Category: Snapshots (Page 3 of 45)

1 Corinthians 11:23-29¹NIV New International Version Translations
²³ For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, ²⁴ and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” ²⁵ In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” ²⁶ For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes. ²⁷ So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. ²⁸ Everyone ought to examine themselves before they eat of the bread and drink from the cup. ²⁹ For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves.

Background

Because Paul is responding to a letter FROM the church of Corinth, it would be nice if we knew the exact nature of their questions.  We must guess that it concerns the Lord’s Supper. In the verses within 1 Corinthians 11:17-34, will be the only place where Paul discusses Communion. We surmise that the Corinthians were partaking in the bread and the cup regularly, but their was something about their behavior at the Lord’s table that caused Paul to question whether what they were doing could rightly be called the “Lord’s Supper.” Although their words may have recalled the night of Jesus’ death, their actions were telling a different story.

Immediately prior to verses 23-26 are important to understanding Paul. He reveals that the Corinthians’ table etiquette was not even recognizable as the Lord’s Table. In verse 17-22, we learn that some had plenty of food and drink while others had little. Some are drunk before their brothers and sisters even arrive. Clearly, some of the Corinthians are more affluent than others. They can afford more food and, because they do not have to work all day, can begin fellowship earlier. These folks, Paul says, have homes in which they could eat and drink before coming to worship.

Here we have to guess a bit. From the apostle’s description of their “table,” some of the Corinthians are allowing their social position in society to dictate their behavior to one another rather than allowing Christ’s behavior to be their guide for Communion. In  verse 11:17, Paul claims that their Lord’s Supper celebration is actually doing more harm than good to their community. Paul accuses those who have overeaten and are drunk of actually despising God’s church and trying to shame those who have nothing (11:22). The Corinthian believers who have the means to get drunk, to eat their fill, and to live in their own homes are behaving no differently than anyone else in their same social position. And that is the problem. They have joined a community in which the scandal of the cross has reconfigured the social barriers between slave and free, the advantaged and disadvantaged now worship together in a “city church.” They all profess faith in a Lord, who, though having status equal to God, chose to serve all, even those who have nothing. At the communion table, they have been called to remember the Lord’s actions by reflecting the same beliefs.

It is significant to point out that this tradition begins not with the prayer and the breaking of the bread, but a step earlier in the story. Most English translations of verse 23 depict the setting of the story as follows: “on the night when He was betrayed he took bread.” The verb rendered here as “betrayed” is paradidomi. The verb simply means to hand over or to pass on, as it does in 11:2 with the passing on of traditions. Because the verb can also be used in the context of being handed over to the authorities, it can also mean being arrested. The common English translation of this text recalls the night when Judas handed Jesus over, thus, betraying him.

Paul uses the term paradidomi in reference to Jesus’ death elsewhere. According to Romans 4:25, Jesus was “handed over for our trespasses and raised for our justification.” Furthermore, the apostle claims that God did not spare His own Son but gave Him up (paradidomi) for us all (Romans 8:32). In Romans, it is clear that God is the one who is giving Jesus over to death. Now lets move to the beginning of our study verses,  1 Corinthians 11:23. Let’s look at this same beginning but in a somewhat different light. Rather than being reminded that Jesus was handed over by Judas,  instead, use the statement as a reminder that Jesus was handed over by God for our sins. This is the  same God who called the sinful people of Corinth to be a church.

Apparently, the Corinthians had no problem with believing that Christ died for their sins (15:1-2). There is every reason to believe that they are also recalling the words of 11:23-25 when they partake the bread and the cup in the midst of their fellowship meal together. The behavior of the people in the church of Corinth had been reinforcing society’s social distinctions in the body of Christ. Paul is pointing out that all this demonstrates is that the believers are not modeling their actions on the obedience of Jesus, who was obedient unto death (Philippians 2:1-11). Jesus’ words include the phrase, “Do this in remembrance of me.” “Do this.” Remembering Jesus rightly demands a willingness to relinquish one’s high status to stand in solidarity with those who have nothing.  Any celebration of the Lord’s Supper that fails to identify the true message of the cross is not the “Lord’s Table” at all.

Paul reminds us in verse 26 that the actions at the “Lord’s Table” are acts of proclamation. The witness of the Lord’s Table is to tell those participating, everything that the cross makes possible. Our church today must always remember the death of Jesus. How we practice our worship, our Lord’s Supper, is a proclamation of how well our church proclaims God’s Grace. While we may not celebrate the Lord’s Supper today in a manner that can be glutenous or even associated with drunkenness, the same message is very applicable to the Christian life. Can people see God’s Grace through our actions?

Items for Discussion

• We really don’t have “city churches” any more where a diverse social strata is forced together. Many hundreds of denominations allow people of similar beliefs and economic structures gather and worship together. Yet, unity still seems impossible to achieve even within the church.  What do you think the issue is about unity?
• Our version of the “Last Supper” is quite simple. Are there still areas that we can go wrong with just like in Corinth?
• What should our Communion service include to be compatible with what Paul is asking for? In other words, what are we remembering?
• Worship years ago included both fellowship and sharing a meal. Do you think we lose something when the “Lord’s Supper” is no longer part of a more fellowship and a meal? 
• Do you think the current issues going on in society are similar or different than those in Corinth? Why?
• There is much animosity toward Christians today in our world. Is this something we should try to fix? How?
• There is an old philosophy that says to seek common ground, just throw out what you cannot agree on. What is wrong with that method? Is there anything right about it?

Discussion Challenge

• Paul says Corinth struggled with inequality of free time, income/wealth and a misplaced attitude on self-worth. We are told today that our world is also struggling with these same issues. What would Jesus require of us to fix this?

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Galatians 5:16-25¹NIV New International Version Translations
¹⁶ So I say, walk by the Spirit, and you will not gratify the desires of the flesh. ¹⁷ For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want. ¹⁸ But if you are led by the Spirit, you are not under the law. ¹⁹ The acts of the flesh are obvious: sexual immorality, impurity and debauchery; ²⁰ idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions ²¹ and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. ²² But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, ²³ gentleness and self-control. Against such things there is no law. ²⁴ Those who belong to Christ Jesus have crucified the flesh with its passions and desires. ²⁵ Since we live by the Spirit, let us keep in step with the Spirit.

Psalm 55:22
²² Cast your cares on the LORD and he will sustain you; he will never let the righteous be shaken.

Background

Galatians

Galatians was written by the Apostle Paul about 49 A.D. prior to the Jerusalem Council which had taken place in 50 A.D. This quite possibly could have been Paul’s very first letter. He starts off with a very profound statement. The person who is guided by love for God has no need for a commandment against serving other gods. This person who is guided by love for their neighbors has no need for a commandment not to steal or murder. However, Paul is seeking to avoid a pendulum swing here to anarchy. Freedom as opposed to the law does not mean freedom with disregard to the law. He claims that to live in freedom in this Spirit-led way is to fulfill the whole law.  This is not for the faint of heart. Instead of a destructive fleshly focus, Paul advises a Spirit-focused life. The two are mutually exclusive. The flesh has its desires and the Spirit has other ones. Interestingly it is not a contrast between passion and no passion, but different kinds of passion. These kinds of passion are set against one another. The sad result of the human condition is that one’s will and one’s actions are often opposed.

