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Category: Snapshots (Page 28 of 45)

The Best of Gifts – The Worst of Times

Micah 5:2-5a1NIV New International Version Translations
2 “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times.” 3 Therefore Israel will be abandoned until the time when she who is in labor gives birth and the rest of his brothers return to join the Israelites. 4 He will stand and shepherd his flock in the strength of the LORD, in the majesty of the name of the LORD his God. And they will live securely, for then his greatness will reach to the ends of the earth. 5 And he will be their peace. When the Assyrian invades our land and marches through our fortresses, we will raise against him seven shepherds, even eight leaders of men.

clip_image002Background2http://hwallace.unitingchurch.org.au/WebOTcomments/AdventC/Advent4Mic5.html

Micah is usually dated to the eighth century BC, about a century before Zephaniah and Jeremiah. No doubt Mic. 5:2-5a has been chosen for Advent because of its mention of Bethlehem, which anticipates the story of Jesus’ birth in that town. Mic. 5:2 is also quoted in Matt. 2:6 where Bethlehem is identified with the prophecy of a coming Messiah. Micah is the only prophet to refer to Bethlehem.

The prophetic vision of Micah, an ordinary rural man from the small village of Moresheth in Judah (1:1), offers us a challenging and inspiring perspective. Like others around him, Micah saw the injustices of oppression by the rich (e.g. 2:1-2), the false prophets (3:5), the indifference of rulers (3:11), commercial malpractice (3:9) and the wickedness of priests (3:11). He also observed the hegemony and military might of the superpower of the region, Assyria. But in his visions, he opens up for us a ‘God’s-eye view’ of things that sees beyond the immediate human circumstances to a different future.

The first word of Mic. 5:2, ‘but’, indicates a transition from the earlier theme of judgment to that of salvation. This transition from judgment to salvation focuses on Bethlehem, with the prophet addressing the little town. This transition parallels two other points of transition in the Book of Micah, each introduced by a strong ‘but!’ These three points of transition are distributed across the three major sections of the book: one in Micah 1-3 which consists mostly of oracles of doom; one in the visions in chs 4-5; and one in chs 6-7, which cover issues of contention and conciliation. The transition points are in 3:8; 5:2 and 7:7. In 3:8 and 7:7 the prophet compares his own faith and possession of God’s spirit to those whom he critiques. These points of transition point to the deeper reality that with God there is hope for the unexpected reversal of circumstances.

Such a reversal of circumstances is a vital element in many Older Testament texts, especially in the prophets. With God, we encounter the unexpected and the paradoxical. Hope arises out of devastation. Suffering embodies salvation. This is a profound element of our faith which we share with our Jewish brothers and sisters, as we all look with hope for the advent of God. In preaching in Advent, we may want to consider what this cycle of judgment and salvation means in our present world.

The return of the people of Judah from captivity in Babylon is a major theme in later prophets. But Micah even touches on this in 5:3, where he refers to the return of the people of the northern kingdom, Israel, which was captured almost 140 years before Judah and Jerusalem were overcome by the later Babylonians. This theme of reconciliation in Micah is one that we as Christians understand in the context of the reconciling Christ who offers unity to people divided in space and time. It is also a hope which we share with Jews, who in their own way await the coming Messiah.

Micah is one of the few prophets who is mentioned elsewhere in the Older Testament (cf. Jer. 26:18, quoting Mic. 3:12). There we find some leaders of Judah with the viewpoint that, as a result of Micah’s prophecy, Jerusalem was spared at the time Samaria fell to the Assyrians. The psalm for Advent laments this fall of Samaria (Ps. 80:2) and, like Micah, affirms the shepherd care of the God of Israel. The Gospel (Luke 1:39-55) speaks of the blessing of the baby conceived in Mary. In that text, Christians see evidence of the timely advent of God of which Micah first spoke.

Biblical Truths3http://hwallace.unitingchurch.org.au/WebOTcomments/AdventC/Advent4Mic5.html

The new circumstances Micah sees are linked to God’s coming ruler (5:2). The Hebrew word for ‘one who is to rule’ (moshel) does not speak so much of dominion or of control as of wise declaration. Elsewhere the same root is used for the word ‘proverb’ (mashal). Surprisingly, and in keeping with a sense of divine irony, the new ruler will arise from one of the least of the clans of Israel. The ruler’s origin in Bethlehem evokes thoughts of King David (cf. 1 Sam. 16:1) whose dynasty ruled over Jerusalem and Judah for almost 500 years. However, David is not identified as this ruler in Micah, nor does Micah refer explicitly to the ‘anointed’, i.e. the messiah. While Matthew quotes this text reasonably faithfully (Matt. 2:6), John 7:42 reveals another Jewish reading and tradition that clearly brought the Micah reading together with a reference to a Davidic messiah.

Mic. 5:3 speaks of a woman in labor, a theme found also in Isa. 7:14 and 9:6 and elsewhere. This reference to labor and the birth process echoes the reference in Mic. 4:9-10, but differs from that passage which envisages ‘the pains’ of exile to Babylon. There is no reference to pain in 5:3, and the emphasis seems to be upon the timing and expectation of a birth. There is an eschatological allusion implicit in this reference, as in other prophetic books. The phrases ‘the time’ (Mic. 5:3) and the more common ‘that day’ (e.g. Mic. 4:1, 6; 5:10, 7:11 etc.) direct our thoughts not so much to a particular time of divine intervention, but to hope in the final victory of a loving God.

The ruler will be a majestic figure and shepherd-like (5:4) but he is identified as ‘the man of peace’ (v. 5). The title becomes more explicit later in Isa. 52:7: ‘the one who announces peace’. Micah also envisions a universal rule: ‘to the ends of the earth’. (See also Isa. 45:22; Jer. 16:19).

Items for Discussion

  • Why is waiting so hard to do?
  • Is waiting easier or harder if you are suffering an injustice?
  • Is the common assignment of “a person of peace” used to describe a shepherd an accurate descriptor?
  • How are the attributes of a successful shepherd important to each Christian?

 

Luke 1:26-38
26 In the sixth month, God sent the angel Gabriel to Nazareth, a town in Galilee, 27 to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin’s name was Mary. 28 The angel went to her and said, “Greetings, you who are highly favored! The Lord is with you.” 29 Mary was greatly troubled at his words and wondered what kind of greeting this might be. 30 But the angel said to her, “Do not be afraid, Mary, you have found favor with God. 31 You will be with child and give birth to a son, and you are to give him the name Jesus. 32 He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, 33 and he will reign over the house of Jacob forever; his kingdom will never end.” 34 “How will this be,” Mary asked the angel, “since I am a virgin?” 35 The angel answered, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God. 36 Even Elizabeth your relative is going to have a child in her old age, and she who was said to be barren is in her sixth month. 37 For nothing is impossible with God.” 38 “I am the Lord’s servant,” Mary answered. “May it be to me as you have said.” Then the angel left her.

Background4http://www.usccb.org/nab/bible/luke/luke1.htm

The Gospel according to Luke is the only one of the synoptic gospels to begin with a literary prologue. Making use of a formal, literary construction and vocabulary, the author writes the prologue in imitation of Hellenistic Greek writers and, in so doing, relates his story about Jesus to contemporaneous Greek and Roman literature. Luke is not only interested in the words and deeds of Jesus, but also in the larger context of the birth, ministry, death, and resurrection of Jesus as the fulfillment of the promises of God in the Old Testament. As a second-or third-generation Christian, Luke acknowledges his debt to earlier eyewitnesses and ministers of the word, but claims that his contribution to this developing tradition is a complete and accurate account, told in an orderly manner, and intended to provide Theophilus (“friend of God,” literally) and other readers with certainty about earlier teachings they have received.

Like the Gospel according to Matthew, this gospel opens with an infancy narrative, a collection of stories about the birth and childhood of Jesus. The narrative uses early Christian traditions about the birth of Jesus, traditions about the birth and circumcision of John the Baptist, and canticles such as the Magnificat (Luke 1:46-55) and Benedictus (Luke 1:67-79), composed of phrases drawn from the Greek Old Testament. It is largely, however, the composition of Luke who writes in imitation of Old Testament birth stories, combining historical and legendary details, literary ornamentation and interpretation of scripture, to answer in advance the question, “Who is Jesus Christ?” The focus of the narrative, therefore, is primarily christological. In this section Luke announces many of the themes that will become prominent in the rest of the gospel: the centrality of Jerusalem and the temple, the journey motif, the universality of salvation, joy and peace, concern for the lowly, the importance of women, the presentation of Jesus as savior, Spirit-guided revelation and prophecy, and the fulfillment of Old Testament promises. The account presents parallel scenes (diptychs) of angelic announcements of the birth of John the Baptist and of Jesus, and of the birth, circumcision, and presentation of John and Jesus. In this parallelism, the ascendency of Jesus over John is stressed: John is prophet of the Most High (Luke 1:76); Jesus is Son of the Most High (Luke 1:32). John is great in the sight of the Lord (Luke 1:15); Jesus will be Great (a LXX attribute, used absolutely, of God) (Luke 1:32). John will go before the Lord (Luke 1:16-17); Jesus will be Lord (Luke 1:43; 2:11).

Biblical Truths5http://www.easyenglish.info/bible-commentary/luke-lbw.htm

This section of Luke is about the message to Mary about the birth of Jesus 1:26-38:

Verse 27 Nazareth was a small town, a few miles from the south of the Lake of Galilee. It was very serious when a man and woman agreed to marry. Such an agreement could only end in an act of divorce. If the man died before the marriage, the woman considered herself as a widow.

Verse 28 The usual Jewish greeting was ‘Peace be with you’.

Verse 31 ‘Jesus’ is the Greek form of the Hebrew name ‘Joshua’. The name means ‘The Lord is Saviour’.

