Reading Guide

The One Year Bible Lessons

Lessons for Life Groups and ABFs

September 2023

September 3, 2023

Dare to Hope

Lamentations 3:19-32

Big Idea: We must view our life in light of God’s character and not view His character in light of our circumstances.

Desperate Circumstances. (Read Lamentations 3:19-20)

What were Jeremiah’s bitter circumstances? What is Jeremiah lamenting over in this book? What all had Jeremiah lost?

Why does the Bible have lamenting in it? What is the value of lamenting? Is it OK to be unhappy and sad about hard circumstances in life? Why?

What was a time of desperate circumstances or deep loss in your life?

Battle for the Mind. (Read Lamentations 3:21)

What does Jeremiah have to actively do in order to find hope in his desperate circumstances?

In a recent sermon, Pastor Kip quoted someone who said: “Pray that I would remember in the darkness what I learned in the light.” What does it take to achieve this kind of remembering?

God’s Unchanging Character. (Read Lamentations 3:21-25)

Make a list of all of God’s attributes which Jeremiah highlights in this text. Read this text in a couple other versions to see what other words are used to describe these attributes of God.

What is it about these attributes that makes them a strong foundation for hope?

How have you experienced these characteristics of God in your own life?

What is Jeremiah’s greatest possession which can’t be taken away from him?

What is the difference between God’s character and our circumstances?

Pursuing Hope (Read Lamentations 3:24-32)

What does it mean to “wait” for the Lord? And what is the connection between waiting on the Lord and seeking Him?

What is the value of patience under suffering? (See 1 Peter 1:6-7; James 1:2-8; Romans 5:3)

How has God taught you patient endurance? How did that impact your faith and hope?

What is the point of verses 27-29? What is good for a person to do and to learn when he or she is young? What lessons are learned from experiencing the consequences of sin and selfishness? What is the value of learning contrition, humility, trust, and obedience when you’re young? Is God really “good” to allow us to suffer?

Have you gone through a “wilderness” time, when it seemed that God was distant? Have you every wondered if God had abandoned you? Was there anything good about that time? What did you learn? How did God show up in His time?

Bottom Line (Read Lamentations 3:32)

What is the basis for all hope and confidence? What are ultimate realities which should govern our momentary experiences?

How do you navigate times when our circumstances seem to conflict with our understanding of God’s character?

September 10, 2023

Options for choosing your study from this week’s readings which continued in the historical books and the prophets:

1) The story of Daniel and the Lions’ Den, ch. 6.

2) The prayer of Daniel in ch. 9; note: his praying was the reason for his den experience.

3) A detailed survey of Ezekiel’s vision of the new Temple.

4) A brief survey of the prophetic dreams and visions of this week’s readings is offered here,

and you can choose only A, B, C, or D to pursue.

Dreams and Visions

You may wish to assign each of these (or the ones you choose to study, perhaps even dividing C) to individuals or groups to report on and follow with discussion. (The bulleted items are included for the teacher to add if the research groups results are limited.)

A. Nebuchadnezzar’s Dream, Daniel 4

Dream about a tree

A tree is often a symbol of a great nation (Ezekiel 17:22; Mark 4:32).
Tree is cut down.
A band of bronze and iron banded around the stump.
A man’s mind is to be changed to an animal’s mind for seven years.

Explanation

Nebuchadnezzar is the tree, vv. 20-22.
Nebuchadnezzar will be deranged for seven years, vv. 24-25.
The kingdom will be restored, v. 26.

The purpose

So the king would learn to acknowledge God, v. 27.

Fulfillment, vv. 28-34

Praise to God, vv. 34-37

B. Belshazzar’s Vision, Daniel 5

The Feast

Much wine and drunkenness, v. 1
Temple vessels desecrated, v. 2
Praise of false gods, v. 4

The vision

A hand writes on the wall.

The king is frightened, v.6.
King’s counselors cannot interpret the sign, vv. 7-9.
The Queen suggests Daniel, vv. 10-16.
Daniel promises to interpret the sign, v.17.

Explanation

Daniel declines the offered gifts (v. 17) (they are given him, v. 29).
Daniel reviews Nebuchadnezzar’s experiences and his humbling response, contrasted with Belshazzaar who set himself “up against the Lord” (vv. 22-24).
The words of the message: your days are numbered; you are found wanting on the scales of justice, and your kingdom is divided vv. (25-28).

Immediate fulfillment (v. 30).

C. Daniel’s Visions, Daniel 7, 8

Dream of the Four Beasts (7)

Refer to Neb’s 1^st dream of a statue, ch. 2
Five world orders in succession: Babylonian (and Medo-Persian), Grecian, Roman, Antichrist’s, Christ’s. Decreasing authority but increasing strength in the succession of the kingdoms.

The dream

Lion, bear, leopard, a terrifying beast with ten horns, vv. 2-8; (same world kingdoms in order as in Nebuchadnezzar’s dream, ch. 2)
The Ancient of Days takes a seat, vv. 9-10
Books opened, cf. Revelation 5

Explanation given by an angelic messenger

Daniel probably knew much of the explanation but asks for more specifics.

More detail is given about the later kingdoms of this and the earlier visions, vv. 23-27.
An eleventh king (v. 24) arises (the antichrist) and opposes God and His program.
God’s everlasting kingdom is established.
Daniel is deeply troubled.

Dream of the Ram and Goat, 8

The vision

A ram with two long horns, v. 3

Unstoppable; became great, v. 4

A goat with a big horn

Crossed the whole earth, v. 5

The goat attacked the ram and overcame it, v. 7

The goat’s horn was broken and replaced with four others, v. 8

One horn grew with power, v. 9
The Jewish saints are trampled by the little horn, v. 10

The sanctuary will be desecrated, v. 13

Daniel wants to know how long it will be and it is revealed that in 2300 days the sanctuary is restored, 14.

The explanation

Gabriel reveals the meaning.
The vision continues the prophecies of succeeding nations/powers until “the appointed time of the end,” v. 18
It begins with Medo-Persian, followed by Greece and beyond, vv. 20-21

Summary

Daniel 2 – Nebuchadnezzar’s dream shows the course of Gentile world powers and their general characteristics.

Daniel 7 – Daniel’s vision of the four beasts describes the final from of Gentile power and its relation to God with an emphasis on Antichrist.

Daniel 8 – Daniels vision of the ram and the goat describes the rise of a particular power which would unleash its hatred on the Jews.

D. Gabriel’s Message, Daniel 9

The occasion

While Daniel was still praying, v. 21
The message is in response to that prayer, vv. 17-19
The answer is delivered by the angel Gabriel, v. 21.

The Prophecy

The entire prophecy has to do with Daniel’s “people,” and “city,” v. 24.
It is related to The Anointed One (Jesus), v. 25
It reveals the timing of God’s plan described as 70 weeks
McClain: “the infallible key to the real chronological of all New Testament prophecy.” (McClain: Daniel’s Prophecy of the 70 Weeks)

The Purpose, v. 24

To cause sin to cease
To bring in everlasting righteousness
To complete prophecy and anoint the most holy

The Seventy Weeks

70 sevens = 70 periods of 70 years each; divided into 3 periods

Period 1 – 7 weeks (69 yeas) to rebuild the holy temple
Period 2 – 62 weeks (434 years) will pass till the cutting off of the Messiah v. 26) after period two, the city will be destroyed, i.e., Jerusalem, v. 26
Period 3 – one week (7 Years), the 70^th week, v. 27

There is a gap of undetermined length between period 2 and 3. This is the “church age” or the “age of Grace.

The countdown

It begins with the order to restore Jerusalem, cf. Nehemiah 2:5
At the end of Period 2 Christ will appear.
The gap
The chronology begins again (the 70^th week) when the “ruler who will come” (Antichrist), v. 26
The chronology concludes with the 2^nd coming of Christ and the period of everlasting righteousness begins, v. 24.

Conclusion: so what?

What do we learn about God in these experiences?

What do we learn about the dreamers and their relationship with God?

What do we learn about God’s plan that might apply to us?

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September 17, 2023 ‍

Choosing God’s Prosperity, Avoiding Spiritual Poverty

Introduction

The challenges of reading this week’s passages include tracking many events. The Chronological Bible is a fine tool to help us see the progression of people and nations. Then, too, a second reading at the end of the week could prove especially helpful as you seek to assemble insights set out in Scripture. If you really want to put the events into your memory, thereby increasing your opportunities for further learning, consider giving the passages a third read-through.

Do not miss the presence of many kings and watch for these names as well: Daniel, Ezra, Haggai, Zechariah, Esther, Mordecai, and Haman. There are troubling stories of devastating spiritual poverty amidst God’s choice to provide prosperity. The documented turning point of God’s intervention occurs when a time known as the Babylonian Captivity passes into history and faith appears to be alive within the hearts of a few.

It was terribly disappointing. Not only was it a mere remnant of Chosen People who returned to the Promised Land from captivity in Babylon—about 50,000 out of more than a million—(it was a 900-mile journey on foot after all!), the people who did return fell back into the same sins of their forefathers! Incredible, especially since that’s what led to the captivity in the first place!

As You Read

The Bible does not always refer to your everyday list of well-known names. While we may lack familiarity with the nations and people groups precisely named in this week’s readings, they were probably well known to the first hearers of the individual proclamations. Today, having a Bible dictionary/encyclopedia or using an online source to check them out, brings us closer to the impact of the messages. Additionally, you have access to the resources listed on the back pages of each month’s Reading Guide.

Please note that in the week’s readings there are references which mention or infer the work of God’s unseen messengers (Daniel 10-12). These sightings of angels remain unexplained, and we should exercise caution lest we rush to explain their presence without direct revelation. Many years ago, to provide a very readable resource, Billy Graham authored, Angels, God’s Secret Agents.

God’s Direct Interventions

We speculate, but we do not have 100% certainty, when we see our own contemporary events in which we believe God has acted. Miraculous reports of divine intervention on a national level should best be viewed with hesitation and wonder, as we do not have Heaven’s precise word on contemporary matters. However, that was not always the case.

The accounts in this week’s Scripture reading, and others contained in holy writ, literally open our understanding on God’s direct interventions with specific nations. As readers and students of Scripture’s truth, we can reflect and research the names which are unfamiliar to us. We hope to gain insight in understanding God’s ways and judgments.

Yet, this perspective does not grant us the privilege of making definitive interpretations on our own day. While we may legitimately develop some conclusions and inferences, we will have to remain people living in faith as God’s plan for an apocalyptic conclusion appears before us. Quickly come, Lord Jesus!

Certainty of Judgment

Some parts of the Old Testament Scriptures may startle us. Nations rise and fall. Images of astonishing grace and roaring hot fires cover people and nations like frost on a frigid morning.

Throughout the details one truth dominates the presentation: God pays attention to the behaviors of all. It is not just the people of the Covenant who receive God’s concern. As you read, be sure to watch for God’s assessment outside the Covenant People.

No One Like Moses

God’s people were apparently so disconnected from their history that no one suspects or prays for a prophet like Moses to be in their midst. Previously, neither leaders or the people had assessed or called out Elijah as someone like Moses. The lack of vision continues as apparently no one saw any Moses-like characteristics in Ezra, Zechariah, or Haggai.

We must wonder, we ought to wonder, why there was such a profound disconnect with the prophetic words of the Law found in Deuteronomy 18:15 (NIV): “The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him.” Disaster looms when God’s people divorce themselves from hearing His words (see the opening question below).

Conclusion

According to Scripture, God will directly involve himself into the midst of any nation or people group. Yet, what we have learned about ourselves in these readings can be obscured by the distance of culture. Please consider using the Discussion Questions as tools to personalize the dynamic passages in this week’s readings.

Discussion Questions

In a personal reflection: What level of Bible literacy do you currently possess?

Among the churches you know best: What is the level of Bible literacy?

Considering your own self-assessment, what actions can you take to enhance your understanding?

Do you consider what happened to God’s people in the times of Ezra, Zechariah, or Haggai to be harsh discipline?

During the times covered in this week’s readings, to what lengths did God move to reward and punish His people?

Do the stories in these books encourage us to believe God’s sovereign plans will not be turned aside?

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September 24, 2023

The Old Testament Story: Reflecting Back and Looking Ahead

With the readings in Nehemiah, Malachi, and Joel, the Old Testament comes to a screeching and unexpected halt. Over and out! The curtain dropped. It’s the conclusion of part 1 of the overall story of Scripture, covering thousands of years of biblical history.

Unfortunately, this part of the Bible’s metanarrative left a lot to be desired. But it’s not God’s fault, of course. Most people simply failed to pass the test of being faithful to the covenant relationship, and they suffered the consequences. They had been duly warned about what would happen, but that wasn’t enough to keep them from worshiping idols, committing various kinds of injustices, and going through the motions of worship.

The climax of the OT story was actually twofold. The Assyrians destroyed Samaria and defeated the northern ten tribes, carrying most of the people off into captivity and scattering them in villages and towns across the Assyrian empire. The Babylonians destroyed Jerusalem and defeated the southern two tribes, carrying most of the people off into captivity in Babylon. It was a horrible end to the divided kingdoms and the people who were supposed to be God’s “Chosen.”

The denouement of the story is what happened after the periods of captivity. Most of those who went into captivity died there and never made it back to Palestine. They suffered the severe consequences of their sinfulness. Seventy years of captivity for the southern two tribes, and longer than that for the northern tribes, insured that the original captives would have died in captivity.

Except for Daniel and his three friends who were examples of captives who were faithful to the Lord even though in exile, most of the Jews in captivity apparently succumbed to the heathen influence of the Gentiles around them.

All this meant that it was up to the offspring of those who had been carried into captivity if anyone was going to return to Palestine and reestablish the nation, rebuild the city, and reaffirm their commitment to the covenant relationship. Apparently very few Jews from the northern ten tribes ever returned to Palestine. But approximately 50,000 Jews from the southern two tribes made the return trip of over 900 miles to Jerusalem and Judea. Yet the majority in exile in Babylon (estimated to be over 1 million) remained in the foreign land!

Frankly, it would be a huge challenge to convince the younger generation of exiles to be faithful to a relationship with God when their ancestors had failed so miserably. The book of Ezekiel, written specifically to the exiles in Babylon, tried every method possible, as instructed by God, to persuade the people that the battle between good and evil that had played out when the Babylonians destroyed Jerusalem was not about the sinfulness of the captors but of the captives themselves! In other words, the captives were taken into captivity not because an evil kingdom had attacked and destroyed them and their homeland, but ironically, because of the evil of their own kings and kingdom! Appalling!

God knew that the people desperately needed something unusually convincing that he was God almighty and could rescue them, and that he would do so, but only if they acknowledged that he was the one and only true God and were obedient to his commands. So God gave Ezekiel a breath-taking vision of His throne, His holiness, His power. It was enough to persuade Ezekiel to become a prophet, even though he would be embarking on a terribly difficult mission. But it’s unknown what effect it had on the people as a whole.

Ezekiel also made clear that God had amazing plans for His people and for a glorious new temple—of course, if the people would return and become faithful to Him. It was energizing news! But if God was ever going to bless His people, repentance and revival would be necessary. (See, for example, Jeremiah 18:8-12.)

Unfortunately, the story of the returnees turns out to be disappointing. While there were a few bright spots that suggested they might restore the kingdom and serve the Lord faithfully, in the end, they failed, as Nehemiah found out having made multiple trips back to Jerusalem from Babylon.

And so the OT closes with Malachi bemoaning the apostasy of the priests and the people. It was a tragic conclusion to all that God had done for the Chosen People across hundreds of years. The people had become spiritual prostitutes, and God disowned them as His bride (see Ezekiel 16).

But all was not lost. The first part of the narrative turned out to be the necessary background for the second part. Part 1 makes clear that something greater, bigger, better was needed. And that comes to the fore in part 2, the New Testament. Prepare ye the way of the Lord!!

Between parts 1 and 2, it seems that God stood by silently, while most Jews went from bad to worse. It's a sad day when God turns His back and allows people to self-destruct. But it’s what the people deserved. The Chosen People failed to make Yahweh their chosen God.

Discussion:

What was the fundamental issue that the story of the OT revolved around?

What are the highlights and lowlights of how the story unfolded?

Who were the heroes and who were the zeroes?
Would we have expected the story to continue beyond the book of Malachi?
Why was there a gap of several hundred years between part 1 and part 2 of the Bible’s metanarrative?

Why was the Bible arranged with two testaments?

Looking back over the OT and ahead to the NT, is reading one more important than the other?
Could some portions of the OT be skipped, especially with all the repetition?
Should non-Christians be encouraged to read both the OT and the NT? If so, which first?
Should people struggling with their faith be encouraged to read the OT?
At what age should youth be encouraged to read the portions of the OT that could be considered X-rated?

(For example, Leviticus chapters 12 and 15; Song of Solomon; Ezekiel chapters 16 and 23).

What are the key events in the OT that we should remember and learn from? For example . . .

* Creation * Flood * God’s call to Abraham * Covenant relationship established * 400 years in Egypt

* Exodus * Mt Sinai * 10 Commandments * Jericho * Kingship established * Kingdom divided

* Assyrian destruction of Northern Kingdom * Babylonian destruction of Southern Kingdom

* Exiles freed to return * Rebuilding the temple * Ongoing idolatry

Who were the key people from the OT that we should remember and learn from? For example . . .

* Adam and Eve * Noah * Abraham and Sarah * Joseph * 12 sons of Jacob * Joshua * Samson *Samuel

* Ruth * Saul *David * Solomon * Ruth * Esther * Job * Isaiah * Jeremiah * Ezekiel * Daniel

What are the key books in the OT to remember and reread? For example . . .

* Genesis * Exodus * Deuteronomy * Joshua * * Ruth * 1-2 Kings * Nehemiah * Esther * Job

* Psalms * Proverbs * Isaiah * Jeremiah * Ezekiel * Daniel

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August 2023

August 6

Here are several options for choosing your study from this week’s readings which continued in the historical books and the prophets. 1) Compare and contrast the kings of Israel and Judah, noting those who were faithful to the Lord and those who were not. 2) Consider the role of the several prophets associated with the two kingdoms. 3) Look at the two minor prophets, Habakkuk and Zephaniah. 4) A study of Habakkuk alone is offered here.

‍Habakkuk “From Doubt to Faith”

‍The Prophet

- Habakkuk asks why at least four times (1:3, 13). Is he the doubting Thomas of the OT?

· He seems more concerned with solving a problem than delivering a message, which is usually the major role of a prophet.

· He served as a watchman of the people. (cf. Kip’s message on watchmen)

· He never gave up on God.

TheBook

· The book is unique in that 2/3 of it is conversations between the prophet and the Lord.

· The book is a message to Judah concerning the impending invasion by the Chaldeans.

· His theme centers on two theological questions: 1) Is evil to remain forever unpunished? 2) How could a holy God use unholy instruments to achieve His purposes?

· It consists of five easyparagraphs.

1. Complaint #1, 1:2-4 (You might assign a group to study #1 & #2 and another #3 & #4and report to the class.)

· Why haven’t you brought judgment on your sinning nation?

· Habakkuk could not reconcile his belief in a good and righteous God with life as he saw it.

2. Answer #1, 1:5-11

· Judgment is coming.

· How and when?

· How is the invading nation described?

3. Complaint #2, 1:12-2:1

· How can God use an evil, heathen empire, worse than Judah, to bring judgment on His people?

· How does Habakkuk present his question?

4. Answer #2, 2:2-20

· How does chapter 2 describe the majesty and self-revelation of God?

· Babylonia, drunk with the blood of nations, will, in its turn, be destroyed.

· A sovereign God has the prerogative of dealing with the wicked in His own way. (Brent Sandy: “God will use any means necessary to carry out His plan” paraphrased.)

· Result: Jehovah’s glory will yet fill the earth, 2:14, cf. Numbers 14:21; Psalm 72:19; Isaiah 6:3, 11:9.

5. The prophet’s prayer, ch. 3

· What does his prayer tell us about God?

· What are some of the historical events alluded to in the prayer?