Paul is calling us to act under the guidance and power of the Holy Spirit, even though we may not be free from the corrupt nature which remains in each of us. We are asked not to let that “corrupt nature” ever have dominion over us. As believers we are engaged in a conflict. Paul wishes for each of us to have a full and a speedy victory. Paul asks us to give ourselves up to the leadership of the Holy Spirit, not to men, not to groups. To be part of the salvation story in the gospel, we are to exhibit a hatred of sin, and seek after holiness. The works of the flesh are many and  and these sins will shut people out of heaven. Many call themselves Christians, live in the world and only hope for heaven! The fruits of the Spirit, or of the renewed nature which we are to do are then named here. Paul chiefly named works of the flesh, not only hurtful to men themselves, but tending to make them hurtful to one another. Several of these words have to do with sexual immorality of one sort or another:

• Adultery, sexual immorality (porneia) has to do with any kind of sexual sin.
• Uncleanness (akatharsia) is uncleanness, to include moral impurity.
• Lustfulness (aselgeia) is debauchery, lustfulness, or perversion.
• Jealousies (zelos) is zeal or jealousy or anger, and is sometimes related to romance or sex.
• Orgies (komos) has to do with drunken revelry, which often leads to sexual immorality.
• Idolatry (eidololatria). Worshiping an idol would violate the commandment, “You shall have no other gods before me. You shall not make for yourself an idol…. You shall not bow down to them or worship them (Exodus 20:3-5).
• Sorcery (pharmakeia) Using drugs in support of the occult, sorcery, or witchcraft.
• Hatred (echthra) Hatred or hostility.
• Strife (eris) Strife or contentious behavior.
• Outbursts of anger (thymos) Anger or strife.
• Rivalries (eritheia) Scheming to serve one’s own selfish interests.
• Divisions (dichostasiai) Divisions or factions (See John 17:20-23)
• Heresies (hairesis) Those who promote beliefs contrary to scripture.
• Envyings (phthonos) Experiencing pain at another person’s good fortune.
• Murders (I checked two Greek texts and didn’t find this word in this verse.)
• Drunkenness (methe) Overindulgence in alcohol or other drugs.
• Things like these (ho homoia) literally “similar passions.”

These vices are destroyers—destroyers of self and destroyers of relationships and organizations. In this context, they have to do with attitudes and actions that have the potential to destroy the church—the body of Christ (1 Corinthians 12:7).

The fruits of the Spirit show that we are led by the Spirit. By describing the works of the flesh and fruits of the Spirit, we are told what to avoid and oppose sin, and what we are to cherish and cultivate as this is should be the  sincere goal of all real Christians. Sin should not reign in their mortal bodies, so that they obey it, Romans 6:12. For these Christians, they seek to destroy. Christ never will own those who yield themselves up to be the servants of sin. And it is not enough that we cease to do evil, but we must also learn to do well. Our conversation will always be answerable to the principle which guides and governs us, Romans 8:5. We must set ourselves in earnest to control the deeds of the body, and to walk in newness of life. Not being desirous of vanity or glory, or unduly wishing for the esteem and applause of men. Paul even calls us not to provoke or envy one another, but seek to bring forth good fruits, which are, found through Jesus Christ, praise and glorify of God.

Palm 55:22

David  thought everyone was against him, but now in Psalm 55, he sees there were many with him, more than he realized. David gives the full glory for this revelation to God. Why? Because it was God who raises us up friends, and made them faithful to him. Here we are reminded that In every trial, we are to call upon the Lord, and He will save us. He hears us, does not blame us for coming too often, and in fact, the more often the better. David’s misconception of being alone, the only one the “world was picking on,” was incorrect. The same holds true in our times now. We are not the only Church, the only family, the only country that is undergoing Satan’s brute force. God loves us all!

Items for Discussion

• Look at the list of sinful acts that Paul has listed. There is no doubt that the world is full of these now. However, can you name times that the world was full of them before?
• How did these “troubled times” turn out for the world?
• Could you see God in the corrective steps being taken to fix the world? What might some of them be?
• How do you personally separate the Holy Spirit’s influence from the evil in the world? In other words, how do you tell the “good” from the “bad?”
• What list would you create for the “fruits of the Spirit?”
• What would keep God from helping the world in our current events?
• Why is the current destruction of the “family unit” so dangerous to our country?
  • Note: The United States has been ranked among the worst countries in several categories that make up the Raising a Family Index created by research travel site Asher & Lyric, which based its study on six criteria: safety, happiness, cost, health, education and time.²https://www.foxnews.com/lifestyle/united-states-second-last-raising-family
• How can we first as citizens and then as Christians help families in the U.S.?

Discussion Challenge

• With Christianity under such heavy attack, what do you think we should do to help our churches?
  • You can read and print the “Footprints in the Sand” poem by clicking here.

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Acts 10:39b-44¹NIV New International Version Translations
^39b They killed him by hanging him on a cross, ⁴⁰ but God raised him from the dead on the third day and caused him to be seen. ⁴¹ He was not seen by all the people, but by witnesses whom God had already chosen—by us who ate and drank with him after he rose from the dead. ⁴² He commanded us to preach to the people and to testify that he is the one whom God appointed as judge of the living and the dead. ⁴³ All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.” ⁴⁴ While Peter was still speaking these words, the Holy Spirit came on all who heard the message.

Romans 12:1-2
¹ Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. ² Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.

Background

These verses in Acts are part of a short sermon that Peter delivers to Cornelius’s household. We still refer to this message as a way to illustrate how the proclamation of the resurrection can work as part of God’s master plan. Peter’s words are important because they summarize the story of Jesus.  However, there is a much deeper significance in them. It is sharing of this story, we can see that both Peter’s and Cornelius’ understanding of the gospel has been enlarged. The message has transforms how they both comprehend God. For these two men, the significance of Jesus’ resurrection does not merely consist of knowing or reciting details about an empty tomb, as vital as such details may be. More important, the resurrection provides them evidence of God’s commitment to all humanity. For Peter, the “light bulb” just clicked on and he now perceives all that has happed in a new light. The resurrection story is now  providing the foundation for the key new realities that God has revealed to them.

Peter has derived a new understanding of God’s impartiality from recent visions and their interpretation (10:9-16), the story relayed to him by Cornelius’s men (10:17-23a), Cornelius’s own report (10:30-33), and the hospitality that both men extended in response to what God was doing in their midst. Peter therefore describes Jesus’ life, death, and resurrection for the explicit purpose of grounding and substantiating his conviction about God’s impartiality. He talks about Jesus from the perspective of one who has just recently come to realize God’s embrace of all peoples, including a Roman soldier. For Peter, he now gets it, Christ came for all not just the Jews.

Peter is testifying about God’s bringing salvation to gentiles. Peter is describing the gospel story and his own ministry by accenting the universal scope of that story and ministry. Jesus is Lord of all (v. 36). Because God was with him, he healed all who were oppressed (v. 38). Release from sins now comes to everyone who believes in him (v. 43). There is no special class that exists in God’s Kingdom. All are equal.

At the same time, the source of this salvation is rooted in God’s actions through Jesus Christ, who was sent specifically “to the people of Israel” (v. 36) and proclaimed his message only in Galilee and Judea (vv. 37, 39). Even Jesus’ subsequent encounters with the risen Christ were also limited to Jesus’ followers in the days after the resurrection (v. 40-41). While Christ’s coming into history was to secure God’s relationship with Israel,  the benefit of salvation is secured for all because of Jesus’ life, ministry, death, and resurrection. Because God was active through Jesus, Jesus’ story attests to the fact that our God is welcoming of all. Our God refuses to make distinctions among people. Peter sees in Jesus’ story as evidence that confirms what he has come to learn about God. God, through Jesus Christ, has prepared salvation “in the presence of all peoples. (Luke 2:29-32)”

To look at our two verses from Romans, we can assume that Paul is writing for the most part, to Gentiles. He knows that his audience feels no obligation to offer animal sacrifices such as the Jews for the forgiveness of sin. Paul says, however, that they still have a sacrificial obligation that, in fact, surpasses that of the animal sacrifices required by Torah law. Christians are not allowed to substitute an animal’s life for their own, but are instead required to sacrifice their own lives. The requirement, now, is no longer ritual slaughter, but is instead the presentation of the living person to God as a living sacrifice, a life dedicated to the service of God, a life committed to doing God’s will, a life lived in faith and lived out in faithfulness. The Christian is now required to present their bodies for God’s purposes on Sunday in worship and on Monday in the workplace. There is no moment or circumstance in which the obligation does not apply.

