unmovable.

Spirit – Temper or disposition of soul.

Verse 12 – The joy – The comfortable sense of Your saving grace, promised and granted to me, both for my present and everlasting salvation.

Willing – Or, ingenuous, or liberal, or princely. Which he seems to oppose to his own base and illiberal and disingenuous and servile spirit, which he had discovered in his wicked practices: a spirit, which may free me from the bondage of sin, and enable me cheerfully to run the way of God’s precepts.

Verse 14 – Your righteousness – Your clemency and goodness.

Verse 15 – My lips – Which are shut with shame and grief.

Verse 16 – Not … sacrifice – This is not to be understood absolutely, with respect to David’s crimes, which were not to be expiated by any sacrifice.

Verse 17 – A broken spirit – This is of more value than many sacrifices.

Items for Discussion

• What is David actually doing here? Hint: Is he negotiating with God to be easy on him? Is he providing us with a true example of a repentant soul?
• How do you define repentance?
• Can you think of some modern examples of a poor repentant attitude?
• How do we teach others to be repentant?
• Is the world tolerant of repentance?
• How is one’s belief in God and faith tied to their ability to be repentant?

John 17:6-19
6 “I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. 7 Now they know that everything you have given me comes from you. 8 For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me. 9 I pray for them. I am not praying for the world, but for those you have given me, for they are yours. 10 All I have is yours, and all you have is mine. And glory has come to me through them. 11 I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name—the name you gave me—so that they may be one as we are one. 12 While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled. 13 “I am coming to you now, but I say these things while I am still in the world, so that they may have the full measure of my joy within them. 14 I have given them your word and the world has hated them, for they are not of the world any more than I am of the world. 15 My prayer is not that you take them out of the world but that you protect them from the evil one. 16 They are not of the world, even as I am not of it. 17 Sanctify them by the truth; your word is truth. 18 As you sent me into the world, I have sent them into the world. 19 For them I sanctify myself, that they too may be truly sanctified.

Background

Jesus prayed these words knowing that crucifixion would follow with the coming sunrise. The words are part of his final words, and final words have a history of being intense, focused and passionate. They were proceeding to the garden of Gethsemane. It adds much to the interest of this prayer that it was offered in the stillness of the night, in the open air, and in the peculiarly tender circumstances in which Jesus and his apostles were. It is the longest prayer recorded in the New Testament. It was offered on the most tender and solemn occasion that has ever occurred in our world, and it is perhaps the most sublime composition to be found anywhere. Jesus was about to die. Having expressed his love to his disciples, and made known to them his last desires, He now commends them to the protection and blessing of the God of grace. This prayer is moreover a specimen of the manner of his intercession, and evinces the interest which he felt in behalf of all who should become his followers in all ages of the world, who are in the world, hated by the world, yet up to the task (read “sanctified”) of doing mission with joy and hope.

Biblical Truths³Barnes’ Notes

Jesus prays for His disciples:

1. to keep them in unity,
2. to keep them from the evil one, and
3. to sanctify them through the Word of God.

In His prayer, Jesus also provides several reasons to the question of why God should grant his petition.

