Genesis week 11
Genesis 28:11-30:55
1. Has God ever spoken to you in a dream? If so, what did God say?
a. Have you ever had a God given vision? If so, what did you see?
b. When was a time when you felt especially close to God?
i. Is there a “thin place” (some place where the veil that separates heaven from earth is especially thin) where you feel especially close to God? If so, describe the place?
2. Read 28:11-17
a. Jacob runs to escape his brother Esau, who vowed to kill him. As the day comes to an end, Jacob lays down in the middle of nowhere—and, there he pulls up a rock to use as a pillow and falls asleep
i. What is the significance of the dream taking place in a dream?
1. When we dream, our guard is down, and we are more vulnerable—which makes a dream a great place for God to break in!
ii. Jacob sees the angels ascending and descending on a ladder that stretches out from earth to heavan.
1. What is an angel?
2. Do you believe angels are at work in this world?
3. If so, what is there primary task?
b. What does Jacob‘s experience say to us about how it is that God works?
i. How does the experience change Jacob’s life?
1. The fugitive running for his life is changed into a chosen one of God who is promised protection.
a. How does God’s promise to Jacob compare to the promise God made to Abraham and Jacob?
b. What is the meaning of verse 15?
c. Compare verse 15 to the 23rd Psalm. What promises do the two share in common?
3. Read 28:18-22
a. Is Jacob a changed man? How does he respond to the vision?
b. As much as Jacob has been changed by the experience, and as much as his life changed (no longer needing to run from Esau), still he wants to be in control—“if” God will do some things for me, “then” I will do some things for God. Have you ever bargained with God? How did it work out? It seems to work out alright for Jacob, as we shall see!
4. Read 29:12-14
a. We return to Jacob’s journey north, and see him encounter a group of shepherds from his homeland. Among them is Rachel, his cousin and the daughter of Laban (who we met in the Isaac story) with whom he is immediately enamored.
b. Jacob goes to his uncle Laban’s home, where he is welcomed with open arms.
5. Read 29:15-20
a. Laban introduces the ideal of wages for Jacob’s work. But, there is only one thing that Jacob wants—Rachel! He does not offer Laban a dowry like Isaac’s servant had for Rebekah; instead he offers to work for Laban for 7 years in exchange for being given Rachel’s hand in marriage. Seven years is a long time, but Jacob is in love, and the time flies. All is well with the story….until
6. Read 29:21-30
a. The tricky Jacob is out tricked by his uncle! “And it was Leah!”
i. What is Laban’s reason for tricking Jacob?
1. Jacob, who tricked his first born brother out of his birth right, becomes the victim of his own game. Leah, the first born, must be cared for first—and, Laban sees to it! There is no trickery that Jacob can use to turn the tables—he is stuck. So, we works another 7 years for Rachel!
7. Read 29:31-35
a. Once again we see the theme of barrenness. Rachel, like Rebekah and Sarah before her, is barren. Her barrenness opens up a new conflict in the story—Rachel is the one through whom a chosen child is to come. We will see that Jacob has many children by other women while Rachel waits.
i. Notice the names given to the children of Leah. What do the names indicate about children?
8. Read chapter 30:1-2
a. Rachel is now jealous. Does this remind you of an earlier story?
b. Rachel wants Jacob to fix the problem, but he is aware that there is more going on—and, that this was beyond him!
9. Read 30:2-8
a. Does this story remind you of a previous story?
b. What do the names given the two boys tell us about Rachel?
10. Read 30:9-13
a. What do these verses tell us about Leah?
11. Read 30: 14-21
a. What are mandrakes? And, what do they have to do with childbearing?
i. Mandrakes are a Mediterranean plant similar to chard or beets, the flowers from which were historically considered to be an aphrodisiac.
ii. What is going on in this part of the story?
1. Is Leah bitter? Loved?
iii. Is Rachel bitter? Loved?
b. As much as Jacob has been changed by the experience, and as much as his life changed (no longer needing to run from Esau), still he wants to be in control—“if” God will do some things for me, “then” I will do some things for God. Have you ever bargained with God? How did it work out? It seems to work out alright for Jacob, as we shall see!
4. Read 29:12-14
a. We return to Jacob’s journey north, and see him encounter a group of shepherds from his homeland. Among them is Rachel, his cousin and the daughter of Laban (who we met in the Isaac story) with whom he is immediately enamored.
b. Jacob goes to his uncle Laban’s home, where he is welcomed with open arms.
5. Read 29:15-20
a. Laban introduces the ideal of wages for Jacob’s work. But, there is only one thing that Jacob wants—Rachel! He does not offer Laban a dowry like Isaac’s servant had for Rebekah; instead he offers to work for Laban for 7 years in exchange for being given Rachel’s hand in marriage. Seven years is a long time, but Jacob is in love, and the time flies. All is well with the story….until
6. Read 29:21-30
a. The tricky Jacob is out tricked by his uncle! “And it was Leah!”
i. What is Laban’s reason for tricking Jacob?
1. Jacob, who tricked his first born brother out of his birth right, becomes the victim of his own game. Leah, the first born, must be cared for first—and, Laban sees to it! There is no trickery that Jacob can use to turn the tables—he is stuck. So, we works another 7 years for Rachel!
7. Read 29:31-35
a. Once again we see the theme of barrenness. Rachel, like Rebekah and Sarah before her, is barren. Her barrenness opens up a new conflict in the story—Rachel is the one through whom a chosen child is to come. We will see that Jacob has many children by other women while Rachel waits.
i. Notice the names given to the children of Leah. What do the names indicate about children?
8. Read chapter 30:1-2
a. Rachel is now jealous. Does this remind you of an earlier story?
b. Rachel wants Jacob to fix the problem, but he is aware that there is more going on—and, that this was beyond him!
9. Read 30:2-8
a. Does this story remind you of a previous story?
b. What do the names given the two boys tell us about Rachel?
10. Read 30:9-13
a. What do these verses tell us about Leah?
11. Read 30: 14-21
a. What are mandrakes? And, what do they have to do with childbearing?
i. Mandrakes are a Mediterranean plant similar to chard or beets, the flowers from which were historically considered to be an aphrodisiac.
ii. What is going on in this part of the story?
1. Is Leah bitter? Loved?
iii. Is Rachel bitter? Loved?
12. Read 30: 22-26
a. God remembers Rachel, and she gives birth.
i. Immediately after the announcement of the birth, Jacob informs Laban that he would like to go back home. Why now? (Remember 28:13-15)
1. At this point in the story, which child would you guess would be the chosen one?
a. God remembers Rachel, and she gives birth.
i. Immediately after the announcement of the birth, Jacob informs Laban that he would like to go back home. Why now? (Remember 28:13-15)
1. At this point in the story, which child would you guess would be the chosen one?
13. Read 30: 27-43
a. Jacob is ready to go home, but Laban doesn’t want him to go—so he offers to allow Jacob to name his wages if he will stay.
i. Why was Laban so determined to get Jacob to stay?
ii. Why does Jacob need to leave?
b. What compromise does Jacob strike?
i. Laban responds by trying to trick Jacob out of the agreed upon wage. But, can Laban really get away with tricking Jacob again?
c. Throughout the whole story, we can see that, though people are living their lives and making decisions on their own behalf, God was at work with God’s own plan. And, God’s plan will be carried out regardless of the decisions we make.
d. To what extent do you believe God has a plan for your life?
e. Have there been times when situations/circumstances come together in such a way that you know somehow it was God’s plan?
i. Why was Laban so determined to get Jacob to stay?
ii. Why does Jacob need to leave?
b. What compromise does Jacob strike?
i. Laban responds by trying to trick Jacob out of the agreed upon wage. But, can Laban really get away with tricking Jacob again?
c. Throughout the whole story, we can see that, though people are living their lives and making decisions on their own behalf, God was at work with God’s own plan. And, God’s plan will be carried out regardless of the decisions we make.
d. To what extent do you believe God has a plan for your life?
e. Have there been times when situations/circumstances come together in such a way that you know somehow it was God’s plan?
Genesis Week 10
Genesis 25:19-28:10
1. The second half of chapter 25 begins the Jacob story, a story that will continue through chapter 36. The story begins with a conflict between brothers, and ends with reconciliation. In between the initial conflict and its final reconciliation, Jacob has many additional conflicts—in fact, he pretty much struggles with everyone. And, through it all, he is greatly blessed with wealth and with children. The heart of the story does have to do with children, and the continuation of the promise of God.
2. Read 25:19-34
a. As was the case with Sarah, Rebekah is also barren—the promise is in jeopardy. How does Isaac respond to the crisis? At this point, how would you portray Isaac?
b. The promise is fulfilled—Rebekah becomes pregnant with twins. What does verse 23 mean? What is it about this verse that is surprising?
i. The rights of the first born were significant and a cornerstone of society at that time.
c. What does God’s choice of Jacob as the bearer of the promise tell us about God? And, because God is willing to choose Jacob, what does that mean to us?
d. How is Esau portrayed in the story? How is Jacob portrayed in the story? What is the birthright Esau gave to Jacob? Was that something that could be given away?
i. It is important to note that the portrayal of Esau as dull and willing to sell himself short was used to explain the Israel’s domination over Edom during the time of King David and beyond.
3. Read chapter 26
a. Does any of this sound familiar? What commonalities are there between Isaac’s story and his father Abraham?
i. Now, how do you portray Isaac?
1. Remember faith has its ups and downs! Much like Abraham, Isaac has his ups and downs!
a. How would you describe your journey of faith? If you were going to draw a map of your journey, what might the map look like?
b. At first read, it would be easy to question the importance of including this story. But, its inclusion is for a very important reason. Remembering the promise of God to Abraham, Sarah and their descendants, what does this story accomplish within the greater Jacob story?
4. Read 27:1-40
a. This part of the story begins with a death bed blessing, an important practice in ancient times. It was understood that the blessing would put into motion the things spoken—so, it was taken very seriously! And, because the words started something into motion, they could not be taken back or reversed. Once Isaac gave his blessing, it was done.
i. What might we compare this practice to in today’s world?
1. How is it different from practices today?
b. As we begin, it is important to remember the words the Lord spoke to Rebekah in 25:23. Given the location of the story, it is clear that Isaac intends to pass on the divine blessing first given to his father Abraham. And, given that Isaac intends to pass on the blessing to Esau, he seems to have either forgotten the Lord’s words in 25:23, or never heard them to begin with. Much like his father Abraham looking to Ishmael (his first born) as the one through whom the blessing would go, now Isaac sees Esau (his first born) as the one through whom the blessing would be carried out. Something has to happen. Rebekah had heard the word of the Lord in 25:23, so she goes to work to make certain the right son receives the blessing.
i. Just a few verses into the story and we become aware that the blessing will be obtained by deception. This may seem disturbing to us, but it is presented without moral judgment in the story.
1. How does this story make you feel about Jacob? About Esau? About Isaac? About Rebecca?
2. Does this story tell us anything about God?
3. God said Jacob would be the chosen one. And, now it comes to pass. Do you think God approved of the deception as a means toward the right end?
5. Read 27:41-28:5
a. How would you describe Rebekah’s roll in these verses?
b. Isaac responds to all that has happened by giving Jacob another blessing.
i. What did Isaac give to Jacob in the first blessing (27:27-29)?
ii. What did Isaac give to Jacob in the second blessing (28:3-4)?
1. By the end of these verses, God’s blessing to Abraham, passed on to Isaac, has been faithfully passed on to Jacob.
iii. So, what will happen with the blessing now? Jacob is on the run, returning to his grandfather’s homeland, leaving behind the Promised Land. Will God be faithful? And, what will become of the deceitful Jacob, the bearer of the promise?
6. Read 28:6-10
a. What about Esau? Last we saw he was angry, vowing to kill his brother. We can understand the anger. But, by verse 7, it appears as though Jacob is back in good standing with his father. He is portrayed as being obedient! We know the secret—his departure was less about obedience, and more about escaping from the angry Esau—something Jacob was able to do with the help of his mother.
b. Esau is rightly upset, but not just at Jacob. He is also angry at his father—so, he goes and does the very thing Isaac asked Jacob not to do—marry a Canaanite woman!
i. How does this action relate to the blessing Esau received in 27:39-40?
Genesis Week 9
Genesis 23:1-25:18
1. Notes: Now that Isaac has been born and Abraham has proved himself obedient to God, it is time for the promise of God to be passed from Abraham and Sarah to Isaac. The next three chapters deal with the transition between stories. First, in chapter 23 we learn of Sarah’s death and burial. In chapter 24 we learn of Isaac’s marriage—a necessary next step for the promise of descendants that number the stars to come to fruition. Finally, in chapter 25 we learn of Abrahams death followed by the genealogy of Abraham’s first born son Ishmael. By 25:19, the transition is complete and we begin the Isaac story. As we proceed with the story of Isaac, we will see many of the same themes and even stories we saw in the Abraham and Sarah story. The fruit does not fall far from the tree. Once again the question will be “Will God be faithful to the promise?” and “Will Isaac be obedient to God?”
2. Read Genesis chapter 23
a. Notice the negotiations that take place for the piece of land.
i. Most of the chapter has to do with the negotiations to purchase a piece of land.
1. Why is it important that Abraham “buy” the land?
ii. Up to now, Abraham has been “promised” land, but has not acquired any of it. He has been a wandering sojourner, a man of hope that has yet to come to fruition.
1. With the purchase of the land, Abraham has a stake in the Promised Land.
iii. The negotiations sound like a disagreement between one who wants to give the land away, and another who wants to purchase the land. But, make no mistake about this—neither party intends to give the land away! This is a public negotiation to assure that clear title is ends up with Abraham. By the end of the negotiation, Ephron says “what is 400 shekels of silver?” The answer is “it is a whole lot”, but Abraham pays the price to own a piece of the Promised Land.
3. Read 24:1-9 (Scene 1)
a. This is the opening scene in a long story that runs 67 verses before completed. The story is easiest to follow when broken into two scenes. This opening scene presents the problem: Who will be an acceptable wife for Isaac? Who will be the one through whom the promise of God will continue?
i. Why is there an aversion to Isaac marrying a Canaanite woman?
ii. How is Abraham portrayed in these verses?
4. Read 24: 10-27 (Scene 2)
a. How would you describe the scene?
i. The servant offers a very specific prayer (verses 12-14) and by the end of this scene, the servant offers a prayer of thanksgiving that God has been faithful (verses 26-27)
ii. What was the servant looking for in a wife for Isaac?
5. Read 24:28-61 (Scene 3)
a. What do we learn about Laban in the first 6 verses?
b. In verses 34-48 the servant retells his story, ending with a statement that God had lead him to Rebecca.
c. In verse 49, what is the servant’s concern?
i. The words “loyalty” and “truly” speak of a fully trustworthy relation—no dishonesty and no trying to take advantage of the situation will be accepted!
d. How does Laban respond in verses 50-51?
i. Why is it important to the story that Laban speaks the name of the Lord?
ii. Laban and Bethuel receive a dowry. But, Rebecca receives much more, and ends up greatly blessed. Why?
e. One of the main themes that come through these verses is the Providence of God. Abraham believes that God will guide the servant. The servant prays that God will guide him. And, the servant ends up believing that God has indeed guided him to Rebecca.
i. Has there been a time when you were certain God guided you?
1. Do you believe God had chosen Rebecca for Isaac? a. Notice that the workings of God in this story are very subtle—there is no miraculous intervention by God. The story simply plays out with the understanding that when people are trying to be faithful, things work out according to God’s will. Do you believe that when we are trying to be faithful, God will lead us where we need to go?
2. Do you believe that God can guide us to be in relationship with certain folks?
a. What do we learn about Laban in the first 6 verses?
b. In verses 34-48 the servant retells his story, ending with a statement that God had lead him to Rebecca.
c. In verse 49, what is the servant’s concern?
i. The words “loyalty” and “truly” speak of a fully trustworthy relation—no dishonesty and no trying to take advantage of the situation will be accepted!
d. How does Laban respond in verses 50-51?
i. Why is it important to the story that Laban speaks the name of the Lord?
ii. Laban and Bethuel receive a dowry. But, Rebecca receives much more, and ends up greatly blessed. Why?
e. One of the main themes that come through these verses is the Providence of God. Abraham believes that God will guide the servant. The servant prays that God will guide him. And, the servant ends up believing that God has indeed guided him to Rebecca.
i. Has there been a time when you were certain God guided you?
1. Do you believe God had chosen Rebecca for Isaac? a. Notice that the workings of God in this story are very subtle—there is no miraculous intervention by God. The story simply plays out with the understanding that when people are trying to be faithful, things work out according to God’s will. Do you believe that when we are trying to be faithful, God will lead us where we need to go?
2. Do you believe that God can guide us to be in relationship with certain folks?
6. Read 24:62-27 (Scene 4)
a. The happy ending! The promise of God has now been passed on to the next generation!
7. Read 25:1-18
a. Abraham took a wife in his old age, but still is able to bear children…lots of them!
i. As Abraham nears death, he settles his estate giving gifts to all of his children, but making certain that Isaac is the bearer of the promise of God. He is the chosen one, but the rest are still important.
ii. When Abraham dies, his family is around and his first born Ishmael and his second born Isaac bury their father next to Sarah.