Verse 32 ‘son of the Most High’ was a way to say ‘son of God’. This was a name of the Messiah. ‘The Most High’ was a name for God in the Old Testament.

Verse 33 ‘The descendants of Jacob’ means the Israelites. These included King David. God promised David that his throne (rule) would never end (2 Samuel 7:16).

Verse 34 Mary wondered how she could have a son before she and Joseph had married.

Verse 35 The words ‘will rest upon’ mean that God’s glory comes down on a place or person. God’s power, through the Holy Spirit, would make it possible for Mary to have the son.

Verse 35 ‘holy, the Son of God’ means that the child would be God’s son. He would be without sin.

Verse 38 When Mary accepted what God wanted, she was taking a great risk. Perhaps Joseph would be angry. She would probably have public shame. People in the village would certainly gossip about her. A girl who promised to marry should be loyal to her future husband. If she was not loyal, she broke God’s law. Yet Mary did not doubt the angel’s message. Luke, with his sympathy for women, may have received this story from Mary herself.

Items for Discussion

  • What is good and bad about gift giving at Christmas?
  • How is the entire idea of waiting for Christ to come (anticipation) played out in our Christmas traditions?
  • What opportunities exist during Christmas to teach others about Christ?
  • What are your favorite traditions at Christmas?

Discussion Challenge

  • How can we use the opportunity of Christmas to teach our children about Christ?

Appointment To Leadership

Psalm 147:12-201Appointment To Leadership
12 Extol the LORD, O Jerusalem; praise your God, O Zion, 13 for he strengthens the bars of your gates and blesses your people within you. 14 He grants peace to your borders and satisfies you with the finest of wheat. 15He sends his command to the earth; his word runs swiftly. 16 He spreads the snow like wool and scatters the frost like ashes. 17 He hurls down his hail like pebbles. Who can withstand his icy blast? 18 He sends his word and melts them; he stirs up his breezes, and the waters flow. 19 He has revealed his word to Jacob, his laws and decrees to Israel. 20 He has done this for no other nation; they do not know his laws. Praise the LORD. 

clip_image026Background2http://www.godrules.net/library/clarke/clarkepsa147.htm

The psalmist praises God for his goodness to Jerusalem, 1-3; shows his great mercy to them that trust in him, 4-6; he extols him for his mercies, and providential kindness, 7-11; for his defense of Jerusalem, 12-15; For his wonders in the seasons, 16-18; and his word unto Jacob, 19, 20.

This Psalm, which is without title in the Hebrew, Chaldee, and Vulgate, is attributed by the other Versions to Haggai and Zechariah. It was probably penned after the captivity, when the Jews were busily employed in rebuilding Jerusalem, as may be gathered from the second and thirteenth verses. It may be necessary to remark that all the Versions, except the Chaldee, divide this Psalm at the end of the eleventh verse, and begin a new Psalm at the twelfth. By this division the numbers of the Psalms agree in the Versions with the Hebrew; the former having been, till now, one behind.

Biblical Truths and Theology3http://www.htmlbible.com/kjv30/henry/H19C147.htm

Verse 12-20 – The church, like Jerusalem of old, built up and preserved by the wisdom, power, and goodness of God, is exhorted to praise him for all the benefits and blessings vouchsafed to her; and these are represented by his favors in the course of nature. The thawing word may represent the gospel of Christ, and the thawing wind the Spirit of Christ; for the Spirit is compared to the wind, John 3:8. Converting grace softens the heart that was hard frozen, and melts it into tears of repentance, and makes good reflections to flow, which before were chilled and stopped up. The change which the thaw makes is very evident, yet how it is done no one can say. Such is the change wrought in the conversion of a soul, when God’s word and Spirit are sent to melt it and restore it to itself.

Items for Discussion

  • What are the dangers of assigning all that happens in the modern world to explainable events?
  • How does our society, either intentionally or unintentionally, feed this perception that man is in control of his world?
  • When modern science attacks the very nature of our Scriptures, how should we respond: (a) to our selves; (b) to our friends and family; and (c) to our children?
  • How does a society teach its children that they have been granted a blessing from God?

 

Luke 10:1-12
1 After this the Lord appointed seventy-two others and sent them two by two ahead of him to every town and place where he was about to go. 2 He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. 3 Go! I am sending you out like lambs among wolves. 4 Do not take a purse or bag or sandals; and do not greet anyone on the road. 5 “When you enter a house, first say, ‘Peace to this house.’ 6 If a man of peace is there, your peace will rest on him; if not, it will return to you. 7 Stay in that house, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house. 8 “When you enter a town and are welcomed eat what is set before you. 9 Heal the sick who are there and tell them, ‘The kingdom of God is near you.’ 10 But when you enter a town and are not welcomed, go into its streets and say, 11 ‘Even the dust of your town that sticks to our feet we wipe off against you. Yet be sure of this: The kingdom of God is near.’ 12 I tell you, it will be more bearable on that day for Sodom than for that town.

Background4http://www.easyenglish.info/bible-commentary/luke-lbw.htm

Luke wrote two books of the New Testament (NT). Luke’s Gospel tells the story of the life and work of Jesus. Luke’s second book, Acts, continues the story after Jesus went back to heaven. The two books amount to a quarter of the NT, more than Paul wrote.

Luke was a doctor (Colossians 4:14). He was often Paul’s companion in his travels. The book of Acts contains passages in which the author includes himself as a companion of Paul (‘we’ in Acts 16:10-17; 20:5-21:18; 27:1-28:16). Luke shared Paul’s work (Philemon, verse 24). He was a loyal friend. In prison, Paul says, ‘only Luke is with me’ (2 Timothy 4:11). Luke was a Gentile. He came from Antioch, which was a town in Syria. Luke was a skilled writer, showing that the gospel is good news for all people.

Biblical Truths5http://www.christnotes.org/commentary.php?b=42&c=10&com=mhc

Christ sent the seventy disciples, two and two, that they might strengthen and encourage one another. The ministry of the gospel calls men to receive Christ as a Prince and a Savior; and he will surely come in the power of his Spirit to all places whither he sends his faithful servants. But the doom of those who receive the grace of God in vain will be very fearful. Those who despise the faithful ministers of Christ, who think meanly of them, and look scornfully upon them, will be reckoned as despisers of God and Christ.

Items for Discussion

  • What can we discern from Luke about the job of spreading our faith to others?
  • What are we told about those who do not welcome the message of salvation?
  • How would you write our job description based on Luke’s comments-what are our duties?
  • What conclusions can we draw about judgment against those who do not respond to the message of hope? (see Lu 12:47-48; Matt 12:41; 23:13).

Discussion Challenge

  • How does a congregation equip its members for the job described by Luke?

The Prophetic Voice

Deuteronomy 18:15-201NIV New International Version Translations
15 The LORD your God will raise up for you a prophet like me from among your own brothers. You must listen to him. 16 For this is what you asked of the LORD your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the LORD our God nor see this great fire anymore, or we will die.” 17 The LORD said to me: “What they say is good. 18 I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him. 19 If anyone does not listen to my words that the prophet speaks in my name, I myself will call him to account. 20 But a prophet who presumes to speak in my name anything I have not commanded him to say, or a prophet who speaks in the name of other gods, must be put to death.”

clip_image033Background2http://en.wikipedia.org/wiki/Deuteronomy

Deuteronomy is the fifth book of the Hebrew Bible and of the Old Testament. In form it is a set of three sermons delivered by Moses reviewing the previous forty years of wandering in the wilderness; its central element is a detailed law-code by which the Children of Israel are to live in the Promised Land.

In theological terms the book constitutes a covenant between Yahweh and the “Children of Israel”; this is the culmination of the series of covenants which begins with that between Yahweh and all living things after the Flood (Genesis 9). One of its most significant verses constitutes the shema (“Hear, O Israel, the Lord is our God, the Lord is one!”), which today serves as the definitive statement of Jewish identity.

The majority scholarly opinion is that the bulk of the book appears to have been composed in the late 7th century BC, during the religious reforms carried out under king Josiah, with later additions from the period after the fall of Judah to the Neo-Babylonian empire in 586 BC; a minority view holds that the book is largely a creation of the post-Exilic, Persian period, i.e. the 4th century BC and even later. Its essential concerns mirror the thrust of Josiah’s reforms: Yahweh is to be accepted as the sole God of Israel, and worshiped only in one place.

Biblical Truths[re]http://www.oldtestamentlectionary.unitingchurch.org.au/2009/Feb/Epih4Deut18_09.htm[/mfn]

Deut 17-18 appears to reflect the Deuteronomic theology. Judges are set in positive light and dealt with first before kings are mentioned. The king is set up by God who will write a copy of the law as in Deut 12-26 and read it every day. Both judges and kings have some negative qualities named. The role and care of the Levitical priests in Deut 18:1-8 is very different from that of the Aaronic priesthood in the book of Leviticus. Before we get to the role and authority of the prophet we have a list of those people who are not to be consulted, such as, diviner, sorcerer, medium etc (Deut 18:9-14). Deut 18:15 states from the start who will be responsible for the advent of prophets. God is the one who will raise up a prophet who will model Moses. As the people wanted Moses to speak to God on their behalf so they continue to want a person who will speak with God and relay the message. Deut 18:16-17 are a commentary on Deut 5:23-26 which explains their reason for a prophet like Moses. V.18 repeats v.15 and makes the point emphatically when God speaks in the first person reiterating that it is indeed God who will raise up a prophet like Moses, and will provide the words to be proclaimed. A prophet can speak only if they are sure that it is the word of God they are hearing. The verses which are omitted from the lectionary reading declare that only those words which come from God will come true. Some of the books in the Deuteronomic History demonstrate this point by recording those times when a prophecy spoken by the prophet comes true. This is particularly the case in the books of Judges and Kings (eg. the prophecy of Elijah in 1 Kgs 21 is fulfilled in 1 Kgs 22:37-38).