1. THE DISCIPLES ARE THE FATHER’S GIFT TO HIS SON…
   1. Notice Jesus’ words in verse 6:
      1. “…the men whom You have given Me out of the world.”
      2. “They were Yours, You gave them to Me…”
   2. Think about the following observation:
      1. The Father is possessor of all humanity as the Creator.”
      2.  “The Son by gift from the Father possesses the believing portion of humanity as its Redeemer.”
2. THEY RECEIVED GOD’S WORD…
   1. They kept His Word – Jn 17:6b
   2. They knew that all things God gave Jesus came from God – Jn 17:7
   3. They received the words Jesus gave them, and believed He was sent by God – Jn 17:8
3. THEY ARE A JOINT POSSESSION OF THE FATHER AND SON…
   1. Jesus’ prayer was for those who were both the Father’s and the Son’s – Jn 17:9-10a
   2. The Father would naturally have a similar concern for the disciples
   3. For they are not only the Disciples of Christ, but children of God!
4. THEY GLORIFY CHRIST…
   1. Jesus was glorified in His disciples – Jn 17:10b
   2. He is glorified when sinners become saints, for it is only by His blood and transforming power that such is possible
   3. If Jesus’ petition was not answered, then Jesus would not be glorified!
5. THEY NO LONGER HAVE CHRIST ON EARTH…
   1. Jesus was going back to the Father, leaving the disciples on earth – Jn 17:11
   2. He had preserved them all while on earth, save Judas as foretold – Jn 17:12
   3. Now leaving them, He wanted them to have His joy fulfilled in themselves – Jn 17:13
6. THEY ARE HATED BY THE WORLD…
   1. Because they are not of this world – Jn 17:14-15
   2. Just as Jesus was not of this world – Jn 17:16
   3. Following Christ had put them at odds with the world!
7. THEY ARE BEING SENT INTO THE WORLD…
   1. As Jesus was sent into the world by His Father – Jn 17:18a
   2. So Jesus was sending His disciples into the world – Jn 17:18b
      1. A world which hates them
      2. A world which rejected the Son of God
8. JESUS WAS WILLING TO SANCTIFY HIMSELF FOR THEM…
   1. For their sakes, He was willing to sanctify Himself – Jn 17:19a
      1. To set Himself apart for a holy purpose (the meaning of sanctification)
      2. Which He did by presenting Himself as the Lamb of God, to offer Himself for the sins of the world – cf. Jn 1:29
   2. That His disciples might also be sanctified by the truth – Jn 17:19b

Items for Discussion

• What do we learn from studying how Christ prayed?
• How does prayer help us in our world today?
• Does Jesus still pray for us today?
• What interferes with our ability to pray like Christ prays?
• What are the benefits of public prayers?
• Why should we also pray in private?

Discussion Challenge

• How can our church advance the cause of prayer?

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  NIV New International Version Translations
• 2
  Wesley’s Notes
• 3
  Barnes’ Notes

Psalm 11¹NIV New International Version Translations
1 In the LORD I take refuge. How then can you say to me: “Flee like a bird to your mountain. 2 For look, the wicked bend their bows; they set their arrows against the strings to shoot from the shadows at the upright in heart. 3 When the foundations are being destroyed, what can the righteous do?” 4 The LORD is in his holy temple; the LORD is on his heavenly throne. He observes the sons of men; his eyes examine them. 5 The LORD examines the righteous, but the wicked and those who love violence `his soul hates. 6 On the wicked he will rain fiery coals and burning sulfur; a scorching wind will be their lot. 7 For the LORD is righteous, he loves justice; upright men will see his face.

Background²Wikipedia

The Book of Psalms is divided into 150 Psalms, each of which constitutes a religious song or chant, though one or two are long and may constitute a set of related chants. When the Bible was divided into chapters, each Psalm was assigned its own chapter. Psalms are sometimes referred to as chapters, though their individuality antedates the chapter assignments by at least 1,500 years. The Dead Sea Scrolls contain more than 150 Psalms, including the “canonical” 150 Psalms and several “non-canonical” Psalms. The organization and numbering of the Psalms differs slightly between the (Masoretic) Hebrew and the (Septuagint) Greek manuscripts. Protestant translations are based on the Hebrew numbering;

Biblical Truths

From the internal evidence of the psalm, we are able to construct the basic situation which lay behind David’s writing of this psalm. The wicked enemies of David were preparing to attack his armies. There were those in David’s own camp (the Righteous) who were saying to him that he should run to his mountain, presumably Jerusalem (Mount Zion). The psalmist rejects the advice to flee from his dangerous enemies, even though it looked like the Righteous had no foundation to stand on. In response to their question of what the Righteous would do if their foundation were destroyed, David asserts that the Righteous would stand. Instead of fleeing from the ensuing battle to seek refuge in the safety of his mountain, David chose to seek refuge in the Lord. David reminded his advice-givers that they need not fear because their God’s throne was in heaven, in His holy temple. He was aware of the Israelites’ situation, and was on their side. God would test the Righteous, but he hated those who were evil, loving ethical violence. David affirmed his confidence in God’s just character. Finally David, by faith, wishes that God would judge his enemies, and calls down judgment on evildoers. He had confidence that this desire of his would come to pass because the Lord loves righteousness. The Israelites could rest assured that those who were righteous would behold God’s face in the time of their calamity. He would show them favor and mercy, delivering them from their calamity.