This living self-sacrifice, Paul declares, is “holy, acceptable (euareston well-pleasing) to God” (v. 1). Animal sacrifices were holy, because they required taking something precious (a life) and offering it to God. In our antiseptic world, where we buy meat shrink-wrapped from a refrigerated case, we must stretch to imagine what it must be like to raise an animal from birth—and then to see that animal slaughtered and then to eat a portion of the meat as an act of worship. It had to be sobering, gut wrenching. To watch an animal die violently is repulsive, as is the preparation of that animal for consumption.

The slaughter of the animal is to remind all of us that, apart from the grace of God, this would be our life as required on the altar. Now Paul tells Roman Christians that it is indeed their lives that are required, but not on the temple altar. Instead, they are to offer themselves as living sacrifices. Such sacrifices are holy and pleasing to God, even as animal sacrifices, offered in the right spirit, were holy and pleasing to God. Living sacrifices are holy in that they represent lives lived in accord with the will of God.

“Don’t be conformed to this world (aioni—age), but be transformed (metamorphousthe) by the renewing of your mind“ (v. 2). The word that is translated “conformed” has to do with conformation that is malleable—that can change from day to day or year to year. The person who is “conformed to this world (aioni)” is free to embrace the next popular philosophy or fad at will. Being “conformed to this world” is rather like being a leaf blown by the wind, never knowing exactly where you are going next—or why.

The word that is translated “transformed,” however, is quite different, and involves transformation at the core of one’s being. If being “conformed” would leave us adrift like a leaf, being “transformed” leaves us with feet on the ground, anchored, and steady. Paul is calling us not to be caught up in every fad or wafted by every breeze, but instead to let the Spirit transform us at our core so that we can have a faith strong enough to maintain course in spite the winds of popular opinion.

What are the things of this age that mold and shape masses of people? They include popular culture, such as motion pictures, movies, music, and sports. They include popular philosophies, such as New Age , PC thinking and the Cancel Culture. They include incentives to succeed, even at the expense of vulnerable people. They include racism, nationalism, sectarianism, and denominationalism. These are forces that teach that our tribe is good and other tribes are bad. There are surely many other examples of the things of this age that would mold us into shapes not suited for the kingdom of God.

Items for Discussion

• Why do you think that sacrifice is a requirement in a Christian’s life?
• What happens when there is no sacrifice – everything is provided, easy, pleasing to humans?
• How do you feel about the fact that Christ came for the Israelites but we get a benefit out of it as a secondary gift from God?
• If God views ALL PEOPLE as equal, where does society, our world culture go wrong?
• What do you think the proof should be that a person or group is responding to Peter’s and Paul’s philosophy?
• Can race, religion, ethnicity, sex, or any other human attribute help in our ultimate goal of salvation?
• What are the most dangerous things of this age and/or time period?

Discussion Challenge

• What is the best way to offer a sanctuary for those seeking the Peace of God promised by Christ?

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Mark 6:34¹NIV New International Version Translations
³⁴ When Jesus landed and saw a large crowd, he had compassion on them, because they were like sheep without a shepherd. So he began teaching them many things.

Background

Verse 34 can be logically combined with verses 30, 31 and 32. These are are the introduction to the “Feeding of the Five Thousand” account in Mark 6:35-44, followed by when Jesus walked on the water in Mark 6:45-52. In most Gospel text, our stories are fast-paced. Things happen “immediately,” in complete conflict to what we see in verse 31 when Jesus tells the disciples to get away by themselves to rest. No doubt you could say something about the importance of rest but the disciples rarely got any rest and Jesus never did.

Mark 6:34 reads, “As he went ashore, He saw a great crowd; and He had compassion for them, because they were like sheep without a shepherd.” There have been other similar scenes in Mark. This time the large crowd intrudes upon Jesus and the disciples’ plan for a little rest. In spite of the crowds, Jesus still has compassion. This short summary verse showed just how large Jesus’ following had become. Not only was the mission expanding, as the work of the apostles had shown (6:30), but many regularly attempted to track down Jesus. Mark described them (“many” as running faster on foot than those traveling by boat. They were intent on locating Jesus. Yet, when Jesus saw them, he viewed them as “sheep without a shepherd,” an image of their vulnerability. (The Greek used here is splagchnizomai, a great word denoting sympathy, mercy, and loving concern.)

Why does Jesus have compassion on them? “Because “they were like sheep without a shepherd.” This is an important and powerful image being created for us. In life, there are numerous times we often feel like we are in that position. Here, we should also jump to the Gospel of John, chapter 10. John helps us further to understand the imagery of what Jesus was saying about Himself as the Good Shepherd. The message is:

• Jesus is the one who knows and is known by the sheep.
• Most importantly, the Good Shepherd lays down His life for the sheep.

This is the classic description of a shepherd of sheep. The flock knows the shepherd and the shepherd’s primary reason for being there is to protect the sheep, all the sheep. If this is the case, then what would it look like for Jesus to show compassion to these “shepherdless” sheep in Mark? You might be anticipating something like how Jesus healed their sick and took the children into his arms. But that’s not what the text says here. That comes later. What does Jesus do? “And he began to teach them many things” (Mark 6:34).

If we were to search the Hebrew Bible for all references to the phrase (“sheep without a shepherd”),  we would find it used in scenes in which God stands over His people protecting them against abusive shepherds (leaders) who no longer care for their sheep (e.g., Ezekiel 34:2-5 and Zechariah 11:4-17); and, Moses requested that the people not be left as “sheep without a shepherd” in light of his own failing (Numbers 27:17), to which the Lord responds by suggesting Joshua “in whom is the spirit” (Numbers 27:18).

Like many of the usages of shepherd language in the Hebrew Bible, here in Mark the language of Jesus as shepherd serves as a scathing critique of Israel’s false leaders. Ezekiel 34, for example, lambasts Israel’s kings for enriching themselves while ignoring the needs of the people: “Thus says the Lord God: Ah, you shepherds of Israel who have been feeding yourselves! Should not the shepherds feed the sheep? … You have not strengthened the weak, you have not healed the sick, you have not bound up the injured, you have not brought back the strayed, you have not sought the lost, but with force and harshness you have ruled them. So they were scattered, because there was no shepherd; and scattered, they became food for all the wild animals” (Ezekiel 34:2b-5).

Following as it does these narrative verses of John the Baptist’s beheading, the passage also serves as an indictment of Herod. The people of God have become precisely what Moses and Ezekiel warned against, sheep without a shepherd, weakened and scattered and vulnerable. Meanwhile their “shepherd,” Herod, throws a banquet “for his courtiers and officers and for the leaders of Galilee” (verse 21), at which he kills the herald of God’s coming kingdom. The people are longing for, even chasing after, the true shepherd who will bring them into that kingdom.

Jesus, moved in compassion for these lost sheep, “began to teach them many things” (Mark 6:34). The food for which the people hunger is the very word of God, and in so feeding them Jesus shows Himself to be a shepherd “after [God’s] own heart,” feeding God’s people “with knowledge and understanding” (Jeremiah 3:15). What is more, He shows himself to be the divine shepherd, the very Son of God in whom the kingdom has come. this verse is directing us today to embrace the same priority as being shown here, quickly, before it is too late, feed the people God’s Word!