· What did Habakkuk learn and determine?

o To wait patiently, v. 16

o To rejoice in the Lord, v. 18

o “TheLord is my strength,” v. 19

Closing Thoughts

· What does Habakkuk say that could be considered as the “central theme of the Bible”?

· Some have considered the prophet as the grandfather of the Reformation.

· 2:14; where does this statement appear in the NT? What is its significance in each place?

o Romans 1:17 – the just . . .

o Galatians 3:11 – . . . shall live . . .

o Hebrews 10:38 – . . . by faith.

· What lessons for today can we learn from Habakkuk?

o God is eternal, 1:12.

o Take your questions to God.

o God is patient. Cf. 2 Peter 3:9.

o Nothing that man can do can stop or hinder the plan of God.

Conclude by reading together Habakkuk 3:16-19.

August 13‍

Seeing God’s Anger, Embracing God’s Mercy

‍Introduction

We rightly give a strong emphasis to the mercy, grace, and forgiveness of God. Everyone called by Christ knows the true truth of the Father’s amazing love.The Spirit rightly teaches us to rejoice, having a hallelujah celebration in salvation’s provisions. As we do not want to become spiritually unstable, we balance our Scripture-reading of the hallelujahs while documenting the presence of God’s anger. Reading Jeremiah this week, observing the divinely directed dominance which puts Daniel and his companions in the kingdom of Nebuchadnezzar, corrects any misguided celebration-imbalance which might exist.

Carefully Balanced Interpretations

Truly, and throughout Scripture, the promise of salvation is reinforced. Some commentators even see an early promise of God’s salvation displayed in the text of Genesis 3:15. Many others understand the culmination of forgiveness presented in Revelation 21 as God’s crowning glory of salvation through the Anointed One. To which we add, “If You will, come quickly, Lord Jesus!”

Such celebrations are not mistaken or confused. We rightly rejoice in salvation.Focusing on the Omega should not, however, keep us from also seeing the pronouncing judgment and, yes, the anger of God.

Scripture forcefully calls us to see the anger, the wrath, the judgment, and the divine punishments. To miss these emphases is akin to taking a pair of scissors and cutting true truth from Scripture. Our interpretations become unbalanced if we omit the announcement of judgment.

‍Prudently Balanced Bible Reading

Roadside warning signs, shouting their information in near fluorescent orange, are clear markers for motorists. Ignoring such warnings can lead to fender-benders and, in extreme circumstances, death.

Likewise, God’s warnings appear throughout Scripture’s record. The very promise of salvation, mentioned earlier in the context of Genesis, appears in strong terms of God’s anger which is also reported in Genesis 3. If we read the possible salvation promise alone, then we miss the clarity of judgment. Our reading of Scripture becomes dangerously unbalanced.

This week’s readings in Jeremiah and Daniel provide a strong correction to any tendencies of missing God’s anger. Over the next weeks, additional prophetic voices will issue spiritual warnings and announcements of God’s anger. Prudence calls out with the voice of wisdom to pay attention (Proverbs 8).

DeliberatelyBalanced Music

As we listen to church/Christian music in person, or through other platforms, many artists bring strong collections of salvation songs. Likewise, songs of personal testimony are proclaimed announcing God’s faithfulness in providing and caring for the writers. By extension and as we listen, we sing those songs about ourselves.

However, this kind of music as a steady diet of brain-food can starve a disciple who truly wants to ingest the entire counsel of God. Reading this week’s passages from Jeremiah feeds us with the blistering food of music which emphasizes the anger of God.

Over the centuries there’s been little emphasis by our musicians and poets pointing out the harsh messages of judgment. Each of us, not just the artists and musicians, naturally prefer the story of salvation to the true truth of judgment.

‍Conclusion

Rightly regarding the expanse of Scripture is a wise move for disciples seeking to understand God’s ways. As we rightly see the Word of Truth set before us, we consider Scripture in its entirety as revelation from the Father, Son, and HolySpirit. This means we consider and value each portion, including those which trouble us.

We should probably do so in the context of the beloved community—the church. Millions have come before us in this walk of being disciples of Jesus. Some of them have left this life but have left behind writings and traditions of their under standings. Given today’s information-age, pursuing their insights has never been easier.

What Have We Learned?

Life in Jesus Christ truly provides an emphasis on salvation through God’s mercy. Disciples of Jesus are forgiven people. Making a significant emphasis of this message is wisdom itself. However, there is another part of Scripture’s story we ought not ignore. The Spirit calls out to be heard.

‍Discussion Potentials

What kinds of spiritual practices help us avoid the truths of the following sentence? Historically churches seem to move radically between announcing the harsh judgments of God and extreme emphases on God’s grace.

Personally, did fear of judgment play a role in your primary hearing of God’s voice?

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August 20

God: His Holiness and Otherness

‍Thesis: We won’t understand how God thinks, and what He does, until we understand who He is. The prophetic books are designed to communicate essential truths about God. But even with the prophets help, we will never completely comprehend the mystery of deity (Rom. 11:33).

Who God is, is foundational to everything in heaven and on earth. Many of God’s attributes are a delight to think about: His knowledge, His supremacy, His power, His faithfulness, His goodness, His patience, His grace, His mercy, and certainly His love. The prophets would want us to understand all of those things. But they throw us a curve about one of God’s attributes, which may not even be on our list.

A. W. Pink stated in his book, TheAttributes of God “. . . It is sad indeed to find so many professingChristians who appear to regard [this attribute] as something for which they need to make an apology, or who at least wish there were no such thing. While some would not go so far as to openly admit that they consider it a blemish ont he Divine character, yet they are far from regarding it with delight; they like not to think about it, and they rarely hear it mentioned without secret resentment rising up in their hearts against it” (p. 83).

As you’ve read the book of Jeremiah, what attribute of God stands out the most? Maybe it’s something you’re not even sure should be considered one of God’s attributes.

Actually, before considering that question, what event in history is the book of Jeremiah especially focused on?It’s one of the worst ever, and for the Jews it undoubtedly was the worst ever.Who was at fault leading to this event? Why did God allow it, even arrange for it?

This will probably seem counterintuitive, but taking vengeance on sin is as much a part of God’s glory as any other part of His glory. God is characterized by divine anguish and holy anger. Maybe it’s possible to put too much emphasis on God’s tender, loving care, His compassion, His mercy, His grace. But not as long as we give e qual attention to the other side of the coin, His . . . wrath. If we only focus on God’s amazing love, His unlimited forgiveness, and His mercy and grace, then sin won’t matter very much.

In his temple sermon (see Jer 7:1-11, 16-18), Jeremiah makes clear that God challenges us to move toward prophetic spirituality. But what might prophetic spirituality entail?

#1 True followers will eradicate all forms of idolatry: anything that would come between God and His chosen children must be removed. In other words, they will love God with all their hearts, minds, and spirits. Otherwise, they may come under God’s wrath.

#2 True followers will preserve and protect the faithful community: they will treat one another fairly and justly. In other words, they will love their neighbor with all their hearts, minds, and spirits. That includes giving special attention to the aliens, the orphans, and the widows. Otherwise, they may come under God’s wrath.

#3 True followers will live sincere, holy lives: they will not go through the motions of worship as hypocrites do, assuming God will bless them in spite of their religious ritualism. Otherwise, they may come under God’s wrath.

Unfortunately, God’s appeals for repentance and transformation repeatedly fell on deaf ears, and God ended up telling Jeremiah not even to pray for the chosen people anymore! They were too far gone, and God was bringing the armies of the Babylonians to destroy the city, to kill thousands, and to take into captivity any that weren’t killed. The temple in Jerusalem had been God’s dwelling place on earth. But no more.

Might we conclude that a God without wrath is a God without holiness, even love? Might wrath and love be two sides of the same coin? You can’t have one without the other? In other words, don’t revel in God’s love without fearing His wrath.

To sum up, how might we respond to all this? I see three basic options. A) Some might think they can relax because there’s nothing to fear. They hide behind the cross, because Jesus paid the debt for every sin and it really doesn’t matter how much they sin. I think that characterizes many Christians, whether they consciously think that way or not. B) Some might say we need to solve this so we can know precisely where the limits of sin are. We want to know what we can get away with and not so we don’t incur God’s wrath. Hmmm . . . Anything wrong with that approach? C) The best option is probably to live prophetically, and be completely dedicated to God and to thinking like Him and to living like Jesus; seeking to grow in all aspects of prophetic spirituality; seeking to become more holy as He is holy; seeking to love one another more deeply.

Turning to the book of Ezekiel, this prophet lived through one of the worst periods of human history. Jeremiah predicted it; Ezekiel experienced it firsthand. The Babylonian destruction ofJerusalem was long in coming, slow in developing, yet devastating in results.It could hardly have been worse.

In 597 BC, King Nebuchadnezzar ofBabylon attacked Jerusalem a second time and captured the king and deported him into exile--along with Ezekiel and thousands of others (2 Kings 24:10-17). Five years later, at the age of 30--on the banks of a river in Babylon--Ezekiel was commissioned to be God’s prophet. Another five years went by and the Babylonians invaded Jerusalem a third time (587 BC), this time destroying it completely (2 Kings 24:1-21).

Even though in the midst of Babylonian captivity himself, Ezekiel announced the coming final destruction of Jerusalem and God’s removal of His presence from the temple in Jerusalem. But more than that, He clearly laid the blame for the destruction of Jerusalem and theBabylonian captivity on the people and leaders in Jerusalem. Actually, Ezekiel continued prophesying for another eighteen years after God withdrew His presence from Jerusalem.

The most striking thing recorded in Ezekiel’s book is the mind-blowing and awe-inspiring vision of God’s throne and the heavenly creatures moving around the throne. The question is, What was the purpose of such a mystifying window into heaven’s glories. Three things seem clear.

#1 It was part of God’s call to convince Ezekiel to accept the challenge of taking on the risk of being a prophet.

#2 It was part of the explanation for the people in captivity why Jerusalem had been destroyed. Their ignorance of how great Yahweh is and their worship of other deities needed to be shown for how foolish it was.

#3 Being in captivity was not theJews’ final lot in life. Most of those who went into captivity would die there and never get out. But for the next generation, they needed assurance that God was almighty and in control and could rescue them, and He would do so, in so far as they became convinced that He was the one and only true God, and they were faithful to the covenant relationship. It would be a huge challenge to convince the younger generation of that when their ancestors had failed so miserably. So the breath-taking vision was an important piece in calling people to repentance, godliness, and faithfulness to the covenant.

Suggestion for class: Prepare two readings, preferably using the Voice translation: first, a selection of verses about the destruction of Jerusalem from 2 Kings 24-25; second, a selection of verses from chapter 1 of Ezekiel. Arrange the readings so that two or more class members participate in each of the readings, preferably members who will read expressively.

August 27

Consolation In Desperate Times

Lesson Focus: Jeremiah 33

The desolation of Jerusalem was imminent. The army of Nebuchadnezzar, king of Babylon, was besieging the city. Jeremiah was under house arrest, confined in the court of the guard, because by the word of the Lord he had warnedKing Zedekiah that the city would fall and the king would be taken captive toBabylon. (Read Jeremiah 32:1-5.)

Now a second time the word of the Lord came to Jeremiah. The houses ofJerusalem, which the people themselves had broken down in a futile attempt to strengthen the defenses of the city, these same houses would be filled with their own corpses. God’s anger and wrath would be poured out on the people in judgment for their wickedness. (Read 33:1-5.)

But God consoled Jeremiah and all whose hearts would turn to the Lord. A day would come when the Lord would bring the people back to the land. (Read 30:3; 32:27; 33:7.) The Lord would raise up a Righteous Branch, a descendent of David, a single ruler to reign over both Israel and Judah. (Read33:14-15.) In that day there would be joy, prosperity, peace, justice, and righteousness. (Read 33:10-16.) Jerusalem would be rebuilt as a holy city, never again to be destroyed. (Read 31:38-40; 33:16.) Most importantly it would be possible because the hearts of the people would be changed by God. The Lord promised a new covenant with the houses of Israel and Judah in which He would cleanse and forgive the people.(Read 31:31-34; 32:39-40; 33:8.)

It appears that the desolation of Jerusalem, the wickedness of the people, and the wrath of God were all so great that Jeremiah struggled with believing the consolation offered. So the Lord invited Jeremiah to call to Him andHe would show Jeremiah great and unsearchable (NIV) things.¹

Are you left with unanswered questions about circumstances in your life? Have you asked God those questions? Have you been alert for answers as you studied HisWord? If you need such questions answered in order to live godly, you will find it in God’s Word. God has given everything His child needs to live a godly life(2 Peter 1:3). His Word is sufficient to equip you for every good work (2Timothy 3:16-17).

The Lord begins His consolation in chapter 33 with truths about Himself that echoed whatJeremiah knew but seemed to struggle with. (Compare 33:2 with 32:17-18, 27.)First, nothing is too hard for an omnipotent God who created the earth out of nothing. God is great and can do whatever He wants. Second, He is the Lord, the covenant God of Israel who is compassionate and gracious, abounding in lovingkindness. (Compare 33:18 withExodus 34:6-7.) God is good and will act in compassion and with grace. Jeremiah needed to be reminded.

Do you have unresolved problems in life, sources of anxiety? Begin by focusing on what is true about God and responding to Him properly with praise and thanksgiving. (See Philippians 4:6-9 and Romans 1:21.) Seek God’s wisdom in HisWord for answers. Don’t be so foolish as to think that your or the world’s wisdom is better (cf. Romans 1:22). Let your deceitful heart and mind be renewed by the Word (cf. Jeremiah 17:9; Romans 12:2).

Despite His wrath and the desolation of Jerusalem and the land, the Lord promised restoration both materially and spiritually (33:6-9). He illustrated the future conditions with two pictures (33:10-11, 12-13): first, the joy of wedding and worship;² second, the peace shepherds would enjoy counting their sheep returning to the fold at night and assured that none were missing.³ This restoration, however, was not simply for their benefit. It was to bring glory to the Lord among the Gentile nations. (Read33:9.) The nations who would see the good done to Israel would fear and tremble.

When you are seeking relief from the trials of life, are you also seeking what God desires? As you pray, do you pray as the Lord directed: “your will be done on earth”? God desires His glory among the nations. Even the good which you do is to be done so that others may give glory to your Father in heaven (Matthew5:16). How should this affect your prayer life?

The restoration of the whole nation ofIsrael would also see the fulfilment of promises made to two individuals: David and Phine has. God promised to David as recorded in 2 Samuel 7:16 that his house and his kingdom would endure and his throne be established forever. In Psalm89:29-37 God affirms that even if his sons disobeyed (which they certainly had been doing in the time of Jeremiah), the Lord would discipline them but not break His covenant with David. To Phine has, because of his zeal for the Lord, God gave a covenant of a perpetual priesthood (Numbers 25:11-13).

The covenant with Phine has had been made over eight centuries prior to Jeremiah. Almost two millennia have passed since burnt offerings have been sacrificed (cf. 33:18). A righteous Branch has indeed sprouted from the line of David (33:15), Jesus Christ to whom the throne of David was promised (Luke 1:31-33). Though we wait for the total completion of these prophecies, we have the assurance that “the Lord is not slow about His promise, as some count slowness” (2 Peter 3:9).

To echo Peter’s application, knowing that judgment is coming and that the promises are sure, “what sort of people ought you to be in holy conduct and godliness”? Comfort yourselves and one another that justice and righteousness are coming! The abused may have no recourse for past injuries, but they can rest in God’s justice and righteousness. Those persecuted for the sake of righteousness rejoice, knowing that their eternal reward is great. Know the promises of God.Pray the promises of God. Wait for the promises of God, knowing that God does not lie but will do what He says at the right time.

How sure are the promises? The Lord knew it would be helpful toJeremiah to have assurance. His promises to Abraham, Isaac, Jacob, and their descendants are as sure as the sun rises and sets (33:23-26). The same form of guarantee was given concerning the promise to David. The Lord promised Jeremiah that His promise to David was as sure as His fixing the order of the heavens with day and night at their appointed times (33:20-21). It began its fulfilment in the first coming of Jesus Christ, the Son of David. The fulfilment will be completed whenHe returns. The Lord’s promises toIsrael are just as certain to be kept.

Rejoice and give thanks for the promises which God has already kept. Give thanks that His faithfulness endures to all generations – He will do what He has promised. Rejoice in who God is. Know Him in Jesus Christ. You will not be ashamed entrusting your life to Him.

Notes:

¹The idea of “unsearchable“(orESV “hidden“) is “closed up.” They are things that mankind cannot grasp because they are outside of human knowledge, but knowable when God reveals them.

²The words of thanksgiving in verse 11 are found in Psalm 106:1 and were used by Levitical singers in worship.

³The locations mentioned inverse 13 surround Jerusalem: east (hill country), west (low foothills of the Shephelah), south (Negev), and north (land of Benjamin). No danger would come from any direction.

July 2023

July 2

Though Your Sins be as Scarlet, They Shall be as White as Snow

Lesson Focus: Isaiah 1:1-31

The book of Isaiah can be subdivided into smaller units or sets of sermons. A set of four sermons in chapters 1–6 comprises the first unit and serves much like an introduction to the entire book. The book of Isaiah was not compiled in a strictly chronological format. References in chapter 1 speak more likely of a time during the reign of Ahaz or even more so during that of Hezekiah. But these chapters are placed here to serve much like a summary indictment against the nation of Israel (with a particular focus on Judah). God confronts the rebellion of the nation with judgment and with grace.

The sinful condition of Judah (1:2-9)

The entire creation (heaven and earth, v.2) are being called upon as a witness against Israel. The Lord had brought the nation into existence and cared for them as children, but they rebelled.

Note: “rebellion” is the first of five significant terms for “sin” in this chapter. The others are “sinful” (1:4, i.e., misses the mark), “iniquity” (1:4; niv: “guilt”, twisted or bent), “evildoers” (1:4, i.e., be harmful or evil), “corruption” (1:4, destroy or cause to spoil/rot).

Judah’s behavior compares unfavorably with that of dumb animals. The ox knows his master and the donkey his master’s manger (the feed trough). What is the sense of “know” in this verse? What similar comparison to animals who “know” their master is used in the NT (John 10:14)? How is the character of true children of God revealed?

Isaiah multiplies the terms describing the sinfulness of the nation and their actions toward the Lord, the Holy One of Israel. What are they?

Verses 5-9 speak of the disciplinary treatment by God of Judah. The section first introduces the topic (v.5), then describes their condition with a figurative picture of Judah’s ills (v.6), followed by a literal description of the land (v.7), then concludes with some figurative analogies. To what does their condition refer in verse 6? How did it come about, i.e., what was the immediate cause for it? What was the ultimate cause for these “wounds”? Did physical “discipline” change the hearts of the people?

Can true righteousness be enforced upon people? Why/why not? What needs to be the target for change in our country, our children, ourselves?

The charge of sinful, hypocritical worship (1:10-15)

In verses 10-15 God charges Judah with sinful, hypocritical worship. Why would God liken them to Sodom and Gomorrah? Cf. Ezekiel 16:46, 48-49, 55-56 where Ezekiel is addressing Jerusalem and says that her sins were worse than Samaria or Sodom. What made the sins of Jerusalem and Judah worse than those of Sodom? Do verses 11-15 indicate a possibility?

What was involved in the worship practices mentioned in Isaiah 1:11-15? To whom was this worship offered? Had these things been prescribed by God? How did God evaluate or react to their supposed acts of worship? Why did God act this way, if these were things that He had originally prescribed?

What does this say about holding to a form of worship without having a right heart? How do we see the same issue being dealt with in the church (cf. 1 Timothy 2:8; 1 Corinthians 11:18-34)? What are the sacrifices and offerings which we think we bring to God? What might make these meaningless and detestable to God?

An appeal to repentance to avoid destruction (1:16-20)

In verses 16-20 God appeals to Judah to turn from her evil and thereby avoid destruction. He calls first for them to wash and clean themselves. How could they take their evil out of the sight of God (v.16) when God sees everything?