1. What does it mean to die well? Do you want to die alone? Or with family around? Will it be important to you that all arrangements concerning your estate are cared for before you die? Again, what does it mean to die will?
b. The story of Abraham ends in a surprising way—with the genealogy of Ishmael! Again, Isaac being chosen for a special responsibility doesn’t mean that Ishmael is unimportant. God chooses some, and treasures all!
i. What does it mean to you that God treasures all? What does it mean that you are treasured by God?
a. The happy ending! The promise of God has now been passed on to the next generation!
7. Read 25:1-18
a. Abraham took a wife in his old age, but still is able to bear children…lots of them!
i. As Abraham nears death, he settles his estate giving gifts to all of his children, but making certain that Isaac is the bearer of the promise of God. He is the chosen one, but the rest are still important.
ii. When Abraham dies, his family is around and his first born Ishmael and his second born Isaac bury their father next to Sarah.
1. What does it mean to die well? Do you want to die alone? Or with family around? Will it be important to you that all arrangements concerning your estate are cared for before you die? Again, what does it mean to die will?
b. The story of Abraham ends in a surprising way—with the genealogy of Ishmael! Again, Isaac being chosen for a special responsibility doesn’t mean that Ishmael is unimportant. God chooses some, and treasures all!
i. What does it mean to you that God treasures all? What does it mean that you are treasured by God?
Genesis Week 8
Chapters 20-22
1. Chapter 20: The story of Abraham, Sarah, and King Abimelech.
a. Does this story sound familiar?
i. Remember the story from 12:10-20
ii. What does Abraham do in this story?
1. Why does he do it?
iii. What does King Abimelech do in the story?
1. Why does he do it?
2. How does he respond in his dream?
a. He defends himself and is acquitted of any guilt. Of course, he has to make things right!
i. The word integrity can also be translated “Pious”. The King is pronounce pious by God
3. Do you see the irony in the story?
a. Abraham thought that the King did not fear God, but the King in fact did fear God!
b. Abraham, who was concerned that the King did not fear God, feared something more than he feared God.
i. What did Abraham fear?
c. Contrast Abraham and Abimelech’s behavior
i. So Abraham, who was called to a life of faithfulness and the fear of the Lord, is the one who demonstrated a lack of faith and a lack of trust in the Lord.
ii. And, the King, who is not the one who was called by God, demonstrates the greatest faith and the greatest fear of the Lord.
d. As the story ends, what happens to Abraham? Why?
i. Notice that the King, who was faithful, became subservient to Abraham who was not faithful!
1. Why?
a. Remember, Abrahams worthiness for the promises of God are not based upon his perfection, it is based upon the grace of God. Unworthy as he is, it is by God’s grace that he is to be a blessing to all the nations.
2. Of course, it was the grace of God that was at work in Abimelech’s life—keeping him from sinning.
a. Can you remember a time when you felt like God’s grace was keeping you from sinning?
2. Chapter 21:22-34
a. Although separated from the previous narrative by 21 verses, these verses flow uninterrupted from the end of chapter 20. Here Abimelech says to Abraham: “God is with you”, which means “you are the one with authority over me. But, rightly so, Abimelech is concerned as to whether Abraham can be trusted. So, he asks Abraham to take an oath that he will always treat Abimelech fairly. Abraham agrees.
b. As a result of a dispute over water, Abraham and Abimelech made a covenant with one another.
i. There is a direct connection between faith in God and how we treat others. Abraham is still learning this truth.
ii. When it comes to how others perceive us, our faith in God does not necessarily translate into trustworthiness. What must Abraham do to build trust with Abimelech?
3. Chapter 21:1-21
a. For Christians, what is hope?
i. Hope is not wishful thinking. We have every reason to believe that what is hoped for will indeed come to pass. Why? What is the ground of hope?
ii. A child was promised to a couple who were “as good as dead.” In these verses we see the fulfillment of the promise of God, as Sarah gives birth to a son.
1. Is this birth “miraculous”?
a. How do you define a miracle?
i. Our lives are not bound by the limits of our understanding or imagination; our lives are not necessarily bound by the ways things are supposed to work in this world; our lives are bound by the freedom of God’s love in action in our lives.
2. Sarah laughs. Why?
a. Read Psalm 126:1-2. “Restoring fortunes” is the way Israel talked about return from exile. Isaac becomes like a return to the garden of promise for the exile of this world and its impossibilities.
iii. Verses 9-21: Conflict between the sons of promise
1. Who is the oldest son and what is his birth right?
2. Who wants the oldest son cast out of the family?
3. Does anyone care about Ishmael?
a. Everyone in the narrative cares except Sarah! She has a vested interest, and wants to be certain that Isaac is the one through whom the promise of God comes.
4. How does God care for the child?
a. Although Ishmael is not the one elected by God, he is none the less treasured by God! This is important. He is not simply written out of the story—he remains important, even though what will follow will be about Isaac, the one through whom the promise of God will come to fruition.
4. Chapter 22: At this point, the story of Abraham could end—a son has been born to Abraham and Sarah who, though at times vacillating, have been mostly faithful. But, the story is not only about the promise of God being fulfilled; it is also about the seriousness of the call to faith and a life of obedience to God. God called Abraham to a life of faith and his obedience to the call has required him to do some things that could not have been easy—like moving from home! But, nothing could have prepared him for what comes next! Faith requires obedience in all things—even those that seem contradictory, even those that seem impossible.
a. Abraham hears God tell him to do something contrary to the promise. How do we know when it is really God who is speaking? How do we know that we are truly following the will of God?
i. Consistency with scripture and the law of love,
ii. Discerned in prayer
iii. Confirmed in community
iv. Equipped for success
b. Read Verses 1-14
i. What do you make of this story?
c. Verse 1: The account begins with God testing Abraham.
i. Does God test us?
1. We pray the Lord’s Prayer every week: “lead us not into temptation…”
2. Testing is not necessary if God has no expectations on how we live. But there is a connection between testing and God’s call to obedience. Faith in a God who tests is intense in that it recognizes that God has expectations for our lives. What is it that God expects of us?
ii. In verse 12, we hear that now the angel of the Lord “knows” that Abraham is obedient? This suggests that God did not know the how Abraham would do when it came to the test. Reactions? If God knew how it would end, why would God put the boy through the trauma? Could it be that God does not always know what direction we will choose to go with our life?
d. Verse 8 is a key verse in the story. Here we see a profound statement of faith. Abraham does not know “how” God will provide, but accepts that God will be faithful to God’s promise. This is a huge departure from the Abraham who struggled to believe in the promise of God, and who often jeopardized the promise of God. After the miracle of the birth of Isaac, Abraham no longer questions God’s faithfulness to the promise—even in the most conflicted of moments! God is God and God will be faithful—God will provide!
i. By verse 13 we see that Abraham was right—God did provide in ways that deepened his faith while being faithful to the covenant. God always finds a way to bring life—even in a scenario of death. This is the faith of Abraham—that God both tests and provides. While, in this story the two aspects of God may seem contradictory, both aspects of God are real.
ii. So, back to the question that began our study of Abraham: What is faith? Given what we have learned by following Abraham and Sarah, what is faith?
e. Verses 15-19: God once again re-iterates the promise, this time letting Abraham know that he is (finally) living up to his end of the covenant. God is faithful and will provide. And, God expects that we will be faithful, and obedient to what faithfulness requires.
i. Today, in this season of your life, what does faithfulness require of you? What does obedience look like?
ii. As Easter draws near, we remember that we are a people of hope—that beyond the appearances, God always brings forth life! And, a resurrection faith is one that trusts in God’s promise of life, regardless of our circumstance.
Week 8 Pending - Pastor Dave is on Retreat until
Monday Mar 25. Thank you for your patience.
Genesis week 7 - Genesis 15:7-18:15
1. Introduction: As we saw in the earlier chapters of the Abraham and Sarah story, the issue of faith was clearly posed. What is faith? It is not a passive acceptance of circumstance. No, it involves an active interaction with God and a real wrestling with the questions that emerge from a life of faith.
a. Again, what is faith?
b. Have you ever prayed for something for years, waiting for an answer? If so, what?
i. Have you seen an answer yet?
1. Have you ever felt like giving up on prayer?
ii. God created time, and works through time to accomplish God’s purposes. This is something Abraham and Sarah must learn!
1. A friend of mine prayed every day for 28 years that her family would reconcile. I was present the day the prayer was finally answered—what faithfulness, and what a celebration!
2. Chapter 15:8-21—in these verses we have two events, one inserted in the middle of the telling of the other. It helps to separate the verses as follows:
a. Verses 8-11 and 17: Abram asks God how he will know that God will keep God’s word. This is a question of faith! God responds with a very ancient ritual intended to bind two parties.
b. Verses 12-16—these verses reflect upon the history of the promise in early Israel. The promise will come to pass, but will be a very long time coming to fruition. It is likely these verses are intended to help Abraham understand that the work of God happens over a very long time. Faith requires patience and an awareness that the future belongs to God who keeps promises!
c. Verses 18-21—these verses tie the whole section together. The section began with Abram questioning how he will know that he will receive the promise of the land. God responds with an ancient covenant ritual and then, as Abram sleeps, shows him a little of what will happen related to the promise of descendants. God ends the chapter by specifically naming the land that is being promised.
i. So, does Abram have faith?
3. Chapter 16: Sarai, Abram, Hagar and Ishmael
a. Read verses 1-6
i. Why does Sarai give Abram Hagar?
ii. Why does Abram do as Sarai asks?
1. How does Hagar respond when she realizes she is pregnant?
2. What does Hagar’s reaction mean to Sarai?
3. How does Abram respond?
b. Read verses 7-10
i. What is Hagar promised by the Spirit of God?
ii. Why does this promise make sense?
1. Remember God’s promise to Abram in chapter 12:1-3
iii. What must Sarai do?
1. Remember, throughout this story there is a direct connection between God’s promise and obedience to God’s will.
c. Read verses 11-16
i. What do you make of the angel’s description of Ishmael?
4. Chapter 17:
a. Read verses 1-8
i. Once again, God re-iterates the covenant. This time, offspring is emphasized, and land is simply mentioned, as a part of the covenant. And, this time, there is a little more said about the success of the offspring of Abram.
1. Is God talking about the offspring of Ishmael? Why was Hagar instructed to return to Sarai?
2. What is the significance of Abram receiving a new name?
b. Read verses 9-14
1. In response to God’s promise, what does God expect of Abram?
a. Up to now, we have primarily heard God making promises. The language of covenant was brought up in chapter 15, but otherwise was implicit. Now we hear specifically what it is that Abram and his descendants are to do.
b. So, what does circumcision have to do with any of this?
i. In this covenant, Abram and his descendants are offered hope, and identity and a vocation. Circumcision is a sign and a seal that Abram trusts in the promise.
ii. As a sign of the covenant that included the creation of an identity as a people, it marked a person as belonging to the covenant and therefore belonging to God!
iii. Symbolically, circumcision represented a serious commitment to the faith and is therefore uses in talking about the condition of the “heart”, the seat of human will: “a circumcision of the heart”.
c. As a symbol, circumcision indicated belonging and a serious commitment to the faith. Concrete symbolism is important to the life of faith. As Christians, what are some of our concrete symbols and what do they signify to you?
i. Example: The cross hanging in our sanctuary.
d. What ritual act do we use to indicate belonging? What ritual act do we use to indicate a serious commitment to the faith?
i. How is Baptism related to this question?
ii. How is Communion related to this question?
e. What does Baptism mean to you?
c. Read Verses 15-27
i. Sarai receives a new name!
ii. Up to now the whole chapter has been about a covenant in which Abraham has a serious, committed faith. But, by verse 17, Abraham is laying on the ground laughing at the idea that Sarah will become pregnant! In verse 18, Abraham offers up an alternative to God’s plan—his plan! What is Abraham's plan?
1. How does God respond? Remember the promises in 12:1-3!
2. What was Abraham’s response to God?
3. Again, what is faith? Within the covenant, are we allowed to have doubts and questions? What is required of us?
5. Chapter 18:1-15
a. Read verses 1-8
i. In these verses Abraham is the primary actor. We see a sense of urgency build throughout the verses creating suspense—something is about to happen!
ii. Who are the visitors? We can speculate that the three represents to Trinity, but in the story, there is little concern for us knowing—that fact adds to the suspense! Who are these folks? What are they doing? Why is Abraham so excited? Are they people (verse 2), or the Lord (verse 3)?
b. Read verses 9-15
i. Now the focus shifts to the visitors who have a message for Sarah. She is about to become pregnant?
1. What is the funniest thing that ever happened to you?
2. What is the most impossible thing that ever happened to you?
ii. Is Sarah responding in faith?
iii. The heart of the story is found in the question posed in verse 14: “Is anything impossible for God?”
1. How do you respond to that question? In your experience, is anything impossible for God? Are there limits to how God can act in this world?
2. Is God dependent upon Sarah to answer “nothing is impossible for God” in order for God to act?
3. Read Luke 1:31-38—is anything impossible for God?
a. Compare the story of Sarah and Mary.
i. How does Mary respond?
Genesis Week 6
Chapters 11:30-15:6
1. When you hear the names “Abraham and Sarah” what comes to your mind? What do you know about them? What stories do you remember? How was Abraham and Sarah faithful to God? How were Abraham and Sarah unfaithful?
2. Introduction: The God who called Creation into being now calls forth a new people in the midst of a world in which humankind continue to stray from the intent of God’s creation. The call goes to Abraham and Sarah, Abraham being a descendant of Shem, and takes the form of command and promise—the command is for Abraham and Sarah to “Go to the…land that I will show you”. The promise is that God will make a great nation of Abraham and Sarah, and that they will be greatly blessed. The implication is that Abraham and Sarah must do as God commands in order to receive the promise of God. As such, this story becomes a story about God’s call to Abraham and Sarah and their response of faithfulness to God.
3. Read 11:30-12:9
a. What, specifically, does God ask of Abram?
b. What, specifically, does God promise to Abram?
i. One of God’s promises was to make Abram’s name “great”
1. Remember, from the story of the Tower of Babel, the people were trying to make a name for themselves. In their mind, greatness had to do with what they could accomplish. In this story, greatness is re-defined.
a. According to these verses, what makes a person great?
c. What, specifically, does Abram do in response to God’s call?
i. Who does he take with him?
1. God promised a great nation; but, immediately a problem with God’s promise presents itself. What is the problem—the tension—in the story?
a. Hint: verse 30
ii. Where do they go?
1. A Second tension presents itself. Remember, who was the father of the Canaanites? And, what did Noah say about the relationship between the Canaanites and the descendants of Shem?
d. So far, Abram is depicted as a man of great faith.
i. What is faith? Think about the question for a moment.
4. Chapters’ 12:10-13:18 present two stories related to the question “what is faith”.
a. Read 12:10-20
i. In what two ways does Abraham compromise the fulfillment of the promise?
ii. Did God promise to protect Abram and his family? How?
1. So, Abram does not trust the promise of God!
2. What is his motive for compromising the promise?
a. His motive is self-preservation, so he acts in ways contrary to God’s promise to make him great!
3. From the perspective of Sarai, what does this story tell us about Abram?
4. How does God respond to Abram’s lack of faithfulness? Notice God’s response to Abram and to the Pharaoh.
5. How does Abram’s unfaithfulness affect the promise of God?
6. What does this story teach us about our faith?
b. Read chapter 13
i. Abram returns to the place where he had built an altar in the Promised Land. There he worshipped God. At this point, seems as though Abram is back on track—being faithful.
1. A problem arises. The problem is directly related to one of the promises that God made to Abram—that he would be blessed. And, he is. He is greatly blessed with possessions, as is Lot. So much so, that it becomes evident that the land would not support all of their animals—they must separate.
2. Lot has also been blessed. His blessing is also directly related to God’s promise. Why is Lot being blessed?
a. Where does Lot settle? Is this within the boundaries of the Land of Canaan? Why did Lot choose Zoar? As Lot separates from Abram, does Lot separate himself from the promise of God?
b. Where does Abram settle?
c. Because of Abram’s faithfulness, God reiterates the promise, this time making it a bit more specific. What does God promise Abram specifically?
d. Will Abram be faithful? We he receive all of the promise? What about Sarai?
5. In chapter 14, the story shifts to Lot. Things don’t work out so well in his new home!
a. Read chapter 14. Don’t get hung up on all the names. Rather than trying to figure out who is who, pay attention to what is happening.
i. What happens in this chapter?
ii. So, is Abram already becoming a “nation”? He already is responsible for a large number of people, a whole lot of possessions including animals, and the land that has been promised. But, still there is one part of the promise toward which no progress has been made! Descendants! Which takes us to chapter 15…
6. Read 15:1-6
a. What if faith?
i. According to these verses it is not a peaceful, pious acceptance!
b. Abraham questions the promise of descendants—because the promise has been delayed (that is how he feels), the promise seems unattainable.
c. These verses ask a difficult question: How do we continue to have faith in the promise of God when the evidence to the contrary is all around?
i. Have there been times in your life when you doubted God?
ii. How does God respond to his doubt?
iii. What is the relationship between faith and doubt?
iv. What does God “reckon as righteousness”?