Items for Discussion

• How do you balance faith to “stand your ground” against the wisdom to “cut and run?”
• If we grow in wisdom through experiences, can we grow in faith through them also? Please explain
• David talks about his faith in God’s justice. How does ones faith in God’s justice grow?
• David says that God will call down coals and burning sulfur on those who love violence. In today’s world, how would this apply to our faith walk?
• Is there a difference between loving violence and tolerating it?
• Do you think that God’s opinion of those who tolerate violence is different than for those who love it?
• How should we apply this lesson in our contemporary world today?

Matthew 13:31-32
31 He told them another parable: “The kingdom of heaven is like a mustard seed, which a man took and planted in his field. 32 Though it is the smallest of all your seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds of the air come and perch in its branches.”

Background

The Gospel of Matthew (literally: according to Matthew in Greek) is one of the four Gospel accounts of the New Testament. The Gospel accounts are traditionally printed with Matthew first, followed in order by Mark, Luke and John. Although the document is anonymous, the authorship of this Gospel is traditionally ascribed to St. Matthew, a tax collector who became an apostle of Jesus. The early church fathers were unanimous in this view. There is little in the gospel itself to indicate with clarity the date of its composition. Some conservative scholars argue that it was written before the destruction of Jerusalem, probably between the years 60 and 65, in part because the Second Temple’s destruction is believed to be prophesied by Jesus while there is no reference to this event actually being fulfilled.

Biblical Truths and Theology³Barnes’ Notes

Verses 31,32. See also Mark 4:30-32. The kingdom of heaven. It means here either piety in a renewed heart, or the church. In either case the commencement is small. In the heart, it is at first feeble, easily injured, and much exposed. In the church, there were few at first, ignorant, unknown, and unhonored; yet soon it was to spread through the world.

Grain of mustard seed. The plant here described was very different from that which is known among us. It was several years before it bore fruit, and became properly a tree. Mustard, with us, is an annual plant; it is always small, and is properly an herb. The Hebrew writers speak of the mustard-tree as one on which they could climb, as on a fig-tree. Its size was much owing to the climate. All plants of that nature grow much larger in a warm climate, like that of Palestine, than in colder regions. The seeds of this tree were remarkably small; so that they, with the great size of the plant, were an apt illustration of the progress of the church, and of the nature of faith, Matthew 17:20.

Young converts often suppose they have much religion. It is not so. They are, indeed, in a new world. Their hearts glow with new affections. They have an elevation, an ecstasy of motion, which they may not have afterwards–like a blind man suddenly restored to sight. The sensation is new, and peculiarly vivid. Yet little is seen distinctly. His impressions are indeed more vivid and cheering than those of him who has long seen, and to whom objects are familiar. In a little time, too, the young convert will see more distinctly, will judge more intelligently, will love more strongly, though not with so much new emotion, and will be prepared to make more sacrifices for the cause of Christ.

Jesus predicts that in the historical period preceding His return, something exceedingly small, like a mustard seed, will grow to be exceedingly large, like a mustard plant towering above the other herbs of the garden. What is this organism of phenomenal growth if not the church? For the church indeed began exceedingly small, as only 120 in the Upper Room (Acts 1:15). Yet the church—or, more precisely, nominal Christianity—has become the largest religion in the world. More people in the world identify themselves with Christianity than with any other religion. Thus, the Parable of the Mustard Seed is a remarkable prophecy. Two thousand years ago, before the church even existed, Jesus knew that He was founding a religious movement that would continue and prosper until it overshadowed all rivals.

The birds that roost in the branches of the mustard plant, however, show something evil infiltrating the latter-day church. No doubt they represent demons working through men of influence to introduce corruptions in doctrine and practice. Paul speaks of the false teachings that will someday creep into the church as “doctrines of devils” (1 Tim. 4:1).

We could, therefore, conclude that although the Parable of the Mustard Seed is, on its surface, optimistic, the actual meaning of the parable is that the church in its final stages could lapse into weakness and apostasy.

Items for Discussion

Jesus chooses a mustard seed to use as the basis for a parable. What are all of the attributes of a mustard seed and shrub that you can think of?

If the mustard shrub is large and represents the Church, what could the following attributes represent?

• Bitter flavor of mustard
• The birds sitting in the shrub
• The fact that it is an annual, not a perennial
• The tens of thousands of seeds (their sheer number) on the shrub

Discussion Challenge

• How can this simple parable be applied to our church today?