What four actions are prescribed for doing good (v.17)? Among whom were Israelites specially to do good? (How do we know this?) • How does this compare with 1 Thessalonians 5:14? Among whom are Christians to fulfill 1 Thessalonians 5:14? Explain your answer biblically.

God continues in verses 18-20 with a call to repent and a promise of blessing if they do and a warning of judgment if they do not. (To “reason together” uses legal terminology. “Let’s make a judicial decision here.” It does not carry the idea of debating with a person to get them to see what is right.) Verse 18 could be a genuine offer anticipating verse 19, or a question posed in irony anticipating verse 20 and building upon verse 18. In either case, if they were willing and obedient, it would go well with them.

Is this an offer of salvation by works in the OT? Why/why not (see verses 24-31)?

Jehovah’s lament at Judah’s moral decline (1:21-23)

Judah had not and would not turn their hearts to God. God laments their fall into ever deepening sin (vv.21-23). Mixed metaphors (vv.21-22), picturing their condition, are then made explicit in verse 23.

A faithful city had become a harlot. When was Jerusalem faithful? “Your silver has become dross.” Dross was the impurity in precious metal. Usually, the dross was discarded when it was burned out of the metal. In this case the silver had become dross. There was no good left.

Is it possible for a church to be indicted by God in such terms? Why/why not?

Jehovah’s intent to purify His people (1:24-31)

In the final verses of chapter 1 God declares that He will purify His people at some unspecified, future point and restore them so that Jerusalem will be called the City of Righteousness.

The final words are introduced by an impressive titling of God, “the Lord, the Lord Almighty, the Mighty One of Israel”. The terms imply strength, power, authority, and judgment. Together they give a picture of One who will not be moved from His purposes and will definitely accomplish His intent to purify His people.

Who are the foes and enemies on which God will avenge Himself and from which God will get relief (v.24, cf. vv.27-28)? What is the dross and impurities (v.25)?

What are the oaks and gardens to which Isaiah refers (v.29)? Who will be ashamed? Trees and gardens were subject to drought. During such times they particularly showed their weakness and hence the impotence of the deity with which they were associated. Such times should have been a lesson for the sinners so involved. But even more so, the object of their false worship will become the fuel of their destruction (v.31).

A century after Isaiah, God would reveal more clearly to Jeremiah the only solution for spiritual cleansing: a new covenant in which He would write the law on the heart. We are graciously given the opportunity to participate in the new covenant by faith in the Lord Jesus Christ. If you have turned to the living God and away from sin and false gods, and embraced Jesus Christ as Lord and Savior, you are forgiven and have cleansing from sin.

Jesus Christ on the cross took the punishment for the true believer’s rebellion, but like Israel the believer may be disciplined for continued sin in order to restore proper fellowship with a loving heavenly Father. Thank God for His mercy and grace toward Israel as revealed in Isaiah 1, but also to us today when we repent and repent from sin to Christ.

July 9

God and His People

Our readings this week included several proverbs and about 30 psalms. Here are four suggested psalms for your group to study this week with at least two options. 1) You could limit yourself to any one of the four (or others if you choose) and develop an entire study. 2) Work on all four either as a whole or assigning them to groups within your ABF or Life Group and have them return their findings to the larger group.

Part I presents the questions to pursue from each of the psalms.

Part II offers possible answers to the questions if you or the group needs them.

Part I

Psalm 104 – What do you learn about creation?

(The psalm is a song of meditation, not a scientific explanation of the universe.)

What do you learn about the nature of the Creator?

What is said about the Creation?

How do the elements described here relate to Genesis 1?

Psalm 99 -- What do you learn about God?

How is he described?

What was God’s relationship to OT saints?

What is to be our response to God?

Psalm 91 – What do you learn about our relationship with God?

Note the different speakers

The psalmist, e.g., v. 2, “I will say of the Lord …” and v. 9 “… who is my refuge.”

Someone speaks to the psalmist about someone else, e.g., v. 1, “He who dwells …”

The Lord, vv. 14-16

How is the believer cared for by the Lord?

What is expected of the believer?

What does the Lord promise?

Psalm 100 -- What do you learn about giving thanks?

How can we express thanks?

Why should we be thankful?

How must we come to God?

So What?

What specific attribute of God will I spend time and effort meditating on this week?
What have I learned about God and His creation that I can share with someone this week?
From what I’ve learned, what change(s) in my attitude and conduct do I need to work on?

Part II

Psalm 104 -- What do you learn about creation?

What do you learn about the nature of the Creator? (vv. 1-5)

He is great
His robes are light cf. 1 John 1:5; James 1:17; 1 Timothy 6:16 (Gen. 1:3-5)
His work cf. Job 26:7-8
The source and sustainer
Providence, vv. 27-30
His glory, v. 31

What is said about the creation? (6-26)

Light; He appears with light, v. 2 Gen. 1:3-5)
The firmament, waters divided, vv. 6-9 (Gen. 1:6-8)
Earth itself, vv. 5-18 (provision for life) (Gen. 1:9-10)
Water, 10-13; food, 14-16; shelter, 17-18
Astronomy, 19-20 (Gen. 1:14-19)
Times and seasons, vv. 19-23
The Sea, 25-26 (Gen. 1:20-23)
Variety and purpose, vv. 24

How do the elements described here relate to Genesis 1?

See above

Psalm 99 -- What do you learn about God?

How is He described? vv. 1-5

Enthroned, reigning
What’s the significance of where He is seated between the cherubim?
Great, exalted, cf. v. 9
Holy
Mighty
Loves justice; just and right

What was God’s relationship to OT saints?

He answered His priests and those who called on Him (Moses, Aaron, Samuel) and worshiped and served him.
He spoke to them. (How?)
He forgave His people and disciplined them.

What is to be our response to God?

Exalt Him.
Worship at His mountain and throne.
Praise His name.
Why?

Psalm 91 -- What do you learn about our relationship with God?

How is the believer cared for by the Lord?

Security, 1-8
No fear, protection, deliverance,
Victory, 9-13
Angelic care
Salvation, 14-16
Seven promises
Why?

What is expected of the believer?

Three conditions, 14-16

Psalm 100 -- What do you learn about giving thanks?

How can we express thanks? 1-2

Shout for joy.
Worship with gladness.
Come before Him with joyful songs.

Why should we be thankful? 3

He is God.
He made us.
We belong to Him; we are His people.
What’s the word picture and its significance?

How must we come to God? 4, 5

With thanksgiving and praise.
Why? His goodness, love, and faithfulness.

July 16

Blessings Throughout the Night

Introduction

According to the New International Version there are 2,500⁺ words in Psalm 119. Some carry greater weight than others and some words occur multiple times. Psalm 119 appears as the work of a single author using an expansive vocabulary.

Outline

As you read, at the minimum watch for the following twelve words signaling strong, life-enriching-spiritual emphases. Consider developing these, or others of your own choosing, for sharing amongst friends. The Lesson Outline offers initial thoughts on two of the twelve listed below.

Blessed
Law(s)
Statutes
Decrees
Commands
Word(s)
Precepts
Heart
Love
Servant
Way(s)
Night/midnight

Blessed—Psalm 119 provides a clear view of being blessed. The New International Version notes the word itself (blessed) only appears twice in Psalm 119 —first in verse 1 and again in verse 2. However, we diminish our understanding, and this psalm’s intense instruction on being blessed, if we simply rely on two occurrences of the single word.

We could also mistakenly severely limit our spiritual understanding by searching out online dictionaries where various definitions include “…tasting happiness.” Toss in a few ounces of “heavenly bliss,” and you have a recipe from our world’s cookbook. Understanding God’s blessing carries greater complexity than mere, “tasting happiness.”

Psalm 119 records many occasions in which the blessing(s) of God appear even though they are not crowned with the word itself. A few examples, you ask? Certainly.

First, verses 9-13 of Psalm 119 point out the blessings of God. This section of the psalm speaks to young people searching for spiritual direction. Then, verses 49-56 capture the passion of a discouraged believer who, at any age, needs to deeply discover hope. These are true spiritual blessings during times of traumas.

Thus, without the use of the word blessed, God’s providential care is expressed. As students of Scripture, we are not bound by the constraints of a single word, including a word as power-filled as blessings.

A second word from Psalms give us another example. This one may be surprising as it does not necessarily or immediately convey a spiritual connection. We hope it provides another insight into God’s truth.

The night—The night, according to the words found in Psalm 119:55: “In the night, Lord, I remember your name, that I may keep your law” and in verse 62, “At midnight I rise to give you thanks for your righteous laws.” (NIV).

Each of these could appear as a disciple’s testimony. The first sounds like an occasion when struggling with life’s issues. The second reference sounds intentionally scheduled. The first might be a way to deal with insomnia-like symptoms, but the second poses a direct plan. Does any of this sound familiar? It should. Check out Psalm 1 for a parallel thought.

The Psalm 1 writer explains the connection for the night and those blessed— “How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers! But his delight is in the law of the Lord, And in His law he meditates day and night” (Psalm 1:2 NAS, 1995).

During an apparent fearful time of life King David also wrote, “I lay down and slept, yet I woke up in safety, for the Lord was watching over me” (Psalm 3:5 NLT). As noted earlier, the word night is not present but the context proclaims it was in the overnight hours God’s safety surrounded him.

Additionally, in the book of Psalms there are more than twenty direct statements reporting spiritual interventions and concerns which are particularly a part of a disciple’s night. This is more than a word study. Psalm 74:16 NLT explains, “Both day and night belong to you; you made the starlight and the sun.”

Conclusion

If learning Scripture’s truths were as simple as an annual read through Scripture, then this year’s Chronological Bible study series would automatically improve our rank toward the spiritual genius level. Reading Scripture, feeling the words of long-ago breathing into our lives, this will be but the beginning. There is more to come.

Part of that which is to come includes seeking God’s presence with the affirming voice of the Spirit. It is God Who abides within us individually and in our communities of faith (2 Timothy 3:15-16). As disciples of Jesus, we have the blessed Holy Spirit indwelling, guiding, comforting, correcting, encouraging, and challenging our souls. Seek, in the daylight, and in the night. You will find. You are blessed.

Discussions for Disciples

Are there specific ways in which God blesses your life?

When having trouble with sleep can Scripture help you?

When you are awake at 1 a.m. what are your thoughts?

July 23

The Language and Purpose of Prophecy

Climb into an eight-person raft for an October trip down the Upper Gauley River in West Virginia, and you will experience power. Millions of gallons of water being released from Summersville Reservoir turn the gorge into a competition between water and rock. The rock wins, and the water alters its course, surging over and around and between boulders and canyon walls. The result is roaring whitewater: massive hydraulics, towering liquid walls, class V rapids—powerful enough to stand your raft straight up in the air, with you and your buddies in it—maybe!

Prophecy is like whitewater, perhaps the most powerful whitewater in Scripture—maybe in all the literature of the world. This is language unmatched in what it beholds and in how it describes the beholden. Words of worship, terror and mercy are unparalleled. Words of beauty, passion and hope are unequalled. Words of adoration, condemnation and salvation are unrivaled.

In order to speak to our hearts, the powerful language of prophecy brings God’s might and wrath and humankind’s sin and doom to life with surrealistic images. It is reality described in unreal ways. Stop and take in the scenery!

There are four principal subjects that the prophets portray in the language of whitewater.

What do these prophetic statements emphasize?

Isaiah reports that when God whistles, people come speedily from the ends of the earth (Is 5:26). On the other hand, his voice thunders and people flee at the sound of it (Is 33:3). Islands are struck with fear, and the ends of the earth tremble (Is 41:5). The word of his tongue is a destructive fire. He shakes the nations in the sieve of destruction (Is 30:27-28).

Jeremiah pictures God as a mighty warrior (Jer 20:11), as a storm swirling down on the heads of the sinful (Jer 23:19), as one who pushes his enemies off cliffs (Jer 51:25). Habakkuk says that the earth shudders when God shows up: hills collapse, mountains writhe, sun and moon stand still, and pestilence follows his steps (Hab 3:4- 12).

Prophecy beholds God in raw anger—punishing rapids . . . fire and brimstone. And in soft love—pools of water smooth as glass . . . grace and peace. As Isaiah knew well, to stand too close to the Almighty is to be shaken to the very core (Is 6:4-5). Heavens convulse, mountains crumble, hearts cringe. Nations are but specks of dust on a set of scales. People are like grasshoppers, potsherds left lying on the ground (Is 45:9).

What do these prophetic statements emphasize?

“My people have committed a double wrong: they left me, the fountain of life-giving water, and they have dug cisterns for themselves, cracked cisterns, which cannot even hold water” (Jer 2:13 NET). They are adulterous, with men thronging to the houses of prostitutes, “well-fed, lusty stallions, each neighing for another man’s wife” (Jer 5:7-8). Like a bride who comes to the wedding but forgot her jewelry—”my people have forgotten me for more days than can even be counted” (Jer 2:32 NET).

Such sinfulness on earth appalls the heavens—they shudder with great horror (Jer 2:12). The creation of the world is undone; it once again becomes without form and void (Jer 4:23; cf. Gen 1:2). The naked sinfulness of God’s chosen people is unacceptable, and God can put up with no more. He files for divorce (Jer 3:8; cf. 8:10) and cancels his blessing, love, and pity (Jer 16:5-6).

What do these prophetic statements emphasize?

Once having soared with eagles and made nests among the stars (Obad 4), now the disobedient only mumble out of the dust of the ground (Is 29:4). Once having been jars of fine wine, now they are empty, smashed jugs (Jer 48:11-12). Once having eaten from fields rich with produce, now they are dead bodies lying like manure on open fields, like grain that has been cut down but left to rot (Jer 9:22). Once a thriving olive tree laden with beautiful fruit, now they are ablaze with the roar of a firestorm (Jer 11:16). Once a mighty war club, now they are only a burned-out mountain. God’s arsenal of weapons of wrath seems to be limitless (Jer 50:25).

If beholding the catastrophe of humanity is not enough in order to dissuade hearers from joining the parade to destruction, announcements like this may help. “I will pull up your skirts over your face that your shame may be seen” (Jer 13:26; cf. Is 47:2). “No, they have no shame at all; they do not even know how to blush” (Jer 8:12). “I will sweep away everything from the face of the earth,” declares the LORD. “I will sweep away both men and animals: I will sweep away the birds of the air and the fish of the sea. The wicked will have only heaps of rubble when I cut off man from the face of the earth,” declares the LORD (Zeph 1:2-3)

What do these prophetic statements emphasize?

The blind will see again; the deaf will hear again (Is 29:18). The sounds of joy and the tambourine will be heard again (Jer 31:4; 33:11). Maidens will dance again, and young men and old as well (Jer 31:4, 13). No one will be without a mate (Is 34:16). The lame will prance like deer (Is 35:6). Livestock will graze freely (Is 32:20).

Swords will be made into plowshares (Is 2:4). The moon will shine as bright as the sun, and the sun will become seven times brighter (Is 30:26). Valleys will be lifted up. Mountains and hills will be leveled (Is 40:4). Highways will be built through the wilderness (Is 35:8). Burning sand will become pools of water (Is 35:7; 41:18). Rivers will flow in the desert and on the mountaintops (Is 30:25; 43:20). Trees and flowers will grow in the desert (Is 35:1; 41:19).

Summary:

The perpetual pounding of what the prophets were proclaiming may seem overdone to modern ears, yet the whitewater of the prophets keeps on roaring. God’s spokesmen will not give up. Their words crash against the stubbornness of the people again and again. It was God at the extreme limit of his attributes.

It was as obvious then as now: ordinary and plain language simply was not enough for these prophetic sirens and flashing lights. Flashflood warnings and summons to arms are not announced in unexpressive, humdrum diction. The words of the prophets were poignant and pregnant with meaning, because the subject matter called for the most vivid words possible.

The prophets used ordinary words for unordinary ideas (metaphor), gave inanimate objects life (personification), exaggerated to get points across (hyperbole). The language is imaginative, etching graphic pictures on our minds. It is conversation, drawing us into dialogue with the prophet. It is invitation—stop and ponder the word-pictures. It is mind-jarring, hope-crushing and heart-rending. It is above all poetic. The prophets were wordsmiths, master carpenters.

Discussion:

What was the spiritual status of the Chosen People? What was the function of the prophetic whitewater? Did the proclamations of the prophets accomplish what God intended?

July 30

Lesson Focus: Isaiah 52:13–53:12

Pierced For Our Transgressions

Deliverance was the theme in Isaiah leading up to this passage. It is continued here, but deliverance from Babylon is no longer the primary thought. The last time Babylon is mentioned by name in Isaiah is in chapter 48. Future and final deliverance is now the primary thought.

Jewish tradition until the 11^th century AD held this passage to be speaking of a future Messiah. Only in the wake of the crusades and the atrocities against Jews and in light of conversions to Christianity from this passage, did Jewish rabbis begin teaching that this passage referred to a suffering nation of Israel, who suffered for the nations of the world. But they were divided on how to handle the two pictures of a suffering Servant and a victorious Servant.

Christians see here a clear picture of the suffering of Jesus Christ and find in the N.T. an answer for the two O.T. pictures of suffering and victory: He came first to suffer and will come again to rule.

52:13-15 The victorious suffering of God’s Servant is introduced.

“Behold” draws out attention to a matter of great importance. This introduction of the Servant also introduces tensions about Him.

What are the tensions? • In what sense(s) would or could kings shut their mouths? • What was it that they had not heard but would understand?

53:1-3 God’s Servant to Israel would be rejected by them.

The speaker(s) in this section may be Isaiah, the OT prophets, but also perhaps by extension those who proclaim the Gospel to Israel in NT times. The “message” (v.1, literally “the thing heard”) refers to that which the prophets heard from God and proclaimed.

The arm of the Lord (v.1) is symbolic of His power and often is used with reference to His deliverance of His people as in the Exodus. • What then is the sense of this question “to whom has the arm of the Lord been revealed?” (cf. John 1:5, 10-11). • Who grew up before whom (v.2) and to what does this refer? • To whom does the “us” and “we” refer (v.2)? • How do people regard the appearance of the Servant of the Lord? • What is the recorded response of people to the Servant of the Lord?

➔ What responses can we expect today from people to the message of a suffering Savior? Why? (Cf. 1 Corinthians 1:18-25.) ➔ What pattern does this set for the thinking and for the lifestyle of the follower of Jesus? ➔ Do you need to change your thinking? How?

53:4-6 God’s Servant is the vicarious Redeemer of man

The sufferings of the Servant of the Lord are looked at in more detail in verses 4-6. • What is the focus or emphasis in these sufferings? • For what or how did He suffer? • How did man view the sufferings through which the Servant went?

Although this is the future testimony of Israel in the mouth of Isaiah, the words of confession could be ours. ➔ How does verse 6 describe our sinfulness? How might this help in explaining the gospel to someone?

53:7-9 The suffering of God’s Servant was a tragic injustice on the innocent.

Verses 7-9 continue with a description of the suffering, death and burial of the Servant. His silence (v.7) implies a voluntary endurance. He was taken away by “oppression and judgment” (v.8), a figure of speech in which the two terms convey one idea, i.e., an “oppressive judicial sentence.” Jesus was unjustly tried. And yet He was stricken on behalf of His people. He was crucified as a criminal and the Jewish leadership would have expected Him to be buried like a criminal, yet He was buried with the rich (cf. Matthew 27:57-60). In all “He had done no violence” nor spoken deceptively.

➔ How does this contrast with our sinfulness (v.6)? What response should this work in our hearts?

53:10-12 The suffering of God’s Servant works the victorious redemption of many.

The readers need to watch the change in speakers. Verse 10 begins speaking of the Lord in the third person. In verse 11 God appears to be the speaker, as He says, “my servant.” This appears to continue in verse 12.

These concluding verses tell us that “it pleased the Lord crush His Servant,” that is, it was His good will to do so. The Servant was willing to give Himself as a guilt offering (v.10). (The guilt or trespass offering was different from other sacrifices (cf Lev 5:15) and has the sense of giving satisfaction to the demands of a just God.) As the Lord’s Mediator He would accomplish all the Lord wanted done.