1. It is not his pious acceptance that reckons him righteous, it is his willingness to embrace the scandal of delayed promises that seem unattainable and to ultimately move to the decision to believe
v. So, again, what is faith?
Week 5: Genesis Chapter 8:20-10:32
1. Introduction
a. As the waters of the flood recede, here are a few things we know about the story of Noah and the Ark:
i. Two different accounts of the story are woven together by an editor to make the account we read in chapters 6-9.
1. This is evident when you compare the following verses:
a. 6:19-22 and 7:1-5
i. How many animals of each kind was Noah instructed to bring on the Ark?
ii. Flood stories circulated around the Near East. The flood story in the Bible is not the oldest.
1. This indicates that there was some kind of catastrophic flood at some point.
a. Gilgamesh Epic
b. The differences between the flood stories indicate something the editor/writer of Genesis wanted us to know.
c. The story explains something about the nature of God, in comparison to other gods that show up in other stories
d. The story tries to make sense of human reality, and how such disasters can happen.
2. Chapter 8:20-22
a. After the flood God makes a promise
i. How is God portrayed?
1. In the Gilgamesh Epic, the gods hover around the smoke like flies. What might the author be telling us in our account?
ii. What does God promise?
1. What does this promise mean to you?
3. Chapter 9:1-7
a. In what ways are these verses similar to what we heard in Genesis 1?
b. What differences do you see?
c. And, how do verses 6-8 differ from the story of Cain and Abel?
i. The consequence of disobedience seems to have grown
4. Chapter 9:8-17
a. Again, we hear God make a promise
i. What is a covenant?
ii. What does this particular covenant involve?
1. God makes a promise. What are the implications concerning our part of the covenant?
2. Is there some hint of an ancient explanation concerning the phenomena of a rainbow?
5. Chapter 9:18-28
a. At this point in the narrative, it appears as though all is well with creation. God choose the good folks to be saved. They survived the flood, and (in response) worshipped God. God made a wonderful promise to them. We expect that, even as things are starting over, life is about to get better!
i. Verse 18: Noah has three sons. So far, so good!
ii. Verse 19: Noah goes to work tending the “garden” so to speak
1. What was the responsibility God gave to Adam and Eve in the garden? What was the responsibility for human beings names in Genesis 1?
a. Noah immediately goes to work doing the things he was created to do.
iii. Verse 20: Oh no, maybe things aren’t as good as they seemed.
1. Noah gets drunk and passes out in the tent.
a. Can you blame him, after all he went through?
i. In this story, there is no condemnation of his drinking.
2. The problem arises when his third son “Ham” walks in on him and finds him lying naked!
a. What is wrong with being seen naked?
b. In order to get to the heart of the issue, it is important to pay attention to the contrast between the sons.
i. Who does Shem represent?
ii. Who does Japheth represent?
1. This one is a little less clear—he is less important to the story—but a hint is given by where it is that his descendants will dwell. “In the tents of Shem” suggests sharing of land
iii. Who does Ham represent?
1. What do we know about the Canaanites?
iv. So, this passage establishes the origin of the trouble between nations as Noah blesses on people and curses another.
v. How did each of the sons handle their father?
1. Clearly, Ham does something that the others refuse to do!
c. Back to Ham seeing his father naked—what is wrong with this?
i. Leviticus 18:7-8 gives a prohibition against uncovering. In this case, the prohibition has to do with uncovering a couple engaged in sex. Some speculate that Ham walked in on his parents and decided to watch for a moment. We do not know this for certain, but because of the seriousness of the curse that follows, we know that it was more than a quick glimpse of someone passed out on the bed. Since sex is spoken of in Genesis as “knowing”, this story could indicate Ham coming to know something that was not his to know—after all, there are some things in life that are meant to be private, and there are some things in life that are a mystery. As such, there is a connection between this story and the story Adam and Eve eating the fruit of the tree of knowledge. The result of Ham giving into the temptation was (once again) broken relationships!
6. Chapter 10:
a. We begin with the genealogy of Japheth.
i. Here we learn of the origin of different peoples
b. Next we move to the genealogy of Ham
i. Again, we learn of the origin of different peoples
c. Finally we begin to hear the genealogy of Shem. This genealogy is interrupted in Chapter 11:1-9, the story of the Tower of Babel, and then continues through the rest of the chapter
i. A primary purpose for the genealogy of Shem is to establish the blood line of Abram, who becomes Abraham. As such, the genealogy functions as a transition to the next major section of the book of Genesis—the story of Abraham and Sarah.
7. Next week we conclude the opening section of the Book of Genesis with the story of the Tower of Babel. And, we begin the next section of the book as we look at the opening chapters of the story of Abraham and Sarah
i. Leviticus 18:7-8 gives a prohibition against uncovering. In this case, the prohibition has to do with uncovering a couple engaged in sex. Some speculate that Ham walked in on his parents and decided to watch for a moment. We do not know this for certain, but because of the seriousness of the curse that follows, we know that it was more than a quick glimpse of someone passed out on the bed. Since sex is spoken of in Genesis as “knowing”, this story could indicate Ham coming to know something that was not his to know—after all, there are some things in life that are meant to be private, and there are some things in life that are a mystery. As such, there is a connection between this story and the story Adam and Eve eating the fruit of the tree of knowledge. The result of Ham giving into the temptation was (once again) broken relationships!
6. Chapter 10:
a. We begin with the genealogy of Japheth.
i. Here we learn of the origin of different peoples
b. Next we move to the genealogy of Ham
i. Again, we learn of the origin of different peoples
c. Finally we begin to hear the genealogy of Shem. This genealogy is interrupted in Chapter 11:1-9, the story of the Tower of Babel, and then continues through the rest of the chapter
i. A primary purpose for the genealogy of Shem is to establish the blood line of Abram, who becomes Abraham. As such, the genealogy functions as a transition to the next major section of the book of Genesis—the story of Abraham and Sarah.
7. Next week we conclude the opening section of the Book of Genesis with the story of the Tower of Babel. And, we begin the next section of the book as we look at the opening chapters of the story of Abraham and Sarah
Week 3: Genesis 4
1. Introduction to the chapter
a. At first read, this simply looks like a story of a murder that resulted in consequences for the whole family. Cain is jealous of his brother Abel and, out of anger, finds a way to kill him. Adam and Eve loose a son, and Cain is banished. God is merciful to Adam and Eve and Eve bears another son, Seth. God is also merciful to Cain, protecting him from being the victim of revenge. And, while this is true, it is not all there is to the story!
2. In chapter 4 we hear the first mention of “sin”.
a. How do you define “sin”?
b. What happens when sin enters a relationship?
c. How would you depict sin? What might a picture of sin look like?
3. Read 4:1-4
a. Verse 1 begins with Adam and Eve starting a family. Although chapter 3 ends with banishment, chapter 4 depicts the couple living their new life. And, at this point, all seems fine.
b. But, with the names given the sons, we soon know that all is not fine!
i. The name “Cain” means “To get or to create”.
ii. The name “Abel” is the same word used in Ecclesiastes and is best translated “Vanity” or “Nothing”.
iii. Knowing the meaning of the names helps us understand the scenario—the first born (first born males are always given a place of high regard) has a strong name. He will do much! The second born son has a weak name. He won’t amount to much!
c. Remember how chapter 3 ended (verses22-24)
i. What do verses 3-4 indicate about the God who banished Adam and Eve from the Garden and then blocked re-entry?
ii. Cain and Abel bring an offering to God and at this point there is nothing wrong—we simply have a story about two boys, one of which with an unfortunate name, worshipping God. But, it is all about to change!
4. Read 4:5-7
a. Cain’s offering is not acceptable. And he is the preferred child? So, what was wrong with Cain’s offering? What does the story tell us?
i. God, in God’s freedom determines what is acceptable and what is not. And, God’s decision creates a crisis for Cain, one he must resolve.
ii. The story immediately moves to Cain’s response!
1. How does Cain respond?
iii. God enters the story for the second time. The first was to respond to Cain and Abel’s worship. This time it is to respond to Cain’s anger!
1. What questions does God ask Cain?
2. What do these questions suggest about the nature of Cain?
a. How is it that he has not done well?
b. How is sin depicted?
c. Can he master sin?
i. Verse 7 suggests that Cain can choose to not sin—he is not a “sinner” because of Adam and Eve’s fall—he chooses what his life will be! And, he can choose against sin.
5. Read 4:8-16
a. Cain killed Abel. Trace Cain’s act back to its source. What lead to the murder?
b. In verse 9, God asks Cain a question. As we see by verse 11, God already knew the answer to the question. But, what does Cain’s response indicate?
i. God created human beings to be in community, and to be concerned for the well-being of others. But, because of sin, Cain sees his life as existing separate from others. “ Am I” he asks, because “I” am all that I am interested in. No longer is there a sense of the inter-connectedness of human life. Sin!
ii. Verses 11-14 indicate the consequences of his sin.
1. What are the consequences?
a. Broken relationships with creation
b. Broken relationships with other human beings.
c. Broken relationship with God—he thinks God will hide God’s face from him.
c. Remember from chapter 3, God allows the consequences of sin, but God responds with some grace. In verses 15-16 we hear again of God’s gracious response! What is God’s act of grace?
i. What does the “mark” indicate to those who see it?
1. The intersection of guilt and grace—our self-destruction and God’s protection. This is part of the human condition!
a. Cain killed Abel. Trace Cain’s act back to its source. What lead to the murder?
b. In verse 9, God asks Cain a question. As we see by verse 11, God already knew the answer to the question. But, what does Cain’s response indicate?
i. God created human beings to be in community, and to be concerned for the well-being of others. But, because of sin, Cain sees his life as existing separate from others. “ Am I” he asks, because “I” am all that I am interested in. No longer is there a sense of the inter-connectedness of human life. Sin!
ii. Verses 11-14 indicate the consequences of his sin.
1. What are the consequences?
a. Broken relationships with creation
b. Broken relationships with other human beings.
c. Broken relationship with God—he thinks God will hide God’s face from him.
c. Remember from chapter 3, God allows the consequences of sin, but God responds with some grace. In verses 15-16 we hear again of God’s gracious response! What is God’s act of grace?
i. What does the “mark” indicate to those who see it?
1. The intersection of guilt and grace—our self-destruction and God’s protection. This is part of the human condition!
6. Going deeper into the story:
a. Rather than seeing this story as simply a story about murder (which is not something to which most of us to identify ), this is a story about the significance of the choices we have before us each day as we respond to the people and disappointments of life!
b. In order to better understand this story, we get help from Jesus teaching in Matthew 5:21-26.
i. Read Matthew 5:21-26
ii. Just as in Genesis 4, Jesus tells us that anger in and of itself can lead to judgment! And, at the point of anger, we have a decision to make as to what we will do with our anger.
iii. Just as in the story, Jesus talks about coming before the Lord to offer a sacrifice. At the moment of religious sacrifice, Jesus turns our attention to our “brother”. If we have a problem with another person in our life, we must settle the issue first before our worship is acceptable. And, until that happens, we will pay dearly. Cain paid dearly. So do we. We know what anger does to us when it is allowed to fester. So, we have a choice, we can keep paying the price or reconcile. Jesus instructs us to do the hard work of reconciling, and in so doing, to know that our sacrifice is acceptable to God. Cain was not willing to reconcile. He was not willing to “do well” with his brother, and it came at a big price!
c. Back to the beginning of the story, Cain brings an offering to God. Presumably this is intended to be an act or worship-of love. Imagine how differently the story would have played out if Cain Loved God and, like that, loved his brother as himself!
7. Read 4: 17-24
a. These verses are inserted into the story; they follow the family through a short genealogy that ends with Lamech seemingly bragging over his right to avenge his honor.
8. Read 4: 25-26
a. These two verses complete the story of Cain and Abel, and lead into another chapter of genealogy that begins with Adam. The genealogy of chapter five leads us to the story of the flood, to which we will turn our attention next time.
a. Rather than seeing this story as simply a story about murder (which is not something to which most of us to identify ), this is a story about the significance of the choices we have before us each day as we respond to the people and disappointments of life!
b. In order to better understand this story, we get help from Jesus teaching in Matthew 5:21-26.
i. Read Matthew 5:21-26
ii. Just as in Genesis 4, Jesus tells us that anger in and of itself can lead to judgment! And, at the point of anger, we have a decision to make as to what we will do with our anger.
iii. Just as in the story, Jesus talks about coming before the Lord to offer a sacrifice. At the moment of religious sacrifice, Jesus turns our attention to our “brother”. If we have a problem with another person in our life, we must settle the issue first before our worship is acceptable. And, until that happens, we will pay dearly. Cain paid dearly. So do we. We know what anger does to us when it is allowed to fester. So, we have a choice, we can keep paying the price or reconcile. Jesus instructs us to do the hard work of reconciling, and in so doing, to know that our sacrifice is acceptable to God. Cain was not willing to reconcile. He was not willing to “do well” with his brother, and it came at a big price!
c. Back to the beginning of the story, Cain brings an offering to God. Presumably this is intended to be an act or worship-of love. Imagine how differently the story would have played out if Cain Loved God and, like that, loved his brother as himself!
7. Read 4: 17-24
a. These verses are inserted into the story; they follow the family through a short genealogy that ends with Lamech seemingly bragging over his right to avenge his honor.
8. Read 4: 25-26
a. These two verses complete the story of Cain and Abel, and lead into another chapter of genealogy that begins with Adam. The genealogy of chapter five leads us to the story of the flood, to which we will turn our attention next time.
Genesis Week 2
Genesis 2:4-3:24
1. Introduction
a. Take a moment to remember what Genesis chapter 1 told us about the nature of God. Remember also what Genesis 1 told us about the nature of human beings.
b. As we begin to read Genesis 2-3 it is important to recognize that the second creation account resists being read as history. It is written to be told as a story with a very important point. In this study, we will be looking for what it is that the story tells us about God and about us. While Genesis 1 had much to say about God and humankind, Genesis 2-3 adds significantly to our understanding. So, listen closely to what is being said about God and what is being said about us!
Genesis 2:4-25
1. Read these verses
a. What are differences you see between these verses and what we read in chapter 1?
i. What differences to you see in the order of creation between the two chapters?
1. What do these differences suggest?
2. Is Genesis 2 trying to offer a scientific description of how life began?
ii. How was God portrayed in chapter 1?
iii. How is God portrayed in chapter 2?
iv. How did God act in chapter 1?
v. How does God act in chapter 2?
vi. According to verse 5, what is our reason for existing?
1. How are we supposed to live in God’s world?
a. We are to live with God’s creation according to God’s rules! Creation is not ours to do with as we intend, it is God’s world, for which we have God given responsibilities and rules.
b. In this story, we see human life lived before God characterized by “vocation”, “permission” and “prohibition”.
i. The God who created human beings, created us to work! From the beginning, God gave us responsibility to care for the garden.
ii. God gave us permission to care for our needs as we care for creation. We have been given great freedom—almost everything is permitted.
iii. But not everything! God sets the boundaries for our freedom, and there is no explanation for them. We are simply expected to live within the boundaries, enjoying our freedom, and caring for our responsibilities. This is the nature of human life in these verses!
vii. What is the meaning of verses 18-25?
1. Is Adam alone? What about God? Why isn’t Adam’s relationship with God enough? Why does he need company?
2. Eve was created in a different way and at a different time than Adam. What does that say about the woman?
a. In this account, she is the crowning jewel of creation—creation is not complete until there is woman!
3. The Garden is the place where the two will live as one—in a covenant of trust, solidarity and well-being.
Genesis 3:1-21
1. Do these verses sound like an historical account of actual events, or a description of how human beings break God’s prohibitions and the results of such actions?
a. Verse 1: Whether or not there was actually a serpent, the serpent functions to introduce something new into the story, helping to move the plot of the story along. As such, the serpent has no independent significance—any number of other creatures could have functioned in the same way! By the end of the story, we see that the choice of the serpent is to explain why it is that it does not have legs!
b. Verse 2-5: This is the first theological talk in the story. Here, God is talked “about” not “to”. The purpose of the talk is not to “serve” God’s will, but to “avoid” it. As such, “theology” replaces “obedience”.
i. Do we see this same kind of tendency today? Are there times when you have been more likely to talk about God than to be obedient to God? Do you have any examples? Where else do we see this kind of behavior today?
ii. Notice that the serpent gives God’s words just enough of a twist to miss the point. Eve corrects the serpent, but doing so opens up to her awareness that there is another way.
iii. What does temptation look like for you? How does it work? Can you describe the process of giving into temptation?
iv. It is important to remember that the consequence of breaking God’s prohibition is death!
c. Verses 6-7: What began as a story of trust and obedience (chapter 2) quickly becomes a story of “Crime and Punishment”.
i. Eve and Adam give into the temptation and eat the apple. In doing so, they not only break God’s prohibition, the also misuse their freedom and neglect their vocation. Their whole life is messed up, as we see!
ii. What is the immediate consequence of their actions?
1. They are ashamed! They are no longer able to look at each other! Their relationship is damaged (verse 7).
d. Verses 8-13: The scene shifts from a walk in the garden to a trial!
i. What is the second consequence of their action?