The prophets played a major role in speaking God’s word calling them back to the first commandment, which is to worship God alone. It was this failure by kings and people which led to the demise of the Davidic kingship, loss of land and temple according to the writers. However, in all fairness it is very difficult to apply the test of future fulfillment when one is hearing the prophet’s warning in the midst of a crisis. It is easy in hindsight to say the people should have listened to Jeremiah and not Hananiah (Jer 27-29). To apply these criteria today is equally difficult because those who feel called to proclaim God’s word believe it is the authentic word of God. It is much easier to be clear about a ‘prophet’ versus the list of those prohibited in Deut 18:10-11. Some of the practices such as divination are found in popular form today, such as reading horoscopes. Tarot cards and other ways of reading the future are popular with people. However, a prophet is not about divining personal futures, but proclaiming God’s word into a situation which needs to change. A Hebrew prophet’s message is often unpopular especially in the pre-exilic period. All the offices (judge, king, priest prophet) named in Deut 16:18-18:22 come under the direct authority of God and by God’s express command. Israel’s political and social order is theocratic. Israel came into being as a nation because God chose them.

Items for Discussion

  • Do you know any prophets and what makes them a prophet of the times?
  • How can we tell a prophet from a fortune teller? What is the difference?
  • Why is it important that we recognize God’s prophets?
  • What is God’s main point in these verses?

 

Mark 1:21-28
21 They went to Capernaum, and when the Sabbath came, Jesus went into the synagogue and began to teach. 22 The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law. 23 Just then a man in their synagogue who was possessed by an evil spirit cried out, 24 “What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!” 25 “Be quiet!” said Jesus sternly. “Come out of him!” 26 The evil spirit shook the man violently and came out of him with a shriek. 27 The people were all so amazed that they asked each other, “What is this? A new teaching—and with authority! He even gives orders to evil spirits and they obey him.” 28 News about him spread quickly over the whole region of Galilee.

Background3http://www.rc.net/wcc/readings/markintr.htm

Among the four gospels, Mark’s account is unique in many ways. It is the shortest account and seems to be the earliest. Both Luke and Matthew use much of Mark’s text. Luke’s account contains over half of the verses in Mark’s account (some 350 verses out of a total 660 verses in Mark). Unlike Luke and Matthew who begin their accounts with the events surrounding the birth of the Messiah, Mark begins his account with Jesus’ public ministry and the mission of John the Baptist. Mark leaves no doubt as to who Jesus was. In the very first sentence of his account he proclaims that Jesus is the “Christ, the Son of God” (Mark 1:1). Jesus was not simply a man among men, but one who caused great wonder, amazement, and awe upon those who encountered him. “They were astonished at his teaching” (Mk 1:22); “they were all amazed” (Mk 1:27); “they were utterly astounded” (Mk 6:51); “the disciples were amazed at his words” (Mk 10:24), etc.

Mark displays both Jesus’ divinity and his humanity. For example, Mark tells us that Jesus is “the carpenter” (Mk 6:3). Matthew softens it a bit by saying that Jesus is the “carpenter’s son” (Matt. 13:55). Mark even tells us about Jesus’ emotions. Jesus was moved with “compassion” (Mk 6:34); he “sighed” (Mk 7:34; 8:12); he “marveled” at the unbelief of his own townsfolk (Mk 6:6); he “looked” upon the rich young man and “loved him” (Mk 10:21). Mark also adds vivid details that the other gospel writers leave out. For example, he describes Jesus’ tenderness as he took the little children “in his arms and blessed them, laying his hands upon them” (Mk 10:16). On another occasion Mark describes Jesus “asleep on a cushion” in the stern of the boat as the apostles feared for their lives when caught in the storm at sea (Mk 4:38).

Mark’s gospel was most likely intended to be read aloud in the Christian assembly, rather than privately. It was composed for the ear more than the eye, especially with its use of constant repetitions, summaries, recapitulations and variations on a theme. The word “again” is used no less than 26 times which serves to remind the hears of the previous occasion when something occurred. Mark’s gospel is more direct in language, even blunt at times. For example, Mark tells us that Jesus’ relatives “went to seize him, for people were saying, ‘He is beside himself'” (Mk 3:21). Mark portrays Jesus in action and urgent action at that. In the first chapter alone we can sense the urgency and immediacy of Jesus’ work and mission. Mark uses the word “immediately” no less than eight times. For example, he says the “Spirit immediately drove him out into the wilderness” (Mark 1:12). “And immediately he called them” (Mk 1:20); “and immediately on the sabbath he entered the synagogue and taught” (Mk 1:21); “and immediately the leprosy left him” (Mk 1:42).

Biblical Truths4http://www.bereanbiblechurch.org/transcripts/mark/1_21-28.htm

Power has always been a fascination to many people. Our society is intrigued with powerful people. From the athlete to the entrepreneur; from the physically powerful to the politically powerful, people stand in awe of power.
Jesus is described in Bible Verses as “One having authority.” The word for authority here in the Greek is exousia. This word denotes the right to exercise power, and in Jesus we see one who has that right. Jesus’ power gives testimony to the fact that He is God incarnate.

Already in Mark, we have seen the authority of Christ revealed. In the first chapter, in verses 12 and 13, we see His authority over the temptation of Satan as He came forth from the wilderness experience victorious. And in verses 16 through 20, we see His authority over men as He called His first disciples and they left all to follow Him. In Luke’s account, when He called the disciples we have a scene where He asserted His authority over nature in providing the net full of fishes after a long night’s toil without a catch.

So, when we come to our passage of Scripture, we continue the theme of the authority of Christ. Now Jesus will demonstrate His power and authority to the world.

Between verse 20 and 21 we have a number of things that happened over a period of weeks that are recorded in other Gospels: e.g., the “Sermon on the Mount”, the call of some of the other disciples, the reason Jesus and His ministry team moved on to Capernaum, His rejection at His home town of Nazareth at which time He said a prophet is not without honor except in his own town and among his own people.

Items for Discussion

  • Why is our society so enamored with power?
  • Where do we get power in our world today?
  • How is authority granted and enforced in our world?
  • Do you believe in evil spirits?
  • How would you describe evil?
  • What hope do you find in these verses?

Discussion Challenge

  • How do we protect our church against Evil forces?

Sweet Chariots of Fire!

II Kings 2:1-121NIV new International Version Translations
1 When the LORD was about to take Elijah up to heaven in a whirlwind, Elijah and Elisha were on their way from Gilgal. 2 Elijah said to Elisha, “Stay here; the LORD has sent me to Bethel.” But Elisha said, “As surely as the LORD lives and as you live, I will not leave you.” So they went down to Bethel. 3 The company of the prophets at Bethel came out to Elisha and asked, “Do you know that the LORD is going to take your master from you today?” “Yes, I know,” Elisha replied, “but do not speak of it.” 4 Then Elijah said to him, “Stay here, Elisha; the LORD has sent me to Jericho.” And he replied, “As surely as the LORD lives and as you live, I will not leave you.” So they went to Jericho. 5 The company of the prophets at Jericho went up to Elisha and asked him, “Do you know that the LORD is going to take your master from you today?” “Yes, I know,” he replied, “but do not speak of it.” 6 Then Elijah said to him, “Stay here; the LORD has sent me to the Jordan.” And he replied, “As surely as the LORD lives and as you live, I will not leave you.” So the two of them walked on. 7 Fifty men of the company of the prophets went and stood at a distance, facing the place where Elijah and Elisha had stopped at the Jordan. 8 Elijah took his cloak, rolled it up and struck the water with it. The water divided to the right and to the left, and the two of them crossed over on dry ground. 9 When they had crossed, Elijah said to Elisha, “Tell me, what can I do for you before I am taken from you?” “Let me inherit a double portion of your spirit,” Elisha replied. 10 “You have asked a difficult thing,” Elijah said, “yet if you see me when I am taken from you, it will be yours—otherwise not.” 11 As they were walking along and talking together, suddenly a chariot of fire and horses of fire appeared and separated the two of them, and Elijah went up to heaven in a whirlwind. 12 Elisha saw this and cried out, “My father! My father! The chariots and horsemen of Israel!” And Elisha saw him no more. Then he took hold of his own clothes and tore them apart.

clip_image054Background2http://www.cliffsnotes.com/WileyCDA/LitNote/Old-Testament-of-the-Bible-Summaries-and-Commentaries-1-and-2-Kings-1-and-2-Chronicles-Ezra-and-Nehemiah.id-103,pageNum-38.html

Often called the Deuteronomic History of the Kings of Israel and Judah because of the prominence attached to the Deuteronomic law of the Central Sanctuary, Kings discusses the attitudes of Israel’s kings toward the observance of the law of the Central Sanctuary as the most important factor in their various reigns. In this respect, the kings’ conduct determined more than anything else whether they did that which was evil or that which was good in the sight of Yahweh. Although some of the kings ruled for a comparatively long time and others occupied the throne for only a brief period, all were judged by the same standards. Any king who failed to destroy the high places of worship or permitted the people to offer sacrifices at any place other than the Temple in Jerusalem was said to have performed evil in the sight of Yahweh and was responsible for the disasters that fell upon the nation.