Items for Discussion

• What would you list as today’s failures of leadership? Consider all levels, our governments, federal and local, our families, our churches, our people.
• Do you think that the food, the “word of God,” is more available or less available today and why?
• Where do you see the greatest needs in society today for God? Why?
• How could the Gospel’s message overcome the damage being done to our society today?
• Where has the Christian church been successful and where has it failed?
• Who is feeding the “flock” if they are hungry today? Who has become the shepherds in our society? Think about the various sources of knowledge being given out today – A few to think about are:
  • Media
  • News
  • Gaming
  • Entertainment Industry
  • Sports Industry
  • government
  • Gangs
  • What others can you think of
• What do you think the impacts of drugs, addictions, broken families are on the problems of society today? How can we use the “word of God” to help?

Discussion Challenge

• How can we the people, with limited power, limited wealth, help find a solution for our societies problems?

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Hebrews 12:28¹NIV New International Version Translations
²⁸ Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe,

Matthew 7:24-25
²⁴ “Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. ²⁵ The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock.

Background for Hebrews

In the Hebrew Bible, the term “Hebrew” is normally used by foreigners (namely, the Egyptians) when speaking about Israelites and sometimes used by Israelites when speaking of themselves to foreigners. By the Roman period, “Hebrews” could be used to designate the Jews, who use the Hebrew language. The Epistle to the Hebrews, one of the books of the New Testament, was probably directed at Jewish Christians. The author is anonymous, although either Paul or Barnabas is traditionally accepted as the author. It was written approximately 67 A.D.

Followers of Christ have suffered persecution throughout history. Stolen property, beatings, imprisonment and martyrdom have been the fate of countless Christians. And if we would watch our current local news channels, Christ’s followers are being persecuted more than ever today. For those of us who aren’t suffering in these ways, it’s hard to imagine the temptations that persecution brings. Christians who live in peace and safety often compromise their faith even without threats. But can you imagine how tempting it would be to compromise what you believe to protect yourself, your spouse, your children and closest friends from serious harm? How could we possibly encourage fellow believers in these conditions?

This was the challenge that faced the author of the book of Hebrews. He wrote to a group of Christians who had suffered in the past and were now threatened with even more suffering. They’d done well years ago, but the author of Hebrews feared that they might now turn away from Christ to avoid further persecution. Our study verse gives us good news, we are getting a kingdom which cannot be shaken. To the Christian, this means we are getting a kingdom that is permanent and unchanging. The Kingdom of Christ will never pass away.

Reflecting off of last week’s lesson on Christ’s second coming, Hebrews us that God will soon, with His voice, shake things up. Since God has given us a Kingdom that cannot be shaken, Hebrews is likely referring to Jerusalem.  The expected response of the people should be one of thanksgiving and service, done all with reverence and fear.  We are to be in awe of our God because He remains fiery, as He was on Mount Sinai. His fire consumes His enemies (Hebrews 12:29/Deuteronomy 4:24; 9:3), The author of Hebrews reinforces that God’s people are not the enemy and further warns them not to become an enemy of God or else they would miss out on dwelling forever on “God’s mountain.”

It is very important that in times of great worldly turmoil, not to loose faith. The Church as we know it has endured for eighteen hundred years, in spite of all the attempts which have been made to destroy it. Christ’s church is as vigorous and stable as it ever was. The past has shown that there is no power of earth or hell that can destroy it, and that in the midst of all revolutions, Christ’s kingdom still survives. Its great principles and laws will surely endure on earth to the end of time, and will be made permanent in heaven. This is the only kingdom in which we can be certain that there will be no revolution and the only kingdom which is destined never to fall.

The “argument” presented is, that this kingdom is permanent. There is no danger of its being overthrown. It is to continue on earth to the end of time; it is to be established in heaven forever. If it were temporary, changeable, liable to be overthrown at any moment, there would be much less encouragement to persevere. In a kingdom like Christ’s there is encouragement because there is also the assurance that:

• all our interests there are safe;
• all our efforts on behalf of God will be crowned with ultimate success;
• the efforts which we make to do good will have a permanent influence on mankind, and will bless future ages; and
• this reward is certain.

Mankind is subject to governments about whose ability to stay in power is always uncertain. In a government where nothing is settled, where all policies are ever changing, and where there are constant vacillating plans based political parties, there is no inducement to sacrifice, give of  time and take risks for the betterment of all. But where the policies are settled; where the principles and the laws are firm; where there is evidence of permanency, there is the highest levels of cooperation and encouragement. The highest possible encouragement of this kind  will be permanent and can only found in the kingdom of God. All other governments may be revolutionized,  but the Kingdom of God never will – all other kingdoms will change their policies over time and all other will be overthrown over time but the Kingdom of God never will.

Background for Matthew

Here, Christ gives us a parable about the man building his house on the rock. According to verse 24, the “rock” is whoever hears these words of Jesus and follows them. In order for us to fully understand what Christ was saying in this parable, we would have to understand all the commands Christ  gave in the Sermon on the Mount. In that sermon,  Christ taught a tremendous amount on how the Christian is to conduct his life. Essentially, we can assume that everything that Jesus said in the Gospels is the proper way to live the Christian life. These are the things that we should apply in our life so that our life is a testimony to the saving power of Christ.

Christ is also saying that anyone who listens to His words must not only listen to them but also apply them, because that is the way to live  your life, upon THE “Rock.” There are always going to be storms in life. In the Parable of the Sower, for example, we were told that as soon as we hear and apply the Word of God, tribulations and persecutions will come our way. That is why it is vitally important that we are founded on God’s Rock and in the principles of Jesus Christ. Christ came to give us an abundant life! But even more importantly, He came to teach us how to weather the storms of life and live that abundant life.  Christ didn’t come to kill our joys or destroy our dreams. He came as a role model, the wisest of them all, to offer us proven choices to make in our lives. Like gifts from any great Teacher, Christ’s wisdom and learnings do us no good if we ignore them.

The constant use of metaphors of “rain”, “floods”, “stream”, and “winds”, are meant to remind us of the many temptations of Satan, the persecutions of the world, the corruptions of a man’s own heart, and the errors and false doctrines of men. Christ’s wisdom is meant to keep us safe.

Isaiah 32:1-2 ¹ See, a king will reign in righteousness and rulers will rule with justice. ² Each one will be like a shelter from the wind and a refuge from the storm, like streams of water in the desert and the shadow of a great rock in a thirsty land.

Isaiah foretells us so long ago that a king would come, ruling fairly and with wisdom. Upon His kingdom, the storms, droughts, the corruption of men, and other unforeseen catastrophes of life would have little impact because this kingdom would be built upon a rock.

Items for Discussion

• What might make these parables, lessons, difficult to understand for a non-Christian?  How would we be able to help someone with the meaning?
• There is an important concept here in how Christ uses parables. He takes a “real-world” lesson from life and then applies it to a higher order of understanding Himself and God. How can we adjust our own knowledge and understandings of the Bible to become translators, that is people who share the Bible’s wisdom in contemporary terms?
• How would you describe this story to a child? To an engineer? To a teacher? To a non-believer?
• How would you describe to someone why the Kingdom of God cannot be shaken or destroyed? 
• From these verses, how would you defend the current threats against “our history” and why it is so important to hold on to history?
• What happens if we lose our Biblical History? 

Discussion Challenge

• What Is the Kingdom of God? Here are some discussion points to ponder in the event you might want to explain the KINGDOM to someone.