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  NIV New International Version Translations
• 2
  Wikipedia
• 3
  Barnes’ Notes

Obadiah 1:1-4¹NIV New International Version Translations
1 The vision of Obadiah. This is what the Sovereign LORD says about Edom—We have heard a message from the LORD: An envoy was sent to the nations to say, “Rise, and let us go against her for battle”—2 “See, I will make you small among the nations; you will be utterly despised. 3 The pride of your heart has deceived you, you who live in the clefts of the rocks and make your home on the heights, you who say to yourself, ‘Who can bring me down to the ground?’ 4 Though you soar like the eagle and make your nest among the stars, from there I will bring you down,” declares the LORD.

Background

The name Obadiah means “Servant of Yahweh” (literally — “One who serves or worships Jehovah”). This is a prophecy and has the distinction of being the shortest book in the Old Testament. There are twelve different individuals in the Old Testament with this name (a very common name), but no indication that any of these other individuals are to be identified with this particular prophet.

Nothing is known about his life, background or personality except what little can be inferred from this prophecy. It is assumed that he was a native of Judah. Others feel he may also have been among the circle of prophets attached to the Jerusalem Temple. The Jewish Talmud²Talmud – The collection of ancient Rabbinic writings consisting of the Mishnah and the Gemara, constituting the basis of religious authority in Orthodox Judaism. states Obadiah was not Jewish, but rather an Edomite proselyte God used to rebuke his own people.

In addition to being the shortest book in the Old Testament, Obadiah also “bears the distinction of being the most difficult of the prophecies to date”. His work is ascribed to periods ranging from 845 to 400 BC. There are two major theories:

• 585 BC — This is the view held by most liberal scholars. It places this prophecy about a year after the fall of Jerusalem to the Babylonians.
• 845 BC — This is the view held by “a good majority of the evangelical scholars of the 19th and 20th centuries.” It places the prophecy during the days of King Jehoram (848 – 841 BC) when Jerusalem was attacked by the Philistines and Arabians (with probable cooperation from the Edomites — II Kings 8:20; II Chron. 21:8-10, 16-17).

Biblical Truths

Below is a collection of commentary on Obadiah:

John Calvin once remarked that because of the brevity of Obadiah it did “not suggest as many sermons” as the longer prophetic works. Although this may be true, there are nevertheless numerous lessons to be derived from this book. For example — when one shares in “the spoils of wrong-doing,” even though he may not be an instigator of the crime, by “standing aloof” he becomes “as one of them” (Obad. 11).

When someone (even a nation) becomes unjust, cruel and bitter toward someone else, especially when they’re brethren, they will be punished, and the one wronged will be avenged.

As a people sow, so will a people reap! “Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap!” (Gal. 6:7). The Edomites sought to destroy the Israelites, and were themselves destroyed (see Obad. 15).

Obadiah makes it clear that the idea of a nation being invulnerable is an illusion! Edom felt so secure that they believed no one could destroy them. They built entire cities which were hidden within cliffs, and which could only be reached by narrow passes — the famous city of Petra, which was carved from a mountainside, was in Edom. Their security, however, was misplaced. God said He would destroy them, and history demonstrates how this occurred.
The people were proud and arrogant which led them to be self-deceived. “The arrogance of your heart has deceived you, you who live in the clefts of the rock, in the loftiness of your dwelling place, who say in your heart, ‘Who will bring me down to earth?'” (Obad. 3). The answer is in the next verse — “‘From there I will bring you down,’ declares the Lord.”

The Edomites had become wise in their own eyes. They had all the answers; had need of nothing; God had been left out of the picture. In the Old Testament there is no mention of any Edomite religion or any Edomite gods. “The Edomites had no allegiance to a god. This has led many scholars to believe that this unusual people were so self-sufficient, arrogant, and self-satisfied that they wouldn’t even call upon the name of any kind of god. They believed they had all the answers themselves.”

The Kingdom of the Lord will always ultimately prevail (Obad. 21 — “And the kingdom will be the Lord’s”).

The ultimate sin of Edom was “a manifest display of lack of brotherliness.” Edom stood by and gloated over the misfortune of a brother nation. “He who rejoices at calamity will not go unpunished” (Prov. 17:5).

God provides a place of escape for those who would turn to Him — Mount Zion (Obad. 17).

Items for Discussion

• How does a nation demonstrate arrogance?
• How does a church demonstrate arrogance?
• What are the ways people show they do not believe in a God?
• What are the ways that we all stand “aloof” and show that we do not care about others?