Though He “poured out Himself to death” (v.12), His days would be prolonged, pointing to His resurrection. He would see His offspring. (Generally considered a blessing among Israelites and here probably a reference to spiritual offspring, those who by faith receive Him and His work for them and become children of God.)

His life was a satisfactory guilt offering for the sins of many others, bringing them into a right relationship with the Lord (v.11). They would share in His blessings, becoming what in the N.T. is called joint heirs with Christ.

Only in Jesus Christ can we come to understand fully the message of Isaiah 52:13–53:12. His life, death and resurrection as reported in the Gospels and explained in the Epistles perfectly fulfil and explain this section of Isaiah. HE is the perfect, righteous Servant of the LORD.

He came unto His own and His own did not receive Him (John 1:11). But you have that opportunity to receive Him and become children of God. If you have done so, this passage gives you a significant list of things for which you can be thankful.

➔ Based upon this passage, list as many things as you can for which you can give thanks to the Lord. Take time to do that now.

June 2023

June 11

Love, Life, and History

Introduction

Use as much or as little of the suggested lesson plan as is appropriate for your group and the available time.

You may choose to concentrate on only one or two of the three Parts.

Bonus studies might be of interest and could be assigned to someone to research in advance.

Because of the mass of material, the members should have their Bibles ready to research the several chapters assigned for this week.)

Let the students research for answers. The lists provided are suggested answers only.)

Part 1-Love and Life (brief discussion only)

The Song of Solomon

What does the Song of Solomon mean to you?
What value is it to believers today?
The Song is often regarded as a fitting image for God’s relationship with his people Israel in the Old and the church in the New Testament.
Summary: God’s perspective on love.

Ecclesiastes (brief discussion only OR you could develop a study using the topics of the sections of the Chronological Bible, e.g., futilities, injustices, wealth, etc., June 6-8)

What does the book of Ecclesiastes mean to you?
What value is it to believers today?
It is the cry of a disappointed soul who has tried to find happiness under the sun and failed. It presents the arguments of human thinking; they are not God’s arguments
but God’s record of man’s arguments.
Summary: Man’s perspective on life.

Part 2-History of Four Kings

(You could assign 1, 2, 3 to different groups to study and report.)

Solomon (Before the division of the kingdom), 1 Kings 11

His Failures, vv. 11-13

Many wives
Turns his heart to worship other Gods

Build pagan shrines
“Heart turned asway from the Lord”
Did not listen to the Lord’s commands

Results, of his failures, vv. 14-40

God raised up enemies

Jeroboam rebels
God took away his kingdom

Abijam or Abijah (After the kingdom was divided; Judah, 10 tribes in the south)

His failure

Commits same sins as his predecessors; not faithful to God, 1 Kings 15:3
War with Jeroboam, 2 Chronicles 13

Why did God allow him to serve? 1 Kings 15:4-5, 18

God allowed Abijah to serve because for “the sake of David,” 1 Kg. 15:4
Judah wins the battle against Israel, because “they trusted in the Lord,” v. 18.

Asa (Judah)

What good things are said about him? 2 Chronicles 14-14

Reigned 41 years; peace in the land (10 years?), 14:1
Did what was right and pleasing to the Lord, 14:2.

Removed foreign idols and pagan shrines, 14:3.
Commanded the people to seek the Lord, 14:4
Instituted religious reform, 15:1-19
Repaired the altar of the Lord, 15:8
Deposed his grandmother as Queen Mother because of her obscene worship pole, v. 16

What were the results?

People were happy with their covenant with God, and “earnestly sought after him,” 15:15
The Lord gave him rest from his enemies, v. 6; no one tried to make war for 35 years, v. 19
The Lord defeated the Ethiopians “in the presence of Asa”

What was his failure?

In a war with Israel, Asa failed to trust the Lord and appealed for help from Ben-Haddad, king of Aram, 1 Kings 15:18-19; therefore he missed the chance to destroy Aram.
He imprisoned the seer who delivered God’s message and began to oppress some of the people, 1 Chron. 16:10.

Jehoshaphat (Judah)

Followed the example of Asa’s early years.

Strengthened Juda against attaches from Israel

Sought and obeyed God.

Except for Abijah, Judah’s kings were good; and even Abijah ended well.

Part 3-What about the other Kings?

(All of the kings of Israel were evil. You could assign one or two of these kings to groups to research and report.)

Rehoboam, 1 Kings 14:1-12; 2 Chronicles 12:1-12.

Jeroboam, 2 Chronicles 13:3-21.

Nadab, 1 Kings 14: 25, 26.

Baasha, 1 Kings 15:27-34; 16:1-7, 2 Chronicles 16:1-6.

Elah, 1 Kings 16:8-14.

Zimri, 1 Kings 16: 15-19.

Omri, 1 Kings 16:21-28.

Ahab, 1 Kings 16:29-34

What were their failures? (Composite suggestions)

Followed the poor advice of young counselors,
While strong “abandoned the law of the Lord”
Grew proud and unfaithful to the Lord
Made golden calves to worship

Made different places to worship, Bethel and Dan
Did evil in the sight of the Lord, following the example of their fathers.
“Followed the evil example of Jeroboam”
Assassinated predecessors and killed the entire royal family
Did evil in the sight of the Lord more than any king before him.

Did more to provoke the Lord’s anger than any of the kings of Israel before them.

What were the results of their failures?

God raised up enemies
Sons rebelled

God took away their kingdoms
People did evil more than their ancestors
Wars, rebellion
God destroyed families

Bonus Studies

Alternate or Additional studies

The Role of Prophets

Shemaiah, 1 Kings 12:21
A “man from God,” 13:1

An “old prophet”
Ahijah 1 Kings 1:4
Hanani, seer, 1 Chron. 16
Jehu, delivered God’s message to Baasha, 1 Kings 16:7

Jericho, 1 Kings 16:34

Note the attempts to rebuild Jericho and what happened.
Why did these attempts fail? Cf. Joshua 6:26-27

Conclusion: so what?

How do I make decisions based on my perspective of life. Is it biblical and consistent?

What can I learn from the history of both good and evil OT kings? What lessons can apply to my life today as a follower of Jesus?

Determine every day this week to do what is right and pleasing to God.

June 18

Everybody Serves Somebody

Introduction—You’ll be helped in understanding the flow and process of events covered in 1 and 2 Kings, as well 2 Chronicles by observing the progression of the calendar years. We also encourage you to pray, seeking God’s blessings on your readings and study. There are many pages to be turned in pursuing this week’s passages. First, however, comes the wise counsel of God delivered by an appointed messenger. Watch for the word “if,” in the following passage.

Good, Holy Spiritual Counsel (1 Kings 2)

As the time of King David’s death approached (near 950 B.C), he gave this sacred charge to his son Solomon: “I am going where everyone on earth must someday go. Take courage and be a man. Observe the requirements of the Lord your God and follow all his ways.”

David’s spiritual counsel continues: “Keep the decrees, commands, regulations, and laws written in the Law of Moses so that you will be successful in all you do and wherever you go.If you do this, then the Lord will keep the promise he made to me. He told me, ‘If your descendants live as they should and follow me faithfully with all their heart and soul, one of them will always sit on the throne of Israel’” (1 Kings 2:2b-3a).

Service from the Lord’s Servant (I Kings 16-17)

We should keep David’s good, holy-spiritual-counsel in mind. Seventy-five years later after David’s death, drought plagues the people. Elijah appears from a land called Tishbe. He serves God.

The drought, In the agriculturally based economy, causes chaos. Make no mistake, the lack of rain occurs as direct punishment for the evil in the hearts of leaders (1 Kings 17). The holy anger of God is building to a dramatic confrontation with a divinely graced speaker.

The speaker, appearing as the agent of the Lord, Elijah, a man from Tishbe in Gilead (1 Kings 17:1-6). His service, substance, and his security are well documented as God makes provision. It may not feel like providential care—but there will be an opportunity to hear, to repent and to return to God’s good, holy counsel.

Substance for the Lord’s Servant (1 Kings 17)

Elijah’s spiritual substance, the inner qualities of his faith, were God’s provisions. As you read 1 Kings 17 you’re watching the sudden appearance of a man who left us no written prophecies. But verbally, in the grand moment and deeply personal story, Elijah is God’s force of determination and confrontation. The man could talk! He sounds like a person after God’s own heart, this man from Tishbe.

Security and Human Companion (I Kings 17-18)

Elijah’s security came in the form of God’s provisions for him personally, and for others as they encountered the Lord’s servant (1 Kings 17). The woman known as The Widow of Zarephath receives God’s care. Apparently, like Elijah she is an outsider.

Regardless of their disparate backgrounds, Elijah heard, then accepted God’s security while providing for the widow (1 Kings 17-18). Then, he took a solo position (being obedient) in the presence of a thousand screaming hooligans. They jeered, laughed, and mocked his faith. Literally, Elijah walked into the valley of the shadow of death and feared no evil (Psalm 23). Thankfully, in addition to the Lord’s presence a faithful human companion walked with him, and he was not alone (1 Kings 18:2-15).

God was with him and prepared a spiritually sustaining feast in the presence of his enemies. Surely goodness and mercy followed him all the days of his life, even when later, times of discouragement came upon him.

In the story, the actions of the Lord appear in the drought filled days; but wait, there is the smell of rain. The ozone laden spiritual atmosphere signals a change is happening.

Conclusion

What have we learned about God from these readings? One solid word may help us, and that word is loyal. God is always loyal to his promises. God is always willing to deliver upon his covenant with the people, if they are faithful in following the covenant commands (1 Kings 2:2b-3a).

Discussion Questions

Are there particular songs or Psalms which remind you to serve God?

Do you recall the lives of others, who according to Scripture, have dared to become public witnesses despite overwhelming odds against them?

What is appropriate behavior for disciples of Jesus in times when leadership fails to follow God’s fundamental truths?

Is there a comparable or identical issue for disciples of Jesus, to the statement made by Elijah in 1 Kings 18:21?

June 25

The Word of the Lord for Deaf People

Thesis #1: To understand what the prophets say, we need to understand how God thinks. Note these verses:

Joshua speaking to the Israelites:

“Deep in your hearts you know that every promise of the Lord your God has come true; not a single one has failed! But as surely as the Lord your God has given you the good things he promised, he will also bring disaster on you if you disobey him; he will completely destroy you from this good land he has given you. If you break the covenant of the Lord your God by worshiping and serving other gods, his anger will burn against you; and you will quickly vanish from the good land he has given you.” (Josh 23:14-16 NLT)

(Promises to bless and predictions of judgment are expressed in lengthy detail in Lev 26 and Deut 28.)

David speaking to his son Solomon:

“Be careful to obey all the commands of the Lord your God,

so that you may continue to possess this good land.

And God will make your kingdom last forever . . .

But if you forsake him, he will reject you forever.” (1 Chron 28:7-9 NLT)

(The same kind of contingency is expressed in David’s comments to Solomon in 1 Kings 2:2-4.)

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God speaking to Solomon:

“If you will follow me with integrity and godliness, as David your father did,

obeying all my commands, decrees, and regulations, 

then I will establish the throne of your dynasty over Israel forever.

But if you or your descendants abandon me and disobey the commands,

I have given you,

and if you serve and worship other gods,

then I will uproot Israel from this land that I have given them.

I will make Israel an object of ridicule among the nations.”

(1 Kings 9:4-7 NLT)

(God makes similar statements to Solomon in 1 Kings 6:11-13.)

Solomon himself said:

O Lord, God of Israel, carry out the promise you made to your servant David, my father: ‘If your descendants guard their behavior and faithfully follow me as you have done, one of them will always sit on the throne of Israel.’ Now fulfill this promise to your servant David, my father. (1 Kings 8:25-26 NLT)

God speaking to Jeremiah:

 “Go down to the potter’s shop, and I will speak to you there.” So I did as he told me and found the potter working at his wheel. But the jar he was making did not turn out as he had hoped, so he crushed it into a lump of clay again and started over.

Then the Lord spoke again: “O Israel, can I not do to you as this potter has done to his clay? As the clay is in the potter’s hand, so are you in my hand. If I announce that a certain nation or kingdom is to be uprooted, torn down, and destroyed, but then that nation renounces its evil ways, I will not destroy it as I had planned. And if I announce that I will plant and build up a certain nation or kingdom, but then that nation turns to evil and refuses to obey me, I will not bless it as I said I would.” (Jeremiah 18:2-10 NLT)

QUESTIONS: Why would God promise one thing and do the opposite? Does God change his mind? What did it mean to say that God could reject Solomon forever? What is the function of the word “forever”?

Thesis #2: To understand prophecy, we need to recognize the deep emotions being expressed and the freedom of poetry to express the emotions in powerful ways. Consider these examples:

This is what the Sovereign Lord says: “I will pour out my terrible fury on this place.

Its people, animals, trees, and crops will be consumed by the unquenchable fire of my anger.”

(Jer 7:20 NLT)

“I will send four kinds of destroyers against them,” says the Lord.

“I will send the sword to kill, the dogs to drag away, the vultures to devour,

and the wild animals to finish off what is left.” (Jer 15:3 NLT)

I will pull up your skirts over your face
    that your nakedness may be seen. (Jer 13:26 NIV)

I will leave you stranded on the land to die.
    All the birds of the heavens will land on you,
and the wild animals of the whole earth
    will gorge themselves on you.
I will scatter your flesh on the hills
    and fill the valleys with your bones.
I will drench the earth with your gushing blood
    all the way to the mountains,
    filling the ravines to the brim.
When I blot you out,
    I will veil the heavens and darken the stars.
I will cover the sun with a cloud,
    and the moon will not give you its light.
I will darken the bright stars overhead
    and cover your land in darkness.

 I, the Sovereign Lord, have spoken! (Ezek 32:4-8 NLT)

The Lord says, “All their wickedness is intolerable,

thus I began to hate them.
I will drive them from my land
    because of their evil actions.
I will love them no more
    because all their leaders are rebels.”

My God will reject the people of Israel
    because they will not listen or obey.
They will be wanderers,
    homeless among the nations. (Hos 9:15 NLT)

“I will sweep away everything
    from the face of the earth,” says the Lord.
“I will sweep away people and animals alike.
    I will sweep away the birds of the sky and the fish in the sea.
I will reduce the wicked to heaps of rubble,
    and I will wipe humanity from the face of the earth,” says the Lord. (Zeph 1:2-3 NLT)

But for you who fear my name, the Sun of Righteousness will rise with healing in his wings;

and you will go free, leaping with joy like calves let out to pasture. (Mal 4:2-3 NLT)

The prophets’ pronouncements consist of four main points: 1) What’s wrong; 2) What’s going to happen; 3) What can be done about it; 4) What the long-term consequences are. The good, the bad, and the ugly!

Examples from the Prophets:

#1 Jonah

Many people miss the primary point of this amazing story. With the Chosen People guilty of idolatry and all forms of disobedience, the mission of the prophets was to call the people to repent. But the word of the Lord as proclaimed by prophet after prophet was having little effect.

But God didn’t give up easily in seeking to persuade the people to repent. As a wakeup call to his people, he called on Jonah to go on the most unthinkable mission into harm’s way, to Nineveh, no less! It was a Gentile city, the capital of the Assyrian empire, the arch enemies of the Israelites, known for unimaginable cruelties to their enemies. Jonah’s going there was like a lone sparrow going into a forest of thousands of sparrow hawks. Why would anyone do such a thing?

Noah went, despite the odds, at the Lord’s insistence. When he boldly proclaimed that Nineveh would be destroyed in 40 days, the inhabitants surprised Jonah and repented, even though he was a foreigner preaching about an unfamiliar God. The king of Nineveh announced, “Everyone must pray earnestly to God. They must turn from their evil ways and stop all their violence. Who can tell? Perhaps even yet God will change his mind and hold back his fierce anger from destroying us” (NLT). What an ironic turn of events! The Chosen People wouldn’t listen to God, but the Gentiles did! Hint, hint!

#2 Amos

This prophet was a fig-farmer and sheep herder in the southern kingdom of Judah. Unexpectedly, God called on him to go the northern kingdom of Israel and become a prophet . . . of doom! His doom and gloom pronouncements, however, were fully deserved. The leading Israelites of the northern kingdom had become wealthy at the expense of the poor. The injustices were despicable in God’s eyes. Either the people would repent or God’s anger would be launched against them.

Similar to the prophet Jonah, Amos begins by focusing on the Gentiles and God’s judgment on them. The Israelites hearing these pronouncements were probably feeling pretty good. But then, shock of all shocks, Amos announces that the Israelites themselves were no less guilty and would come under just as severe forms of divine judgment.

May 2023

May 7

David, Man of Many Faces

2 Samuel 19-24; 1 Chronicles 20-29, various Psalms

Introduction

Begin with music from the Psalms. (everypsalm.com includes every Psalm set to original music.)
Ask: “What do you think of when you think of David?” (e.g., words like “shepherd””
1 Samuel 16:8-13 – anointed
1 Samuel 16:14-23 – musician (vv. 11, 23), brave, mighty warrior, v. 18)
1 Samuel 17:12-15 – shepherd (Psalm 78:70-72)
2 Samuel 5:3 - king
2 Samuel 11:2-4 – adulterer
2 Samuel 11:14-17 - murderer

An Outline for discussion: Major Themes in this Week’s Reading

(You may choose any of the suggested themes as time allows.)

His Service

Battles and revolts, 2 Samuel 19:31-ch. 21; 23:8-39 (You may wish to assign a group or individual to research before class time or in class.)

David’s troubles began with dissention among his own people. Ten tribes of Israel were jealous of the special treatment given to Judah, and they rebelled, but under Joab’s leadership, the issue was settled.
More battles followed, first to save the Gibeonites, who were protected by an earlier agreement with Israel. Then Israel fought the Philistines, and David’s mighty men waged wars for the protection of the King and kingdom.
Near the end of King David’s life, his son Adonijah attempts to set himself up as king but fails at the inauguration of Solomon. (1 Kings 1)

Order in God’s service

The duties attending the services of the Tabernacle (and later the Temple) were assigned carefully among the Levites, the priests, and the musicians.

Transition

In addition to ordering its servants, David delivered the specific plans for the Temple, and gave his treasure to build it.
To thwart the attempt of Adonijah to assume the throne, David publicly declares that Solomon is to succeed him. As Moses with Joshua, David challenges Solomon, “Be strong and courageous and do the work.” (You might assign this subject to someone in advance to report or look at it in class, reading the text, 1 Kings 1: 5-53.)

His Sin, 2 Samuel 24; 2 Chronicles 21 (You could assign the questions to groups either in advance or in class. Suggested answers are included here, but there may be others.)

What did he do? (Numbered the potential warriors)
What was wrong with that? (Perhaps David lacked faith in God’s protection, or he was motivated by ambition as commander of the armies of Israel.)
Who incited him to sin and why? A conundrum (You may have your own answer.)
(Possible explanation: Knowing David’s pride and ambition and what might have been in his heart—the desire to lead his men into battle—God says, in essence: “Go ahead, in spite of my contrary instructions, if that’s what you really want to do.” Unwittingly, then, David follows Satan’s urging to go to war, beginning with numbering potential troops, ignoring God’s commands.)
Who spoke against the census? (Joab, David’s nephew, and the commanders of all his armies)
What was the outcome?
Negative: David repented of his sin, but God gave him a choice of punishments. which brought on three days of a plague, killing 70,000.
Positive: David purchased property, built an altar, and made sacrifices to the Lord. That property later became the site of Israel’s Temple.
Responsibilities for military commanders and tribal leaders were spelled out in detail. (1 Chronicles 23-28)

His Song

Good opportunity for class discussion or group assignments) In looking at these songs, ask:

What does this song reveal about God?
What do we learn about David’s relationship with God?
What can we learn about life for us today?
(Suggested answers are given only for Psalm 7 as an example.)

Psalm 7—a lament of David which refers to an unknown event in his life in which he was slandered.