God’s Kingdom is the real government established by  God. “The kingdom of God” is also called “the kingdom of heaven.” i (Mark 1:14, 15; Matthew 4:17) It shares many attributes of human governments, yet it is superior to them in every way. God has appointed Jesus Christ as King of the Kingdom and has given him more authority than any human ruler could ever have. (Matthew 28:18) Jesus uses this power only for good, since he has already proved to be a reliable and compassionate Leader. (Matthew 4:23; Mark 1:40, 41; 6:31-34; Luke 7:11-17)

• Duration. Unlike human governments, which come and go, God’s Kingdom “will never be brought to ruin.”—Daniel 2:44.
• Subjects. Anyone who does what God requires can be a subject of God’s Kingdom, without regard for ancestry or birthplace.—Acts 10:34, 35.
• Laws. The laws (or commandments) of God’s Kingdom do more than just prohibit wrong behavior. They raise the moral character of its subjects.  (Matthew 22:37-39) Love of God and neighbor moves subjects of the Kingdom to act in the best interests of others.
• Education. While God’s Kingdom sets high standards for its subjects, it also teaches people how to meet those standards.—Isaiah 48:17, 18.
• Mission. The Kingdom of God doesn’t enrich its rulers at the expense of its subjects. Instead, it will accomplish God’s will, including the promise that those who love him will live forever. (Isaiah 35:1, 5, 6; Matthew 6:10; Revelation 21:1-4).

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Luke 12:35-40¹NIV New International Version Translations
³⁵ “Be dressed ready for service and keep your lamps burning,  ³⁶ like servants waiting for their master to return from a wedding banquet, so that when he comes and knocks they can immediately open the door for him. ³⁷ It will be good for those servants whose master finds them watching when he comes. Truly I tell you, he will dress himself to serve, will have them recline at the table and will come and wait on them. ³⁸ It will be good for those servants whose master finds them ready, even if he comes in the middle of the night or toward daybreak. ³⁹ But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. ⁴⁰ You also must be ready, because the Son of Man will come at an hour when you do not expect him.”

Background

These verses contain two small parables. While they do not specifically mention Christ’s return, that is their focus. Those who are ready will be rewarded, and those who are not ready will suffer judgment.

In our first parable, Jesus tells about slaves who wait vigilantly for their lord to return home (12:35-38). This is not passively waiting but slaves  showing great care and perseverance in preparation for the Master’s return.  Imagery in this parable resembles what we find in Matthew 25:1-13 and Mark 13:34-37 although they are not parallel passages or versions of the same teaching. Luke has its own points to make. Christ’s basic point is that faithfulness demands diligence. The parable also accentuates the surprise of a master who chooses to serve dinner (diakoneo) to his slaves (see Christ’s description of His own behavior as “one who serves” in 22:27). Normally the opposite would be expected. Even the slaves in the parable appear to be caught unaware by their master’s hospitality, since presumably they have done what Christ tells His audience to do: gird their loins in preparation for service (12:35). The inversion of social roles between lord and slaves illustrates the new relationships envisioned between master and slaves in Christ’s Church.

The early church looked forward to Christ’s coming with great anticipation. However, by the time this Gospel was written²The most probable date for its composition is around AD 80–110, and there is evidence that it was still being revised well into the 2nd century., Christians were beginning to understand that Christ’s coming was being delayed beyond their expectation. Today, looking back on two thousand years of Christian history, we find it difficult to expect that Christ will come during our lifetime. We generally have left preaching about the Second Coming to fundamentalists. However, the Second Coming should still be an important subject for preaching, because people need to know that the world is not moving aimlessly through time, but that God has a plan and that plan concludes with judgment and redemption.

Christ continues to discuss the need for readiness, but the imagery shifts dramatically to an other parable, a householder who needs to remain alert because a thief will not let him know when the break-in will occur (see a parallel in Matt 24:43-44; also 1 Thessalonians 5:2, 4; Rev 3:3). If anyone has grown too complacent we are now being told that Christ’s return is going to be more like an act of breaking and entering. Surely the emphasis here is meant to be on the surprise of a theft and not the violence attached the image of a thief.  This isn’t a surprise like walking into your favorite restaurant to discover all your friends gathered to throw you a fortieth birthday party. There is risk involved. Christ doesn’t calm every fear. Some things remain fearful, theologically speaking, because the outcomes are unknown. Security, therefore, remains elusive in this passage.

The New Testament teaches us that Christ’s Second Coming is an important part of God’s plan for our world, so it is an important element in our Christian faith. Much effort has gone into predicting the time of Christ’s return, but such efforts are always fruitless. The Son of Man will come at an unexpected hour, like a thief at night. The question, then, is how can we prepare for the Lord’s coming? We can prepare, not by being always awake, but by being always faithful.

Items for Discussion

• Please share a story about some task you have done in your life that was unbelievably hard, long, arduous, dangerous, tiring, seemingly never ending, and then how you managed to successfully conclude the task. How did you manage to get through to the end? How did you keep your focus on the task?
• How are your stories similar to the “faith walk” that the Christian is being called to? The task is hard – How do we keep focused?
• Have you thought about Christ’s return and what it will be like for the world? What it will be like for you? What imagery do you see when you think about the Second Coming? Is it frightening? If so, of what? It is a relief? If so from what?
• How will you personally recognized Jesus? In other words, what kind of “Master” do you think He will be? 
• What kind of servant is the Christian being called to be? Where do we fall short today?
• What are the distractions in life that might keep us from being prepared for Christ’s return?
• While the world attacks the peace we seek, the Christian must always remain faithful – What things should we be doing to “Keep on digging” when the world around us seems to be crumbling?

Discussion Challenge

• The parables tell us that those who are prepared will be shocked in a pleasant way and those who are not prepared will feel like they have been robbed.  How do we prepare and support each other to be faithful, prepared people?

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  The most probable date for its composition is around AD 80–110, and there is evidence that it was still being revised well into the 2nd century.

Luke 7:36-50¹NIV New International Version Translations
³⁶ When one of the Pharisees invited Jesus to have dinner with him, he went to the Pharisee’s house and reclined at the table. ³⁷ A woman in that town who lived a sinful life learned that Jesus was eating at the Pharisee’s house, so she came there with an alabaster jar of perfume. ³⁸ As she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them. ³⁹ When the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would know who is touching him and what kind of woman she is—that she is a sinner.” ⁴⁰ Jesus answered him, “Simon, I have something to tell you.” “Tell me, teacher,” he said. ⁴¹ “Two people owed money to a certain moneylender. One owed him five hundred denarii, and the other fifty. ⁴² Neither of them had the money to pay him back, so he forgave the debts of both. Now which of them will love him more?” ⁴³ Simon replied, “I suppose the one who had the bigger debt forgiven.” “You have judged correctly,” Jesus said. ⁴⁴ Then he turned toward the woman and said to Simon, “Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair. ⁴⁵ You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. ⁴⁶ You did not put oil on my head, but she has poured perfume on my feet. ⁴⁷ “Therefore, I tell you, her many sins have been forgiven—as her great love has shown. But whoever has been forgiven little loves little.” ⁴⁸ Then Jesus said to her, “Your sins are forgiven.” ⁴⁹ The other guests began to say among themselves, “Who is this who even forgives sins?” ⁵⁰ Jesus said to the woman, “Your faith has saved you; go in peace.”

Background

Simon the Pharisee, a religious leader, invited Jesus to dine in his home. Suddenly, an uninvited, unnamed woman appears who is described simply as a woman who “lived a sinful life.” Without speaking, she weeps, wets Jesus’ feet with her tears, wipes them with her hair, kisses them, and anoints them with perfumed oil (verse 38). Many interpret this story as an “anointing story,” a preparation for Jesus’ death and resurrection. Jesus draws an explicit example contrasting her lavish hospitality to him and contrasts it with the one Jesus received from Simon. Simon objects “to himself.” Simon thinks, “If this man were a prophet, he would know who is touching him and what kind of woman she is—that she is a sinner.” (Luke 7:39).