Luke 14:7-11
7 When he noticed how the guests picked the places of honor at the table, he told them this parable: 8 “When someone invites you to a wedding feast, do not take the place of honor, for a person more distinguished than you may have been invited. 9 If so, the host who invited both of you will come and say to you, ‘Give this man your seat.’ Then, humiliated, you will have to take the least important place. 10 But when you are invited, take the lowest place, so that when your host comes, he will say to you, ‘Friend, move up to a better place.’ Then you will be honored in the presence of all your fellow guests. 11 For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”

Background

The Apostle Luke, born in Antioch, studied Greek philosophy, medicine, and art in his youth. Luke came to Jerusalem where he came to believe in the Lord. He and Cleopas met the resurrected Lord on the road to Emmaus (Luke 24). After Pentecost, Luke returned to Antioch and worked with the Apostle Paul, traveling with him to Rome, and converting Jews and pagans to the Christian Faith. “Luke, the beloved physician, … greets you,” writes the Apostle Paul to the Colossians (Colossians 4:14). At the request of Christians, the Apostle Luke wrote his Gospel in the first century, sometime between 60 A.D. and 80 A.D. After the Apostle Paul’s martyrdom, Luke preached the Gospel throughout Italy, Dalmatia, Macedonia, and other regions.

In his old age, he visited Libya and Upper Egypt; from Egypt he returned to Greece, where he continued to preach and convert many despite his age. In addition to his Gospel, Luke wrote the Acts of the Apostles. Luke was 84 years old when he was tortured for the sake of Christ and hanged from an olive tree in the town of Thebes, in Boethia.

Biblical Truths³Barnes’ Notes

Verse 7. A parable. The word parable, here, means rather a precept, an injunction. He gave a rule or precept about the proper manner of attending a feast, or about the humility which ought to be manifested on such occasions.

When someone invites you. That were invited by the Pharisee. It seems that he had invited his friends to dine with him on that day.

Places of honor. The higher places at the table; those which were nearest the head of the table and to him who had invited them. That this was the common character of the Pharisees appears from Matthew 23:6.

Verse 8. The place of honor. The seat at the table nearest the head.

A person more distinguished. A more aged man, or a man of higher rank. It is to be remarked that our Savior did not consider the courtesies of life to be beneath his notice. His chief design here was, no doubt, to reprove the pride and ambition of the Pharisees; but, in doing it, he teaches us that religion does not violate the courtesies of life. It does not teach us to be rude, forward, pert, assuming, and despising the proprieties of refined intercourse. It teaches humility and kindness, and a desire to make all happy, and a willingness to occupy our appropriate situation and rank in life; and this is true politeness, for true politeness is a desire to make all others happy, and a readiness to do whatever is necessary to make them so. They have utterly mistaken the nature of religion who suppose that because they are professed Christians, they must be rude and uncivil, and violate all the distinctions in society. The example and precepts of Jesus Christ were utterly unlike such conduct. He teaches us to be kind, and to treat men according to their rank and character. Comp. Matthew 22:21; Romans 13:7; 1 Peter 2:17.

Verse 10. The lowest place. The lowest seat at the table; showing that you are not desirous of distinctions, or greedy of that honor which may properly belong to you.

You will be honored. They who are sitting with you shall treat you with respect. They will learn your rank by your being invited nearer to the head of the table, and it will be better to learn it thus than by putting yourself forward. They will do you honor because you have shown a humble spirit.

Verse 11. Who exalts. This is universal among men, and it is also the way in which God will deal with men. Men will perpetually endeavor to bring down those who endeavor to exalt themselves; and it is a part of God’s regular plan to abase the proud, to bring down the lofty, to raise up those that be bowed down, and show his favors to those who are poor and needy.

Items for Discussion

• How do we learn to be humble?
• How does one learn manners?
• In what way does humility and being a well mannered Christian help in the spread of our faith?
• What parts of our society don’t respect a humble person?
• What are the differences between a good looser and a humble winner?
• How do children learn humility?

Discussion Challenge

• How can our church become a model of humility?

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  NIV New International Version Translations
• 2
  Talmud – The collection of ancient Rabbinic writings consisting of the Mishnah and the Gemara, constituting the basis of religious authority in Orthodox Judaism.
• 3
  Barnes’ Notes