What does this song reveal about God?
He is the protector, rescuer, and shield, vv. 1. 10
He is the God of justice, v. 6.
He is the judge, vv. 6-11.
What do we learn about David’s relationship with God?
He is dependent upon him, vv. 1, 10.
He is humble, feeling innocent, vv. 3-5, 8.
He trusts God to work, vv. 6-8.
He praises God, v. 17.
What can we learn about life for us today?
We can call on him for protection and rescue.
We can depend on his justice and judgment.
We can declare our innocence in his sight.
We can pray for his judgment on others and the end of evil.
We can sing his praises.

2 Samuel 22; Psalm 18—The Samuel song in its historical setting is David’s expression of gratitude toward the Lord. It is repeated in the Psalms where it is adapted for the people to sing. It is considered a Royal Psalm, celebrating the way God has shown his love to his people by giving them the David monarch and bringing him through many dangers (ESV).

What does this song reveal about God?
What do we learn about David’s relationship with God?
What can we learn about life for us today?

1 Chronicles 29:10-20—David’s prayer of praise might be thought of as a psalm. It could be considered to represent the climax of his reign.

What does this song reveal about God?
What do we learn about David’s relationship with God?
What can we learn about life for us today?

Psalms 4-6, 8, 11—These six psalms are not related to any specific events in David’s life, but, like the others, they give us precious insights to meditate on.

What does this song reveal about God?
What do we learn about David’s relationship with God?
What can we learn about life for us today?

Conclusion: so what?

What have I learned about David’s life that should help me be a person “after God own heart”?
Knowing that God uses imperfect people, how can I turn my weaknesses over to him for his strengthening me to have a place in his service?
Determine this week to lift a song of praise to God. Maybe you could write a psalm.

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May 14

Holding Close with Psalm 23

If you have little experience exploring what are typically known as the 5 books within the Book of Psalms, this week’s reading may provide surprising resources and challenges. Presented in very strong visual images, the Psalm’s songs push faith’s blood into and out of our hearts.

Introduction

A preliminary recommendation: Rather than rushing through this week’s readings, pause and deeply examine ones which feel genuine. Consider committing the passage to memory. Then, recite the passage as you first wake up, during the day, and as you finish your day. The headings and reflections below (from the New Living Translation) are this writer’s holding close with Psalm 23. Please consider composing your own reflections. Crafting your personal response to God’s Word can help form your soul’s reflection of Christ. I encourage you to try writing your thoughts in a format similar to the ones which follow.

Lostness and Wandering—Psalm 23:1-2

“The Lord is my shepherd; I have all that I need. He lets me rest in green meadows; he leads me beside peaceful streams.”Lord, even as sheep wander and die without careful attention from the shepherd so too, I am scattered and spiritually starving without Your intervention. Into my meadows, into my life strides Your Presence as the Good Shepherd. I do not wander. I am not lost. I find good soul food. Thank you for being the quiet place in my madding world.

Renewal Resides Within—Psalm 23:3

“He renews my strength. He guides me along right paths, bringing honor to his name.” I testify, O Lord, Your presence renews me. Spring-like, bubbling as an underground water source this soul is graced by Your life-giving renewal. I live as you direct. I seek forgiveness for the times I stray. Honor and glory to Your Name for such kindnesses to me. You are my renewal. You are my revival.

Dark Places of the Soul—Psalm 23:4

“Even when I walk through the darkest valley, I will not be afraid, for you are close beside me.
Your rod and your staff protect and comfort me.” Neither physical nor spiritual pain ignore my life. As Jesus cried, I too have wondered if I am forsaken. O Lord, despite turmoils I continually return to Your strong promises. I have found your guardianship sustains me. Help Thou my unbelief and doubting heart. Please continue to strengthen my inner most being. May the overnight hours be times of recovery as you give your angels charge over my restless heart.

Sustained by Your Presence—Psalm 23:5

“You prepare a feast for me in the presence of my enemies. You honor me by anointing my head with oil.
My cup overflows with blessings.”I do not walk and move through this life alone. You, Yourself O Lord, continue to be present. My behavior falters, my heart weakens when I feel attacked. Thank you for continuing to bring strong strength into my hours of need. Your presence provides the substance of grit and faithfulness as evil calls my name.

A Secure Place—Psalm 23:6

“…and I will live in the house of the Lord forever.” By faith I believe that neither death nor the grave are my destination. My final outcome resides in You. Your promise calls to me, reminding me there is a forever part of life; even though I do not see but glimpses of it now, Your presence is there, calling me forward. O Lord, Amen.

Conclusion

The first quarter of the year 2023 is complete. Spring weather is fully upon us with the promise of renewal. Spiritual renewal has come for some disciples as they celebrated Easter with greater understanding as one of their family, one of their friends was not alive to sing the songs of Resurrection morning. We have walked through the valley of the shadow of death with our loved ones. They have not come out with us. God have mercy.

Discipleship Discussion Questions

As you read from Psalms, did you discover a passage which brought Christ to your mind?

Which of Psalms in this week’s readings did you find helpful?

While reading Psalms did any of them especially comfort you?

While reading Psalms did any of them trouble you?

While reading Psalms did any of them sound fresh or new to you?

What should we think of psalms which are angry and violent? Are they dominantly an appeal for God’s justice or are they truthful but possibly inappropriate spiritual anger?

Remember While Reading

Many psalms are chromatic lyrics of faith. People of faith have sung these words in many different styles of music and culture.

As for reading poetry and specifically the Book of Psalms, there are solid online resources through the Bible Project. In your search engine use the words: Bible guidelines poetry psalms.

When you encounter a geographical reference, for example the name of a mountain, investigating the reference(s) will help you develop an enriched understanding. For example: Psalm 68 in this week’s readings name’s specific locations. Similar research will also be helpful when you encounter the names of unfamiliar people.

Some of the individual psalms are apparently connected to others as may be the case for Psalms 22 and 23. As you read be alert for how themes and images might connect to one another.

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May 21

The Penetrating Language of the Psalms

Part 1 – Understanding the Psalms

The book of Psalms is an amazing collection of poems giving us the privilege of listening in on conversations as humble souls sorted out how the God-life applies to human life. If we want to know more about how to pray, how to worship, how to handle adversity and despair, what to say when faced with loss and sorrow, how to handle doubts, how to deal with enemies, the book of Psalms provides important insights. The psalmists reach inward and then heavenward, as they wrestle honestly with their feelings and then express them freely to God.

Many readers, unfortunately, fail to understand biblical poetry, even though God chose to communicate approximately half of the Old Testament in poetry. To help in understanding, the spirituals composed in response to slavery are an important resource. Both the psalms and the soulful songs of American slavery are plaintive cries of the human heart, most often from a context of adversity and despair. (Over 6,000 spirituals were composed from the 1600s through the time of emancipation.)

Spirituals are characterized by the language of lament: When you walk that lonesome valley, you gotta walk it by yo-self. No one heah may walk it with you, you gotta walk it by yo-self.Spirituals can bring together lament and praise: Nobody knows de trouble I’ve seen. Glory Hallelujah! Many slaves longed to escape, but they wisely turned that longing into spiritual escape: Steal away, steal away; steal away to Jesus. Steal away, steal away home; Ah ain’t got long to stay here.

The injustices of slavery were too much to bear, and the slaves yearned for deliverance: When Israel was in Egypt’s land, let my people go. Oppressed so hard they could not stand, let my people go. Go down, Moses, way down in Egypt’s land. Tell ol’ Pharaoh, let my people go. (Slavery in Egypt was a striking mirror for American slavery.)

Slaves sought to lift their sights off their miserable plight: Deep river, my home is over Jordan. Deep river, Lord; I want to cross over into campground. Or for another example: We are climbin’ Jacob’s ladder. The more vivid (and more audacious) the imagery the better: Rock o’ my soul in the bosom of Abraham. The slaves also imagined a bright future: The gospel train’s a-comin’, Ah hear it jus’ at hand; Ah hear de car wheels movin’ and rumblin’ through de land.

Looking back over those examples of spirituals, several features of the language of the lyrics stand out. The drama and deep emotions were expressed in bold and striking ways: “deep river, climbing Jacob’s ladder, rocking in the bosom of Abraham” are examples of metaphors for spiritual realities.

For more information about spirituals, see Gwendolin Sims Warren, Ev’ry Time I Feel the Spirit: 101 Best-Loved Psalms, Gospel Hymns, and Spiritual Songs of the African-American Church (New York: Henry Holt, 1997); Jon Michael Spencer, Protest and Praise: Sacred Music of Black Religion (Minneapolis: Fortress, 1990); Christa K. Dixon, Negro Spirituals: From Bible to Folk Song (Philadelphia: Fortress, 1976); James Weldon Johnson and J. Rosemund Johnson, The Books of American Negro Spirituals (New York: Viking, 1925, 1926).

These characteristics of spirituals apply to the psalms as well. The emotional language of poetry is effective because while it is not meant to be deceptive by its use of non-literal imagery, it creates more energy and greater impact on hearers who recognize what is meant and feel what was experienced. It is designed to penetrate the consciousness of hearers. Though poetry may seem too slippery for the revelation of God’s truth, it has the potential to be more complete in its intended communication.

Biblical poetry is language with the volume turned up. It is language pregnant with meaning. When the poetry of the psalms is most successful at penetrating our souls, the measuring rod is not knowledge, but insight; not facts, but feelings; not head, but heart.

Note a few examples:

Arise, O Lord, strike all my enemies on the jaw; break the teeth of the wicked – Ps 3:7
Break the arm of the wicked man – Ps 10:15
I am a worm and not a man . . . many bulls surround me; strong bulls of Bashan encircle me. Roaring lions that tear their prey open their mouths wide against me. I am poured out like water; all my bones are out of joint. My heart has turned to wax; it has melted within me – Ps 22:6, 12-14
He makes me lie down in green pastures, he leads me beside still waters . . . even though I walk through the valley of the shadow of death – Ps 23:2, 4
Pride is their necklace – Ps 73:6
I was senseless and ignorant; I was a brute beast before you – Ps 73:22
You who split open the sea by your power; you broke the heads of the monster in the waters – Ps 74:13
Human beings ate the bread of angels – Ps 78:25
He heals all your diseases . . . so that your youth is renewed like the eagle’s – Ps 103:3, 5
The mountains leaped like rams, the hills like lambs – Ps 114:4

Part 2 – Psalm 89

Lament and praise are the most common type of psalms; some laments are the personal feelings of the psalmist; others are expressions of how the group feels; some praise psalms are individual; some are group oriented. But there are also psalms about the kingship, and that’s the focus of Psalm 89.

Note verses 3-4 and then read 2 Samuel 7:8-16; 1 Kings 11:31-39; Ps 89:20-37.

Question: How would the original hearers understood all this? How did the psalmist himself understand what he wrote?

Then read Ps 89:30-45.

Questions: What explains the contrast? What were the consequences?

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May 28

Proverbs: Divine “Tweets” to Guide in Wise Living (Proverbs 1:1-7)

The reading yesterday (Saturday, May 27) introduced you to the Book of Proverbs. The task of understanding and applying it may seem overwhelming, but should not cause us to neglect its study. Strive to be among the wise (cf. Jer 18:18) who apply God’s revelation to everyday living and give counsel to others.

Just as the offices of prophet, priest and king find ultimate fulfilment in Jesus Christ, so also is He the ultimate “wise man” (cf. Col. 2:3; 1 Cor 1:24, 30). In and behind all that we read in Proverbs and all the wisdom literature is Jesus Christ himself, making the pursuit of wisdom that much more rich.

The human author of the book of Proverbs was primarily Solomon, although not exclusively. There are also the sayings of the wise (22:17ff; 24:23ff), the sayings of Agur (chapter 30) and the sayings of King Lemuel (chapter 31). The final compilation was apparently in the days of King Hezekiah (25:1).

The purpose of Proverbs is for the reader to know wisdom. The first seven verses are packed with different words that contribution to wisdom and describe wise living. What are some of those words (which may differ according to your Bible translation)?[instruction, insight, knowledge, prudence, discretion, guidance, etc.] Together they refer to such things as skillful living; the ability to discern right and wrong, helpful and harmful, important and trivial; ‘shrewd’ planning; guidance; and similar concepts.

But an even more important quality of divine wisdom is present, and is brought to our attention in the New Testament by James. Read James 3:13-17. What is that important quality? [There is a moral quality to wisdom.] How do we see that in Proverbs 1:1-7?

A secondary purpose in Proverbs is to instruct on the use of proverbs as a way of teaching and learning. Their advantages include being short (like a tweet) and hence easily memorized and having vivid analogies which enhance remembering them. Can you think of examples? [e.g., Prov 19:13]

The theme or foundational principle of the wisdom of the Proverbs is found in (1:7). What is it? [The fear of the LORD is the beginning of knowledge. Cf. 9:10; 15:23; Ps 111:10.]

What is the fear of the Lord?

It includes at least knowledge about God, both His character and His will. But also see Psalm 147:11 [those who hope in Him, i.e., have a personal knowledge of or relationship to God]; Proverbs 14:2 and Psalm 128:1 [those who obey His will]; Psalm 112:1 [those who have a joy in obedience].

The fear of the Lord therefore begins with an understanding that God is holy and totally separate from sin. Sin requires punishment. But God dwells with the humble and contrite of heart. So those who fear the Lord humble themselves before God. They reverently worship Him and desire to do His will.

How then is the fear of the LORD the beginning of wisdom or knowledge?

“Beginning” can be used both in the sense of time and importance. It is the first thing to begin attaining wisdom and the most important thing in having true wisdom.

How does the second half of verse 7 help explain the fear of the Lord being the beginning of wisdom or knowledge? See also Psalm 14:1 and 53:1. [Wisdom is primarily a moral issue and not an advanced level of knowing facts or intelligence. Wisdom has to do with the application of God’s Word in our daily lives.]

Is the fear of the LORD just at the start of obtaining wisdom? Why/why not? See also James 3:17. [It is not simply the start of obtaining wisdom which we can then leave behind. It belongs to the essential character of heavenly wisdom.]

It should be the desire of every believer to live skillfully. We should be excellent craftsmen of living. The way to achieve this is by God’s wisdom. And the number one priority is the fear of the Lord.

Perhaps you already have that desire to live life skillfully. Ask yourself the question “why”. Try to be completely honest with yourself and ask God to reveal your heart to you. (We too often deceive ourselves.) Do we want to make an impression on others? Do we want life just to be a bit easier? Or do we really want to please God by our lives? That is the beginning of wisdom.

Next ask yourself how or where you are seeking wisdom. Solomon was given wisdom by God. But he was not satisfied with God-given wisdom. Perhaps he did not believe it was enough. And he applied himself to the understanding of wisdom in all that is done under heaven, but he found that it was like chasing the wind and that it brought much sorrow. Are we looking to God for heavenly wisdom?

What does it imply if someone ignores the Bible to seek wisdom elsewhere? How do you seek to communicate wisdom? Is a proper relationship to God primary?

God wants His children to live skillfully in this life. He has given us His Word and His Spirit to help us to that end. As you read Proverbs in the next week (and hopefully regularly in the future), here are some recommendations for understanding the Proverbs.

Remember that the book is a collection of collections. Different sections can have different literary forms.
Learn to recognize the different literary forms within the Proverbs: longer exhortations, speeches, parallelism, sayings, exhortations, rhetorical questions, etc.
Pay attention to literary hints: repetition, especially of individual words; “parenthesis”, i.e., a word or phrase with which a large section is both begun and ended; synonyms; acrostics; etc.
Interpret the Proverbs as proverbs. They are simplified and usually over-emphasized, true in their context, but possibly limited to that context (cf. Prov 26:4-5). They are not tools to manipulate a sovereign God. They may be descriptive and not prescriptive (cf. Prov 17:8).
Take into account the purpose of the book as well as the biblical and Jewish context. The God of the wise is also the God of the Prophets and the Law. The Proverbs is also concerned with one’s relationship to God. There is an historical and cultural context which should be observed.
Determine first the meaning in the original context. Then you can make personal application based upon the original, intended meaning.
Read broadly in the Proverbs to become familiar with the contents. Focus narrowly on small bits to study, contemplate, and apply individual proverbs.

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April 2023

April 2

Judges 1:1, 3:6

You’ve no doubt seen the signs: “bridge freezes before road”. That became a reality for me in my early days of driving. On an otherwise clear road, a gust of wind and a patch of black ice on a bridge put me into a spin like a turnstile. Providentially, there was no accident, even as my car turned and other cars passed on both sides; and I learned a great lesson. Don’t minimize dangers to which warning signs alert us. Even small things can lead to great tragedy.

The Book of Judges shows the abject moral and spiritual poverty of the nation of Israel following the conquest of the land of Canaan. Under the leadership of Joshua and God’s mighty working, Israel had broken the defensives of the entire land (Joshua 11:16–23). As God had commanded, the land was apportioned by lot. That generation began the occupation of the land and remained faithful worshipers of the Lord alone; but the following generations “did what was evil in the sight of the Lord” (2:11; 3:7, 12; 4:1; 6:1; 10:6; 13:1). Though they knew the Lord existed, enough to call upon Him (3:9), they did not worship Him as the only true God, but served the false gods of the Canaanites. How could they within one generation slide into such apostasy? What are the warning signs by which we can guard ourselves and future generations from falling into sinful, God-dishonoring patterns of living?

Discussion points on the biblical text revealing the moral decline of Israel

God had commanded Israel to drive out all the inhabitants and occupy all the land. Judah and Simeon had great success in their occupation campaign (1:1–20). But what did they fail to do? Why? What does this say about their trust in God?
Other tribes also failed to drive out the inhabitants of the land (1:21, 27–36). Even when those tribes became stronger than the inhabitants, they did not drive them out. What did some do instead (cf. 1:28, 30, 33–34)? What does this show as more important to them than full obedience?
The Lord’s rebuke (2:1–2) reveals more detail in how the tribes handled the inhabitants of the land. What two new factors do we learn about their dealing with the inhabitants?¹ Even though this first generation “served the Lord” (2:7), what danger were they allowing into the community?
A following generation “did not know the Lord or the work that He had done for Israel” (2:10). What does this imply that the first generation had failed to do?
The following generation(s) multiplied the sins of the ancestors. In what ways does God characterize and itemize their sin (cf. 2:11–13, 17, 19; 3:6)?
Because of their moral failure, God gave Israel over into the hands of their surrounding enemies (2:14). When they cried out to the Lord, His remedy for their oppression and for their moral failure was to send deliverers.² What motivated God to deliver them (2:18)?

Summary points:

The generation who served the Lord was disobedient by only partially fulfilling the command to drive out the inhabitants. A lack of complete trust in the Lord and material advantage appear to be reasons behind this disobedience.
Failure to drive out the inhabitants led to political, social, and religious compromise: They made covenants with the inhabitants. They intermarried with them. Having allowed the continuation of the pagan worship they participated in it. They failed to heed the deliverers whom God sent.
The generation who served the Lord apparently failed to teach the next generation about the mighty works of the Lord and His commands, another act of disobedience (cf. Deuteronomy 4:9; 6:7). That vacuum provided no argument against the sensual and materialistic attraction of Baal worship.³

Discussion points for application

Are Christians and Christian organizations tempted today to compromise on biblical principle to gain material advantages? How? E.g., would you lie to avoid a penalty or fine?
When are Christians challenged to trust God fully, even when there might have been some spiritual victory already? When does obedience challenge your trust in God?
Social acceptance is a feel-good sensuality. How might Christians compromise to gain social acceptance in their own pagan world? E.g., what positions are held on hot social and moral issues like LGBTQ+? Do you want to sound more tolerant than you should be in order to be accepted by people around you?
What are you doing to teach future generations (children, grandchildren, and younger people in the church) about the mighty works of God both in Scripture and in your own life? Consider the charge of Psalm 78:1–8. How can you be better at this?

Let Israel’s slide into moral and spiritual failure be a warning sign. It did not begin with the total, blatant rebellion of a godless generation. It began with the lack of total obedience by a generation that served the Lord and with their failure to instruct the next generation. The next generation accelerated that slide with their own wrong choices. Learn from their bad example: follow Jesus whole-heartedly, teach future generations the works of God and how to obey all which Jesus commanded.