Biblical Truths and Theology3http://hwallace.unitingchurch.org.au/WebOTcomments/EpiphanyB/Transfiguration.html

During the reigns of the kings of Israel and Judah the courts and local sanctuaries were frequented by groups of prophets (the word used is nabi’, pronounced naa-vee). Not all of these were prophets of Yahweh. In the story of Elijah we are told that Jezebel, Queen of Israel, had about 450 prophets of Baal and 400 prophets of Asherah at court. Many of the prophets of Yahweh had been murdered by Jezebel, although some had been saved (1 Kgs 18:3-4).
It was the task of prophets to advise kings and others what action or policy to adopt. Kings and other officials needed to be aware of what the gods planned or were up to. One could not afford to be at odds with divine plans. From the story of Elijah, and that of Micaiah in 1 Kings 22, we see that prophets had a very important religious and political role. The risks of bad advice to a king were high. As with political advisers today, the possibilities of overly strong influence on the king on the one hand or a weak ‘yes-man’ capitulation on the other were also high. It is little wonder that laws and traditions developed in Israel and Judah dealing with the notion of a true prophet (see Deut. 13:1-5; 18:15-22 and 1 Kings 13).

Elisha seems to have gathered a group of disciples around himself who had possibly belonged to cultic sites like Bethel or Gilgal. Early stories of such prophets note their sometimes ecstatic behaviour, believed to be caused by the ruach or ‘spirit of the Lord’ (e.g. 1 Samuel 10) coming upon them. On the other hand, Elijah was an independent figure. He is called ‘man of God’, as distinct from ‘nabi’’, and leads a wandering existence, appearing when Yahweh directs him to confront one or other of the kings. Unlike Elisha, he does not seem to be attached to any sanctuary, court, or group, although he could have been the spiritual master of a guild of nabi’s (cf. 1 Sam. 19:18).

As today’s passage begins Elijah is nearing the end of his life and is engaged in what appears to be a farewell tour of the sanctuaries of Gilgal, Bethel and Jericho. With him is his heir apparent, Elisha, who seems keen to inherit the prophetic mantle of Elijah, and his personal calling by Elijah seems to have been settled (see 1 Kgs 19:19-21). The nabi’s at each sanctuary come out and tell Elisha what he already knows; Elijah is soon to be taken away by Yahweh. Elisha silences them, a motif which reminds us of the ‘messianic secret’ in Mark (e.g. Mark 9:9 etc.). Perhaps Elisha is pictured as resisting the inevitable, or perhaps it is a literary device to maintain the mystery of the event. Nevertheless, fifty of the nabi’s accompany Elijah and Elisha to the Jordan river, where Elijah demonstrates his status as a ‘second Moses’ by parting the waters. Even the course of Elijah’s journey – Gilgal, Jericho, Jordan – echoes the journey of the people after entering the promised land and hence portrays Elijah as somehow following on from Moses.

Elisha’s request that he inherit a double portion of Elijah’s prophetic power (2 Kgs 2:9) echoes the double portion of the first-born. Elisha will succeed Elijah. The fact that his request would be granted only if he has a vision of Elijah’s translation signifies the mystery of the transmission of these spiritual gifts and that they are indeed divine gifts. Elisha receives the gifts, along with the prophetic mantle. He and Elijah are separated by a chariot and horses of fire representing the presence of Yahweh even as Elijah is taken up to heaven in a whirlwind. The fire and the whirlwind and Elisha’s later visit to Mt Carmel recall Elijah’s earlier deeds, especially the calling down of divine fire on Mount Carmel (1 Kings 18:20-35), and the solitary mountain-top experience (1 Kgs 19:1-15a). Elisha inherits the authority of Elijah, but only at the behest of Yahweh. This is reinforced later in the chapter, beyond today’s reading, by Elisha’s following in Elijah’s footsteps and parting the Jordan with Elijah’s mantle (2 Kgs 2:13-14), by the testimony of the nabi’s that “The spirit of Elijah rests on Elisha” (v. 15), by the miracle Elisha now performs (vv. 19-22), and finally in the gruesome tale of the bears and the boys (vv. 23-24).

Items for Discussion

  • Would you want to know exactly when and how you would be taken to heaven?
  • What are the frightening parts about knowing and what are the comforting parts?
  • Elisha’s request for a double portion of prophetic power sounds like an arrogant request. When it comes to gifts from God, what can we discern from this story?
  • What symbolism do you see in the use of a chariot for Elijah?
  • How would you tell this story today using modern symbolism?
  • What is the symbolism connected with the parting of the waters?
  • Why is symbolism important to understand our God?

 

Mark 9:2-10
2 After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. 3 His clothes became dazzling white, whiter than anyone in the world could bleach them. 4 And there appeared before them Elijah and Moses, who were talking with Jesus. 5 Peter said to Jesus, “Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” 6 (He did not know what to say, they were so frightened.) 7 Then a cloud appeared and enveloped them, and a voice came from the cloud: “This is my Son, whom I love. Listen to him!” 8 Suddenly, when they looked around, they no longer saw anyone with them except Jesus. 9 As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. 10 They kept the matter to themselves, discussing what “rising from the dead” meant.

Background4http://www.allaboutjesuschrist.org/gospel-of-mark.htm

The Gospel of Mark is one of four gospels in the Holy Bible and is the second book in chronological order presented in the New Testament. Mark (John Mark was his full name) was an associate with Simon Peter, one of the 12 apostles that followed Jesus Christ throughout His public ministry on earth. Peter was the name given to Simon by Jesus Christ personally (Mark 3:16). He was very close to Jesus and after the crucifixion, resurrection, and ascension of Jesus, Peter was one of the founders of the early Christian church. Although the book was written by Mark, the facts contained in it are thought to be the accounts of Peter during his ministry with Jesus. The consensus among scholars is that the book of Mark was written between 50 and 60 A.D. The author is referenced several times in the New Testament starting in the book of Acts, chapters 12 and 13, in Colossians 4:10, and finally in 2 Timothy 4:11. The book of Mark was probably written in Italy, and perhaps even Rome. This book has 16 chapters and is the shortest book of the four gospels. However, the details of the events and miracles of Jesus in this book are consistent with the other three gospels; Matthew, Luke and John.

Biblical Truths and Theology5http://hwallace.unitingchurch.org.au/WebOTcomments/EpiphanyB/Transfiguration.html

This passage has been chosen to accompany Mark’s account of the transfiguration (Mark 9:2-9). The stories have many features in common, especially the recall of Moses and Elijah, the mysterious translation of the central character in the presence of his disciple(s), and the ‘passing’ of a ‘mantle’ to the disciple(s). Both stories speak of the divine authority vested in the central character. This is a turning point in the Gospel as we pass from a predominant focus on miracle stories, which in their own way point to who Jesus is, to his journey to the cross. In the transfiguration God himself clearly attests to Jesus’ true identity. This reinforces the great confession of Peter that Jesus is the messiah (Mark 8:29). Both stories also speak of the transmission of authority to (a) disciple(s). In 2 Kings 2 prophetic authority has clearly moved to Elisha. In Mark, Jesus has just begun to teach his disciples what their calling really means (Mark 8:34-9:1). It is news which by themselves they cannot bear, as Peter’s refusal (Mark 8:32) and the disciples’ later confession that they could not help the possessed boy (Mark 9:28) make clear.

Finally, while both stories have a sense of mystery about them and convey a sense of mystery in the matters of prophetic authority and Jesus’ mission, they are not stories concerned only with ‘other worldly’ things. In the stories of Elijah and Elisha there is a strong political theme where Yahweh’s prophet is embroiled in the political and religious issue of the day. Likewise with Jesus, he comes down from the mountain of mystery only to be run down (literally) by a crowd concerned about what to do (if they can) for a boy horribly ‘possessed’ of some malady. Divine authority, in prophet, or disciple as in Jesus, is not something blissfully removed from the struggles and maladies of this world. Rather, it is both the thing that gives one strength and confidence in the face of such matters, and the thing which reveals their true nature.

Items for Discussion

  • How is the idea of symbolism used by Mark?
  • What are some of the symbols used and how to they relate to who Christ is?
  • Why is transfiguration important to the Christian faith?
  • The stories told in these verses are filled with political and religious crisis. How are these stories relevant to us today?

Discussion Challenge

  • In what way can a congregation reassure the faithful that God is completely in charge?

For Our Benefit

Jeremiah 31:31-341NIV New International Version Translations
31 “The time is coming,” declares the LORD, “when I will make a new covenant with the house of Israel and with the house of Judah. 32 It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,” declares the LORD. 33 “This is the covenant I will make with the house of Israel after that time,” declares the LORD. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. 34 No longer will a man teach his neighbor, or a man his brother, saying, ‘Know the LORD,’ because they will all know me, from the least of them to the greatest,” declares the LORD. “For I will forgive their wickedness and will remember their sins no more.”

clip_image060Background2http://en.wikipedia.org/wiki/Jeremiah

Jeremiah was a Kohen (member of the priestly family) called to the prophetical office when still young; in the thirteenth year of Josiah (628 BC). He left his native place, Anathoth, to reside in Jerusalem, where he assisted Josiah in his work of reformation. Jeremiah wrote a lamentation upon the death of the king (2 Chr. 35:25).

In his various exhortations, Jeremiah made extensive use of performance art, using props or demonstrations to illustrate points and engage the public. He walked around wearing a wooden yoke about his neck. He served wine to a family with a vow of temperance. He bought his family estate in Anathoth while in prison and while the Babylonians were occupying it.

He remained in Jerusalem, uttering from time to time his words of warning, but without much effect. He was there when Nebuchadnezzar II of Babylon besieged the city (Jer. 37:4, 5), 588 BC, as Jeremiah had prophesied beforehand. The rumor of the approach of the Egyptians to aid the Jews in this crisis induced the Babylonians to withdraw, and to return to their own land. However, this siege was raised for only a short time. The prophet, in answer to his prayer, received a message from God, stating that “the Babylonians would come again, and take the city, and burn it with fire” (37:7, 8). The princes, in their anger at such a message by Jeremiah, cast him into prison (37:15-38:13). He was still in confinement when the city was taken (586 BC). The Babylonians released him, and showed him great kindness, allowing Jeremiah to choose the place of his residence, according to a Babylonian edict. Jeremiah accordingly went to Mizpah in Benjamin with Gedaliah, who had been made governor of Judea.