Guests as such a dinner would recline on pillows with their heads close to the table and their feet extended back from the table.  This would make it easier for the woman to reach Jesus’ feet. Most likely, she had an earlier experience with Jesus where He changed her life, and her tears are tears of gratitude for her redemption. This scenario fits well with Jesus’ later pronouncement, “your sins are forgiven” (or “have been forgiven”—the Greek is perfect tense, signaling a completed action). The woman’s actions are certainly provocative, especially if she has been a prostitute. However, it is an assumption by scholars that the woman must have been a prostitute, because prostitution was one of the few ways that an unmarried woman could support herself financially during Jesus’ times. Luke, however, does not specify the nature of her sins. What we can tell from this story:

• Weeping suggests out-of-control emotions brought on by something unknown to us.
• Custom prohibits women from letting down their hair in the presence of any man except their husband, and husbands are permitted to divorce wives who violate that rule.
• Kissing Jesus’ feet and anointing them with oil further suggest out-of-control emotions.
• Imaginations around the table must be running wild wondering what kind of relationship exists between this sinful woman and Jesus. It is also possible that one or two of the men at table may have known this woman professionally and are cowering in the background, fearful that she will single them out next for her attentions.
• And Jesus does nothing to rebuff the woman. That is the real scandal here.

The story of the woman anointing Jesus’ feet occurs in each of the other Gospels, but in comparison with the other versions, only Luke makes it clear that Simon objects silently, “to himself.” In Mark’s version, the onlookers object to the woman’s actions “among themselves” (Mark 14:4). This implies that they spoke aloud rather than directly to Jesus. In Matthew, the disciples object openly (Matthew 26:28). In the Gospel of John, Judas voices his concerns out loud (John 12:4-5). Only in the Gospel of Luke do we see highlighted Simon’s unspoken thoughts, and Jesus’ ability to perceive them. Most commonly in the Hebrew Bible, inner speech depicts the thoughts of the wicked. The fool says “in his heart” that there is no God (Psalm. 14:1). While the one who turns away from God blesses himself “in his heart” (Deuteronomy. 29.19). These and other passages in the Bible emphasize the folly of ungodly self-address. (Ecclesiastes 1:16; 2:1, 3, 15; 3:17, 18; Zephaniah 2:15; 1 Samuel 18:17, 21; 27:1; 1 Kings 12:26).

Luke 7.36-50 is the first story in the Gospel where a character thinks to themselves (the others are in Luke 12.17, 45; 15.17-19; 16.4-7; 18.18.4-5; 20.13). Like other thinking characters, Simon faces a choice. He is deciding between two opposing views of Jesus’ identity, either Jesus is a prophet or He isn’t. The question itself demonstrates that Simon lacks love, hospitality, and true discernment. Furthermore, he clearly does not want to dialogue with Jesus; he simply “thinks to himself” that Jesus cannot be a prophet because He fails to rebuff this woman. Either Jesus does not know that the woman is a sinner or doesn’t care. In either case, to Simon, this disqualifies Jesus as a prophet. This goes to the heart of this part of Luke’s Gospel, which is meant to show that Jesus is not only a prophet but He is greater than a prophet.

Simon categorizes people and relates to them according to their station in life (7:39).  Jesus sees people as individuals and relates to them as human beings and then asks Simon, “Do you see this woman?” (v. 44a). Simon does not answer the question, but an honest answer would be “No.” Simon sees the reputation that precedes her. He sees her strange behavior. He sees the interruption of his carefully planned evening. He sees the failure of the young prophet to respond appropriately (according to Simon). He sees many things, but he does not see the woman. He does not see her as a human being, created in God’s image, and he does not see that she has changed.

Simon had called Jesus “Teacher,” the equivalent of calling him “Rabbi” (v. 40)—thus acknowledging that Jesus is due the highest level of hospitality. Jesus now takes to conversation and says to Simon that his failure to provide water for His feet and a greeting kiss constitutes a marked sign of contempt. The accepted rituals of welcoming a guest have not been merely overlooked but have been callously omitted by a judgmental host. Simon’s real deficiency is not his inattentiveness as a host but his own spiritual pride. He works so hard to obey God’s law and he no longer sees himself as a sinner. He sees the great gulf that separates him from the sinful woman, but he cannot imagine the great gulf that separates him from God. The woman, on the other hand, is such a spiritual wreck that Simon cannot imagine her redemption. What can God do with such a person? Why would God bother? Luke is silent with regard to the circumstances that led to the woman’s forgiveness. Did her repentance set the stage forJesus’ to forgive her? We are told only that forgiveness preceded love—created a wellspring of love. It is likely that the full sequence was sin, call to repentance, repentance, forgiveness, gratitude, and love.

Jesus concludes with a parable and a profound statement: “Therefore, I tell you, her many sins have been forgiven—as her great love has shown. But whoever has been forgiven little loves little.” (v. 47). It is easy to misunderstand this verse. We could mistakenly assume that the woman has been forgiven because she loved, that her forgiveness stems from her washing, kissing, and anointing Jesus’ feet. In fact, the reverse is true. She loves (washes, kisses, and anoints) because she has been forgiven. That is clearly the sequence of events in Jesus’ parable (vv. 41-42). Love follows forgiveness.

We don’t know why Jesus makes His announcement of forgiveness to the woman. Was it to reassure the woman, or to tell the others about her new forgiven status to Simon and the others at table? They had ostracized the woman because she was a sinner, and Jesus wants them to know that she has been forgiven, is no longer guilty, and is now a fit candidate for inclusion, ready to be restored to community in the same way that a healed leper would be restored once the priest has declared them clean. We could go so far as to say that Jesus, in announcing this woman’s forgiveness, is performing the priestly function of restoring her to community.

In these verses, Luke invites us to ask, “What would we do in this situation?” “What would we say in our own heart?” In addition, Jesus’ response to Simon might also serve as a useful reminder to think carefully about how we can transform our self-talk (thoughts) into dialogues with God, into that “prayer without ceasing” to which 1 Thessalonians 5:17 refers.

Items for Discussion

• What are the dangers of forming opinions of people from rumors or “town talk?”
• How do you think this has heightened racial conflicts in our country or even the world?
• What is the danger of forming silent opinions?
• How do you know if your opinions are true?
• How can fear cause us to become introverted? Or another way to look at this, what shuts down constructive thinking?
• What would have been the benefits to Simon if he shared with Jesus what he was thinking? Remember Jesus knew anyway but would there have been some beneficial learning that could have occurred in Simon by being vocal?
• Where in our society do we make these same mistakes today?
• If this was to be re-written into a great positive story about Simon and the woman, how would you change the script?
• What is the role of the Christian Church in restoring sinners to our community? How do we/can we help?

Discussion Challenge

• Why can’t demanding love ever work? Think: call to repentance, repentance, forgiveness, gratitude, and then love.

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2 Corinthians 4:5-7¹NIV New International Version Translations
⁵ For what we preach is not ourselves, but Jesus Christ as LORD, and ourselves as your servants for Jesus’ sake. ⁶ For God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ. ⁷ But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us.

Background

Any time we study the letters to Corinth, we must remember that what we are reading are the answers the Apostle Paul is giving to questions and issues that the church in Corinth is experiencing. In these verses, it is likely, that Paul is defending himself against his opponents in Corinth who would like people to believe that Paul’s motives are self-serving. Paul responds with two points:

1. First, the subject of his preaching is “Christ Jesus as Lord.”
2. Second, Paul isn’t glorifying himself. He is presenting himself as a servant or slave, not only of the Lord, but also of the believers in Corinth.
   The Greek word doulos is used. This choice generally refers to people engaged in involuntary servitude, slavery.  If Paul did not intend to make this point, he would have used the gentler word diakonos, indicating voluntary servitude, being a servant rather than a slave. This latter word is where we take our concept of deacons from. Paul considers himself a slave because it was  Christ who called him into service, and Paul would not and could not bring himself to leave Christ’s service. That is the concept of slavery, you have no choice but to serve.