Background notes:

1) Covenants were not secular contracts. To “cut a covenant” was a transaction sworn in the presence of a god. This is illustrated in Genesis 15. When the Israelites made a covenant with the inhabitants, they were either swearing by a false god or swearing before the LORD to do something He had commanded them not to do.

2) The title “judge” in this book is not a reference to a courtroom judge, but a military leader and an administrator. They were raised up by God to deliver the people. The “judges” or “deliverers” themselves often failed to be the moral example which they should have been.

3) Baal was a fertility god whose worship included cult prostitution. The more fertile lowlands and the Canaanites skill in agriculture may have given the appearance of greater religious “success.” Both would appeal to man’s sinful desires.

April 16

Stories of Faithfulness and Loss

Historical Perspective

Presenting God’s mercy as well as his insistence for obedience to the Law, the Book of Judges closes with a sad tale of disturbing isolation. Then, with Ruth’s hope and promise, the Old Testament books bearing Samuel’s name arrive.

Do not be surprised when you discover flesh and blood troubles in the flood-like chronicles. Chapters 1 through 20 of 1 Samuel pour very personal dramas.

Most study bibles have insights and pertinent supplements to enrich your reading. Bible encyclopedias and dictionaries are an additional resource. The back page of the Chronological Bible Reading Plan also has online reference helps. Visit the WL Welcome Center for a hardcopy of the April edition.

Introduction

The three stories presented below are accounts of Faithfulness and Loss. These episodes can be found in this week’s readings from the Chronological Bible series. Emphasizing the numbered questions below will help you avoid being lost in the details. They will help you unpack 1 Samuel’s presentation of our salvation history. As you read ask:

What do we learn about God from this story?
What do we learn about human beings from this story?
What do we learn about relating to God from this story?
What do we learn about relating to others from this story?

First Story, Hannah

1 Samuel 1 and 2

Many of us have walked through the valley of death-like-emotions, God’s presence securing our hope. Like lightning on an ominous night, we understand there can also be thunderous times of joy in the Lord’s presence. Hannah, servant of God, experiences spiritual agony and ecstasy, each of these in open revelation.

Hannah’s story (1 Samuel 1 and 2) emphasizes spiritual struggle during the burden of infertility. She joins other women in the history of Israel who have struggled with the cultural burden of necessarily giving birth. Deep in this account and unknown to her awareness, God is directly involved in her story (1 Samuel 1:5). Feelings of deep pain are amplified within her family (1 Samuel 1:6). Hannah’s cries to the Lord in prayer, highlight her faith and God’s direct interventions.

Perhaps you could compare and contrast portions of her proclamations to what Christians call The Magnificat in Luke 1:46-55. There are also themes of her song captured in Psalm 1 and 2. Hannah’s prayer of deep longing testifies to a faith as strong as life itself.

Second Story, The Ark of the Covenant

1 Samuel 8

As a bit of background, we first learned about the Ark of God, in Exodus 25 when construction details were received by Moses. Overall, the Old Testament books mention the Ark almost 200 times. Today, archeologists continue searching to discover it. Some suppose it disappeared during the destruction of Jerusalem in 586 B.C.

The Ark of the Covenant presented God’s people with a specific location for honoring his Presence. Each of the holy restrictions and instructions surrounding the Ark can be directly traced to a central theme: God is present, and your behavior should be appropriately holy.

Likewise, the Ark of the Covenant is an emphasis within the ongoing spiritual transactions of God in behalf of his people. The contents of this small box (approximately 4’x3’x3’in size), deliberately connected Israel’s past with the continuous Presence.

We encourage you not to become enamored in the construction points or details of its ornamentation. Rather, give good attention to the four primary questions listed above.

Third Story, A Heavy Hand

1 Samuel 9 and 10

Every other nation had a king, why not Israel? 1 Samuel 8:4-9 provides the clear context of an apparent nation-wide disobedience to the Lord’s desire. It was in this setting, when God permitted the people’s choice to be like the nations around them, that Saul appears. Saul becomes King of Israel.

Paramount in understanding the tragedies of Saul is the context recorded in chapter 8. As you then read chapters 9 and 10 observe God working amid the nation’s misguided desire.

Personal tragedy follows as Saul rises to be king during times of multiple spiritual failure. Even as termites devour untreated wood, spiritual termites are feasting on the nation from within. Saul’s foolishness and decision-making also eats away at the national structure of Israel and yes, his personal life as well.

Cautionary words hint at the weakening inner spiritual fibers during a speech made by Samuel. “Now if you fear and worship the Lord and listen to his voice, and if you do not rebel against the Lord’s commands, then both you and your king will show that you recognize the Lord as your God. But if you rebel against the Lord’s commands and refuse to listen to him, then his hand will be as heavy upon you as it was upon your ancestors(1 Samuel 12:14-15 NLT: emphasis added).

Conclusion

Consider emphasizing the four questions as a fundamental tool in your reflection on Scripture. They are legitimate and you will find them a useful aid.

At least three additional stories are also told in this week’s chapters. They can be sourced and titled as follows: 1 Samuel 14—When War Occurs is God the Author? 1 Samuel 15—Is Obedience is Better Than Sacrifice? Psalm 34—What is The Poetry of Desperation?

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April 23

1 Samuel 22:1 – 2 Samuel 6:11

The story we’re following in the two books of Samuel includes the Bible’s most fully developed tragedy. Saul, with almost unlimited potential, was initially a hero. But by the end, he was a zero—his potential wasted. The prophet Samuel severely rebuked him: “How foolish! Saul! You have not kept the command the Lord your God gave you. Had you kept it, the Lord would have established your kingdom over Israel forever. Now your kingdom is doomed” (1 Sam 13:13-14). In the midst of a losing battle with the Philistines—in which three of his sons were killed, including Jonathan—Saul committed suicide by his own sword.

But in the midst of the tragic story of Saul’s ongoing failures, the good news was, there was an up-and-coming hero already in line to be the next king. But as far as Saul was concerned, it would be over his dead body, if David should succeed him to the throne. Saul’s jealousy turned him into a ruthless and unprincipled villain determined to eliminate, in one way or another, the threat to his throne. It’s a story full of adventure as David, a fugitive on the run with his band of warriors, repeatedly but barely escaped the traps that Saul had set for him.

In these chapters we also read about other heroes and zeroes: Jonathan, Doeg, Abigail, Nabal, Abner, Joab, the Witch of Endor, Achish, Abiathar, and on and on.

Hero-stories play an important role in the lives of those who hear and read about them. Heroes often arise out of humble beginnings, but by their heroic actions and virtuous qualities achieve unexpected positions of prominence and honor. A principal reason the stories are passed down is to allow readers and hearers to become sort of traveling companions with the heroes, sharing in their experiences, sensing the bigger-than-life presence of the hero, as well as the energy and magnitude of the figure. Through such stories the lives of young and old are enriched as concepts and values are intuitively grasped, often more readily than if presented as straightforward do’s and don’ts.

One of the questions that often arise from such stories is, What is the moral of the story? In some ways, it’s a valid question, but in other ways, not. It can be like taking a rose into a laboratory and dissecting it. The rose will quickly be deprived of its inherent beauty and fragrance. Sometimes it’s better just to stop and smell the roses.

The authors of Scripture seemed to understand that concept. It almost never happens that a biblical author includes a comment about what the moral of the story is. The narratives go on and on chapter after chapter and book after book, and there’s little to suggest what principles or rules we’re supposed to apply to our lives. The more frequently we hear the stories and the more closely we identify with the characters and actions, the more likely the stories will have an impact on how we think and act.

Tips for Leaders

Bring a rose to class as an illustration.

Take one of the stories recounted in the chapters for this week and create a mini-drama with multiple voices retelling the story. The Voice translation is recommended since it’s designed for oral performance. You’ll need a narrator and different characters for the dialogue portions. Select participants to play the various parts in advance so they can practice their lines.

[[Stories that would work well are in 2 Sam 24 and 26. Previously, Saul had thrown a spear at David attempting to kill him. And time after time Saul sought to kill David. It would make sense that David, if he had an opportunity to kill Saul, he would have been justified in doing so. But he had two chances, and he passed up on both. Why? See 2 Sam 26:10-11.]]

Class Discussion

Do the forces of darkness have mystical powers to do miraculous things? Did the Witch of Endor actually call back from death the prophet Samuel (2 Sam 28:4-20)? Was it actually Samuel speaking?

After the performance of the mini-drama in class, then discuss the following questions (possibly dividing the class into smaller groups):

Does this story reveal anything about how God thinks or acts?
Does God generally let humans do their own thing, or does he intervene?
Is God’s sovereignty more on display in this story or human freedom?
What makes the characters seem real?
What was likely going through their minds?
What emotions might the characters have been dealing with?
What choices did the characters make that are worth imitating (or not)?
What other choices could they have made that would have been better (or worse)?
What was not stated in the story that we can rightly infer?
Does the story lead us to like certain characters and dislike others?
Do we come away wanting to be like certain characters and not others?
Is this a story that we’d find useful in telling others?

Finally, discuss whether there’s a particular moral to the story, a value or virtue that’s emphasized, maybe examples of what not to do, and most of all, how the story fits in the metanarrative of Scripture.

April 30

Psalm 63

What you value most shapes your life

The readings this past week traced highs and many lows during a period of David’s life as king. The superscription of Psalm 63 identifies David as its author and verse 11 implies that he was king at that time. Therefore, it is likely that the trial(s) which form the background of this psalm would then ultimately have been of his own making.¹

The psalm reveals the reflections of his heart and the resulting actions as he faced this trial. He earnestly sought God, which revealed itself in his desires, his satisfactions, and his trust. In each case it moved him to praise God.

The psalm indicates to us that when we truly value God, it shapes how we live. It poses questions for us to ask that help us determine if we are valuing God in our hearts. Do you desire God above all else? Is your ultimate satisfaction in God? Are you trusting in God?

Understanding the psalm

What are the indications in the psalm that the writer was facing one or more trials?² Trials did not distract him from God or turn him from God, but elicited a more earnest seeking after the covenant God who claimed him for His own (v.1). He seeks God with his whole being. Three times the psalmist states the actions of his “soul”³ (vv. 1, 5, 8). What are these three actions?⁴

Desire: yearning for God:The psalmist’s desire for God is likened to the wilderness conditions in which he found himself. In his very being he yearned for God (v.1). That same longing was the longing which he had when he had experienced God, when gathered for worship at the tabernacle of meeting, where the Ark of the Covenant represented the presence of God in all His power and glory (v.2). For David the steadfast love of God was even better than life itself (v.3)!

Satisfaction: enjoying God:David knew that knowing and experiencing God was the only thing that would truly satisfy him (v.5). He used the sleeplessness of the night to remember the character of God and review how God had helped him in the past and provided the rest and protection he needed (vv.6-7).

Trust: Clinging to God:Although David was an experienced, capable man of war, he entrusted himself to God, sticking with God through every trial. He knew that it was God who supported him (v.8) and that God would ultimately bring justice against his enemies (vv.9-10). All who were on the Lord’s side would glory together in God’s final triumph (v.12).

Whether contemplating his desire, or the satisfaction God brings, or the fruit of trusting God, what is the psalmist’s consistent response (vv. 3, 4, 5, 7, 11)?

Practicing the psalm

Our desires, those things which we imagine will satisfy us, and that in which we put our trust, will reveal if we are truly seeking God. Behind the word “earnestly” is the concept of “early.” It implies having a priority to do it first before all else. What in your life shows that you seek God earnestly, i.e., with the highest priority … or perhaps not? If not, how can you change?

Desire: How important to you is fellowship with God? Will you sin (and break fellowship with God) in order to have something or when you don’t get something you want? Are you willing to die for your faith or to lose your job or profession to be a follower of Christ? Do you let the light of God’s Word reveal the sin and bring the repentance needed to restore fellowship with God (1 John 1:5–2:2)? When did that last happen for you?

The presence of God is no longer in a place, but in a people. By coming together with other believers, we gain opportunity to experience the presence of God (cf. 1 Cor 14:25). Take advantage of those times when things are going well to worship God freely, publically, and corporately. Be looking for God now when it is relatively easy. Look and worship to prepare yourself for times of trial. How would you rate the manner of your involvement with other believers in order to experience the presence of God? How does your worship, private and corporate, exalt the power, glory, and steadfast love of God?

Satisfaction: What do you believe will satisfy you? (Possessions? Entertainment? Music? Sports? A more godly spouse? Obedient children? A different job?) What do you know now about where you can truly find satisfaction?

What do you think about when you can’t sleep? What should you think about that will reveal your seeking to know God better?

Trust: As New Testament believers we cling to God by following close to Jesus. You must deny yourself and pick up your cross (Matt 16:24), becoming both hearers and doers of His word (Matt 7:24; James 1:22). What practical steps does this require?

Conclusion: Every part of seeking God––giving thought to our desires, our satisfactions, and our trusts––should result in rejoicing and praising God. Make it a practice at least at the beginning and end of every day to give thanks to God and praise Him.

Further discussion & growth tasks:

When “the LORD … sought out a man after his own heart,” He chose David. How might this psalm explain God’s choice even with the sinful behavior of David? How does this encourage you?
Memorize Psalm 63:3 (“Because your steadfast love is better than life, my lips will praise you.”) Each day this week write down at least once incident in which you chose (or should have chosen) to do what is right and pleasing to God, rather than respond sinfully. Praise Him for His graciousness, what He has given in Christ, both forgiveness of sin and the fruit of the Spirit.

Notes:

1. Through Nathan the prophet God had told David that although he was forgiven for despising the LORD by having Uriah killed and taking Bathsheba, “the sword shall never depart from your house” and out of his own house God would raise up evil against him, which was fulfilled in Absalom from whom David was fleeing (2 Sam 12:10-11).

2. He was in the wilderness meaning limited water and probably limited provisions (v.1); enemies were seeking his life (v.9); he was separated from the sanctuary (v.2); the apparently sleepless nights (v.6) and lying (v.11) imply trials.

3. “Soul” in the Old Testament relates to the whole person and is not in distinction to the body which we find sometimes in Greek thought.

4. He thirsts for God, is satisfied by God, and clings to God.

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March 2023

‍Do Everything Without Grumbling
March 5
Focus: Numbers 11, 14, 16–17

God charged us in Philippians 2:14 to “do all things without grumbling or arguing.” This verse was posted in our home as an important reminder. Not only is grumbling a natural (fallen) tendency, it seemed to be the national pastime where we lived; and that was a dangerous influence. How about your home?

The apostle Paul reminds us in 1 Corinthians 10:1–11 that the things which happened to Israel in their wilderness wanderings were examples for us to warn us how not to live. One of their problems was grumbling, a pattern we are not to follow.

Within three days after escaping across the Red Sea from Egypt, having seen all the miraculous works of God in redeeming them out of the bondage of Egypt, they began their grumbling when they needed water (Ex 15: 22–25); it continued six weeks later when they needed food (Ex 16), and again when they thirsted (Ex 17:1–7). The pattern continued later after leaving Sinai.

Examine each of the passages listed below and answer the following questions to the extent which the passage or its context explains:

(Depending upon the composition of the group, you can do this all together or break up into smaller groups and assign individual passages for each group to answer and report on. If time is short, focus on Numbers 14:1–38. Notes on each passage can be found at the end of this lesson.)

About what did Israel complain?
What reason did the people give for their complaint?
What spiritual reason(s) existed underlying their complaint?
Why was the grumbling of the people especially illogical and/or objectionable?
How did God react?

After considering the grumbling and complaining of Israel, examine your own life in light of these same questions. (It is important to see the application to our own lives, but do not spend too much time on any one question, so that all the questions might be treated.)

About what do you complain?
What reasons do you give for such complaints?
What might be the underlying spiritual reasons for your grumbling and complaining?
What might make your grumbling and complaining illogical or especially objectionable?
Is God pleased with your grumbling?

God is not pleased with our grumbling. But the judgment we deserve for sinful, faithless grumbling has fallen upon Jesus Christ. In Christ the believer is forgiven. Learning to give thanks to God in every circumstance is an excellent remedy against grumbling. As you develop a lifestyle of giving thanks to God and eschewing grumbling, you will shine as lights in a crooked, twisted, grumbling generation.

Notes:

Numbers 11:1–3 The people complained about “their misfortunes” or “hardship.” We are not told more about their reasons. God sent fire among them.

Numbers 11:4–6, 18–23, 31–34 The people grumbled that they had no meat to eat and only manna. They looked back blindly on Egypt, desiring the foods they had there. Apparently “foreign rabble” (NLT) among them instigated their discontent, which was totally unreasonable considering how good manna was (vv. 7–9) and how horrible their bondage had been in Egypt. God evaluated their grumbling as rejecting Him (v. 20) and inordinate craving. (In verse 34 “Kibroth-hattaavah”, where they buried the people, means “graves of craving” or “graves of gluttony.”) God responded by giving them meat until it sickened them and by sending a plague to strike them down.

Numbers 14:1–38 The people grumbled against Moses and Aaron (v. 2) after hearing and believing the negative report of the ten spies (ch. 13; 14:36). They feared that they would die trying to enter Canaan. They were rebelling against the LORD and fearing the people (v. 9), despising the LORD and not believing in Him, despite all the miraculous signs and the glory of the LORD which they had seen (vv. 11, 22–23). Their grumbling against Moses and Aaron was really grumbling against the LORD (v. 27). As a result the ten spies died by plague, the people wandered 40 years in the wilderness, and all the men twenty years of age and older who despised the LORD died off and did not enter the promised land.

Numbers 16:1–35 Led by Korah, Dathan, Abiram, and On, a group of 250 chiefs grumbled against Moses and Aaron, and eventually all the assembly joined them. They claimed that Moses and Aaron had exalted themselves above the rest of the people and that Moses had failed to bring them into the promised land (vv. 3, 14). Essentially, they were not grumbling against Aaron, but against the LORD (v. 11). But the LORD Himself had sent Moses (consider the signs done through Moses) and their charge was groundless. As a result, God sent fire to consume the 250 offering incense and He opened the ground to swallow the others alive.

Numbers 16:41–17:13 On the very next day all the congregation grumbled against Moses and Aaron claiming that these two men had killed the others on the previous day. (If they had, it was foolish to grumble against someone who could rain down fire from heaven and open the earth to swallow opponents.) Essentially their grumbling was against the LORD in this case as well (17:11). The LORD immediately sent a plague to destroy the people, but atonement for the people made by Aaron stopped the plague.

Jehovah-Jireh
Numbers 19-36
March 12

This week’s readings cover many of Israel’s wanderings through the wilderness with all its hardships and delays. But the story also includes God’s amazing provisions, often foreshadowing the provisions he will make for the bride of Christ centuries later.

There is too much material to be covered in a single study session. The leader should choose the passages that would be most helpful to his or her study group. These passages could be looked at by the class as a whole, groups within the class, or assigned to individuals in advance. Look for occasions when Jehovah-Jireh, the God who Provides, meets his people’s needs. How might these lessons impact us today?

What do we learn about God’s character?
Patience -in spite of their failures and complaints God puts up with his people.
Anger – What makes God angry. (Sin and disobedience in his people)
Why is God angry with Moses? (20:1-13)

God miraculously provided water for his complaining, thirsty people.
What is God’s complaint about Moses? (20:12)
What is the consequence of his sin? (cf. 27:12-14)
Why does God bring a plague on the people?

A plague among the people (21:4-8)

What is their sin? How does God see it?
How did God provide for healing?
How is this incident related to the New Testament? (Cf. John 3:4)

Defilement (25:1-13)

What commandment of God were some of the Israelite men ignoring?
What did the physical sin lead to? (vv. 2-3)
How severe is the punishment? (Note God’s anger, v. 4)
What event caused God to stop the plague?
Who was the human instrument God providedand praised? (Phinehas; Check out his future ministry in Israel).