Biblical Truths and Theology

The prophet Jeremiah speaks to the people of Israel and Judah. By force they have become semi-free subjects of a Persian King, and they have lost their land. God speaks to these people through a vision that Jeremiah relays to them.

  • Covenant – People are reminded of the Old Mosaic Covenant God engineered between them. Due to their ancestors’ inequities of disobeying God, a new covenant will be employed. God realizes the shortcomings of passing a covenant from generation to generation. God says he will establish a covenant that cannot be misinterpreted or forgotten, because it shall be written on everyone’s heart and mind. Jeremiah enacts a future covenant that speaks of God’s mercy. The catastrophic punishment for disobeying God will no longer exist. God promises to for iniquity and remember their sins no more.
  • Husband – God wishes to remain in an intimate relationship with the people. In Biblical times, the husband was appropriated with overseeing the good welfare and health of the family. Old covenants were broken, and a disappointed God only says “I was their husband”.
  • Teach – Torah is the Hebrew word for teachings. The style of teaching God’s covenant to children by their parents has past. God intends to write this covenant so that all will know him.

Items for Discussion

  • What is a covenant? What are the modern covenants of today?
  • Have covenants of old changed in any way – do people make or honor their promises differently?
  • Why is it important to know what promises our God has made to us?
  • In what way does Bible Study support our covenant with God?
  • When you look at the promises made by God, why are they beneficial to mankind?
  • Why is the concept of forgiveness (God’s kind of forgiveness) important to His covenant?

 

John 12:20-33
20 Now there were some Greeks among those who went up to worship at the Feast. 21 They came to Philip, who was from Bethsaida in Galilee, with a request. “Sir,” they said, “we would like to see Jesus.” 22 Philip went to tell Andrew; Andrew and Philip in turn told Jesus. 23 Jesus replied, “The hour has come for the Son of Man to be glorified. 24I tell you the truth, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. 25 The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life. 26 Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me. 27 “Now my heart is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour. 28 Father, glorify your name!” Then a voice came from heaven, “I have glorified it, and will glorify it again.” 29 The crowd that was there and heard it said it had thundered; others said an angel had spoken to him. 30 Jesus said, “This voice was for your benefit, not mine. 31 Now is the time for judgment on this world; now the prince of this world will be driven out. 32 But I, when I am lifted up from the earth, will draw all men to myself.” 33 He said this to show the kind of death he was going to die.

Background3http://en.wikipedia.org/wiki/Gospel_of_John

As a gospel, John is a story about the life of Jesus. John tells this story in four parts: the Prologue, the Book of Signs, the Passion narrative, and the Epilogue. The Prologue (1:1-18) is a hymn identifying Jesus as the Logos and as God. The Book of Signs (1:19 – 12) recounts Jesus’ public ministry, and includes the signs worked by Jesus and some of his teachings. The Passion narrative (13-20) recounts the Last Supper (focusing on Jesus’ farewell discourse), Jesus’ arrest and crucifixion, his burial, and resurrection. The Epilogue (John 21) records a resurrection appearance of Jesus to the disciples in Galilee.

Of the four gospels, John presents the highest Christology, describing Jesus as the Logos who was in the Arche (a Greek term for “the beginning” or “the ultimate source of all things”), teaching at length about his identity as savior, and declaring him to be God.

Biblical Truths4Mathew Henry Commentaries http://www.studylight.org/com/mhc-com/view.cgi?book=jer&chapter=031

That God will renew his covenant with them, so that all these blessings they shall have, not by providence only, but by promise, and thereby they shall be both sweetened and secured. But this covenant refers to gospel times, the latter days that shall come; for of gospel grace the apostle understands it (Hebrews 8:8,9), where this whole passage is quoted as a summary of the covenant of grace made with believers in Jesus Christ. Observe,:

  1. Who the persons are with whom this covenant is made–with the house of Israel and Judah, with the gospel church, the Israel of God on which peace shall be (Galatians 6:16), with the spiritual seed of believing Abraham and praying Jacob. Judah and Israel had been two separate kingdoms, but were united after their return, in the joint favors God bestowed upon them; so Jews and Gentiles were in the gospel church and covenant.
  2. What is the nature of this covenant in general: it is a new covenant and not according to the covenant made with them when they came out of Egypt; not as if that made with them at Mount Sinai were a covenant of nature and innocence, such as was made with Adam in the day he was created; no, that was, for substance, a covenant of grace, but it was a dark dispensation of that covenant in comparison with this in gospel times. Sinners were saved by that covenant upon their repentance, and faith in a Messiah to come, whose blood, confirming that covenant, was typified by that of the legal sacrifices, Exodus 24:7,8. Yet this may upon many accounts be called new, in comparison with that; the ordinances and promises are more spiritual and heavenly, and the discoveries much more clear. That covenant God made with them when he took them by the hand, as they had been blind, or lame, or weak, to lead them out of the land of Egypt, which covenant they broke. Observe, It was God that made this covenant, but it was the people that broke it; for our salvation is of God, but our sin and ruin are of ourselves. It was an aggravation of their breach of it that God was a husband to them, that he had espoused them to himself; it was a marriage-covenant that was between him and them, which they broke by idolatry, that spiritual adultery. It is a great aggravation of our treacherous departures from God that he has been a husband to us, a loving, tender, careful husband, faithful to us, and yet we false to him.
  3. What are the particular articles of his covenant. They all contain spiritual blessings; not, “I will give them the land of Canaan and a numerous issue,” but, “I will give them pardon, and peace, and grace, good heads and good hearts.”

He promises:

  1. That he will incline them to their duty; I will put my law in their inward part and write it in their heart; not, I will give them a new law (as Mr. Gataker well observes), for Christ came not to destroy the law, but to fulfil it; but the law shall be written in their hearts by the finger of the Spirit as formerly it was written in the tables of stone. God writes his law in the hearts of all believers, makes it ready and familiar to them, at hand when they have occasion to use it, as that which is written in the heart, Proverbs 3:3. He makes them in care to observe it, for that which we are solicitous about is said to lie near our hearts. He works in them a disposition to obedience, a conformity of thought and affection to the rules of the divine law, as that of the copy to the original. This is here promised, and ought to be prayed for, that our duty may be done conscientiously and with delight.
  2. That he will take them into relation to himself: I will be their God, a God all-sufficient to them, and they shall be my people, a loyal obedient people to me. God’s being to us a God is the summary of all happiness; heaven itself is no more, Hebrews 11:16,Re+21:3. Our being to him a people may be taken either as the condition on our part (those and those only shall have God to be to them a God that are truly willing to engage themselves to be to him a people) or as a further branch of the promise that God will by his grace make us his people, a willing people, in the day of his power; and, whoever are his people, it is his grace that makes them so.
  3. That there shall be an abundance of the knowledge of God among all sorts of people, and this will have an influence upon all good: for those that rightly know God’s name will seek him, and serve him, and put their trust in him (Jeremiah 31:34): All shall know me; all shall be welcome to the knowledge of God and shall have the means of that knowledge; his ways shall be known upon earth, whereas, for many ages, in Judah only was God known. Many more shall know God than did in the Old Testament times, which among the Gentiles were times of ignorance, the true God being to them an unknown God. The things of God shall in gospel times be made more plain and intelligible, and level to the capacities of the meanest, than they were while Moses had a veil upon his face. There shall be such a general knowledge of God that there shall not be so much need as had formerly been of teaching.

Items for Discussion

  • Why is the symbolism behind seeds and a single wheat seed so important to understand?
  • Does it matter how the seed dies or is there a good and bad way?
  • Jesus is the seed. What is the benefit to us in this death?
  • What other parables can you think of that were about seeds?
  • If we are to become the crop and then seeds ourselves, what does this story say about our lives?

Discussion Challenge

  • What role does a church have in providing the necessary elements to grow “seeds?” Think about what is water, what is earth, who is the gardener, who is the harvester, etc.

Love, Love, Love, Love, Love

Psalm 51NIV New International Version Translations
1 Give ear to my words, O LORD, consider my sighing. 2 Listen to my cry for help, my King and my God, for to you I pray. 3 In the morning, O LORD, you hear my voice; in the morning I lay my requests before you and wait in expectation. 4 You are not a God who takes pleasure in evil; with you the wicked cannot dwell. 5 The arrogant cannot stand in your presence; you hate all who do wrong. 6 You destroy those who tell lies; bloodthirsty and deceitful men the LORD abhors. 7 But I, by your great mercy, will come into your house; in reverence will I bow down toward your holy temple. 8 Lead me, O LORD, in your righteousness because of my enemies—make straight your way before me. 9 Not a word from their mouth can be trusted; their heart is filled with destruction. Their throat is an open grave; with their tongue they speak deceit. 10 Declare them guilty, O God! Let their intrigues be their downfall. Banish them for their many sins, for they have rebelled against you. 11 But let all who take refuge in you be glad; let them ever sing for joy. Spread your protection over them, that those who love your name may rejoice in you. 12 For surely, O LORD, you bless the righteous; you surround them with your favor as with a shield.

clip_image113Background

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. This Psalm carries the title, To the Chief Musician. With flutes. A Psalm of David. It shows David coming to the LORD in the morning and receiving the strength and joy he needs to make it through the day against many adversaries.

Biblical Truth2http://www.easyenglish.info/psalms/psalm005-taw.htm

Verses 1 – 3: David told the LORD that he would pray early in the morning. Christians must pray like David did. It is important to pray every morning. It is also important to look for the answer from God. That is why David said, “I will watch and pray”.