1. They hide from God! They don’t want anything to do with God! Their relationship is broken.
a. They are afraid—they can no longer trust the goodness of God. Why?
2. How do they respond to God’s questioning?
a. What does the nature of their response indicate about their first concern?
e. Verses 14-21: Guilty and sentenced!
i. What was Adam told concerning the punishment for eating the fruit?
1. Death!
ii. What are the consequences?
1. Broken relationships! Between mother and child, between man and woman, between human beings and creation, and between human beings and God! The consequence of sin is broken relationships. That is what happens!
iii. But, where is the punishment? They cannot stay in the garden! That is punishment. But, do they die?
1. Where do you see the grace of God in these verses?
2. How do these verses describe what life will become?
3. How does God prepare them for all that will follow?
4. Could it be that this story is not about “Crime and Punishment”, but rather “Disobedience” and “Grace”?
f. Verse 21: The God who tests also provides. God does for Adam and Eve what they cannot do for themselves—deal with their shame! To be clothed is to be given life! That is what God continues to do.
g. Verses 22-24 explain why it is that we cannot find our way back to the garden. Remember from our study of Revelation, that the fruit of the tree is eaten by Jesus followers in the Kingdom. It is not that God does not want us to live forever—living forever is not something we can do for ourselves. It comes to us as a gift of grace through our Lord and Savior Jesus Christ. Through him we return to the Garden and are given the fruit of everlasting life!
1. They hide from God! They don’t want anything to do with God! Their relationship is broken.
a. They are afraid—they can no longer trust the goodness of God. Why?
2. How do they respond to God’s questioning?
a. What does the nature of their response indicate about their first concern?
e. Verses 14-21: Guilty and sentenced!
i. What was Adam told concerning the punishment for eating the fruit?
1. Death!
ii. What are the consequences?
1. Broken relationships! Between mother and child, between man and woman, between human beings and creation, and between human beings and God! The consequence of sin is broken relationships. That is what happens!
iii. But, where is the punishment? They cannot stay in the garden! That is punishment. But, do they die?
1. Where do you see the grace of God in these verses?
2. How do these verses describe what life will become?
3. How does God prepare them for all that will follow?
4. Could it be that this story is not about “Crime and Punishment”, but rather “Disobedience” and “Grace”?
f. Verse 21: The God who tests also provides. God does for Adam and Eve what they cannot do for themselves—deal with their shame! To be clothed is to be given life! That is what God continues to do.
g. Verses 22-24 explain why it is that we cannot find our way back to the garden. Remember from our study of Revelation, that the fruit of the tree is eaten by Jesus followers in the Kingdom. It is not that God does not want us to live forever—living forever is not something we can do for ourselves. It comes to us as a gift of grace through our Lord and Savior Jesus Christ. Through him we return to the Garden and are given the fruit of everlasting life!
2. What do these chapters tell us about the nature of God? (Note: don’t miss how the Holy God of chapter
1 chooses to draw near to us and be intimately involved in our lives).
3. What do these chapters tell us about human nature?
a. What is our vocation now?
b. What does freedom look like?
c. What are the boundaries for how we live?
d. As someone who has been given grace, what is your response?
The Book of Genesis Week 1
Introduction:
1. What is Genesis?
a. A collection of writings spanning a very long period of time.
b. Theology told through narratives.
c. The story of God’s “Call” to creation and God’s “call” to a specific people.
i. God is the one who calls creation into being and has a specific purpose for creation.
ii. God is the one who calls Israel into being and has a specific purpose for God’s people.
iii. The content of God’s call is “Promise”—God makes a promise to the created order and to a specific people to be involved with creation and with God’s people in ways that are good. Will God be faithful to the promise?
iv. God expects a response to the call that included obedience to the relationship. Will the people be faithful?
v. Each narrative is an exploration of what faithfulness looks like, along with the temptations and risks involved with faithfulness.
2. When was it written?
a. Some of the writings come from an oral tradition that was told for centuries before being written down. Some of the writing was written by priests for a specific reason.
b. The entire Book was edited into its current form for a reason.
3. Who wrote it?
a. Tradition attributed the Book to Moses. However we know that the Book originates from many sources and is the product of many editors as well.
4. How is it organized?
a. There are many ways useful ways that the Book has been broken down into sections. Certainly the first 11 chapters of the Book constitute the first section of the Book and represent an unidentified period of time. As such, the first 11 chapters are considered “Pre-History”
b. I will be using the work of Dr. Walter Brueggemann, as presented in “Interpretation: Genesis” as a starting point for this study.
i. Dr. Brueggemann breaks Genesis down into 4 sections:
1. Genesis 1:1-11:29--“The Sovereign Call of God.” Will God bring God’s creation to the unity God intends?
2. Genesis 12:1-25:18—“The Embraced Call of God.” Will Abraham live by faith?
3. Genesis 25:19-36:43—“The Conflicted Call of God.” Will the younger rule the older?
4. Genesis 37:1-50:26—“The Hidden Call of God” Will the dreamer keep his dream?
Bible Study: Genesis 1:1-2:3
1. The science question: Does Genesis 1 present a scientific description of how the universe came into existence?
a. Science uses descriptive and analytical language. This was not a language Biblical writers knew. The writers of Genesis 1 used poetic and imaginative language.
b. The difference between a “world picture” and a “world perspective
i. The world picture of Genesis is a naïve one, with the world being flat and the center of creation. As such, the world picture has no real connection to what we know about our universe.
ii. The world perspective of Genesis describes the nature of human kind, our connection to responsibility for the rest of creation, and our freedom and dependence upon God.
2. Preparing to read Genesis 1:1-2:3
a. Read Psalm 104:1-23
i. What genre (style of writing) is this?
ii. What is the author doing through these words? In a sentence, what is the author telling us through these words?
b. Read Genesis 1:1-2:3
i. What is the author doing through these words?
1. The proclamation and Liturgical use of Genesis 1
ii. In a sentence, what is the author saying in these words?
iii. What do these verses tell us about God?
1. How would you describe God?
a. (the God who speaks, calls creation into being)
iv. What do these verses tell us about human beings?
1. According to Genesis 1, how would you describe us?
v. What do these verses tell us about creation?
1. According to these verses, how would you describe creation?
c. Babylonian creation myth: Apsu, Tiamet, Ae, Marduk, and the family of gods--the myth of redemptive violence.
i. Evil and Violence are the nature of things. They are not problems to be overcome; they are simply the way things are.
ii. In this creation myth, father god Apsu and mother god Tiamet plot to kill their children, including Ae and Marduk. The children find out and Ae ambushes father god and kills him. This makes mother god really mad. In order to protect themselves the children gods ask Markuk (one of the children) to go to battle against mother god. He agrees with the understanding that if he wins, he becomes “head honcho”. A battle occurs, and Marduk kills his mother and then splits her dead corpse down the middle. Out of one part of her dead corpse he creates the heavens and out of the other part he creates the earth. After killing his mother, he locks the other children gods in jail. They complain about the poor conditions in jail, so Marduk, with the help of Ae, kills one of the children gods and out of the blood of the dead god created human beings to serve the gods that remain.
d. In response to this creation myth, what does Genesis 1 assert?
i. God is all powerful!
1. God is capable of creating out of nothing! (verse 1)
2. God is capable of bringing something good out of chaos (verse 2)
3. God creates simply by speaking!
4. This is a powerful God!
ii. Creation is not evil, it is good!
1. We are created good, and to do good things!
2. Evil is a problem to be overcome (this is jumping ahead to chapter 3).
iii. Human beings are not chattel to be used by gods, they are agents of the one true God!
e. Questions that come out of the text:
i. In verse 2, God brings order out of chaos. What does that mean when it comes to the experiences of living?
ii. According to Genesis 1, how is God known?
iii. What is meant when God says “it is good”?
1. God is satisfied with creation—all is right with the world. This is the world God intends.
f. From proclamation about God to doxology because of God:
i. Envision a thanksgiving feast. The table is set. Food is present in abundance. Before we eat, we read Genesis one responsively as God’s blessing upon us—whatever our life has brought over the past year, God has made something of it! And, it is good! What can we say in response? “Come Lord Jesus and be our guest, and may these gifts to us be blessed”—doxology!
Revelation Week 11
Introduction:
1. What is Genesis?
a. A collection of writings spanning a very long period of time.
b. Theology told through narratives.
c. The story of God’s “Call” to creation and God’s “call” to a specific people.
i. God is the one who calls creation into being and has a specific purpose for creation.
ii. God is the one who calls Israel into being and has a specific purpose for God’s people.
iii. The content of God’s call is “Promise”—God makes a promise to the created order and to a specific people to be involved with creation and with God’s people in ways that are good. Will God be faithful to the promise?
iv. God expects a response to the call that included obedience to the relationship. Will the people be faithful?
v. Each narrative is an exploration of what faithfulness looks like, along with the temptations and risks involved with faithfulness.
2. When was it written?
a. Some of the writings come from an oral tradition that was told for centuries before being written down. Some of the writing was written by priests for a specific reason.
b. The entire Book was edited into its current form for a reason.
3. Who wrote it?
a. Tradition attributed the Book to Moses. However we know that the Book originates from many sources and is the product of many editors as well.
4. How is it organized?
a. There are many ways useful ways that the Book has been broken down into sections. Certainly the first 11 chapters of the Book constitute the first section of the Book and represent an unidentified period of time. As such, the first 11 chapters are considered “Pre-History”
b. I will be using the work of Dr. Walter Brueggemann, as presented in “Interpretation: Genesis” as a starting point for this study.
i. Dr. Brueggemann breaks Genesis down into 4 sections:
1. Genesis 1:1-11:29--“The Sovereign Call of God.” Will God bring God’s creation to the unity God intends?
2. Genesis 12:1-25:18—“The Embraced Call of God.” Will Abraham live by faith?
3. Genesis 25:19-36:43—“The Conflicted Call of God.” Will the younger rule the older?
4. Genesis 37:1-50:26—“The Hidden Call of God” Will the dreamer keep his dream?
Bible Study: Genesis 1:1-2:3
1. The science question: Does Genesis 1 present a scientific description of how the universe came into existence?
a. Science uses descriptive and analytical language. This was not a language Biblical writers knew. The writers of Genesis 1 used poetic and imaginative language.
b. The difference between a “world picture” and a “world perspective
i. The world picture of Genesis is a naïve one, with the world being flat and the center of creation. As such, the world picture has no real connection to what we know about our universe.
ii. The world perspective of Genesis describes the nature of human kind, our connection to responsibility for the rest of creation, and our freedom and dependence upon God.
2. Preparing to read Genesis 1:1-2:3
a. Read Psalm 104:1-23
i. What genre (style of writing) is this?
ii. What is the author doing through these words? In a sentence, what is the author telling us through these words?
b. Read Genesis 1:1-2:3
i. What is the author doing through these words?
1. The proclamation and Liturgical use of Genesis 1
ii. In a sentence, what is the author saying in these words?
iii. What do these verses tell us about God?
1. How would you describe God?
a. (the God who speaks, calls creation into being)
iv. What do these verses tell us about human beings?
1. According to Genesis 1, how would you describe us?
v. What do these verses tell us about creation?
1. According to these verses, how would you describe creation?
c. Babylonian creation myth: Apsu, Tiamet, Ae, Marduk, and the family of gods--the myth of redemptive violence.
i. Evil and Violence are the nature of things. They are not problems to be overcome; they are simply the way things are.
ii. In this creation myth, father god Apsu and mother god Tiamet plot to kill their children, including Ae and Marduk. The children find out and Ae ambushes father god and kills him. This makes mother god really mad. In order to protect themselves the children gods ask Markuk (one of the children) to go to battle against mother god. He agrees with the understanding that if he wins, he becomes “head honcho”. A battle occurs, and Marduk kills his mother and then splits her dead corpse down the middle. Out of one part of her dead corpse he creates the heavens and out of the other part he creates the earth. After killing his mother, he locks the other children gods in jail. They complain about the poor conditions in jail, so Marduk, with the help of Ae, kills one of the children gods and out of the blood of the dead god created human beings to serve the gods that remain.
d. In response to this creation myth, what does Genesis 1 assert?
i. God is all powerful!
1. God is capable of creating out of nothing! (verse 1)
2. God is capable of bringing something good out of chaos (verse 2)
3. God creates simply by speaking!
4. This is a powerful God!
ii. Creation is not evil, it is good!
1. We are created good, and to do good things!
2. Evil is a problem to be overcome (this is jumping ahead to chapter 3).
iii. Human beings are not chattel to be used by gods, they are agents of the one true God!
e. Questions that come out of the text:
i. In verse 2, God brings order out of chaos. What does that mean when it comes to the experiences of living?
ii. According to Genesis 1, how is God known?
iii. What is meant when God says “it is good”?
1. God is satisfied with creation—all is right with the world. This is the world God intends.
f. From proclamation about God to doxology because of God:
i. Envision a thanksgiving feast. The table is set. Food is present in abundance. Before we eat, we read Genesis one responsively as God’s blessing upon us—whatever our life has brought over the past year, God has made something of it! And, it is good! What can we say in response? “Come Lord Jesus and be our guest, and may these gifts to us be blessed”—doxology!
Revelation Week 11
a. Read I Corinthians 15: 50-53
i. Do you believe we will lie dead until some future date when all are resurrected and judged? (Revelation 20:11-15)
b. Read Romans 8:35-39 and Hebrews 12:1-2
i. Do you believe we will immediately pass over to heaven and be judged?
c. What will we look like when we are resurrected? Read I Corinthians 15:42-49
2. In preparation for this week’s study, please read the following scriptures:
a. Genesis 3:1-19
i. Pay close attention to the consequence of sin (verses 16-19)
b. Isaiah 65:17-19
i. Pay close attention to the imagery of a new Jerusalem
c. Ezekiel 47:1-12
i. Pay close attention to what the water does
Chapter 21
3. Read verses 1-8
a. How is life in the Holy City described?
i. Notice, the hub of evil was a city called “Babylon”. The New Jerusalem represents the opposite of Babylon.
ii. Notice also that this city originates in heaven! It is a heavenly city! But there is something familiar about it—it has walls, streets, etc.
iii. Notice in verse one that there will be no more sea? What does that mean?
1. For the ancient Hebrew people, the sea represented both chaos and all those things that people fear. There will be none of that in the heavenly city!
b. What does it mean that God is making all things new? Does that include people?
i. How often does God actually speak in Revelation?
ii. In verse 5 God speaks using the present tense. Certainly this vision is one of a time to come, but is God in the business of making things new today? If so, where do you see God making “all things new”?
iii. Does verse 6 remind you of any other scriptures?
c. What happens to liars? So, who are the ones who are called “my children (verse 7) and who are the ones thrown into the lake that burns?
i. Remembering the goal of God’s children and the phrase “I am making all things new”, who is left out of the Holy City?
4. Read verses 9-21
a. Remember chapter 17 began with the angel taking John to the wilderness to see the great whore—Babylon. Now, the angel takes John away to a mountain to see a very different city—The New Jerusalem.
b. The city has the glory of God. Remember the description of God way back in chapter 4:1-3. Here we see symbolic language to describe a scene beyond description—in this city God dwells!
c. The city is a perfect cube! This reminds us of the Holy of Holies, the place where God dwells! In ancient times the cube was consider the most perfect of all geometrical forms, and so this imagery also communicates that the city is both beautiful and perfect!
5. Read verses 22-27
a. What is life like in this city? How does it differ from life for early Christians? For us now?
b. Why is there no need for a Temple?
Chapter 22
6. Read verses 1-7
a. Remember the imagery from Ezekiel 47!
b. What story comes to your mind when you hear the words Tree of Life?
i. Remembering Genesis 3, what does verse 3 mean?
ii. Because of redemption we are now allowed to eat the fruit of the tree of life. Paradise lost is now paradise found.
iii. What does it mean that the redeemed will “see God’s face”?
1. Seeing God’s face means more than being in the immediate vicinity of God. To “see” God’s face is to be allowed to look upon God—it suggests a very close relationship built on trust and openness with one another.
a. There is an old saying that in heaven everyone’s cup of joy will be full, but some cups are larger than others. The extent to which we are able to see God will depend upon the perfecting of our spiritual vision now. Hebrews 12:14 says “Pursue …holiness without which no one will see God”.
iv. Verse 5: Who will reign forever?
7. Read verses 8-9
a. Remember these words from earlier in the letter
8. Read verses 10-13
a. Don’t seal up vision—let folks see it because the time is coming soon!
9. Read verses 14-15
a. Remember these words from the previous chapter.
i. “Outside” does not mean nearby. In the previous chapter these folks were cast in the lake of fire. This is symbolic language indicating that some are near to God and some are (still) separated from God!
10. Read verse 16
a. This is a reminder!
11. Read verse 17
a. All are welcome to come! No one has to be left out!
12. Read verses 18-19
a. What do you make of these words? Clearly John doesn't want anyone messing with the vision!
i. These words refer to a practice among scribes to add or subtract to what they were copying! There is to be none of that!