What do we learn about God’s conduct? (He meets his people’s needs)
God provides water for their thirst, (see above)
God provides leaders (27:12-23)

What does Moses ask God for in his successor?
What qualifies Joshua to be Israel’s leader?
Who is Phinehas? (See above)

God provides Protection from Israel’s enemies.

Look for examples: the Canaanites (21:1-3), Sihon and Og (21:21-35), Midianites (31:1-24)
Moabites (chs. 21-24)
How did God protect his people through Balak, Balaam, and a donkey?
In spite of his several prophecies, what is Balaam’s conclusion? (Ch. 24:23-24)

What do we learn about God’s concerns? (He provides for the needs of his people.)
Property – Division of the land (34:16-29)
Ten Tribes
What about the other two? (ch. 32)

Why do they want to settle outside the Promised Land?
How does Moses react to their request?
What is the God-given-provision that Moses uses as a condition to allow them to stay west of Jordon?
Who else is excluded?
The Levites (35:1-8)
How does Moses react to their request?
What is the God-given-provision that Moses uses as a condition to allow them to stay west of Jordon?

Women’s rights (ch. 36)
Cities of refugee (35:9-34)

Why does God provide cities of refuge?

Final Instructions (33:50-56)

Conquer the land
What will happen to them if they fail to obey?

What do we learn that relates to our walk with God?
Have class share what they are learning.
Possible responses:

Because of God’s perfect holiness, he becomes angry with is people’s sin and disobedience.
God provides ways to forgive sin and restore his people.
God provides his people’s needs in ordinary and extraordinary ways.
God provides for justice in legal matters. (Penalty for murder; cities of refuge for the innocent)

‍Deuteronomy Weighs 16 Tons
March 19

Introduction

Deuteronomy is a heavy book. Its weight may be more than 16 holy tons of instruction. Preparing to enter The Promised Land, God’s people learn that in some cases failing to honor these commands could result in death. Heavy. Holy; and no one, including Moses, can lift them.

Fundamental to understanding Deuteronomy is hearing the promise of God’s covenant. The message: “Hear these laws and commandments. Keep them close to your hearts and teach them to your children. Keeping these laws as the central guidance of your lives will result in great blessings. Failure to do exactly as God instructs will result in disaster.”

Keep in Mind As You Read

These first hearers of Deuteronomy are The Covenant People. One day very soon, but forty years after leaving Egypt, they will occupy The Covenant Land. Understanding that Deuteronomy is a look back while it is also a look forward, provides perspective for us as contemporary readers. As disciples of Jesus, we will see God’s people rise and fall based on their faithfulness to the laws and commandments.

As you read Deuteronomy, observing numerous occasions of disobedience, God’s judgment, with tempered mercy appears. As readers, visualize the spiritual weight of these laws.

Deuteronomy envisions the true meaning of The Covenant Peoples’ history. Each succeeding book of the Old Testament documents God’s people occasionally living as God instructed, but most often failing to follow the commandments.

Weighty Reading

You may find this book a heavy challenge. The commands, laws and directions vibrate with the tones of heaven. Individuals are called to give account for their actions with their lives. Please remember that as disciples of Jesus Christ our task is more than a historical review of their Law-keeping challenges.

One possible outline of this week’s Deuteronomy readings:

Chapters 1-4 A careful review of major events including the surprising demand for provisions of refugees

Chapters 5-11 The summons to hear again the Ten Commandments

Chapters 12-16:17 Faithfulness in worship must include a rejection of false gods

Chapters 16:18-18 Civil laws for the new nation of Israel

Chapters 19-21:9 Criminal laws for the new nation of Israel

Chapters 21:10-25 Laws for families and others who are Israel

Learning About God and Human Beings

Probing question #1: God’s instructions are the weight of Deuteronomy. The wide-ranging details of life for the people, as a nation in a new land are the precise content we explore when reading. We are called to wonder: What is the intention of God in preserving such texts as Deuteronomy for our own generation of disciples?

Possible partial answer: Declaring the laws, commandments, and specific directions for the people of the new nation certifies humanity’s need for Divine direction. Observing history before this time and certainly since The Covenant People entered The Land, is strong testimony that left to our own schemes, humanity always moves inexorably to oppression, anarchy, and brutality in the accumulation of power. Read any history book, follow the life of any nation, each demonstrates this truth. While we possess profound technological advancement in the sciences, human beings do not appear to be fundamentally better persons. We are not evolving into holiness or spiritual maturity.

Probing question #2: Imagine trying to lift 16 tons of weight. Can you, can anyone do it? On their own, without aid of ropes, levers, pulleys, or other devices no human being can lift 16 tons. If God has given his people a weight which cannot be lifted what then, is the Law’s purpose?

Possible partial answer: Eventually disciples of Jesus will learn to recognize that the weight of the Law served as a guiding teacher through whom God’s people were to learn obedience, even as they fell short of God’s perfect standard (Galatians 3:24-26). God calls for absolute loyalty.

Conclusion

Reading Deuteronomy will make you glad that as disciples of Jesus we have been freed from lifting the crushing weight of the Law. We are lifted by grace, not of ourselves (Ephesians 2:8). Because of Christ’s sacrifice we do not attempt raising 16 holy tons. We seek to live holy lives in honor of, and in joyful observance to Christ.

Discipleship Discussion Questions

If you are reading Deuteronomy in a family setting, how do you explain some of the laws to a 10-year-old child?

Would a person who faithfully kept as many of the laws as possible grow into spiritual maturity?

Considering Colossians 2:13-15 as a central part of understanding and following Christ, what is the relationship between the cross of Christ and the Law?

How do you understand the significance of Deuteronomy 6:1-4?

How threatening is God’s statement in Deuteronomy 8:19-20?

Which of the laws in Deuteronomy are most difficult for you to understand?

Which of the laws in Deuteronomy remain applicable for disciples of Jesus?

God’s High Expectations for His People and the Terms of Covenant Relationship
March 26
Deuteronomy 26–34 and Joshua 1–12

Introduction

Many Christians are confused about God. Is he more like a grandfather who always has a pocket full of treats, or a father who carries a big stick? The first five books of the Old Testament, especially the concluding chapters of Leviticus and Deuteronomy, address this very question: What is God like and what does he expect of us?

My earthly father had particularly high expectations for me going all the way back to my childhood years. One expectation was that I would be able to do things that seemed beyond my years even though I was a young lad. (One thing I was never allowed to say was “I can’t.”) Another expectation was absolute obedience. If my father told me to do something, or not to do something, I learned the hard way that I’d better obey, otherwise the consequences could be severe.

Having an earthly father like that helped me to accept a heavenly father with similar expectations. It’s remarkable how many things God expects us to do on his behalf. We are his agents to carry out his mission. He also expects absolute obedience, and the consequences for not complying can be severe.

As Deion Sanders, new head coach of the University of Colorado football team recently announced to the team, "We will not settle for mediocrity. You're going to get on this program, or you're going to get up out of here. We plan on winning and we don't have time to procrastinate."

Discussion questions

What was Moses’ greatest legacy? Maybe coming face-to-face with God on Mt. Sinai? The Ten Commandments? The terms of the covenant relationship? What was his biggest disappointment? Maybe seeing the people build an idol, a golden calf? Never setting foot in the Promised Land?
How was Joshua qualified to take over as leader of the Israelites? How had he proved himself?
Chapters 27-30 of Deuteronomy are the most extensive explanation of the covenant relationship anywhere in the Bible. God’s agreement with the Chosen People seemed clear: it was an “if . . . then” arrangement. If they obeyed, the blessings would be abundant; if they disobeyed, the punishments would be merciless. “Though you become as numerous as the stars in the sky, few of you will be left because you would not listen to the Lord your God. For the Lord will scatter you among all the nations from one end of the earth to the other. Then the Lord will send you back to Egypt in ships, to a destination I promised you would never see again. There you will offer to sell yourselves to your enemies as slaves, but no one will buy you.” (Deut 28:62, 64, 68). All that leads to a big question: How does this square with what God promised to Abraham? (Gen 12:1-3; 17:1, 9; 18:19; 22:18) Is it a case of progressive revelation?
Was the promise that the extent of the territory the Israelites would control ever realized (Josh 1:3-5)? If not, why not? Was there some kind of condition for that promise to be fulfilled? If so, what? (See 1:6-8.)
Why does it say that the 12 stones commemorating crossing the Jordan would be an everlasting memorial (Josh 4:7)? Are they still there?
Why wait so many years to circumcise all the male Israelites (Josh 5:2-9)? Wasn’t circumcision an extreme mark of obedience, a horrible enough experience for infants, let alone for boys and teenagers and grown men? If all the males were being circumcised, who was performing the procedure?
When the mysterious “commander of the Lord’s army” responded to Joshua’s question about which side he was on, the commander said “Neither” (Josh 5:13–15). Who was this person and why did he say “neither”?
Regarding the victory over the city of Jericho, God could have let the Israelites win the victory by scaling the city walls, breaking through the gates, and fighting in hand-to-hand combat. That’s the way they conquered other places in the Promised Land. Why not Jericho?
How would we explain to young people that—in conquering Jericho, Ai, and other cities—God wanted all the people killed, including women and children? (Josh 6:21; 8:24-25; 10:30, 35, 39-40; 11:7-8, 14).

Tips for leaders

Moses divided the 12 tribes of Israel into two groups and had them stand on opposite mountains, one side reading aloud the covenant blessings for obedience and the other side reading the covenant curses for disobedience (Deuteronomy 27:12-13). Using that as a guideline, prepare a document with selected verses from Deuteronomy 28 with statements of blessing in one column and curses in another column. Then divide the class into two groups and have them read to each other the blessings and curses.

Application

When Jesus announced a new covenant (Luke 22:20, 1 Cor 11:25), did the “if . . . then” arrangement of the old covenant still apply? Were the terms of the covenant relationship the same?
For fully committed followers of Jesus today, are we totally free from any consequences if we disobey God? (See Rom 14:10-12; 1 Cor 3:12-15; 2 Cor 5:10; Heb 12:7-8.)
Should Christians fear God? (See Heb 10:26-31; 12:29)

February 2023

February 5

Job 35-42 and Exodus 1-12

Reading the books of Exodus and Job side-by-side draws attention to significant parallels. Both books are like watching a movie, but not just any movie. The accounts are epic stories of conflict and resolution; of cosmic confrontation between good and evil; of human predicaments and failed attempts to solve them; of contrived human wisdom and shocking divine wisdom; of being faithful to God versus being unfaithful.

The stories remind us of how much people can suffer in this life and what it takes to survive. People all over the world and throughout history have been trapped in difficult situations forced on them by evil villains. Unfortunately, in the course of seeking relief from the problems, unexpected setbacks and unpredictable delays bring on deep discouragement. It seems that no matter how much human effort goes into trying to solve the problems, we eventually come to realize that we desperately need outside help.

And that’s the point. We’re supposed to recognize that we need divine help. We need God to step into life on this planet and fix our problems because even though they’re our problems, he takes them upon himself. We may wait a long time—sometimes because the devil stands in the way—but eventually, God will come to the rescue. Without him, our struggles would only continue to haunt us.

Background questions and facts

Who built all the majestic monuments of the ancient world, such as the pyramids? Unfortunately, in most cases, it was enslaved captives, including the Hebrews in Egypt. Slaves were often literally worked to death, such as in some Nazi concentration camps situated close to mines, where the prisoners, most of them Jews, were forced to do nearly impossible manual labor in the harshest of conditions. Thousands died.
To what extent is history in the Bible selective, only revealing limited details? For example, scholars have struggled to determine which Pharaoh was the king of Egypt during the exodus; the Bible doesn’t say. Yet we’re surprisingly told the names of two midwives (Ex 1:15. Does Anybody remember their names? Also, we know a lot about what happened during the year or so that the events in the book Exodus transpired. But we know almost nothing about what happened in the 400 years between Genesis and Exodus, only what’s stated in Ex 1:6-7. (Or was it 430 years? If you compare Gen 15:13; Ex 12:40; and Acts 7:6, the number of years is reported differently. Is that a problem?)
In speaking to Job, God went to great lengths to describe two of the most imposing, unearthly creatures imaginable (Gen 40:15-41:34). Then he challenged Job, “Can you make a pet out of such monsters?” Without Job answering, God went on to say something like, “Well, I can; I created them!” What was that all about? It’s certainly the most unusual climax to a book in the Bible. Was the “leviathan,” for example, some kind of massive, prehistoric crocodile or even dinosaur? Or is it possible, since the book of Job is largely poetry, that God did not have a specific creature in mind, but was describing an imaginary one using a collage of figures of speech?
Has Passover become for Jews a grand celebration of their independence similar to July 4^th for us? Or Bastille Day in France? Actually, the rescue out of Egypt came on a dark night with families huddled in their homes around the Passover table with their bags packed not knowing what was ahead. Consequently, Passover is commemorated today as a solemn night, recounting what their kin went through thousands of years ago. Compare our memorial of the night before Jesus’ crucifixion with the bread representing his broken body and the cup his blood.

Discussion Questions from the texts of Job 35-42 and Exodus 1-12

What makes the stories of Job and Moses so powerful and iconic?
How did the dilemmas in the stories come about? Could they have been avoided?
Whose reputation would have been at stake if the plan to rescue the Israelites from their suffering in Egypt didn’t work out, or if Job was never rescued from all his suffering and anguish? Moses? Job?
What emotions would the characters in the stories have struggled with?
Who are the villains in the stories? Who are the heroes? Which characters in the stories are we most like?
What was wrong with the logic of Job’s friends that Job found so unhelpful?
How long did Job have to wait to be relieved of the wreckage of his life?
How long did the Chosen People have to wait to be rescued from slavery in Egypt?
Why might God have waited so long to come to the Chosen People’s rescue? To Job’s rescue? (Consider the evil prince that delayed God’s response to Daniel’s request; Dan 10:13.)
Why was Moses so adamant that he didn’t want to do what God was calling him to do?
How might these stories have ended differently and what would have been the implications?

Application

How would we have handled the tragic circumstances that Job experienced?
How would we have felt if God had spoken to us like he eventually did to Job, relentlessly pounding him with questions?
Might we face similar trials as Job did in the days ahead? The loss of material possessions? The loss of family members? Serious illnesses? Friends, who have less than encouraging things to say? Sooner or later we will face adversity and disappointment. Are there ways we can prepare ourselves?
While Job’s story ends with an incredibly happy ending, is that realistic? Can we count on that always happening in our lives? (Consider Paul’s last thoughts in his final letter: 2 Tim 4:9-18.)
What do these stories emphasize about how the God of heaven interacts with the people of this earth? Does he interact with us like that?
To what extent can humans be pawns in the hands of the evil one, carrying out his wishes? What are examples in these stories and in other stories? Are there times that we do have to fight against flesh and blood? (Eph 6:12)
If we were slaving away in the burning sun and walking barefoot on the blistering hot sand of Egypt waiting for decades to be rescued out of slavery, or struggling so long like Job trying to understand his losses, would we have wondered if God had given up on us, or worse, that our faith was in vain?
How do these stories help us to understand the nature of evil vs. God’s sovereignty? What is the relationship between evil and God’s desires and sovereignty? If the world is under the control of the evil one (see 2 Cor 4:4; 1 Peter 5:8; 1 John 5:19), then what does God control? Can we count on God’s sovereignty to always fix our problems?
What explains natural disasters, pandemics, and injustices, including the horrible things people do to one another, all of which amount to terrible suffering and the death of millions? In light of all the evil, how do we respond to nonbelievers’ or former believers’ questions such as, how can Yahweh be a God of love and not put a stop to all that? Is he truly capable of fixing earth’s problems?
If a teenager, for example, asks us how it’s fair for God to allow honest, faithful people suffer so much, like the Hebrews as slaves in Egypt or Job with all the tragedies in his life, how should we respond?
Considering the four different negative responses to God’s calling on Moses’ life, do we use similar reasons to try to get out of serving God and others when we have an opportunity? Maybe, we argue, it’s too risky—something could backfire; or I’m too busy—I have a lot on my plate already. What other excuses might we use?
Might we be like Moses in certain ways? Does God have a special calling for each of us? Maybe an overall mission in life? Even on day-by-day basis? Rather than being self-centered, what we can do to think, speak, and act on God’s behalf, to reach out to someone and give them encouragement, to build one another up, to give a cup of cold water to a needy person, to pray for God’s will to be done in our lives and in the lives of people around the world?

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February 12

Worthy of Worship

The readings for the first week of February include a variety of appearances of God and instructions for the life and worship of his people. Reading the extensive details of the Tabernacle and its furnishings may seem tedious and even irrelevant, but this tent of meeting, its furnishings, and its function are highly significant in this Story of God’s seeking a continuing relationship with his people. These are also beautiful illustrations of the future of “The Story.”

Introduction

Note the several meetings of God and Moses and their place in the specific time of the wanderers’ experiences.

Assign each of these sections in advance or use them in small groups during group discussion time:

Deliverance, Exodus 13-15

How are the firstborn sons to be treated and how are they to remember the Passover deliverance?
Recount the Red Sea story and what it tells us about the relationship between God and his people.
Consider asking someone to read the deliverance songs in ch. 15.
Note how quickly God's people forget his provision and complain. What did God use as the test of their faithfulness? (Ex. 15:25-26)

Provision, Exodus 16-19

How does God respond to the people’s complaints about missing Egypt’s food? (ch. 16)
What’s the next complaint of the people after moving on to Rephidim? (17:1-7)
God’s provision includes more than food and drink. What else happened at Rephidim? (17:8-16)
What are Jethro’s confession and wise counsel to Moses? (ch. 18)

Worship A, Exodus 20-31

What do we learn about God’s law in regard to himself and worship?
What occasions for special worship and celebration does God order?
What is the purpose of the Tabernacle, its furnishings, and servers?

Worship B, Exodus 32-34

How does impatience cause the Israelites to forget God’s direct commands?
How do Moses and God respond to this idolatry?
What are the consequences of their disobedience?
Note God’s appearing to Moses, revealing his glory, and renewing his covenant.

What we’ve learned.

God has designed us for an intimate relationship with him.
God is willing to reveal himself and his glory to his faithful people. (Cf. 19; 33:18-23)
God is the deliverer and provider of his people.
God’s rules and regulations are meant to provide access to and an intimate relationship with him.

So what?

Are we like the Israelites, asking, "What have you done for me lately, God?
What can I do this week to develop a greater sensitivity to God’s desire for my worship?
How can I use the Scriptures to help me overcome impatience and discontent which may hinder my spiritual growth?
How can I prioritize my schedule to create more time to meet with God?

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February 19

The Long Lob of the Liver

Leviticus 7:1-6 (NLT)

Introduction

Puzzles make nice gifts. Some people pass winter days with puzzle projects of more than 1,500 pieces. If you are a puzzle person rejoice, winter provides opportunities for your hobby. You can pursue solutions for pieces that are oblong, odd, and, “I don’t see a place anywhere. Where does this fit?”

The newest Christians of Ephesus, Corinth, and Galatia might have asked the same question we’re asking today. Where does “the fat around…the long lob of the liver,” fit (Leviticus 7:4 NLT)?

When reading Scripture there are clear challenges. Disciples and interested inquirers searching the Bible for God’s wisdom encounter puzzle pieces, some of which are profound, complex, and wrapped in history’s obscurity. We might ask, “Is this piece meant to comfort, challenge or confirm spiritual our understanding?”

Learning God’s Ways

Leviticus 7:1-6 is a very small piece of Scripture’s record. Reading the instructions and laws of sacrifice for the Tabernacle may leave you puzzling to place the information into redemption’s grand story. Thankfully, because of Jesus, disciples are not obligated to keep these laws. However, that does not mean we should ignore the spiritual truths that the laws express. Yet, fitting an apparent detail into place can be like discovering a puzzle piece that does not seem to have a home in the picture you’re assembling.