Verses 4 – 6: The enemies of David were really the enemies of God. David says that God will destroy them. Really, they destroy themselves. A man called Hosea wrote part of the Bible. He wrote, “Israel, you destroyed yourself. But your help is in me”. (Hosea 13:9) We destroy ourselves if we do not ask God for help. Even the enemies of God can ask for help. Then they will become God’s friends.

Verses 7 – 8: David did not have a temple in Jerusalem. He had a tent. This was a small house made from goatskins. (Look at the end of Psalm 4 for a note on the Temple.) David met God there. Our God is everywhere. We meet him when we pray to him. It is good to pray the words of Psalm 5:8. A straight path means a good path. The word righteous is a special Bible word. “Lead me in your righteous way because of my enemies” means this: Help me to obey you, God. My enemies are making it difficult for me to obey you.

Verses 9 – 10: An open grave has dead bodies in it. They are not nice. “Their mouth is like an open grave” means “what they say is not nice”.

Verses 11 – 12: The psalm finishes with a picture. The LORD is all round the people that love him. He is like a cover over them that stops people from hurting themselves. This makes the people of God happy, even when their enemies are near.

Items for Discussion

  • Is there a difference between Christians and non-believers as to where they go for comfort and strength when their enemies are near?  Why?
  • Is there a difference among Christians as to where they go for comfort and strength when their enemies are near? Why?
  • What experiences of David’s prepared him to love God so much?
  • How might living in tents affect David’s beliefs as compared to someone who lived in a walled city (castle)?
  • Verses 11 and 12 paint a picture. How would you update this picture to reflect the world we live in today?
  • Love is one of the most frequently used words in Scriptures, much more than negative words like hate. What does this tell us about the character of our God and how we are to live?
  • What does the word righteous mean to you?

In the Bible it means 4 things. The context usually tells us what it means. The context is the verses before and after it in the Bible. Here are the 4 things that it means:

  • It tells us about God. It means that he has never done anything that is wrong. He has never broken his own rules. He has always done what is right.
  • Even though only God is really righteous, he calls his friends righteous. It does not mean that they are good. It means that they have asked God to forgive them. The word “forgive” means “to give away”. God gives away all the sin of the people that he forgives to Jesus. Jesus takes it away. This happened when Jesus died on the Cross at Calvary. By some strange way that we cannot understand, Jesus took our sins away. Our sins are the things that we do that are wrong, the things that we do that do not obey God’s rules. When Jesus died, he took away the sins of the people that lived before him and that lived after him. That includes us … if we ask!
  • The people that God forgives usually try to obey God. They do what he tells them to do. This is also called “being righteous” in the Bible. When they fail, they pray again, “God, forgive me”. God will always forgive us when we ask him.
  • In the Old Testament, the Jews tried to obey the TORAH. This was all the rules in the Old Testament. Most of them were in the first 5 books of the Bible. Later, other books like Isaiah and Jeremiah were also called Torah. Jews that kept these rules were called “righteous”. This meaning of the word is not important for Christians today. They are righteous for reasons 2 and 3.

Righteous people have what the Bible calls RIGHTEOUSNESS. It means that they have asked God to forgive them. It does not mean that they are very good. It means that they are friends of Jesus, because they have asked him to take away their sin.

Discussion Challenges

  • Why is it so hard to pray for the people who hurt us?

The Week That Was

Psalm 118:1-2; 4-241Translations: New International Version (NIV)
1 Give thanks to the LORD, for he is good; his love endures forever. 2

Let Israel say: “His love endures forever.” 4 Let those who fear the LORD say: “His love endures forever.” 5 In my anguish I cried to the LORD, and he answered by setting me free. 6 The LORD is with me; I will not be afraid. What can man do to me? 7 The LORD is with me; he is my helper. I will look in triumph on my enemies. 8 It is better to take refuge in the LORD than to trust in man. 9 It is better to take refuge in the LORD than to trust in princes. 10 All the nations surrounded me, but in the name of the LORD I cut them off. 11 They surrounded me on every side, but in the name of the LORD I cut them off. 12 They swarmed around me like bees, but they died out as quickly as burning thorns; in the name of the LORD I cut them off. 13 I was pushed back and about to fall, but the LORD helped me. 14 The LORD is my strength and my song; he has become my salvation. 15 Shouts of joy and victory resound in the tents of the righteous: “The LORD’S right hand has done mighty things! 16 The LORD’S right hand is lifted high; the LORD’S right hand has done mighty things!” 17 I will not die but live, and will proclaim what the LORD has done. 18 The LORD has chastened me severely, but he has not given me over to death. 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. 24This is the day the LORD has made; let us rejoice and be glad in it.

clip_img115Background2http://www.usccb.org/nab/bible/psalms/psalm118.htm

1 [Psalm 118] A thanksgiving liturgy accompanying a victory procession of the king and the people into the temple precincts. After an invocation in the form of a litany (Psalm 118:1-4), the psalmist (very likely speaking in the name of the community) describes how the people confidently implored God’s help (Psalm 118:5-9) when hostile peoples threatened its life (Psalm 118:10-14); vividly God’s rescue is recounted (Psalm 118:15-18). Then follows a dialogue at the temple gates between the priests and the psalmist as the latter enters to offer the thanksgiving sacrifice (Psalm 118:19-25). Finally, the priests impart their blessing (Psalm 118:26-27), and the psalmist sings in gratitude (Psalm 118:28-29).

Biblical Truths and Theology3http://www.ccel.org/ccel/jamieson/jfb.x.xix.cxix.html

After invoking others to unite in praise, the writer celebrates God’s protecting and delivering care towards him, and then represents himself and the people of God as entering the sanctuary and uniting in solemn praise, with prayer for a continued blessing. Whether composed by David on his accession to power, or by some later writer in memory of the restoration from Babylon, its tone is joyful and trusting, and, in describing the fortune and destiny of the Jewish Church and its visible head, it is typically prophetical of the Christian Church and her greater and invisible Head.

1-4. The trine repetitions are emphatic

  • Let … say—Oh! that Israel may say.
  • now. After “now say” supply “give thanks.”
  • that his mercy—or, “for His mercy.”

5. distress—literally, “straits,” to which “large place” corresponds, as in Ps 4:1; 31:8.

6, 7.  Men are helpless to hurt him, if God be with him (Ps 56:9), and, if enemies, they will be vanquished (Ps 54:7).

8, 9.  Even the most powerful men are less to be trusted than God.

10-12. Though as numerous and irritating as bees [Ps 118:12], by God’s help his enemies would be destroyed.

12.  as the fire of thorns—suddenly.

in the name,—by the power (Ps 20:5; 24:8).

13-16. The enemy is triumphantly addressed as if present.

15. rejoicing and salvation—the latter as cause of the former.

16. right hand … is exalted—His power greatly exerted.

17, 18. He would live, because confident his life would be for God’s glory.

19-21. Whether an actual or figurative entrance into God’s house be meant, the purpose of solemn praise is intimated, in which only the righteous would or could engage.

22, 23. These words are applied by Christ (Mt 21:42) to Himself, as the foundation of the Church (compare Ac 4:11; Eph 2:20; 1Pe 2:4, 7). It may here denote God’s wondrous exaltation to power and influence of him whom the rulers of the nation despised. Whether (see on Ps 118:1) David or Zerubbabel (compare Hag 2:2; Zec 4:7-10) be primarily meant, there is here typically represented God’s more wonderful doings in exalting Christ, crucified as an impostor, to be the Prince and Savior and Head of His Church.

24. This is the day—or period distinguished by God’s favor of all others.

Items for Discussion

  • What does it mean to you to take refuge in the Lord?
  • Where are the places in our world one can take refuge in?
  • What is the difference then in believing in God and taking refuge in God? We have much of the world claiming to be believers. Do they take refuge in God?

 

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

The Gospel of John is one of four gospels in the Holy Bible and is the fourth book in chronological order presented in the New Testament. The Gospel of John is a unique perspective of the life of Jesus Christ. It varies from the other three gospels of Matthew, Mark and Luke (also known as the synoptic gospels), by focusing more on spiritual themes rather than historical events. The author of this gospel was the disciple John, one of the twelve disciples that followed Jesus Christ during His earthly ministry. The author identifies himself in the last chapter of the gospel: “This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.” (John 21:24). John was also known as “the disciple whom Jesus loved” (see John 13:23, 19:26, and 21:7.). Perhaps this explains the uniqueness of John’s record of the life of Jesus. The book is filled with first hand accounts of experiences with Jesus Christ that occurred during Christ’s 33 years of life on earth. Scholars generally accept that the Gospel of John was written between 50 and 85 A.D.

Bible Truths and Theology4John Wesley http://www.ccel.org/ccel/wesley/notes.i.v.xxi.html

3. Peter went out – Of the city.

6. Peter seeth the linen clothes lie – and the napkin folded up – The angels who ministered to him when he rose, undoubtedly folded up the napkin and linen clothes.

8. He saw – That the body was not there, and believed – That they had taken it away as Mary said.

9. For as yet – They had no thought of his rising again.

10. They went home – Not seeing what they could do farther.

11. But Mary stood – With more constancy. Mark xvi, 9.

16. Jesus saith to her, Mary – With his usual voice and accent.

17. Touch me not – Or rather, Do not cling to me (for she held him by the feet,) Matt. xxviii, 9. Detain me not now. You will have other opportunities of conversing with me. For I am not ascended to my Father – I have not yet left the world. But go immediately to my brethren – Thus does he intimate in the strongest manner the forgiveness of their fault, even without ever mentioning it. These exquisite touches, which every where abound in the evangelical writings, show how perfectly Christ knew our frame. I ascend – He anticipates it in his thoughts, and so speaks of it as a thing already present. To my Father and your Father, to my God and your God – This uncommon expression shows that the only- begotten Son has all kind of fellowship with God. And a fellowship with God the Father, some way resembling his own, he bestows upon his brethren. Yet he does not say, Our God: for no creature can be raised to an equality with him: but my God and your God: intimating that the Father is his in a singular and incommunicable manner; and ours through him, in such a kind as a creature is capable of.