Light and darkness are frequently used in both Old and New Testaments as metaphors for good and evil, order and chaos, security and danger, joy and sorrow, truth and untruth, life and death, salvation and condemnation ( see Isaiah 5:20; John 3:19-21; 2 Corinthians 4:4; Ephesians 4:17-18). Paul’s point is that God’s light “has shone in our hearts.” Here we can hope that Paul was telling the Corinthian believers that God’s light has shined into their lives as well as his. This is not Paul’s light, it is not their light, it is Christ’s light.

Now comes a more difficult metaphor to understand, clay jars. Clay jars were the common vessel for carrying water and other goods in Paul’s day. Clay was a common substance that was available almost everywhere, and potters had mastered the art of forming clay jars on their pottery wheels. While some clay jars were beautifully ornamented, most were plain vessels. Whether plain or beautiful, clay jars had a life-giving function, gathering, preserving, and transporting water to those who were thirsty. In that sense, clay jars are a worthy metaphor for the role of the Christian church. The role of the church is to gather, preserve, and transport the spiritual water of the Gospel to the thirsty souls of our world.

Clay jars are also fragile. They break easily if dropped or hit by a stone. Not many clay jars survived a person’s lifetime. Even fewer survived to be passed down through several generations. But why have this “treasure” only in “clay jars,” cheap and fragile earthenware? This is metaphor for the vulnerability of our own mortal existence. How is this “treasure” actually experienced in the “clay jars?” Paul portrays how “we are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed” (2 Corinthians 4:8-9). The Apostle Paul draws on language found in the psalms, prophets, and history itself. Paul reminds us about Jesus’ life that would later influence the Gospels themselves. Not only were Jesus and his disciples “persecuted,” but Jesus cries out at his crucifixion, “My God, my God, why have you forsaken me?” (Mark 15:34; see also Psalm 22:1).

We have a few decades at best to proclaim the Gospel to those around us. A few believers continue to proclaim the Gospel after their deaths through their writings but those are soon out dated and forgotten. Even the great theologians of the Christian faith, the Calvins, Luthers, the Wesleys, found their influence waning after a few centuries. When was the last time you read one of their books? This is the reality of life and death. It points to why we must always create and fill new vessels,  to train new believers to proclaim the Gospel. Throughout the history of the Christian Church, it has always been only one generation away from extinction. One contemporary example we have today can be seen through the life of Billy Graham. While he is gone, no stadiums filled with people to hear him speak, he left five children that have faithfully carried the Gospel’s message to the world.

The Apostle Paul thought of himself as a clay jar carrying a precious treasure. Each of us shares that same role and duty, to be a clay jar. We have been entrusted with a precious treasure. It is not the jar that has the power but what is contained within us, the Gospel. Where do we take it? Do we quench the thirsty in our world? Whose clay jar do we help fill?

Items for Discussion

• How does the metaphor of a “clay jar” help you with understanding the role of the Christian Church and its individual members?
• We don’t have clay jars to carry water any more. How would you bring this metaphor up to contemporary standards? In other words, how would you modernize it so someone who did not know what a clay jar was could understand Paul’s point?
• If all of life is like a clay jar, fragile, short lived, how do you make sure you fill it before it is broken?
• How do you make sure you empty it before it is no longer useful? Or is there ever a point in which one’s jar can be empty?
• Does removing all history of slavery help or hurt our world’s understanding Paul’s point?
• Paul is using the metaphor of a slave. In these times, how would you explain the concept of becoming a slave to Christ and not offend our challenged world? 
• How does the church, its members, keep their message on Christ and not themselves?
• If the Christian Church is but one generation away from extinction, what are its greatest threats today?
• What must we do to keep those threats at bay?

Discussion Challenge

• How can the church help restore the role of parenting to our world so that we are creating new vessels for carrying the Gospel?

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John 12:35-36¹NIV New International Version Translations
³⁵ Then Jesus told them, “You are going to have the light just a little while longer. Walk while you have the light, before darkness overtakes you. Whoever walks in the dark does not know where they are going. ³⁶ Believe in the light while you have the light, so that you may become children of light.” When he had finished speaking, Jesus left and hid himself from them.

Matthew 5:14, 16
¹⁴ “You are the light of the world. A town built on a hill cannot be hidden. ¹⁶ In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.

Background

Our verses are taken from the familiar dialogue of Jesus about salt and light. For this study, the concentration is on the word light. “You are the light of the world.” The Greek word used in the original text is “kosmou,” a derivative of the word kosmos.  The choice of the word kosmos is significant. In the New Testament, kosmos is often used to mean the world that is opposed to God. The kosmos loves “the darkness rather than the light; for their works (are) evil” (John 3:19). However, “God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life” (John 3:16). In Matthew’s Gospel, we now find that Jesus has appointed us to bring light to dispel the darkness of the kosmos and defines it as our sacred duty. This is a most appropriate lesson for the Sunday after Pentecost. We have been equipped with the Holy Spirit and now it is time to shine!

Kosmos is also a significant word in another sense. The kosmos is the whole world—the East, the West, and everything in between. Christ calls us to light up the whole globe. He says, “Go, and make disciples of all nations“ (Matthew 28:19). Not everyone can go to a foreign mission field, but there are plenty of mission fields in our own communities. We can also support foreign missionaries by our prayers and financial support.

Light is a familiar metaphor in Scripture:

• Psalm 36:9 says of God, “in your light we see light.”
• Psalm 119:105 says of the Scriptures, “Your word is a lamp to my feet and a light to my path.”
• Isaiah 42:6 told Israel that God intended them to be “a light to the nations,” i.e., to all the world.
• Jesus adopted the metaphor for Himself in John 9:5, saying, “While I am in the world, I am the light of the world.”
• Here, Jesus says to his disciples, “You are the light of the world.” Jesus’ tenure on earth was limited. He charges His disciples with providing illumination through the witness of their good works (v. 16).

To first look at our verses from John, we find that these are the last words of our Lord’s public ministry. After this, Christ spoke only to His followers in the seclusion of a sympathetic home at Bethany, and in the sanctity of the upper chamber. By these words, Christ is pleading with those who had so long rejected Him. For this point, Christ is the “Light” and He is going away. Hence, the darkness will come because of his absence. If we stopped here, it would be a depressing point of Scripture and history.  However, Matthew, years later, writes the “rest of the story.” We are to become the “light.”

Before Christ’s departure from the earth, He points to the utility of light, especially the way light spills over into its surroundings. The lights of a city on a hill are a beacon to others. A lamp is meant to light a room, not to  be dimmed or restricted under a basket. Christ makes the connections between salt (verse 13) and light and righteousness explicitly in verse 16, declaring that we ought to be like the light that comes from a city on a hill, or that uncovered lamp. It is the role of the Christian to not only enjoy the goodness of God but to reflect it so that others might see the shape of God’s grace and glory.  Why, because we are grateful to God.

Notice that the light in this metaphor does not belong to us, it is not our light but is an overflow of God’s light. We are but the mirror, the reflective surface. “Our good works” are not ours in that they do not belong to us. We are not the source of these good works; we are only the conduits of God’s righteousness.  The Christian life is meant to point toward a greater reality, like street lights, lighting the way to God’s righteousness, not our own. Yes, we may serve as “the light of the world,” but the glory for that light is not us or even our achievements. All that glory belongs to “your Father in heaven” (verse 16). Occasionally in life, we need turn around and see who is following us. Then ask yourself, are they being led to God?