13. Read verses 20-21: Amen!
b. The city has the glory of God. Remember the description of God way back in chapter 4:1-3. Here we see symbolic language to describe a scene beyond description—in this city God dwells!
c. The city is a perfect cube! This reminds us of the Holy of Holies, the place where God dwells! In ancient times the cube was consider the most perfect of all geometrical forms, and so this imagery also communicates that the city is both beautiful and perfect!
5. Read verses 22-27
a. What is life like in this city? How does it differ from life for early Christians? For us now?
b. Why is there no need for a Temple?
Chapter 22
6. Read verses 1-7
a. Remember the imagery from Ezekiel 47!
b. What story comes to your mind when you hear the words Tree of Life?
i. Remembering Genesis 3, what does verse 3 mean?
ii. Because of redemption we are now allowed to eat the fruit of the tree of life. Paradise lost is now paradise found.
iii. What does it mean that the redeemed will “see God’s face”?
1. Seeing God’s face means more than being in the immediate vicinity of God. To “see” God’s face is to be allowed to look upon God—it suggests a very close relationship built on trust and openness with one another.
a. There is an old saying that in heaven everyone’s cup of joy will be full, but some cups are larger than others. The extent to which we are able to see God will depend upon the perfecting of our spiritual vision now. Hebrews 12:14 says “Pursue …holiness without which no one will see God”.
iv. Verse 5: Who will reign forever?
7. Read verses 8-9
a. Remember these words from earlier in the letter
8. Read verses 10-13
a. Don’t seal up vision—let folks see it because the time is coming soon!
9. Read verses 14-15
a. Remember these words from the previous chapter.
i. “Outside” does not mean nearby. In the previous chapter these folks were cast in the lake of fire. This is symbolic language indicating that some are near to God and some are (still) separated from God!
10. Read verse 16
a. This is a reminder!
11. Read verse 17
a. All are welcome to come! No one has to be left out!
12. Read verses 18-19
a. What do you make of these words? Clearly John doesn't want anyone messing with the vision!
i. These words refer to a practice among scribes to add or subtract to what they were copying! There is to be none of that!
13. Read verses 20-21: Amen!
Revelation Week 10
Chapter 19
1. Read Verses 1-10
a. What is your favorite hymn?
b. What hymn do you think our congregation sings best?
c. Chapter 19 begins with worship
i. Hallelujah means “praise God”
ii. Who is it that is praising God?
1. Suddenly the veil that separates heaven from earth becomes thin (again) as all of us join our voices with the heavenly choir to praise our God!
iii. Why are people praising God?
1. What is the result of God’s judgment?
a. Justice (verse 2)
b. Repentance (verse 9-10)
iv. Where else do we see wedding imagery?
1. Isaiah 54:1-8, Hosea 2:19 and Ephesians 5:25 are examples.
d. This section ends with John almost falling into idolatry. This is significant when we remember that the concern in the churches is the pressure to worship a false god. We see in verse 10 how easy it is to slip into idolatry. We also see that, though Babylon has been destroyed, all is not yet right. There is more work to be done. Babylon may have been overthrown, but the dragon is still hanging around. It is time to bring an end not just to an oppressive people, but also the Satan and the evil the devil intends.
i. Today we are not tempted to worship an Emperor. Out temptations are more subtle. What are the false idols of today that tempt folks into idolatry?
2. Read verses 11-21
a. Attention turns to Jesus who is the one who won the victor over Babylon. Here we see how Jesus won the battle.
i. It is important to note that with verse 11 and new series of 7 visions begin. These seven visions have been understood by many to be a chronological description (using symbols) of the end times. Others see these seven visions as 7 snapshots or 7 different descriptions having to do with the same thing.
ii. Does the description of Jesus sound familiar?
1. Does the horse bring back memories? This time who is riding the horse?
2. What does the symbolism of his robe dipped in blood mean?
3. It sounds like another battle is getting ready to start. But, before it does, we first see Babylon one last time. They lay dead, their bodies being eaten by scavengers. Not burial! These verses are reminiscent of Ezekiel 39:17-20. In the description of Jesus we hear what “weapon” Jesus used to win. What is it?
a. In verse 21 we hear that the weapon used to destroy the enemy was the sword that comes from the mouth of Jesus—the Word of God. This image is helpful when it comes to understanding that many of the violent symbols don’t describe actual events. There is not a war. It is enough that the Word of God speaks.
b. In Ezekiel, it is the warriors and Princes of Gog that are destroyed. Gog will show up in the next chapter. Once again, John uses the language of the Old Testament to describe his vision!
c. Who are captured in verse 20? Just in case we missed it, The Emperor and his court have been overcome!
Chapter 20
3. When you pray the Lord’s Prayer, and more specifically “Thy Kingdom Come, Thy will be done on earth as it is in heaven”, what will it look like when your prayer is finally answered?
4. Read verses 1-10
a. Just because Babylon has fallen—that doesn’t mean that the problem is solved. Remember the dragon that controlled the enemy? Satan must be addressed.
i. In verses 1-4 Satan is simply done away with. There is no great battle between Jesus and the Devil. Satan is grabbed and locked away for 1000 years, and that is that!
ii. Evil is destroyed! It does not have the same power as goodness. And, our prayers “Thy Kingdom come, They will be done on earth as it is in heaven are finally answered!
1. But why for 1000 years? Why not forever? And, who benefits from the 1000 years free of Satan?
a. What is going on here?
2. Before we can answer any questions, the 1000 years of peace comes to an end, and Satan is released!
iii. In verses 7-10, Satan is released after 1000 years. Satan has new allies—Gog and Magog, the names Ezekiel gave to Babylon. Although John uses the names differently here, it is clear that the names represent any and all nations who are deceived by Satan. And, there seem to be a whole lot of nations that are deceived! They march on the city of God where the faithful reside, and given the description (they number the sand of the sea, verse 8), it would seem as though trouble has found the faithful again. But the threat disappears quickly as Gog and Magog are consumed by the fire of heaven. All of this leads up to the Eschaton—the end time and God’s final judgment upon human kind.
1. Chapter 20 and its imaginative symbolism has given birth to a number of different interpretations over time. Most of these interpretations fall within one of three general categories, an most interpretations draw upon other scriptures not found in chapter 20.
a. Postmillennialism: This interpretation maintains that Christ will return after the 1000 years of peace has been completed. In this interpretation, it is understood that Christ reigns now through his church and through the faithful preaching of the gospel, with the help of the Holy Spirit, Christ is working through his church to bring about the 1000 years of peace. The 1000 years of peace comes to an end with the return of Christ in his fullness, which in itself means the end of evil, and the final judgment.
b. Premillennialism: This interpretation maintains that Christ will come before the 1000 years (millennial) of peace. In spite of the church’s efforts to proclaim Christ, the world will get worse and worse to the point that near the end the Anti-Christ will gain control over this world. The only power great enough to overcome the evil is Christ who will come and establish a 1000 years of peace.
i. It is important to note that folks who see the world as “going to hell in a hand basket” and consequently believe Christ will return soon, are “Premillennialists”
c. Amillennialists: This interpretation maintains that, like other numbers in the Book of Revelation, the number 1000 is symbolic and means a very long time. This long period of time began with Christ 2000 years ago and will extend until his return some time in the future. During the period of the church, Satan’s power is limited by the preaching of the gospel and will be finally overcome with the return of Christ.
i. Postmillennialists are optismitic—together we will make for a better world.
ii. Premillennialists are pessimistic—there is nothing we can do to stop the evil from growing
iii. Amillennialists see good and evil continuing to exist side by side until Christ comes in glory.
d. It is important to note that none of these interpretations can be made just from the verses of scripture found in these verses of chapter 20. The interpretations bring in scriptures from other parts of Revelation, from Paul and from the gospels.
5. Read verses 11-15: The final judgment
a. How do you describe this scene?
i. Who do we stand before?
1. It is not a stranger who judges us, but the One we know—the one to whom we are wed.
b. What is found in the books?
c. Is everything we have ever done found in the book?
d. How does Jesus effect what it is that is read about us?
e. What is the meaning of a “second death”? Remember, way back in the Garden of Eden, Adam and Eve was warned that if they ate the forbidden fruit, they would die. What kind of death did they die?
f. What do you think will happen to you when you die?
i. Will you have to wait in the ground until after the 1000 years to be resurrected and judged? Or will you be judged immediately, and go on to heaven? Both ideas of the afterlife exist side by side in scripture.
b. Premillennialism: This interpretation maintains that Christ will come before the 1000 years (millennial) of peace. In spite of the church’s efforts to proclaim Christ, the world will get worse and worse to the point that near the end the Anti-Christ will gain control over this world. The only power great enough to overcome the evil is Christ who will come and establish a 1000 years of peace.
i. It is important to note that folks who see the world as “going to hell in a hand basket” and consequently believe Christ will return soon, are “Premillennialists”
c. Amillennialists: This interpretation maintains that, like other numbers in the Book of Revelation, the number 1000 is symbolic and means a very long time. This long period of time began with Christ 2000 years ago and will extend until his return some time in the future. During the period of the church, Satan’s power is limited by the preaching of the gospel and will be finally overcome with the return of Christ.
i. Postmillennialists are optismitic—together we will make for a better world.
ii. Premillennialists are pessimistic—there is nothing we can do to stop the evil from growing
iii. Amillennialists see good and evil continuing to exist side by side until Christ comes in glory.
d. It is important to note that none of these interpretations can be made just from the verses of scripture found in these verses of chapter 20. The interpretations bring in scriptures from other parts of Revelation, from Paul and from the gospels.
5. Read verses 11-15: The final judgment
a. How do you describe this scene?
i. Who do we stand before?
1. It is not a stranger who judges us, but the One we know—the one to whom we are wed.
b. What is found in the books?
c. Is everything we have ever done found in the book?
d. How does Jesus effect what it is that is read about us?
e. What is the meaning of a “second death”? Remember, way back in the Garden of Eden, Adam and Eve was warned that if they ate the forbidden fruit, they would die. What kind of death did they die?
f. What do you think will happen to you when you die?
i. Will you have to wait in the ground until after the 1000 years to be resurrected and judged? Or will you be judged immediately, and go on to heaven? Both ideas of the afterlife exist side by side in scripture.
Revelation Week 9
Chapter 16
1. Read Chapter 16:1-16
a. As we begin to look at this chapter, it is important to remember that John is describing symbols used to give us an understanding that God judges. He does not use symbols to describe what God judgment looks likes, so we don’t have to try and figure out why God would “do” these things. He uses the symbolic language to make a point—God will judge, and God’s actions are for a reason!
b. Does this chapter sound familiar?
i. Remember the story of Exodus and the plagues.
ii. In Exodus, who suffers from the plagues? In this chapter, who suffers from the plagues?
iii. God is freeing God’s people again.
iv. Remember Revelation 8, and the plagues that came down upon the enemy—just as God saved God’s people in the past, God will do so again. And, the enemy gets what he deserves!
c. Verses 5-7 make an important point—God’s judgment is just, and God’s reign will be just. What does the justice of God look like?
d. Verse 11, the people do not repent of their sins. So, if they repented would the suffering stop?
e. Verses 12-16 open up a scene of a battle getting ready to be wagged. Armageddon is introduced. Armageddon is a symbol not a place. We do not know where the place is, nor do we really know how to spell the word—there are differing spellings in early transcripts. Many scholars believe it is a veiled illusion to a town named Megiddo, where a number of famous historical battles took place. However, there are significant problems with that interpretation. Whether it is accurate or not, this plague is intended to symbolize a great final conflict between good and evil, with (of course) good winning!
f. Verse 15: Jesus comes like a thief in the night!
i. What does it mean for us to stay awake and be clothed?
ii. We live in between what God began in Christ Jesus, and what God will complete. In the interim, what does it look like to “stay awake”? What does it look like to be “clothed”?
iii. Since we all know that one day our lives will come to an end and we will stand before Christ, how do we prepare? What does it mean to be ready to meet our maker?
g. Popular interpretations of chapter 16 describe a great “battle”, the battle of Armageddon. However, even though John uses the word battle (verse 14) there is never a battle scene described. Instead, we move directly from talk of being ready for a battle to victory being announced (verse 17). This is because John knows the victory was already decided with the death and resurrection of Jesus. In addition, John wants to further describe what the decisive victory will mean to Rome. We will see that description in the next two chapters.
h. Verses 17-21: What “is done”?
Chapter 17
2. Read Chapter 17: 1-18
a. What is the significance of one of the seven angels carrying one of the seven bowls showing John this part of the vision?
i. The appearance of the angel ties what follows to the previous chapter indicating that what follows is the climax toward which the seven plagues were leading.
b. What does the beast represent? What does the “whore” represent?
i. As we will see throughout this chapter the “whore” and the “beast” are inseparable. Both represent Rome; both represent the Emperor.
1. The whore is “seated upon many waters” is an allusion to Jeremiah 51:13, a verse that talks about the end of Babylon (which is situated by rivers).
2. The kings of the earth that have committed fornication suggest that Rome has perverted the political power of all her provinces.
3. Notice in verse 4 that the one described in royal terms is holding a cup of sins rather than a royal scepter.
4. Notice in verse 5 that the whore is given a name, and it is a mystery. By mystery, John does not mean “puzzle”; instead, he is revealing the true nature of the whore—don’t be fooled!
a. Naming the whore “Babylon” not only veils the identity of the city John describes, but it also associates the city with the abominations of the past. When Rome invaded Jerusalem and destroyed the Temple, it had (in affect) acted in the same way Babylon had acted centuries before.
5. Verse 6 is important. It reminds the hearer of the horror of how Christians were being killed.
a. Roman Historian Tacitus described the way Christians were being persecuted in the 60’s. According to the historian, Christians were being covered in tar, crucified, and then lit on fire at night to light the city. They were also taken into an arena dressed in animal skins where packs of famished wild dogs were turned loose. Tacitus comments that the treatment of Christians was so horrible that even non-Christians were horrified and tried to intercede on their behalf. It was a bloody time—and orgies of persecution were a sport.
6. What do verses 7-8 mean?
a. Is verse 8 a parody of God?
7. What do verses 9-14 mean?
8. Verse 16 indicates that the Rome will receive the same persecution that Christians received.
Chapter 18
3. Verses 1-8: Heaven celebrates
a. Verses 1-3, an angel makes the announcement of the fall of Rome.
i. Why does Rome fall?
ii. Do these kinds of things always lead to a “fall”?
iii. What lesson is there to learn from these words? Do we have any reason for concern?
b. Verses 4-8, an angel calls Christians to not take part in the sins of Rome, lest they be judged too.
c. Verses 9-19: What do you make of these verses? Who is it that laments the end of an evil ruler?
i. Do we see people lamenting the destruction of evil today? Where? Back to the “mystery” mentioned in 17:7, do not be deceived. There are many ways to see ones true allegiance!
1. What are ways we can know a person’s priorities?
d. Verses 20-24: These verses end the scenes of destruction.
i. How do these verses describe the results of God’s judgment?
ii. As the scenes of judgment come to an end, (and remembering what we have heard through these first 18 chapters) the listeners are left with an impression. For the first hearer of the letter, what does God’s judgment look like? What will be the result of God’s judgment?
ii. As the scenes of judgment come to an end, (and remembering what we have heard through these first 18 chapters) the listeners are left with an impression. For the first hearer of the letter, what does God’s judgment look like? What will be the result of God’s judgment?
Revelations Week 8
1. Review
a. We are now several chapters into the retelling of John’s vision. In this second version of the vision, John uses different images to communicate the same truths. These images introduce a red dragon and 2 beasts. John tells us that the red dragon represents Satan. The first beast represents the Emperor of Rome, and the second beast represents the folks who enforce Emperor worship in the Roman Empire. John’s vision identifies the idolatry of the Roman Empire with Satan, who is behind it all. Of course, it is the idolatry that results in persecution of Christians who refuse to participate.
b. As we read through Revelation, it is important to keep in mind early Christians lived in between the resurrection of Jesus and his return in glory. Two thousand years later we continue to live in between Jesus resurrection and his return in glory. So, we share this simple truth with all Christians who have lived and died. As we read Revelation, we can understand it in several ways. First, we look back in time to see what the words meant to the original listeners. That has been a major focus of this Bible Study. Second, because we continue to await the fulfillment of what was begun in the death and resurrection of Jesus, we ask what do these words mean to us as we live out our lives in a world where “dragons and beasts” remain—in a world where their continues to be “evil, injustice and oppression”? Third, because Revelation is “Eschatological” we know that it also looks beyond our time to that time when all is fulfilled, Christ returns, and our prayer “Thy Kingdom come, Thy will be done on earth as it is in heaven” is finally answered. How the apocalyptic imagery is interpreted concerning the eschatological meaning of the letter is highly debated; Christians are not in agreement concerning what will happen when Christ returns.
1. Read 13:10-18
a. A third beast appears! Who is this beast (verse 12)?
i. It was the Emperor who demanded to be worshipped as a god, but it was the politicians under him that enforced the requirement. These folks are described as having two horns like a lamb (verse 11), but it is not The Lamb—this one may seem nice, but it has a voice of a dragon!
1. Do you know people like that?
ii. What do verses 16-17 mean?
1. Remember, Emperors had coins made with their head and title stamped on the front. So, the only way to avoid the graven images of false gods was to not use money! This, of course, was impossible, so all were marked by the dragon!