Items for Discussion

  • The apostle John dedicates almost two thirds of his Gospel to the last week of Christ’s life. Why do you think this last week was so important for us to know about?
  • What about this last week impacts you the most? What is it that you remember and think about most on Easter?
  • We are a world infatuated with “firsts.” Why do you think that Jesus chose to reveal himself to Mary, a woman instead of one of his apostles?
  • Could the Christian faith survive if Christ had not risen?
  • A Christian has forgiveness, faith and hope. Can the world survive without these three things?

Discussion Challenges

  • On the day of Christ’s resurrection, what are the most important things we should focus on?

Famous Last Words

Psalm 41NIV New International Version Translations
1 Answer me when I call to you, O my righteous God. Give me relief from my distress; be merciful to me and hear my prayer. 2 How long, O men, will you turn my glory into shame? How long will you love delusions and seek false gods? 3 Know that the LORD has set apart the godly for himself; the LORD will hear when I call to him. 4 In your anger do not sin; when you are on your beds, search your hearts and be silent. 5 Offer right sacrifices and trust in the LORD. 6 Many are asking, “Who can show us any good?” Let the light of your face shine upon us, O LORD. 7 You have filled my heart with greater joy than when their grain and new wine abound. 8 I will lie down and sleep in peace, for you alone, O LORD, make me dwell in safety.

clip_image114Background

David was a preacher, a royal preacher, as well as Solomon; many of his psalms are doctrinal and practical as well as devotional; the greatest part of this psalm is so, in which Wisdom cries to men, to the sons of men, to receive instruction. The title does not tell us that it was penned on any particular occasion, nor are we to think that all the psalms were occasional, though some were, but that many of them were designed in general for the instruction of the people of God, who attended in the courts of his house, the assisting of their devotions, and the directing of their conversations: such as this psalm to be. Let us not make the prophecy of scripture to be of more private interpretation than it needs to be.

Biblical Truths2Matthew Henry Commentaries: http://www.ccel.org/ccel/henry/mhc3.Ps.iv.html

Here, David begins with a short prayer (ver. 1) and that prayer preaches. He directs his speech to the children of men, and,

  • In God’s name reproves them for the dishonor they do to God and the damage they do to their own souls, ver. 2.
  • He sets before them the happiness of godly people for their encouragement to be religious, ver. 3.

He calls upon them to consider their ways, ver. 4.

He exhorts them to serve God and trust in him, ver. 5.

He gives an account of his own experiences of the grace of God working in him,

  • Enabling him to choose God’s favor for his felicity (happiness or contentment), ver. 6.
  • Filling his heart with joy therein, ver. 7.
  • Quieting his spirit in the assurance of the divine protection he was under, night and day, ver. 8.

Items for Discussion

  • What do you tell people about God? Your children; your friends; your family; your co-workers; etc.
  • How do you describe the “happiness” in your life that comes from God?
  • In what way do you envision God protecting you?
  • How would others see God’s protection in you?
  • When you hear in the Psalm, “Let the light of your face shine upon us, O LORD,” how is this light reflected to others so that they can see it in you?
  • What are the times and places that you “sleep in peace?” How does this peace relate to your faith in God?

Luke 24:44-533http://www.rc.net/wcc/readings/lukeintr.htm
44 He said to them, “This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms.” 45 Then he opened their minds so they could understand the Scriptures. 46 He told them, “This is what is written: The Christ will suffer and rise from the dead on the third day, 47 and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. 48 You are witnesses of these things. 49 I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high.” 50 When he had led them out to the vicinity of Bethany, he lifted up his hands and blessed them. 51 While he was blessing them, he left them and was taken up into heaven. 52 Then they worshiped him and returned to Jerusalem with great joy. 53 And they stayed continually at the temple, praising God.

Background

Paul the Apostle calls Luke the “beloved physician” (Col. 4:14). Luke was a companion and fellow worker of Paul (2 Tim. 4:11; Philemon 24). They traveled extensively. Luke was a keen observer of the human condition. Like a good physician, he saw people as they were and he loved them all. His gospel is the easiest to read and understand, because it presupposes that his audience is not familiar with Jewish customs and practices.

In his introduction to the gospel (see Luke 1:1-4) Luke speaks in the first person. This is a somewhat unique approach since the other gospels all speak in the third person. Luke addresses his friend, Theophilus, a name which means “beloved of God”. In so many words he says, “I am writing to you the most incredible story humankind has known.” And this story is utterly believable because it comes from many reliable firsthand witnesses of those who knew Jesus Christ personally, heard his teaching, and saw his miracles, death and resurrection, and ascension to the right hand of the Father in heaven. Who were these many? Mark the evangelist was certainly one of them. Luke’s account contains over half of the verses in Mark’s account (some 350 verses out of a total 660 verses in Mark). Some 325 verses of Luke are also common to Matthew’s gospel. The Acts of the Apostles tell us that Luke was in Israel for some time. This would have given him an opportunity to speak with many contemporaries of Jesus.

Luke was a Gentile. He is the only New Testament writer who was not a Jew. He addressed his gospel to a fellow Gentile, named Theophilus. Luke intended his gospel for the Gentile Christians. Paul was the apostle to the Gentiles and likely encouraged Luke to write such an account. Luke wanted to give an account of the gospel to a non-Jewish audience who were not accustomed to Jewish beliefs and practices and who lived in a society dominated by Greek culture and language. Luke wrote his gospel in the common Greek of the day. It was likely written between 63-70 A.D.

Biblical Truths

These are the last words of Jesus on earth. Therefore, they should carry significant meaning to us. Like a great sitcom on television that lasted for years and is now going off the air for ever, the last episode is always special. The star or stars make a point to leave the audience with words to last.

Jesus leaves the promise of his Father, the gift of the Holy Spirit. Luke brings his story about the time of Jesus to a close with the report of the ascension. He will also begin his other key writing, Acts, with the time of the church and a recounting of the ascension. In the gospel, Luke recounts the ascension of Jesus on Easter Sunday night, thereby closely associating it with the resurrection. In Acts 1:3, 9-11; 13:31 he historicizes4Historicize – to make something seem true or to give something an emphasis of historical truth – Encarta Dictionary the ascension by speaking of a forty-day period between the resurrection and the ascension. The Western text omits some phrases in Luke 24:51, 52 perhaps to avoid any chronological conflict with Acts 1 about the time of the ascension. The Gospel of Luke ends as it began (Luke 1:9), in the Jerusalem temple.

Items for Discussion

  • What great ending lines can you think of?
  • Why is a powerful ending so important to the overall message?
  • What in Christ’s last words on earth are the most comforting to you?
  • When you think of the gift of the Holy Spirit, what thoughts does it stir up in your own mind?
  • What does the Holy Spirit do for the Christian faith?

Discussion Challenge

  • How can we make sure that the power of the Holy Spirit is “reflected in our faces?”
  • 1
    NIV New International Version Translations
  • 2
  • 3
    http://www.rc.net/wcc/readings/lukeintr.htm
  • 4
    Historicize – to make something seem true or to give something an emphasis of historical truth – Encarta Dictionary

In This is Love

Psalm 22:25-311NIV New International Version Translations
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.

clip_image116Background2http://www.easyenglish.info/psalms/psalm022-taw.htm

We do not know when David wrote Psalm 22. He was very ill, or he was hurt badly. He writes about his suffering. But he also writes about the sufferings of other people. Here is an example. People often torture other people. Torture means hurt very much. Near Judah was a place called Tyre. In Tyre this is how they tortured people: they fixed them to wood with nails. The nails went through their hands and feet. A nail is a piece of sharp iron, a few inches long. Psalm 22:16 talks about this.

So Psalm 22 is more than a psalm about the sufferings of David. His own agony made him think about the agony of other people. Christians believe he wrote about the agony of one very special person. We call that person the Messiah, or Christ. Many Christians read (or sing) Psalm 22 on Good Friday. They believe that it is not only about the suffering of David. It is about the suffering of Jesus. Though he was God, Jesus was also a servant. We call him the suffering servant. From Psalm 22:22 to the end the psalm becomes happy. This is because God raised Jesus from the dead. Because Jesus died for us, we believe that God will raise us from the dead too.

Biblical Truths3Matthew Henry Commentaries: http://www.christnotes.org/commentary.php?b=19&c=22&com=mhc

The Savior now speaks as risen from the dead. The first words of the complaint were used by Christ himself upon the cross; the first words of the triumph are expressly applied to him, Hebrews 2:12. All our praises must refer to the work of redemption. The suffering of the Redeemer was graciously accepted as a full satisfaction for sin. Though it was offered for sinful men, the Father did not despise or abhor it for our sakes. This ought to be the matter of our thanksgiving. All humble, gracious souls should have a full satisfaction and happiness in him. Those that hunger and thirst after righteousness in Christ, shall not labor for that which satisfies not. Those that are much in praying, will be much in thanksgiving. Those that turn to God, will make conscience of worshipping before him. Let every tongue confess that he is Lord. High and low, rich and poor, bond and free, meet in Christ. Seeing we cannot keep alive our own souls, it is our wisdom, by obedient faith, to commit our souls to Christ, who is able to save and keep them alive for ever. A seed shall serve him. God will have a church in the world to the end of time. They shall be accounted to him for a generation; he will be the same to them that he was to those who went before them.