How then do we become this “bright guiding light?” This type of light, our light can only be derived from a relationship with Christ. Our light is not our own, but is the reflection of Christ’s light. We are to live in such a way that our good works give glory to God. Good works are in keeping with the principle of Christian love. If we love one another, our love will be manifested in acts of mercy. Such acts give God glory. People who reject the church and its teachings cannot easily dismiss the witness of those who devote themselves to the service of others. Sacrificial service draws people to Christ. Mother Teresa is the classic example, but every community has its saints who devote themselves quietly and powerfully to the service of those in need. These are the light of the world.

Christ intends each of us to be a light—some smaller and some larger, but all shining brightly, a thousand points of light, million points, a billion! If every Christian had their light turned on, this would be a very different world!

Items for Discussion

• Turmoil, divisiveness, hatred, fill the times we are in. What do you see the “light coming from our cities” accomplishing?
• The Christian Church is under attack too. How can it respond (safely) to Matthew’s call to be a beacon in the world?
• Why do you think that our metaphor of light includes both cities and homes (a lamp)?
• There has been a breakdown in the responsibilities of the “home” and the “cities?” What is it and how can we help correct it? 
• How does fear dim “the light?”
• What happens when a person attempts to become the source of “light” rather than “reflection of Christ’s light?”
• How do we connect with, or get Christ’s light? Do we need to learn it?
• What is the responsibility of the Christian Church in fighting evil in our world?

Discussion Challenge

• Evil forces always divide, spread hatred, cause fear – Can you think of the sources of evil in our world today and how we can help overcome those sources?

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Isaiah 55:10¹NIV New International Version Translations
¹⁰ As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater,

Romans 8:9
⁹ You, however, are not in the realm of the flesh but are in the realm of the Spirit, if indeed the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, they do not belong to Christ.

Background

This lesson is about Pentecost Sunday. Before we begin, let’s look at exactly what this special Holy celebration is all about.  From a calendar perspective, Pentecost is the Christian festival celebrating the descent of the Holy Spirit upon the disciples of Jesus ten days after Jesus’s Ascension. It is held 49 days after Easter, on the seventh Sunday after Easter.  Pentecost occurred while the Apostles and other followers of Jesus were in Jerusalem celebrating the Feast of Weeks, as described in the Acts of the Apostles.

In Judaism the Festival of Weeks (Hebrew: שבועות‎ Shavuot) is a harvest festival that is celebrated seven weeks and one day after the first day of the Feast of Unleavened Bread in Deuteronomy 16:9 or seven weeks and one day after the Sabbath referred to in Leviticus 23:16. The Festival of Weeks is also called the feast of Harvest in Exodus 23:16 and the day of first fruits in Numbers 28:26. In Exodus 34:22 it is called the “firstfruits of the wheat harvest.” The date for the “Feast of Weeks” originally came the day after seven full weeks following the first harvest of grain. In Jewish tradition the fiftieth day was known as the Festival of Weeks.²https://en.wikipedia.org/wiki/Pentecost The actual mention of fifty days comes from Leviticus 23:16. There is also significance in the fact that the law was given from Sinai on the fiftieth day after the deliverance from Egypt. Traditionally, Acts 2:1-21 would be used to describe Pentecost. However, for our study, we will look at several other Scripture verses to gather a better understanding of the great gift, the Holy Spirit, given humanity.

Isaiah 55:10

The rain and the snow are God’s ministers (Psalm 148:8), and go forth from Him, just as His Word does. Think of this as a command from God, each inspired Word of God having an appointed job to do, and like rain, they do not return as rain. God’s Word does not return to Him. It says here that in our world, those who have been appointed, use the Word until they are done with it. Let’s look at the analogy of rain once again.  As the rain and snow comes down from heaven, it does not return. Its purpose is to water the earth.  The writer in Isaiah is, apparently, not aware, as Solomon was in Ecclesiastes, that the water which falls from heaven in the shape of rain again in the shape of vapor (see Ecclesiastes 1:7).

⁷ All streams flow into the sea, yet the sea is never full. To the place the streams come from, there they return again.

Here the natural world illustrates God’s wild claim. The heart of the imagry here is life. We are talking about moisture — rain and snow that come down in the form of water. The earth is not the life-giver in this illustration. It is the rain and snow, moisture from above, that causes the earth to bloom, giving life to the sower’s seeds so the sower can have bread to eat. When our earth does not receive this moisture, life itself shrivels-up. What is green turns brown. Seeds do not sprout and grow. Ask any farmer, and they will tell you the importance of rain and snow to life.

The Word (now deliberately capitalized as a description of Christian proclamation) of God accomplishes what God wants — repentance, faith, and salvation. Our own Christian proclamation participates in this work of God. We don’t add to this work or validate it or even accomplish it. This is God’s work done by the  way of the proclamation of God’s Word. This is a perfect description of our Holy Spirit. It gives life to God’s Word on Earth, empowering each of us to become sowers of the Word.

Romans 8:9³https://www.studylight.org/commentary/romans/8-9.html

The Holy Spirit is often represented as dwelling in the hearts of Christians. This does not mean that there is a personal or physical indwelling of the Holy Spirit. We should conclude that the Holy Spirit influences, directs, and guides Christians, producing meekness, love, joy, peace, longsuffering, gentleness, goodness, etc. (see Galatians 5:22-23). The expression, to dwell in one, describes the intimacy of this connection, and means that those things which are the fruits of the Spirit are produced in our hearts and demonstrated by our behavior.

The word “Spirit” is used in a great variety of places in the Scriptures. It most commonly in the New Testament referring to the third person of the Trinity, the Holy Spirit. But the expression “the Spirit of Christ” is not in common use. The word “spirit,” lower case,  is often used to describe the temper, disposition. One way to look at this might be to say that a person who does not have the temperament or disposition of Christ is not His. This type of connection seems to require us to compare this expression to the expressions “the Spirit of God,” and “the Spirit of Him that raised up Jesus” Romans 8:11. In this sense it denotes the Spirit which Christ would send to produce in us the views and feelings which He came to establish, and which will assimilate us (bring us) to Christ. If we take our definition from how Paul spoke of Christ, then he regarded “the Spirit” as equally the Spirit of God and of Christ, as proceeding from both. Paul believed that there is a union of nature between the Father and the Son.

The Apostle Paul is then using Spirit as the Spirit which Christ imparts, or sends to us, an ability to accomplish his work (John 14:26), not much different than the comments on rain from Isaiah. Rain was sent for us to do our work, to grow, to harvest and to feed.

²⁶ But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.

How, then can we use this Scripture as a guide for our lives? Why is this verse in Romans important to study and remember?  Is this a test for our lives that can be easily applied?  If a person is influenced by the meek, pure, and holy spirit of the Lord Jesus, if a person is conformed to His image, if a person’s life resembles that of the Christ, they are no stranger to God. No test could be more easily applied, and no test is more decisive. Nothing else matters. We are called to have the temperament of Christ, to demonstrate His spirit toward others. The Apostle Paul is saying clearly, that when God’s gift of the Holy Spirit is present, Christ is present in you.

Items for Discussion

• Why should understanding Pentecost still be important to Christians today?
  • Hints for discussion: Presence of Jesus with Us; Gospel for All Peoples; Power for Our Testimony
• Is there anything in the Gospel’s message that you think is really hard for people to understand?
  • How do you personally explain those difficult parts?
• Why do you think that Pentecost, the coming of the Holy Spirit, came during baptisms? Was there any significance?
• Baptism is often compared to re-birth; How would the Holy Spirit fit into these beliefs?
• Pentecost is considered the Birthday of the Christian Church. Why might that be the case?
• The Holy Spirit is all about empowerment. Who is empowered and with what new powers?
• What makes it hard to explain the concept of the Holy Spirit to a non-believer; to a believer?
• How do we learn the temperament of Christ?

Discussion Challenge

• The meaning of Pentecost is God’s equipping His church with the power of His Spirit so that He will be glorified among the nations. How should a Christian Church do this?

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