2. Verse 18 is interesting! What do you make of the number 666?
a. It represents the greatest imperfection because it is one less than the perfect number (7), three times!
b. More than that, it is a number of a person’s name. This is how the number would be calculated: My name “Dave” has four letters. The first letter is the 4th letter in the alphabet, so it has the numerical value “4”. The second letter is the first letter in the alphabet and has the numerical value “1”. The letter “V” has the value 21 and “e” has the value 5. Add them together and the number of the name Dave is 31. The number of the name John was thinking of was 666. What name equals 666? The formal name “Neron Caesar” or Nero for short!
Chapter 14
2. Read 14:1-5
a. As was the practice in the first half of the letter, John provides a break in the action, by switching attention to a heavenly scene where we see the Lamb on Mount Zion!
b. Does any of this sound familiar? Remember the meaning of some of the symbols!
c. What does it mean that only the 144,000 could sing the song?
i. This is the song of the redeemed! You have to be redeemed to know it!
ii. According to these verses, what is the work of the redeemed?
d. What does verse 4 mean? Does this mean men are supposed to stay away from women?
i. Remember the context (Chapter 13), and how people were worshipping false gods. In the Old Testament, the worship of false gods was often called “fornication”. We are created to give ourselves to the one true God, and to give ourselves to another is compared to adultery, fornication, etc.
3. Read 14:6-20
a. Some things are worse than death. Can you name something worse than death?
b. Some deaths are worse than others. Can you imagine anything worse than crucifixion?
c. According to these verses, what is worse than death?
d. Read verse 12 again. What are these verses supposed to do for the listener?
i. In the face of persecution, when one could wonder if anything could be worse, John tells the listener that worse yet is the judgment of God for those who fall into idolatry.
e. Have you ever done anything so bad as to deserve eternal torture by fire that lasts forever? Does it make sense that this torture takes place in the presence of Jesus and the saints?
i. These verses are not telling us “how” God will punish, they are telling us that there are things worse than death, and that (in the end) there is no escaping Jesus. We who believe in him can’t escape standing before him simply by turning our back upon him!
ii. What is the purpose of God’s judgment?
1. Do verses 13-20 suggest that some will be saved and some will be forever condemned? Or, do they suggest that God’s judgment is to bring salvation?
Chapter 15
4. Read Chapter 15
a. Remember the significance of the number 7. What are some of the things we have heard that have come in sevens?
b. The chapter begins with two different scenes: first, the seven angels holding seven plagues. Then the scene shifts to the Temple of God.
i. How is the Temple described?
ii. What are some of the symbols that we have seen in earlier chapters?
1. Remember the heavenly sea from chapter 4. And, remember that Moses once stood before the Red Sea as God was saving God’s people. Remember the song of victory that was sung after their redemption. There are many illusions to Exodus in these verses, and there will be far more to come in the chapters ahead. What is the significance of the vision reminding folks of Exodus?
iii. Who are present?
iv. What are they doing?
v. What does the song indicate concerning the purpose of the judgment of God?
vi. What is the meaning of verse 8?
a. A third beast appears! Who is this beast (verse 12)?
i. It was the Emperor who demanded to be worshipped as a god, but it was the politicians under him that enforced the requirement. These folks are described as having two horns like a lamb (verse 11), but it is not The Lamb—this one may seem nice, but it has a voice of a dragon!
1. Do you know people like that?
ii. What do verses 16-17 mean?
1. Remember, Emperors had coins made with their head and title stamped on the front. So, the only way to avoid the graven images of false gods was to not use money! This, of course, was impossible, so all were marked by the dragon!
2. Verse 18 is interesting! What do you make of the number 666?
a. It represents the greatest imperfection because it is one less than the perfect number (7), three times!
b. More than that, it is a number of a person’s name. This is how the number would be calculated: My name “Dave” has four letters. The first letter is the 4th letter in the alphabet, so it has the numerical value “4”. The second letter is the first letter in the alphabet and has the numerical value “1”. The letter “V” has the value 21 and “e” has the value 5. Add them together and the number of the name Dave is 31. The number of the name John was thinking of was 666. What name equals 666? The formal name “Neron Caesar” or Nero for short!
Chapter 14
2. Read 14:1-5
a. As was the practice in the first half of the letter, John provides a break in the action, by switching attention to a heavenly scene where we see the Lamb on Mount Zion!
b. Does any of this sound familiar? Remember the meaning of some of the symbols!
c. What does it mean that only the 144,000 could sing the song?
i. This is the song of the redeemed! You have to be redeemed to know it!
ii. According to these verses, what is the work of the redeemed?
d. What does verse 4 mean? Does this mean men are supposed to stay away from women?
i. Remember the context (Chapter 13), and how people were worshipping false gods. In the Old Testament, the worship of false gods was often called “fornication”. We are created to give ourselves to the one true God, and to give ourselves to another is compared to adultery, fornication, etc.
3. Read 14:6-20
a. Some things are worse than death. Can you name something worse than death?
b. Some deaths are worse than others. Can you imagine anything worse than crucifixion?
c. According to these verses, what is worse than death?
d. Read verse 12 again. What are these verses supposed to do for the listener?
i. In the face of persecution, when one could wonder if anything could be worse, John tells the listener that worse yet is the judgment of God for those who fall into idolatry.
e. Have you ever done anything so bad as to deserve eternal torture by fire that lasts forever? Does it make sense that this torture takes place in the presence of Jesus and the saints?
i. These verses are not telling us “how” God will punish, they are telling us that there are things worse than death, and that (in the end) there is no escaping Jesus. We who believe in him can’t escape standing before him simply by turning our back upon him!
ii. What is the purpose of God’s judgment?
1. Do verses 13-20 suggest that some will be saved and some will be forever condemned? Or, do they suggest that God’s judgment is to bring salvation?
Chapter 15
4. Read Chapter 15
a. Remember the significance of the number 7. What are some of the things we have heard that have come in sevens?
b. The chapter begins with two different scenes: first, the seven angels holding seven plagues. Then the scene shifts to the Temple of God.
i. How is the Temple described?
ii. What are some of the symbols that we have seen in earlier chapters?
1. Remember the heavenly sea from chapter 4. And, remember that Moses once stood before the Red Sea as God was saving God’s people. Remember the song of victory that was sung after their redemption. There are many illusions to Exodus in these verses, and there will be far more to come in the chapters ahead. What is the significance of the vision reminding folks of Exodus?
iii. Who are present?
iv. What are they doing?
v. What does the song indicate concerning the purpose of the judgment of God?
vi. What is the meaning of verse 8?
Chapter 16
5. Read Chapter 16:1-16
a. As we begin to look at this chapter, it is important to remember that John is describing symbols used to give us an understanding that God judges. He does not use symbols to describe what God judgment looks likes, so we don’t have to try and figure out why God would “do” these things. He uses the symbolic language to make a point—God will judge, and God’s actions are for a reason!
b. Does this chapter sound familiar?
i. Remember the story of Exodus and the plagues.
ii. In Exodus, who suffers from the plagues? In this chapter, who suffers from the plagues?
iii. God is freeing God’s people again.
iv. Remember Revelation 8, and the plagues that came down upon the enemy—just as God saved God’s people in the past, God will do so again. And, the enemy gets what he deserves!
c. Verses 5-7 make an important point—God’s judgment is just, and God’s reign will be just. What does the justice of God look like?
d. Verse 11, the people do not repent of their sins. So, if they repented would the suffering stop?
e. Verses 12-16 open up a scene of a battle getting ready to be wagged. Armageddon is introduced. Armageddon is a symbol not a place. We do not know where the place is, nor do we really know how to spell the word—there are differing spellings in early transcripts. Many scholars believe it is a veiled illusion to a town named Megiddo, where a number of famous historical battles took place. Whether that is accurate or not, this plague is intended to symbolize a great final conflict between good and evil, with (of course) good winning!
f. Verse 15: Jesus comes like a thief in the night!
i. What does it mean for us to stay awake and be clothed?
g. We live in between what God began in Christ Jesus, and what God will complete. In the interim, what does it look like to “stay awake”? What does it look like to be “clothed”?
h. Since we all know that one day our lives will come to an end and we will stand before Christ, how do we prepare? What does it mean to be ready to meet our maker?
5. Read Chapter 16:1-16
a. As we begin to look at this chapter, it is important to remember that John is describing symbols used to give us an understanding that God judges. He does not use symbols to describe what God judgment looks likes, so we don’t have to try and figure out why God would “do” these things. He uses the symbolic language to make a point—God will judge, and God’s actions are for a reason!
b. Does this chapter sound familiar?
i. Remember the story of Exodus and the plagues.
ii. In Exodus, who suffers from the plagues? In this chapter, who suffers from the plagues?
iii. God is freeing God’s people again.
iv. Remember Revelation 8, and the plagues that came down upon the enemy—just as God saved God’s people in the past, God will do so again. And, the enemy gets what he deserves!
c. Verses 5-7 make an important point—God’s judgment is just, and God’s reign will be just. What does the justice of God look like?
d. Verse 11, the people do not repent of their sins. So, if they repented would the suffering stop?
e. Verses 12-16 open up a scene of a battle getting ready to be wagged. Armageddon is introduced. Armageddon is a symbol not a place. We do not know where the place is, nor do we really know how to spell the word—there are differing spellings in early transcripts. Many scholars believe it is a veiled illusion to a town named Megiddo, where a number of famous historical battles took place. Whether that is accurate or not, this plague is intended to symbolize a great final conflict between good and evil, with (of course) good winning!
f. Verse 15: Jesus comes like a thief in the night!
i. What does it mean for us to stay awake and be clothed?
g. We live in between what God began in Christ Jesus, and what God will complete. In the interim, what does it look like to “stay awake”? What does it look like to be “clothed”?
h. Since we all know that one day our lives will come to an end and we will stand before Christ, how do we prepare? What does it mean to be ready to meet our maker?
Revelations Week 7
Chapter 11
1. Chapter 11 is considered by many to be the most confusing chapter in all of Revelation! It is filled with symbols from the Old Testament interwoven in seemingly random order. As we unpack some of the symbols, be thinking of the church, under attack. It may look like it is lying dead, but God will raise it up.
2. Read 11:1-6
a. In the New Testament, who or what are the Temple?
b. What is the difference between those “inside” and those “outside”?
i. What are those on the outside permitted to do? For how long? So, it will not go on for every!
ii. During the 42 months, two witnesses are able to do their ministry. Who are the witnesses? Could they be Joshua and Zerubbabel? (These two are associated with olive trees in Zechariah 4:1-12.) Or could they be Elijah and Moses because of their authority in verse 6? Or???
Revelation 12:1-14:5
1. Introduction: Chapter 11 ends with a sense of closure—“The Kingdom of the world has become the Kingdom of the Lord”(verse 15); the Temple is opened and all is well. If the letter ended here, the ending would make sense! But, instead of ending, John starts all over again retelling the vision this time from a slightly different perspective. He begins with a “flashback” of sorts as he tells about events that had already taken place through the use of apocalyptic imagery. In order to be prepared to grasp what is intended by the flashback, it is helpful to remember how Jesus came into this world (his birth narrative) and how we left this world (his resurrection and ascension).
a. What details do you remember about Jesus birth and what happened soon after?
i. Remember King Herod, and what he ended up doing! Jesus was born into a world that was not friendly toward him. Quite the contrary, Jesus was immediately attacked by the Roman King, with the intent that he would be put to death. This is important to remember as we begin Chapter 12 of Revelation.
b. What details so you remember of Jesus death, resurrection and ascension?
i. The world that was so hostile toward him (throughout his whole life) and ultimately killed him, could not prevail over him. And, after his resurrection he was taken from this world and given his proper place in heaven. This too is important to remember as we begin chapter 12 of Revelation.
Chapter 12
1. Read 12:1-6
a. What is a portent?
b. Who is the child? (Verse 5 tells us)
c. Who is the red dragon? (Verse 9 tells us)
i. How did the dragon try to kill the child?
1. How was Jesus birth threatened?
ii. How was the child rescued from the dragon? When was the child taken to the throne of God?
iii. So, according to Revelation, who was behind the attacks upon Jesus by the Roman Empire?
2. Read 12:7-12
a. Angered by his failure to kill the child, Satan makes war with the angel Michael in heaven. Michael prevails and a celebration follows. The words of the hymn (verses 10-12) remind us that the language in the previous verses was symbolic (not to be taken literally)—it was not Michael that prevailed, it was Jesus and the proclamation of the gospel that has prevailed over Satan (verse 11).
3. Read 12:13-18
a. Who is the woman?
i. This is the hardest question—at first, the answer seems simple—she is Mary the mother of Jesus. But, later it sounds more like she is the church or the people of God. There are even allusions to Greek Mythology and to the story of Eve in her description. So, who is she? Yes. She is Mary, the church, the people of God, part of God’s plan.
b. Who are her children that are now threatened by the great red dragon?
4. Summary: At Jesus birth, he was attacked by the Romans. He continued to be attacked until he was crucified. But God raised him from the dead and returned him to heaven. The devil was defeated by Jesus death, resurrection and ascension. But the devil is mad! And, now attacks Christ’s church. So don’t be surprised by persecution. And, of course, this is not the end of the story, so we turn now to chapter 13.
Chapter 13
5. Read 13:1-9
a. A second beast appears! Who does this beast symbolize?
i. Who gives the beast its authority (verse2).
ii. What does it mean that the beast has so many heads?
1. One head received a death blow. What does that mean?
a. Emperor Nero took his life (stabbed himself in the throat), but that did not affect the beasts power.
iii. Verses 5-6—what works were being spoken? Remember, Emperors required people to address him as “My lord and my god”.
iv. Verse 7—who are the saints under attack?
6. Read 13:10-18
a. A third beast appears! Who is this beast (verse 12)?
i. It was the Emperor who demanded to be worshipped as a god, but it was the politicians under him that enforced the requirement. These folks are described as having two horns like a lamb (verse 11), but it is not The Lamb—this one may seem nice, but it has a voice of a dragon!
1. Do you know people like that?
ii. What do verses 16-17 mean?
1. Remember, Emperors had coins made with their head and title stamped on the front. So, the only way to avoid the graven images of false gods was to not use money! This, of course, was impossible, so all were marked by the dragon!
2. Verse 18 is interesting! What do you make of the number 666?
a. It represents the greatest imperfection because it is one less than the perfect number (7), three times!
b. More than that, it is a number of a person’s name. This is how the number would be calculated: My name “Dave” has four letters. The first letter is the 4th letter in the alphabet, so it has the numerical value “4”. The second letter is the first letter in the alphabet and has the numerical value “1”. The letter “V” has the value 21 and “e” has the value 5. Add them together and the number of the name Dave is 31. The number of the name John was thinking of was 666. What name equals 666? The formal name “Neron Caesar” or Nero for short!
Revelation - Week 6
Revelation 8:3-11:6
1. Introduction: Last week we read through the opening of the seven seals and the destruction brought upon the earth as a result. We talked about how, for the first hearers (Christians listening to the letter being read in church) the breaking of the seals meant that their enemy (the Roman Empire) was about to be attacked and destroyed by the Parthians. With the opening the seventh seal, a whole new series of seven scenes opens before us. This time the scenes begin with an angel blowing a trumpet. As was the case with the seven seals, the seven trumpets can be broken into four scenes (each with the same pattern) followed by three scenes.
2. As we read further into the Revelation, the symbolism becomes more vivid, more intense, and more difficult to understand. It becomes all the more important that we remember that the descriptions of what John sees are not physically real or present. The descriptions we are about to read are not descriptions of real occurrences, they are descriptions of symbols that represent something real. And, the intent is not for us to focus on the details of the symbol; the intent is to focus on what the symbol represents. For example, in chapter 9 we will read about some strange locusts; instead of trying to figure out what they look like, or whether such a thing exists, we focus on what the symbol is trying to convey.
Chapter 8
1. Read 8:3-5
a. Notice the scene. After the prayers of the saint’s rise up to God, an angel throws a censer filled with fire to the earth. When it hits, we hear the signal that catastrophe is about to begin!
i. Read Exodus 19:16-18
1. Here, God’s presence is described in similar language.
2. In case we missed it, this judgment is coming from God! The heavenly altar to which the prayers of the saint’s ascend is the same place from which the judgment will come.
3. Since the judgment comes from God, should Christians be afraid?
2. Read 8: 6-12
a. Notice the pattern in verses 6-7. The rest of chapter 8 follows this same pattern
b. What do you make of the symbolism? Does any of this sound familiar?
i. Verse 7: see Exodus 9:23-25
ii. Verses 8-9: see Exodus 7:20
iii. Verse 12: see Exodus 10:21
1. Using the language of the Plagues in Exodus associates this part of the vision with what God did for Israel—God freed the chosen people from their bondage. Once again, God is working to free God’s people from their enemy. And, of course, for the enemy to relinquish, it must be destroyed.
c. Did you notice an image that we had seen before? The stars falling from the sky in chapter 6:13. We see them fall from the sky again in 8:12. It is not that the stars fall twice, it is that the symbol of stars falling is used multiple times to communicate what is intended.