God’s precise instructions for worship in the Tabernacle include directions regarding “the fat around… the long lob of the liver,” on a slaughtered sacrificial animal. To our minds this sounds strange, potentially distancing us from sacred history. How do we fit this piece, and other ancient insights, into a meaningful display of God’s desire? To speak of liver fat just sounds perplexing. Is it an object of God’s focus? That’s a puzzle piece left for us by the protecting hand of Providence.

Three Guidelines for Puzzling Pieces in Scripture’s Record

As an essential: pray before you read, pray as you read, and pray after you read. This is, after all, God’s written Word. First, the Word came to the original listening hearers. Then to disciples of the first century as Scripture moved to letters and manuscripts circulating around the Mediterranean Basin. Scripture continued to impact each century in different ways as believers both heard and read God’s Word. Today, in God’s providence, Scripture comes to us. Somehow, God meant these words as a blessing for the disciples of Jesus in all ages of his Kingdom. This is an excellent moment to recall, “All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It corrects us when we are wrong and teaches us to do what is right”(2 Timothy 3:16).
Remain alert to new insights. Some details remain obscure and potentially lost to us as 21st-century readers. Yes, like, “the fat around…the long lob of the liver.” However, archeologists and other specialists continue searching the sands of Israel and surrounding nations to literally fit together the puzzling detail pieces.
Be sure to not ignore the larger setting (the context) or other precise details. They should not be ignored simply because we do not where to place them. Psalm 1 informs us that the blessed believer takes “delight in the law of the Lord, meditating on it day and night” (NLT). Feel free to add Leviticus 7 to your list of Scriptures worthy of such meditation.

Conclusion

We may not be able to precisely fit the instructional words of passages like those found in Leviticus 7 into a nicely finished artistic masterpiece. We may never see the entire grand perspective of God’s redemption history. We can always ask, “Where does this piece fit?”

Life Application and Discussion Questions

After reading some, or each of this week’s passages what did you learn about God’s passion to ensure the forgiveness of sin?

After reading some, or each of this week’s passages what did you learn about the seriousness of sin?

How do you think the precise instructions about offerings should impact the life of a 21^st century disciple of Jesus?

Given the broad scope of worship instructions and practices set out in this week’s readings from both Exodus and Leviticus, how should disciples approach worship times for the Christian community?

Resources for Examining Additional Puzzling Passages

Walter C. Kaiser, Jr., Hard Sayings of the Old Testament, InterVarsity Press, 1988. It is not always easy reading the Old Testament. Consider this resource for numerous troublesome passages.

F.F. Bruce, Hard Sayings of Jesus,InterVarsity Press, 1983. The individuals who heard Jesus speak were often troubled by his words. Helping to clarify those words for today’s disciples this resource is readily available.

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February 26
God Draws Near to Us as We Draw Near to His Holiness
Leviticus 9-26

Introduction

The book of Leviticus can be fascinating or frustrating depending on your perspective. By analogy, standing too close to an impressionistic painting—for example, Monet’s famous water lilies—the individual brush strokes on the canvas make no sense. But when you step back, Wow! The picture is amazing!

So it is with Leviticus. Standing too close, the rules and regulations strike us as exotic and puzzling, irrelevant to most of what we’re familiar with. But if we step back and take in the larger picture, we can see that Leviticus is beautiful in its own way. The underlying objective of the book is restoring what was lost in the Garden of Eden.

As Grace professor Tom Stallter states in his new book, “We do not live in a perfect world, even though that is how God created it. We gave it up in Eden for what we thought would be better. Now we seek that perfection, but where it is not to be found.” Thomas M. Stallter, The Gap between God and Christianity: The Turbulence of Western Culture (Resource, 2022), p. 2.

If we want what was lost in Eden, we need to pay close attention to the book of Leviticus and the rest of the books of the Bible. It’s a wake-up call for anyone who wants to be in a true relationship with God.

In Adam and Eve’s case, God had been real and present to them, but they lost that access when they sinned. Leviticus shows how God could once again be real and present in the lives of the Israelites even though they were in the middle of the worst desert experience imaginable.
Adam and Eve had been pure and holy in the Garden, but they gave that up in their disobedience to God’s command. Now God offers the Israelites steps toward becoming pure and holy once again.

Discussion Questions

Pastor Kip recently had this statement in his message notes: “The Bible was written for us but not to us” (January 8, 2023). How should we understand that? How does it influence our understanding of Scripture, especially a book like Leviticus? What about other books in the Bible? >> When reading Leviticus, it’s clear it was designed to fit in the culture of the original audience, not our modern culture. Most Christians don’t realize it, but they concluded long ago that Leviticus was not written to us. They’re happy that all the rules and details aren’t requirements for us, or else our lives would be a lot different today. What we need to do when reading Leviticus is look beyond the specifics to the bigger picture of what the specifics point to. And that leads us to see that it is for us.
An overriding concept keeps surfacing in the book of Leviticus. It’s actually both the reason for the rules as well as the goal of life. Read and discuss these verses in particular: Leviticus 20:7, 22-26; 22:1-3, 31-33. Also read similar ones in the New Testament: Matt 5:48; 1 Pet 1:16. What have different Christians concluded about the commands to be holy? >> At one extreme, some believe it’s possible to be sinless. At the other extreme, some believe that they are declared holy upon conversion, which means that God no longer sees their sin. So they are sinless already. Which can be taken to mean that it doesn’t matter that much if they do not strive to be holy. Is there a better approach than either one of these?
Why does chapter 26 emphasize the following idea so much? “If you follow my decrees and are careful to obey my commands, I will . . . But if you will not listen to me and carry out all these commands, I will . . .” (see Deut 28 for an even longer chapter with the same kinds of statements). >> God’s covenant relationship with the Chosen People was reciprocal. If they did what he said, he would bless them. If they didn’t, they would face horrible consequences. How does this help us understand what God said to Abraham? (See Gen 12:1-3; 17:1, 9; 18:19; 22:18; Ex 19:5.)
Why was the book of Leviticus so explicit about private bodily functions and sexual activities? Should we read and discuss such portions in mixed company? In the presence of teenagers? >> The culture of the ancient world was very different from ours, for example, without the kind of privacy our modern world provides. Hence, there was less reticence and squeamishness about such matters in biblical times. But if we look beyond the specific details, we can see general principles emerging, especially focused on purity. The various kinds of impurities in our lives make the cleansing of divine atonement a necessity.
Why are there so many holy days and celebrations in the Jewish calendar? What was the point? (See chapter 23.) >> As God’s people celebrated the special days, it was back to the future: God wrote the story of their past into their future.

Application

When we recognize that the two primary themes of the book of Leviticus are God’s nearness to us, and our nearness to his holiness, it’s important to consider how that applies in our lives. Since we no longer have the reminders of the tabernacle and sacrificial system, how does God draw near to us and how can we be near him? >> Part of the answer is through the Scriptures we have in our hands, which people back then did not have. Another part of the answer is that we are the body of Christ. God is present today in the person right next to us.
If God wants us to strive to be as pure and holy as possible—so that we can be like him as much as possible—what are practical steps we can take to achieve that?
How did Jesus write the story of what he did into the future of his followers? Is there any more important act of worship than participating in a communion service?

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January 2023

Lesson Plan for January 8 – 14 (Genesis 25 – 39)

Intro:

I was just finishing college (late 80’s) when John MacArthur published a book titled “The Gospel According to Jesus: What Does Jesus Mean When He Says ‘Follow Me’?” This sparked what was called the “Lordship Salvation” debate (which, for a time, became a heated controversy in the evangelical world). MacArthur’s book emphasized that true followers of Jesus obey Him. Although on the face of it this seems like a rather benign statement of obvious fact, many within the Christian community saw this as an attack on the gospel of grace. Charles Ryrie was one among many who wrote books in response to MacArthur’s treatise. “So Great Salvation: What It Means To Believe In Jesus Christ” was the title of Charles’ book. Charles emphasized the preeminence of God’s grace, as the heart of the Gospel and the display of God’s goodness for his glory. To add anything to this equation--even the idea of obedience--was to corrupt and undermine the gospel, so went the argument. I bought both books and read them thoroughly. It seemed to me that the authors were simply picking up and continuing a healthy tension between faith and works that we find within the Bible itself, for example, between the books of James and Romans. These two canonical books certainly don’t contradict each other, nor do they misrepresent Christ. James and Paul were not debating each other. Rather, taken together, Romans and James help us understand and value faith and works individually and in relationship to each other. The truth does not lie in jettisoning one or the other, but rather in understanding how they relate to each other as part of our faith walk.

The “Lordship Salvation” debate also highlighted a paralel tension, namely, the question of God’s sovereignty and human responsibility. This apparent conflict is as old as time. And it certainly comes to the surface in the story of Jacob and Esau in Genesis 25 - 35.

Discussion Questions related to the Text

How did God’s statement about Esau and Jacob in Genesis 25:23, namely, that “the older will serve the younger,” actually come true (see 25:29-34; 27:1-29; and 28:12-15)? What/whose actions caused this prophecy to come true? God’s? Jacob’s? A combination of the two?

The promises of the Abrahamic Covenant were repeated to Jacob, first through Isaac (28:3-4) and then by God himself (28:12-15). On what basis did God confirm the covenant to Jacob? In other words, had Jacob done something to earn or deserve this position? Did God demand a certain response from Jacob? What was Jacob’s response (see 28:20-21)? What does this response tell you about Jacob? Did Jacob follow through on his promises? In what ways did Jacob demonstrate obedience?

In what ways were the Covenant promises (namely, a place, a people, a purpose, and God’s presence, 28:12-15) threatened during the Jacob and Esau story? What kinds of things could have derailed the promises of the covenant? What kept them from being derailed?

None of the main characters come off squeaky clean in this account. The Bible doesn’t hide the shortcomings of its heroes. How do Isaac (26:7-9), Rebekah (27:5-10), Esau (26:34-35), Jacob (27:18-24), Laban (29:22-27), and Rachel (31:19) sin? What prospect does this persistent sin pattern provide for the fulfillment of the covenant? What, then, is the basis for hope?

In Genesis 32:22-32 we get the unusual and perplexing story of Jacob wrestling through the night with “a man,” who turns out to be much more than a man. How is the mysterious man revealed to be God? What does this event tell us about the relationship between God and Jacob, and by extension between God and mankind—particularly his chosen people who will bear Jacob’s new name Israel? Does any of this relate to us New Testament believers in the church? If so, how?

Read Romans 9:10-16. For what purpose does Paul allude to the Jacob & Esau story? What is Paul highlighting/emphasizing by referring to the Jacob and Esau story? (For some balance, what is Paul emphasizing in Romans 10:9-10?)

In the Jacob and Esau story, we see God’s sovereignty and mercy in action. For no explicitly stated reason, God chose to carry on his covenant promises through the line of Jacob, the younger son of Isaac, rather than through the older son Esau. For his part, Jacob manipulated his brother into giving him the inheritance of the firstborn and deceived his father in order to receive the blessing of the firstborn. Jacob actively finagled his way into his position. Nonetheless, it was God’s merciful choice, not Jacob’s clever deceptions, that continued the promises of the covenant through Jacob. Jacob worked hard as a shepherd, but, in the end, it was still God’s miraculous intervention (not the peeled branches!! 30:37-43) that made Jacob wealthy. Jacob literally wrestled with God. In the end, God blessed Jacob, not because Jacob had pinned him, but rather because God chose to bless Him...and Jacob clung to him. Jacob was anything but passive. He actively pursued what he thought was God’s will. Nonetheless, we repeatedly see that it was God who was working out His purposes, sometimes in spite of Jacob’s efforts and sometimes through them. Human effort is never enough; however, God mercifully works out his sovereign and merciful plan along the contours of the human struggle to follow Him. This story calls us to actively pursue God in dependence and trust, understanding that we rely on God’s merciful work to accomplish his saving purposes.

Application Questions

How have you experienced God graciously working in spite of your efforts or maybe God generously taking your efforts in some area further than you could have imagined?

What do you think of the old saying: “Pray like it all depends on God and work like it all depends on you”? Is that sound advice? How would you state it?

How can we know when we’re just working out our will in our strength and when we’re working out God’s will in his strength? What’s the difference? How do you know?

Explain how the following two passages go together:

“In all my prayers for all of you, I always pray with joybecause of your partnership in the gospel from the first day until now,being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Philippians 1:4-6).

“Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling” (Philippians 2:12).

What did you find hope-giving about Jacob’s story? What did you find challenging? What do you still have questions about?

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Why do bad things happen to good people?

Study and Discussion Guide for the week of January 15 – 21

Genesis 40 – 50; Job 1 - 11

I have often wondered why my Dad died of cancer at the age of 48. I was reminded of that again this past week when I received notice that my uncle, one of my dad’s brothers, died at the ripe old age of 102! My uncle was a fine man; I don’t begrudge his longevity. However, his passing did cause me to wonder again why my Dad, who was a missionary to Africa, a gifted linguist and Bible teacher, and from all accounts an exceptional person, died a painful death at a young age, leaving a young wife with five children to raise. That’s hardly the worst story I’ve ever heard. It’s just mine. And it’s not unusual. Bad things happen to good people all the time.

So why do bad things happen to good people? It’s an age-old question, a question related to the mystery of evil, a question soaked in suffering, and a question that butts up against the sovereignty, goodness, and justice of God. It’s also a topic at the end of Genesis and at the very heart of the book of Job, both of which are in our reading for this week. Suffering is a complicated subject, so the Bible provides more than one take on it. Let’s look at the similarities and differences between Joseph and Job.

In this past week, we’ve moved from reading historical narrative (Genesis) to reading Hebrew wisdom literature written mostly in poetic form (Job). This is a hard transition, as the two genres are very different. Poetry is a particularly high form of language which follows strict patterns and employs many figures of speech. The central device of Hebrew poetry is repetition, not rhyme. As you read Hebrew poetry, pay attention to the relationship between successive lines. How is a thought creatively repeated in successive lines (this kind of parallelism is very common)? How are thoughts contrasted in successive lines? How is an argument progressively developed in successive lines? What similes and metaphors are used to increase the intensity and feeling of ideas? Hebrew poetry is kind of an acquired taste. However, once you get a hang for how it works, it is delightful and powerful.

Note: The Bible records dialogue accurately, even when the people who are talking are not speaking truth. For example, when it comes to the book of Job it is important to understand that Job’s “comforters” do not always get it right (quite the opposite!). Job’s friends eloquently spout the conventional wisdom of the day—formulaic wisdom like we find in the book of Proverbs. This conventional wisdom held that obedience leads to blessing and wickedness leads to suffering (and this is the way it generally works!). However, at the beginning of Job we learn the truth behind Job’s suffering. As a result, much of what Job’s friends say sounds right but, in actuality, completely misses the mark. Job’s suffering is not a result of rebellion or disobedience. The righteous live in a fallen world where there is a spiritual adversary. Therefore, even the righteous suffer. That is part of the Story. Job does not contradict the wisdom of Proverbs; however, it serves as a reminder to us that life can be a bit more complex and mysterious than the formulas of Proverbs. In all cases, even when life doesn’t make sense, the fear of the Lord—trusting completely in the one, true, God—is the beginning of wisdom.

Discussion of Text

Joseph experienced a series of traumatic and unjust events in his life. What were they (make a list)? Which was the worst and why? Had he done anything directly to deserve these painful and disappointing experiences?

Job experienced a painful series of traumatic events in his life. What were they (make a list)? (See Job 1 & 2). Had Job done anything directly to deserve these painful experiences?

How did Joseph process the betrayal, injustices, setbacks, and disappointments he experienced (See Genesis 45:3-8; 47:25; 50:19-21)? What does this tell you about Joseph’s understanding of God; what did Joseph believe about God? What does this tell you about how Joseph understood suffering? How did Joseph’s brothers interpret their sufferings (Genesis 42:21-22; 44:16)?

As far as we know from the text, what was the immediate source or cause of Job’s sufferings (Job 1:12; 2:4-7)? As far as we know, did Job ever understand the cause and purpose of his suffering?

How does Job begin processing his suffering (Job 3 is a lament)? What is the assumption of Job’s friends (see 5:17, for example)? What is Job’s response (6:29-30)? Is there always a cause and a purpose of suffering to be found and understood?

Compare and contrast. What was similar about Joseph’s and Job’s suffering? What was different?

What does the NT say is the purpose of suffering (See 1 Peter 1:6-7; James 1:2-4; etc.)?

The prophet Isaiah described the Messiah as “a man of suffering, and familiar with pain” (Isaiah 53:3). Why is it important that Jesus understands pain and suffering?

Application

What are some general truths or principles about suffering that we can learn from the stories of Joseph and Job?

How would you answer the question: Why do bad things happen to good people? How do the stories of Joseph and Job speak to this question?

How does Job’s story correct an overly simplistic or formulaic view of suffering? How does that help us in attending appropriately to those who endure loss?

What do we learn from Job’s friends about how to help those in suffering and how not to help those in suffering?

What has helped you when you have gone through pain, loss, or suffering?

Do you know anyone who is experiencing pain, loss, or suffering right now? What can you do to genuinely comfort them?

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Living Faith, Difficult Times

ABF and Small Group Study Covering Job 12-34
Emphasis Job 12:13-25

At the prompt enter any of the key words: Job, suffering, God’s presence, Satan’s challenge, loss of family, untimely death. Your search results will be overwhelming. The information will be extensive encompassing an entire universe of opinions.

Each of these key words hold a heavy presence for disciples when reading the Book of Job. This week’s readings move through chapters twelve to thirty-four (12-34). Friends, there is a mega-magnitude of goings and comings in these chapters.

The Call to Faith During Painful Losses

During the large cross section of information (and sometimes disinformation) being shared throughout chapters 12-34 there is also a wonderfully precise statement of faith. Job’s faith-affirmation appears as he answers God’s call. “To God belong wisdom and power; counsel and understanding are his”(Job 12:13).

Jesus’ disciples affirm these words, without reservation. His proclamation is absolutely true.

While enduring afflictions, which include deaths of his family, Job makes that dramatic and precise statement affirming his belief in God’s wisdom, power, counsel and understanding. According to the timeline of events recorded in the Book he never knows the why, which was set out in chapters 1-2. Yet, Job persists in his faith.

Job’s unknowing but trusting faith makes the account of his life a weighty portion of sacred redemption history. Examining Job 12:13-25 reveals his faith-conviction. He possesses a profoundly amazing intensity of belief. Job sounds like Jesus in the Garden of Gethsemane (Matthew 26:36-39).

Against worldly wisdom and misguided so-called spiritual friends, Job persists. He resists the intrusive explanations of Eliphaz, Bildad and Zophar. These men are the source of disinformation he receives.

As does Jesus, Job proclaims God as sovereign and supreme in all actions. Will disaster prevent him from believing in God’s decisions? Job confesses he does not understand God’s actions but persists in faith. His is a desperate strengthening hope.

Discussion Questions

How has faith helped you during difficult times?

What encourages you to keep faith during difficult times?

What actions build or strengthen your faith?

How do you respond when someone gives you poor advice?

Life Applications

At the start of a new year, you might evaluate from whom you take spiritual direction. Likewise, it might be a good time to consider strengthening your own spiritual maturity, in order to be helpful to others.

How do you know when someone’s spiritual advice is not connected to the Holy Spirit’s guidance?

Are you a person who senses when other disciples are having difficult times?

When you sense a person is struggling in their faith, do you talk to them more than listening?

Are there particular songs of faith which emphasize faith’s intense necessity?

Conclusion

We ought not minimize the deeply felt spiritual loss and pain in Job’s life and the struggles of those around us. We ought not cheapen Job’s agony or ignore the loss of flesh and blood, bone and marrow. Graves were dug and tears flowed as grief raged in torrent. Many of Job’s possessions and means of earning a living perished in the struggle for his soul.

Job’s story is not new. The account of his life has been told many times. His is the story of struggle in desperate days. Many disciples have lived through such hours. Many disciples have received poor spiritual advice. None of us ultimately know what transpires in the heavenly realms; however, we know Whom we have believed and are persuaded that he is able to keep that which we have committed until that day, when Christ returns. We say, “To God belong wisdom and power; counsel and understanding are his.” Amen.

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