His righteousness, and not any of their own, they shall declare to be the foundation of all their hopes, and the fountain of all their joys. Redemption by Christ is the Lord’s own doing. Here we see the free love and compassion of God the Father, and of our Lord Jesus Christ, for us wretched sinners, as the source of all grace and consolation; the example we are to follow, the treatment as Christians we are to expect, and the conduct under it we are to adopt. Every lesson may here be learned that can profit the humbled soul. Let those who go about to establish their own righteousness inquire, why the beloved Son of God should thus suffer, if their own doings could atone for sin? Let the ungodly professor consider whether the Savior thus honored the Divine law, to purchase him the privilege of despising it. Let the careless take warning to flee from the wrath to come, and the trembling rest their hopes upon this merciful Redeemer. Let the tempted and distressed believer cheerfully expect a happy end of every trial.

Items for Discussion

  • Before we look at David’s prophecy, please share how in your life your prayers change when you find yourself suffering some infliction?
  • How is hope intertwined with prayer?
  • Can you pray without hope?
  • What type of imagery is the most comforting when you pray?
  • What is David’s imagery in his prayer?

 

1 John 4:7-10
7 Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. 8 Whoever does not love does not know God, because God is love. 9 This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. 10 This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.

Background4http://netministries.org/Bbasics/BB1John.htm

It is widely accepted that the author of the letter (or more like sermon), is the same as the author of the fourth gospel. In fact some scholars believe that this book was written to go with the gospel either as an introduction or an epilogue. The book has many similarities to the gospel. I John may have been written from Ephesus about 110 A.D. around the same time as the gospel was written. It is mentioned by Bishop Polycarp of Smyrna in a letter to the church and Philippi around 117 A.D.

The purpose of the book, a sermon (since it contains no Opening or Closing as letters usually do), was to address certain heresies (like Docetism) and strengthen Christians in spirit. Using a mixture of rationalism and mysticism, John emphasizes key words and phrases which spiral in on key concepts such as light versus darkness, truth versus lies, etc.
Significant sections:

  • Preface – The author’s theme – the Word Of Life: 1:1-4
  • the nature of Christianity: 1:5-2:17
  • The Crisis of Christianity – antichrist, the Devil, persecution, and contradiction of Spirits 2:18-4:6
  • The Victory of Christianity 4:7-5:17

Biblical Truths5http://usccb.org/nab/bible/1john/1john4.htm

[7-12] Love as we share in it testifies to the nature of God and to his presence in our lives. One who loves shows that one is a child of God and knows God, for God’s very being is love; one without love is without God. The revelation of the nature of God’s love is found in the free gift of his Son to us, so that we may share life with God and be delivered from our sins. The love we have for one another must be of the same sort: authentic, merciful; this unique Christian love is our proof that we know God and can “see” the invisible God.

Items for Discussion

  • Look at the first verse, verse 7 and share how you see love “testifying” to the very nature of God?
  • Can God exist without the evidence of love?
  • How would this verse explain religious activities that seem to be based on hate?
  • Why is a life of love a more effective testimony than one based on theory or theological perfection?

Discussion Challenge

  • What is the role of a local church in demonstrating the very nature of God to the community? Be specific here.

Christians Transforming the Culture

Psalm 11NIV New International Version Translations
1 Blessed is the man who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers. 2 But his delight is in the law of the LORD, and on his law he meditates day and night. 3 He is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither. Whatever he does prospers. 4 Not so the wicked! They are like chaff that the wind blows away. 5 Therefore the wicked will not stand in the judgment, nor sinners in the assembly of the righteous. 6 For the LORD watches over the way of the righteous, but the way of the wicked will perish.

clip_image117Background2http://www.bible.org/page.php?page_id=1571

This first Psalm stands as a kind of introduction to the rest of the Psalms. Its subject matter is very general and basic, but it touches on two subjects that continually occur throughout the Psalms. It declares the blessedness of the righteous and the misery and future of the wicked.

Man’s spiritual life is set forth negatively and positively, inwardly and externally, figuratively and literally. Above all else, it summarizes all that is to follow in the rest of the Psalms, and, for that matter, in the rest of Scripture.

It presents two ways of life: the way of the righteous and the way of the wicked. However, the key subject is the centrality of God’s Word to the life and fruitfulness of the righteous who truly love His Word. Two great thrusts flow out of this: (a) the importance and absolute necessity of the Scripture, and (b) the changed character, stability, and fruitfulness it promises to those who make Scripture the core of their lives.

Biblical Truths3http://www.bible.org/page.php?page_id=1571

Psalm one drives home its truth by the use of contrasts.

  1. There is the way of the godly and their blessedness in contrast to the way of the ungodly (1:1-6).
  2. The way of the godly is set forth by way of a contrast: negatively, what the godly do not do (1:1), and positively, what the godly do (1:2).
  3. Then there is the contrast between the results of the two ways of life; the godly are stable and fruitful, but the ungodly are unstable and face sure judgment. Here is a contrast between character and destiny.

Psalm one is a wisdom Psalm. There are praise Psalms, lament Psalms, and enthronement Psalms and all contain wisdom, of course, but as an introduction and door to the rest of the Psalms, this Psalm declares in just a few words some of the most basic but profound truths and propositions of the Bible.

In essence, God says there are two ways of life open to us: one means blessedness, happiness, and fruitfulness, but the other means cursedness, unhappiness, and judgment. The choice is ours. Blessedness is a choice, but to be blessed, one must by faith obey the conditions; he must pursue the way of blessedness as described in this Psalm.

Items for Discussion

  • This psalm is filled with imagery. Describe why these images are so perfect for someone who is following our God’s laws?
    • He is like a tree planted by streams of water
    • which yields its fruit in season
    • whose leaf does not wither
    • They are like chaff that the wind blows away.
  • What is it that we must do to be like the images that the psalmist describes?
  • This psalm also uses contrasts. What contrasts do you find?
  • Why are the psalms, with such great imagery and contracts, so effective for teaching?
  • How does the fact that psalms were written first as lyrics and sung help their effectiveness?

 

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

The Gospel of John is one of the four Gospels which the early church authorized as being based on the evidence of eyewitnesses to the life of Jesus. John, one of His Apostles, had a unique opportunity to learn what Jesus taught in His most intimate conversations. Indeed John was one of the ‘inner three’ among the Apostles. It was John who questioned Jesus at the last supper about who would betray Jesus. This made John a very suitable author of a Gospel, that is, of an interpretive life of Jesus. John’s writings consist of the Gospel and three letters. There is little reason for doubting that all were written by the Apostle John.

Biblical Truths4http://www.christnotes.org/commentary.php?com=mhc&b=43&c=17

John 17:6-10. 

Christ prays for those that are his. Thou gave them me, as sheep to the shepherd, to be kept; as a patient to the physician, to be cured; as children to a tutor, to be taught: thus he will deliver up his charge. It is a great satisfaction to us, in our reliance upon Christ, that he, all he is and has, and all he said and did, all he is doing and will do, are of God. Christ offered this prayer for his people alone as believers; not for the world at large. Yet no one who desires to come to the Father, and is conscious that he is unworthy to come in his own name, need be discouraged by the Savior’s declaration, for he is both able and willing to save to the uttermost, all that come unto God by him. Earnest convictions and desires, are hopeful tokens of a work already wrought in a man; they begin to evidence that he has been chosen unto salvation, through sanctification of the Spirit and belief of the truth. They are thine; wilt thou not provide for thine own? Wilt thou not secure them? Observe the foundation on which this plea is grounded, All mine are thine, and thine are mine. This speaks the Father and Son to be one. All mine are thine. The Son owns none for his, that are not devoted to the service of the Father.

John 17:11-16

Christ does not pray that they might be rich and great in the world, but that they might be kept from sin, strengthened for their duty, and brought safe to heaven. The prosperity of the soul is the best prosperity. He pleaded with his Holy Father, that he would keep them by his power and for his glory, that they might be united in affection and labors, even according to the union of the Father and the Son. He did not pray that his disciples should be removed out of the world, that they might escape the rage of men, for they had a great work to do for the glory of God, and the benefit of mankind. But he prayed that the Father would keep them from the evil, from being corrupted by the world, the remains of sin in their hearts, and from the power and craft of Satan. So that they might pass through the world as through an enemy’s country, as he had done. They are not left here to pursue the same objects as the men around them, but to glorify God, and to serve their generation. The Spirit of God in true Christians is opposed to the spirit of the world.

John 17:17-19

Christ next prayed for the disciples, that they might not only be kept from evil, but made good. It is the prayer of Jesus for all that are his, that they may be made holy. Even disciples must pray for sanctifying grace. The means of giving this grace is, “through thy truth, thy word is truth.” Sanctify them, set them apart for thyself and thy service. Own them in the office; let thy hand go with them. Jesus entirely devoted himself to his undertaking, and all the parts of it, especially the offering up himself without spot unto God, by the eternal Spirit. The real holiness of all true Christians is the fruit of Christ’s death, by which the gift of the Holy Ghost was purchased; he gave himself for his church, to sanctify it. If our views have not this effect on us, they are not Divine truth, or we do not receive them by a living and a working faith, but as mere notions.

Items for Discussion

  • When someone gives you something to watch or to protect, how do you respond?
  • Christ is telling us that God gave you to Him. How should the Christian feel about that?
  • Why is it good to have Christ watching over us?
  • What are the primary responsibilities that Christ lists as His when it comes to us?
  • What are Christ’s goals for us? What is He praying for?
  • When Christ prays for all of us to be as one like He and His Father are one, what would the Church look like if we met that goal?

Discussion Challenge

  • To protect, one must be active and involved. Therefore, Christ must be here to offer His protection, prayers and intercession. This is in essence what faith is, belief that Christ is with us today. How should the Christian demonstrate their belief that Christ is alive?
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