3. Read 8:13: this is a transitional verse as the first four trumpets give way to the remaining three trumpets!
Chapter 9
4. Read 9:1-12—the fifth trumpet blast! Woe!
a. Does any of the imagery sound familiar? Read Exodus 10:12
i. Of course, these are not your run of the mill locusts!
ii. Notice that the locusts are not to destroy vegetation, which of course is what locusts typically do. They are sent to bring destruction to people—and they are being directed by a Kind named “destruction”.
1. What do these locusts remind you of? And, their King?
a. In the Book of Enoch, we hear of fallen angels that were defeated by good angels and locked in the abyss. We see a reference to this in II Peter 2:4.
b. Again, we see God allowing the Romans to be destroyed by their enemy!
2. Notice also that they are not to destroy the grass, though it had been destroyed with the first trumpet sound.
5. Read 9: 13-21—the sixth trumpet blast! Woe, woe!
a. The river Euphrates was the border between the Roman Empire and the Parthians.
i. Here the army is overwhelming in size—no one has a chance to stand up to such an enemy, except those whom God protects.
ii. One third of humanity is destroyed—in earlier chapters we heard that it was ¼ of humanity. The devastation is growing!
iii. What do you make of verse 20-21?
1. Repentance is important! Even though judgment has come, God is waiting for repentance. In this scene, the repentance does not come. It reminds me a little of the Pharaoh in Exodus, refusing to give in though the plagues keep coming!
Chapter 10
6. Just like in the sequence of the scrolls, after the sixth trumpet blast the vision is interrupted by a new vision.
7. Read verses 1-7
a. What do these verses mean?
b. What do you make of John not being allowed to write what he sees in the seven thunders? (verse 4)
8. Read verses 8-11
a. What do these verses mean?
i. Eat means something like us saying “I devoured the book”
ii. The scroll is a special message for John that is sweet for him to receive but one that brings sorrow (bitter). Here John is given an assignment! What is he supposed to do? When?
Chapter 11
9. Chapter 11 is considered by many to be the most confusing chapter in all of Revelation! It is filled with symbols from the Old Testament interwoven in seemingly random order. As we unpack some of the symbols, be thinking of the church, under attack. It may look like it is lying dead, but God will raise it up.
10. Read 11:1-6
a. In the New Testament, who or what are the Temple?
b. What is the difference between those “inside” and those “outside”?
i. What are those on the outside permitted to do? For how long? So, it will not go on for every!
ii. During the 42 months, two witnesses are able to do their ministry. Who are the witnesses? Could they be Joshua and Zerubbabel? (These two are associated with olive trees in Zechariah 4:1-12.) Or could they be Elijah and Moses because of their authority in verse 6? Or???
Revelations Bible Study Week 5
Introduction
1. Up to now John’s vision has been at times a bit convicting, at times pretty incredible, but not deeply troubling. That is about to change. What follows is troubling—troubling because what follows is full of violent images. And, it is the violence of Revelation that makes the letter particularly troubling. So how do we make sense of the violence that follows?
a. Do you believe God is vengeful and violent in God’s vengeance?
b. Remember, John’s vision comes at a time when violence is raging against Christians.
i. Have you ever felt under attack? What language do you use to talk about feeling like that? What language do you use to talk about how, in the end, God will triumph?
ii. For some people there is symbolic usefulness to the language of battle. Is there for you?
iii. Is that all there is to it? Or, is God truly vengeful and ready to attack?
1. Most all of the symbolic language of Revelation is derived from Scripture; there are many places in the Bible where God is depicted as vengeful and or violent. Remember the plague stories from the Book of Exodus!
iv. While it is difficult to reconcile our understanding of “God is love” with the God of vengeance and violence that we will see, it is important to remember a couple of things:
1. The violence in the upcoming scenes are not depictions of literal violence against the created world, they are visionary scenes of a future being expressed in metaphorical language. The focus is not on the detail of each violent act, the focus is on judgment for our actions and ultimately on the victory of God in our lives, regardless of our circumstances. This is talking about our salvation!
2. This is told from inside the faith. Just as the story of the plagues in Exodus was primarily about the deliverance of a people who were being mistreated (and not the destruction of a people) so too, Revelation is primarily about the deliverance of a people who are being mistreated.
3. In the midst of the terror of what can happen due to human sinfulness, and due to natural disaster, these kinds of writings emphasize that the church does not have control over the universe and its destiny. But, in the end, there is “The One upon the throne” who does.
4. Finally, remember that the intent of the letter we call “Revelation” is not to bring fear; it is to bring a sense of hopefulness to those who suffer for their faith! God is victorious! God has won the battle!
2. Why is there so much suffering in this world? Why do bad things happen to good people?
a. According to the theology of the “Book of Revelation”, there are consequences to our actions. Think for a moment about the consequence of the decision I made to be looking back at the beauty of our new sanctuary while walking down the new steps. I stepped off the edge of the sidewalk, rolled my ankle, and fell into the dirt. And, it hurt! Whose fault was it? Was it the contractors fault for not being finished with the work? No! It is mine for not paying attention! It is like this: if you step off a cliff, expect to fall! And you fall, not because God is punishing you for stepping off the cliff; you fall because that is the way the world works, the way God created the world to work. There are consequences to our actions. If we neglect the laws of physics, disaster follows: we fall. Likewise, the Book of Revelation suggests that if we neglect God’s moral laws, disaster follows. And, we do have the ability to neglect God’s laws—we do have free will. The result of our neglect is not “Punishment” per se, it is “consequence”—God allows the consequences brought about by human sin. Like Paul’s theology, the judgment of God is to allow us to sleep in the bed we have made by our actions. In Revelation, those who have broken God’s moral law (The Romans, who persecuted Christians) will be judged and the innocent (Christians) will be vindicated.
b. It is not that God “wills” destruction upon God’s creation—according to Revelation, God ALLOWS for the destruction brought about by human sinfulness. There is a fine line between thinking that God “Zaps” people for being bad and God allows people to suffer for their actions; Revelation walks along that fine line! We will see that God judges the Romans by allowing for their destruction at the hands of their enemies.
3. As we proceed with this week’s study, we will be focusing our attention on what John’s Revelation meant for the people who first heard it read. The letter had a very specific meaning to a people struggling with very specific challenges, not the least of which was increased persecution—Christians were being killed by the Romans. While we will be focusing on the specific meaning of the letter for the first hearers, it is important to keep in mind that many Christians believe Revelation is also talking about a judgment to come—something yet to be fulfilled. We will need to talk about that as well.
Chapter 6
4. Read 6:1-8
a. Notice the structure of these first 4 seals:
i. The lamb opens the seals
ii. A voice cries out “come” or “go”, depending upon translation.
iii. A horse emerges carrying a rider
iv. Each rider bears something symbolic—a bow, a sword, a scale, and a sword.
b. The first horseman:
i. The bow was a characteristic weapon of the Parthian warrior.
ii. The Parthians were neighbors to the Roman Empire and had grown in strength.
iii. The symbolism of the first horseman indicates that the Roman Empire was going to be invaded by the Parthians and the Romans would lose!
iv. Is there any symbolic meaning to the color of the horse?
c. The second horseman:
i. What does this symbolize?
1. (Bloodshed and war)
ii. What is the symbolic meaning of the color of the horse?
d. The third horseman:
i. The horseman carries a scale to measure grain. A days wage would typically provide as much as 16 times the amount mentioned.
ii. Here the symbolism indicates great famine coming as a result of the war.
iii. What is the symbolic meaning of the color of the horse?
e. The forth horseman:
i. What is the symbolic meaning of the color of the horse?
1. It is the color of decaying flesh
ii. Here we see the aftermath of a devastating war: famine, pestilence and animals running wild through the devastation.
5. What happens politically to nations whose leaders disregard the moral laws of God? What happens to the economic strength of a nation that disregards the moral laws of God?
6. Read 6:9-11, the fifth seal
a. What is different about these verses from the previous 8?
i. Now the action shifts to heaven, and the focus is on the martyrs.
1. What does the white robe symbolize?
b. According to these chapters, verses 1-8 ARE what happen politically and economically to a nation that has disregarded the moral laws of God. Destruction follows moral decay! In other words, for the early Christians who were being persecuted, these words were good news—the moral decay of the Roman Empire was about to give way to destruction. That is how the world works! That is how God created it! And, for those who have been martyred, they are told that the persecutions will last just a bit longer, but their victory is near!
c. Do these verses say anything to us today?
7. Read verses 12-17: The sixth seal
a. The judgment of God toward those who disregarded God’s moral law continues.
i. Read Jeremiah 4:23-28, the prophet uses symbolic language to talk about what will happen to the nation of Israel at the hands of foreign invaders.
ii. In Revelation, there are well known prophetic symbols used to talk about what would become the destruction of a nation.
1. Who will escape the consequences of the persecution of Christians—the breaking of God’s moral law?
2. Notice, it is evident to those losing the battle that they are being judged for the previous actions! They see their defeat coming at the hand of God!
Chapter 7
8. Read Chapter 7:1-8
a. Notice that the seventh seal is yet to be introduced. Chapter 7 interrupts the description of the seals with two short visions. The first of these visions is verses 1-8.
b. What is the job of the four angels?
c. What is the meaning of being “Sealed”
d. What is the symbolic meaning of the number 144,000? (Or 12 times 12,000)?
e. Notice, not one of the redeemed is missing!
9. Read 9-17
a. This is the second vision. Remember, we are still waiting for the seventh seal!
b. What is the main difference between this vision and the previous vision?
i. In the first vision, Christians are being prepared for hardship.
ii. In the second vision, what do the palm branches symbolize?
1. Victory!
iii. Who makes up the multitude?
iv. Describe the scene for me!
v. What do you think these verses “do” for the Christians hearing the letter read?
vi. This heavenly scene if full of images. What is your favorite image, and what does it mean to you.
vii. What is the meaning of the “washed robes made white by the blood of the lamb?
1. Remember where the lamb is!
2. The lamb does the work, but we still have to “wash. What does this mean?
Chapter 8
10. Read Chapter 8:1-2
a. Finally, we get to the seventh seal. We know it is the last seal, so it would be natural to expect that all that has taken place in the previous 2 chapters is about to come to some final ending! But, instead, we simply get silence! And, we will see in the upcoming verses that the seventh seal is the silence that comes before the storm!
Revelations Week 4
Chapter 4:1-11In chapter 4, our attention shifts from the 7 churches to a vision of heaven. John sees a doorway to heaven that is open, and a voice tells him to enter through the door. Immediately John had an out of body experience as his spirit left his body and moved through the door. Once through the door he sees the throne room of heaven. What he sees is beyond his ability to describe, and most certainly beyond our ability to understand. With words being inadequate to describe the scene, he turns to earthly analogies to try and convey the transcendent glory of God. As we read chapter 4 and 5, it is important to remember that the analogies do not capture transcendence—at best they point and grunt at what John sees but cannot begin to describe! As we read, we will try to unpack the meaning of some of the analogies recognizing that we cannot begin to imagine the glory of what John saw.
1. Let’s begin with a question: How do you describe God? What is God like? What are images of God from the Bible that speak to you?
2. Read verses 1-3
a. Picture a throne. Seated upon the throne is God—who we cannot picture with any accuracy! But, here is what John sees:
i. Jasper and carnelian—what is this?
1. Jasper is a semi-precious stone. Here the type of Jasper may be a translucent one what sparkles and shines when polished. So, picture clear, sparkling and shining! What does this image convey to you? Holiness?
2. Carnelian is also a semi-precious stone that is usually a deep reddish color. When you hold it in your hand, it can seem like fire is smoldering inside the stone. What does this image convey to you? Remember, flames of fire have to do with burning away sin!
3. Around the thrown is a rainbow
a. Remembering stories from the Bible, what does the rainbow represent? God’s covenant!
b. The rainbow does not have all the colors—only green. What does the color green represent? This God who is holy and burns like fire is also a God of mercy who is life giving.
4. Notice, there is no real attempt to describe God; in fact there is not even a name mentioned (only “the One seated upon the throne”). God is beyond description. There is only an attempt to describe something of the experience of being in the presence of God.
3. Verse 4: Who are these folks?
a. Could they be the 12 Patriarchs of the Old Testament and the 12 Apostles of the New Testament? Could they be 24 martyrs? We do not know who they are!
b. Some scholars believe that this is a direct reference to Emperor Domitian. He required people to call him “Lord and God”, the same language that we hear spoken by the heavenly creatures singing praise to the one true Lord and God. In addition, Domitian had 24 lectors surrounding him. If this is the case, then a statement toward Rome is being made: “There is only one true Lord and God, and Domitian isn’t it!”
4. Read verses 5-11
a. Read Isaiah 6:1-6
i. What is similar?
ii. What is different?
iii. In both you are given a picture of God who is both Holy, all powerful and worthy of praise. And, in both God is judging and merciful!
b. Verse 6 is probably a reference to Exodus 24:10 and indicates that though John can see God, he cannot get too close!
c. Verses 7-8 describe 4 strange flying creatures called Cherubim. These creatures were also described in the Book of Ezekiel, chapter one. Here, the creatures seem to have characteristics of the Seraphim’s from Isaiah 6, along with the Cherubim from Ezekiel 1. No matter—it is really pretty impossible to picture what they look like from the description.
i. The four faces are symbolic:
1. When we think of a lion, we think of the noblest of all creatures
2. When we think of an ox we think of strength
3. When we think of humans we think of wisdom
4. When we think of an eagle we think of swiftness.
ii. What do the eyes represent?
1. There is no escaping their gaze!
d. How does this chapter come to an end?
Chapter 5
5. Read verses 1-2
a. What is the scroll?
i. We are immediately reminded of other scrolls: The Torah, the scrolls of the Prophets, The wisdom scroll. Here we are reminded of the scroll mentioned in Ezekiel 2:9-10. As we will see, this scroll has to do with God’s plan for judgment and salvation.
ii. The scroll is sealed with God’s personal imprint—signet ring—and is understood to be an extension of God. The scroll has seven seals meaning that it is completely sealed! So, the scroll is inaccessible except to someone given authority to act on the God’s behalf. Who is worthy to open it?
b. Read verses 3-5
i. Who will be able to open the seven sealed scroll?
1. How is Jesus portrayed?
2. What does that portrayal say about who Jesus is?
ii. When you think of Jesus, what picture comes to your mind? What is your favorite image of Jesus?
c. Read verse 6
i. Describe the Lion of Judah, according to verse 6.
1. Read Isaiah 52:13-53:12
2. How does the servant bring reconciliation?
ii. When we think of a lion, we tend to think of one that, in battle, inflicts pain upon another. But here, the lamb is one who received the pain of others.
d. Read 7-14
i. The number 7 shows up some more. Seven horns are not a description of the Lambs “physical appearance”, they are a description of Jesus “Presence”—one with complete power. Seven eyes indicate that nothing is hidden from the lamb!
1. How does that make you feel?
ii. Who are the saints, whose prayers are held before the Lamb?
1. We are! And those who went before us are too! This is the first time in these chapters that we see that there is some connection between how it is that we worship here on earth and the worship being offered in heaven.
a. In the “Apostles Creed” we make the statement that we believe in the “Communion of the Saints”. What does that mean?
2. What is “myriads of myriads and thousands of thousands”?
3. What is that that creation does in the presence of God?
Chapter 6
6. Up to now John’s vision has been at times a bit convicting, at times pretty incredible, but not deeply troubling. That is about to change. What follows is troubling—troubling because what follows is full of violent images. And, it is the violence of Revelation that makes the letter particularly troubling. So how do we make sense of the violence that follows?
a. Do you believe God is vengeful and violent in God’s vengeance?
b. Remember, John’s vision comes at a time when violence is raging against Christians.
i. Have you ever felt under attack? What language do you use to talk about feeling like that? What language do you use to talk about how, in the end, God will triumph?
ii. For some people there is symbolic usefulness to the language of battle. Is there to you?
iii. Is that all there is to it? Or, is God truly vengeful and ready to attack?
1. Most all of the symbolic language of Revelation is derived from Scripture; there are many places in the Bible where God is depicted as vengeful and or violent. Remember the plague stories from the Book of Exodus!
iv. While it is difficult to reconcile our understanding of “God is love” with the God of vengeance and violence that we will see, it is important to remember a couple of things:
1. The violence in the upcoming scenes are not depictions of literal violence against the created world, they are visionary scenes of a future being expressed in metaphorical language. The focus is not on the detail of each violent act, the focus is on judgment for our actions and ultimately on the victory of God in our lives, regardless of our circumstances. This is talking about our salvation!
2. This is told from inside the faith. Just as the story of the plagues in Exodus was primarily about the deliverance of a people who were being mistreated(and not the destruction of a people) so too, Revelation is primarily about the deliverance of a people who are being mistreated.
3. In the midst of the terror of what can happen due to human sinfulness, and due to natural disaster, these kinds of writings emphasize that the church does not have control over the universe and its destiny. But, in the end, there is “The One upon the throne” who does.
4. Finally, remember that the intent of the letter we call “Revelation” is not to bring fear; it is to bring a sense of hopefulness to those who suffer for their faith! God is victorious! God has won the battle!
a. Read Isaiah 6:1-6
i. What is similar?
ii. What is different?
iii. In both you are given a picture of God who is both Holy, all powerful and worthy of praise. And, in both God is judging and merciful!
b. Verse 6 is probably a reference to Exodus 24:10 and indicates that though John can see God, he cannot get too close!
c. Verses 7-8 describe 4 strange flying creatures called Cherubim. These creatures were also described in the Book of Ezekiel, chapter one. Here, the creatures seem to have characteristics of the Seraphim’s from Isaiah 6, along with the Cherubim from Ezekiel 1. No matter—it is really pretty impossible to picture what they look like from the description.
i. The four faces are symbolic:
1. When we think of a lion, we think of the noblest of all creatures
2. When we think of an ox we think of strength
3. When we think of humans we think of wisdom
4. When we think of an eagle we think of swiftness.
ii. What do the eyes represent?
1. There is no escaping their gaze!
d. How does this chapter come to an end?
Chapter 5
5. Read verses 1-2
a. What is the scroll?
i. We are immediately reminded of other scrolls: The Torah, the scrolls of the Prophets, The wisdom scroll. Here we are reminded of the scroll mentioned in Ezekiel 2:9-10. As we will see, this scroll has to do with God’s plan for judgment and salvation.
ii. The scroll is sealed with God’s personal imprint—signet ring—and is understood to be an extension of God. The scroll has seven seals meaning that it is completely sealed! So, the scroll is inaccessible except to someone given authority to act on the God’s behalf. Who is worthy to open it?
b. Read verses 3-5
i. Who will be able to open the seven sealed scroll?
1. How is Jesus portrayed?
2. What does that portrayal say about who Jesus is?
ii. When you think of Jesus, what picture comes to your mind? What is your favorite image of Jesus?
c. Read verse 6
i. Describe the Lion of Judah, according to verse 6.
1. Read Isaiah 52:13-53:12
2. How does the servant bring reconciliation?
ii. When we think of a lion, we tend to think of one that, in battle, inflicts pain upon another. But here, the lamb is one who received the pain of others.
d. Read 7-14
i. The number 7 shows up some more. Seven horns are not a description of the Lambs “physical appearance”, they are a description of Jesus “Presence”—one with complete power. Seven eyes indicate that nothing is hidden from the lamb!
1. How does that make you feel?
ii. Who are the saints, whose prayers are held before the Lamb?
1. We are! And those who went before us are too! This is the first time in these chapters that we see that there is some connection between how it is that we worship here on earth and the worship being offered in heaven.
a. In the “Apostles Creed” we make the statement that we believe in the “Communion of the Saints”. What does that mean?
2. What is “myriads of myriads and thousands of thousands”?
3. What is that that creation does in the presence of God?
Chapter 6
6. Up to now John’s vision has been at times a bit convicting, at times pretty incredible, but not deeply troubling. That is about to change. What follows is troubling—troubling because what follows is full of violent images. And, it is the violence of Revelation that makes the letter particularly troubling. So how do we make sense of the violence that follows?
a. Do you believe God is vengeful and violent in God’s vengeance?
b. Remember, John’s vision comes at a time when violence is raging against Christians.
i. Have you ever felt under attack? What language do you use to talk about feeling like that? What language do you use to talk about how, in the end, God will triumph?
ii. For some people there is symbolic usefulness to the language of battle. Is there to you?
iii. Is that all there is to it? Or, is God truly vengeful and ready to attack?
1. Most all of the symbolic language of Revelation is derived from Scripture; there are many places in the Bible where God is depicted as vengeful and or violent. Remember the plague stories from the Book of Exodus!
iv. While it is difficult to reconcile our understanding of “God is love” with the God of vengeance and violence that we will see, it is important to remember a couple of things:
1. The violence in the upcoming scenes are not depictions of literal violence against the created world, they are visionary scenes of a future being expressed in metaphorical language. The focus is not on the detail of each violent act, the focus is on judgment for our actions and ultimately on the victory of God in our lives, regardless of our circumstances. This is talking about our salvation!
2. This is told from inside the faith. Just as the story of the plagues in Exodus was primarily about the deliverance of a people who were being mistreated(and not the destruction of a people) so too, Revelation is primarily about the deliverance of a people who are being mistreated.
3. In the midst of the terror of what can happen due to human sinfulness, and due to natural disaster, these kinds of writings emphasize that the church does not have control over the universe and its destiny. But, in the end, there is “The One upon the throne” who does.
4. Finally, remember that the intent of the letter we call “Revelation” is not to bring fear; it is to bring a sense of hopefulness to those who suffer for their faith! God is victorious! God has won the battle!
c. Let’s Read chapter 6.
Week 3: Revelation 2:18-4:11
Introduction:
1. Read Revelation 1:12-18
a. Christ is portrayed with in very rich symbolism
b. If we were to just read these verses, it would be difficult to understand the meaning of the symbols. What we are left with is an image of the all-powerful Christ, who is awesome in nature.
i. The symbols include a Christ standing among 7 lamp stands (The seven churches: we are the light of the world!) wearing a long robe with a golden sash (dressed in priestly garments). Additional descriptions include:
1. Very white hair. What does White symbolize? More than that, in Daniel 7:9 God is described in this way. Here, John is identifying Jesus with God—Jesus and God look alike!
2. Eyes like flames of fire. What do flames of fire symbolize? Remember Isaiah 6:6-7; fire burns away our sins and our guilt!
3. Feet like burnished bronze (indicating strength).
4. A voice like the sound of many waters, reminiscent of Ezekiel 43:1-3 and again identifying Christ with God.
5. In his right hand he held seven stars (angels of the seven churches)
6. From his mouth came a sharp two edged sword (The Word of God—Hebrews 12:4)
7. His face was like the sun shining in full force
8. He says of himself that he is the “first and the last…I was dead and see I am alive for ever more…(and that) I have the keys of death”
c. These symbols used to describe Christ show up one at a time in the admonitions to most of the seven churches;
i. To the Church in Ephesus we see the symbol of Christ standing in the midst of the seven lampstands, holding the seven stars. Jesus, who stands among the churches has the authority to bless a church, and to close a church (remove its lampstand).
ii. To the Church in Smyrna we see Christ who “is first and last…who was dead and is now alive! For this church that is under attack, and its members who fear death, they are reminded that Jesus, who died, is alive. If they die, they too will live.
iii. To the Church in Pergamum we see the symbol of the sharp two edged sword. The two edged sword (Hebrews 4:12) represents the Word of God that is both convicting (judges) and merciful (forgiving). It cuts to the truth! To those whose teachings are leading people astray, the Word of God is coming and it will judge!
2. This brings us to todays’ study:
Read 2:18-28
1. Thyatira was an important town that had many artisans and trade “guilds”. The guilds functioned as sort of a cross between a labor union and a religious organization. Trade guild banquets took place in pagan temples and included the sacrifice of animals, which were then eaten. Participation in the banquets was a requirement of being a part of the guild. And, being a member of the guild was necessary to be able to work. So, Christians were in a tough spot—they had to decide whether to compromise Christian belief in order to work. Some did and some did not.
2. What does this affirmation of Christ mean (verse 18b)?
a. Eyes like flames of fire, feet like burnished bronze
i. Fire burns away our sins and our guilt
ii. Bronze indicating strength. It is also a reference to Daniel 2:33, 41.
3. What does the Church in Thyatira do well?
4. What was its problem?
a. A woman, associated with the very corrupt “Jezebel” was convincing people in the church (her church) that it was alright to participate in the Guild banquets, and even to take part in the excesses that came with them. She was leading the church astray!
5. What was God promising to those who follow Jezebel?
a. Instead of a bed of indulgence, she will receive a bed of judgment and pain intending to bring about repentance.
b. Here we see the Christ whose eyes are like flames of fire and whose feet are like bronze!
6. For those who hold strong, what were they promised?
a. Authority to rule—they will be the ones giving instruction about how to live
b. The Morning Star: what does it represent?
7. What warning do these verses give to us?
Read 3:1-6
1. Sardis was, at one time, one of the largest and most important cities in the world. It was a fortified city, simply due to its location nestled deep within a valley. But, twice it was destroyed because of lack of vigilance by its leaders. By the time of John, it was a rebuilt city with great wealth—but evidently its culture of negligence had continued and even crept into the church!
2. What does this affirmation of Christ mean (verse 1b)?
a. Seven Spirits of God and seven stars?
i. Remember, the seven stars are the seven angels which Christ holds—or has sovereignty over. The seven Spirits is a new image signifying Christ’s complete spiritual power that is present.
3. What is the problem with the church in Sardis?
a. They are spiritually dying!
4. Have you ever know a church that seemed half dead?
5. What does it take to revive it?
6. Obviously God is willing to allow a church that is not doing well to die. When is it too late? What can happen to the people if they repent?
a. Christ who is sovereign over the church will let it die if folks don’t repent and get back on track! And it is not too late! Christ is present with all of his spiritual power! To those who are alive, they will live!
Read 3: 7-13
1. Philadelphia was the youngest of the seven cities. Its name means “one who loves his brother”. The church was small, poor and persecuted by both Gentiles and Jews.
2. What does this affirmation of Christ mean (verse 7b)?
a. Here we see the “Keys” from 1:18
i. What do keys do?
3. What is the church in Philadelphia doing well?
4. What is the meaning of the open door?
a. They are to continue to evangelize though they are being met with persecution.
5. They have little power, yet the enemies will bow down before them! Press on—in the end you will prevail!
6. What does it mean that they have kept God’s word?
7. What is the promise made to them? They will be kept in the hour of trial
a. They will not escape persecution—as indicated by their need to “conquer”. In the midst of the persecution, they will be kept by the one who holds the keys to death, and to the door that leads to life.
Read 3:14-22
1. Laodicea was a very wealthy city. After destruction from an earthquake in the year 61, the citizens rebuilt the city without the help of the Roman government. They were very wealthy! Paul helped to start the church by sending one of his team to the city in the 60’s, so the church was born in a time of disaster! And, in times of disaster, where do people turn? To faith! But, by the time of John, the city was rebuilt and the citizens were living in luxury!
2. What does this affirmation say about Christ (verse 14b)?
a. Amen is not being used liturgically (like what we say at the end of a prayer); it is used as a statement about Jesus: Jesus is the perfect “amen” of God, faithful and true. In addition he is the moving force behind all of creation!
3. What is the church in Laodicea’s problem?
a. They are lukewarm!
4. Have you known churches like this? How would you describe a lukewarm church?
5. What are they supposed to do? What is the meaning of refined gold and white robes?
a. Remember, the members of the church are wealthy. “Buying” represents “obtaining”. Here they are being told that though they have money, they are poor. Obtain true wealth! The reference to salve has to do with what it was that made folks rich. The city was known for its eye salve that was shipped across the Roman Empire.
6. What happens if they repent?
a. Notice that though Laodicea receives the harshest admonition of any of the churches, it also receives the most tender promise—“Look, I am standing at the door knocking…”
If we were to receive a message addressed to Desert Spring Church, what kinds of things do you think it would say?
Interpreting the “Near End” in Revelation Week 2
John faced the question of the end of time and the return of Christ head on. For John, the return of Christ was eminent. He expected that Jesus would return and establish his Kingdom at any moment, and certainly within the lifetime of his the Christians to whom he wrote. This belief comes through on almost every page of the letter. Twice in the opening 8 verses he announces that the end is coming soon. This sense of expectancy over the return of Jesus Christ was not unique to “Revelation”. Throughout the New Testament we see this same hope. The resurrection of Jesus was understood to be the beginning of the Eschatological event, and so the expectation was that what began with Jesus resurrection would be completed within the lifetime of the first Christians. The many crisis that took place during the first decades of the Christian Church (Rome burning, Jerusalem attacked, the Temple desecrated, famine, earthquake, and of course persecutions) further fueled the expectation that the last days were upon them, and soon Christ would return in glory.
Of course, they were wrong. Crisis came and went and Christ did not return. How did Christians respond to this disappointment?
*Rejection—Christ was not going to return.
*Reinterpretation—the word “Soon” did not mean what we thought. “One Thousand years is but a day to God!” Or, the word “End” did not mean what they thought. By the second century some Christians believed that the “END” came with the resurrection of Jesus and the new era had begun—the era of the church
*Reaffirmation—successive generations maintained that even though previous generations had gotten it wrong, NOW is the time for the end. Those who have taken this position have also proven to be wrong.
* Finding meaning—although the “end” has not come (and we don’t know when it will) we have every reason to maintain the same sense of expectation. After all, whether Christ returns in our lifetime or not, we know that our generation will pass away—we will all die. We know about the “end” and we know about “soon” and every one of us need to live this moment ready, for we never know when the end will come.
Read Revelation 1:9-20
The body of the letter begins: as with any narrative, we need to watch for the answer to some basic questions: Who? Where? Why? When? How? All of these are addressed in these 11 verses:
1. Who: John is the only earthly one present—who shares with the reader/hearer in persecution, Kingdom and patient endurance. The Kingdom is both a present and future reality. We bear persecution now because we see the first fruits of the Kingdom and know that it will come in fullness.
2. Where: The Island of Patmos—an Island 75 miles west of Ephesus that was used by the Romans as a place of banishment for troublemakers.
3. Why: John had been banished because he was a leader among Christians. He was on Patmos because of his ministry.
4. When: On the Lord’s Day. His vision comes to him on the day when Christians were gathered for worship, and where he would have been if not for his banishment.
5. What: He has a vision in which he sees the glorified Christ and is told to write what he sees to seven churches.
Question:
1. What does it mean to you to say that Jesus is Lord?
2. What does the way Jesus is portrayed in verses 12-17 say about who Jesus is?
3. What does the number 7 represent?
4. What are the seven lampstands and the seven stars?
5. How do you summarize what we just read?
Note: The imagery used to describe Christ is rich with meaning. Watch for this same imagery to show up again as we read about the 7 churches. Within the context of what is being said to the 7 churches, the imagery begins to make sense.
The Message to Seven Churches:
Note:
1. In the address to the seven churches, John speaks in a very straightforward way about the very specific challenges these particular churches are facing. These challenges function as parameters for understanding the vision that begins in chapter four.
2. What does it mean that Jesus stands in the midst of the lampstands and holds the seven stars in his hand?
3. What do you make of the “angel” to whom the message is directed?
4. How would you describe the “spirit” of this church? Do you believe Churches have guardian angels?
Read 2:1-7
1. The name of the first church is “Ephesus”, a church Paul started and one in which Paul spent much time. These words come decades after Paul wrote his letter to the church in Ephesus.
a. What is said about Christ in verse 1b?
b. What does the church in Ephesus do well?
c. What is their problem?
i. What does it mean to have lost “your first love”?
ii. Have you ever experienced a church that had lost its first love?
d. What will happen to Ephesus if they do not repent? Have you ever known a church that lost its lampstand?
e. What will happen if they overcome? What does it mean to eat from the tree of life? Remember the “tree of life” from the story of Adam and Eve? What they were not allowed to eat then the church will share in the future.
f. Jesus who is in charge of the churches (verse 1b) has the authority to close the church (remove its lampstand); he also has the authority to bless the church (tree of life).
2. Note: each of the admonitions to the churches follows the same structure: An address to the angel, a city is named, an affirmation of Christ is offered, divine knowledge is shared, a critique as to how the church is doing is offered, and a call to obedience is given.
Read 2:8-11
1. Smyrna was a church that faces challenges? What were its issues?
2. What does the affirmation of Christ mean? (verse 8b)
a. As the church faces great persecution, they are reminded that Jesus who died lives again—so will they if they remain faithful.
3. Note: this church is not called to repentance, only to stand strong. Have you ever been in a church that felt under attack? What does it mean to stand strong?
Read 2:12-17
1. What does the affirmation of Christ mean? (verse 12b)
a. Remember in the Book of Hebrews, chapter 4, word of God is compared to a two edge sword. Here the sword represents the Word of God which will be a convicting word!
2. So, how is the church in Pergamum doing?
a. Pretty well in that they are standing strong in the face of persecution
b. But there is room for improvement—some members are holding on to false teachings.
3. What effect does false teaching have on the church?
4. What is the meaning of “manna” white stone” and “a new name”?
a. One of their issues was participating in the practices of other religions by eaten food sacrificed to idols. Notice that if they stop eating the wrong food, they will be given the bread of heaven (manna).
b. The other issue was sexual immorality. If they stop sinning and become faithful they will become pure (white) and claimed as the Christ’s own (new name).
The Book of Revelation, week 1:
Note: This week we will focus most of our attention on background information that makes reading the “Book of Revelation” more meaningful.
1. Read Revelation 1:1-8.
a. These verses are the introduction to what follows. What do they tell us about the letter?
b. In these verses it becomes clear that Revelation is not a “Book”, per se; it is a letter that begins with a standard greeting common to it’s time.
i. Who is the letter addressed to?
ii. Notice that the letter was meant to be read out loud! Verse 3 tells us “Blessed is the one who reads out loud and blessed are those who hear.” This is very important to understanding the letter. A reader (blessed because few could read in those days) would read the letter out loud from start to finish (all 22 chapters) straight through. That, of course means that the author (John) was not concerned with folks figuring out every detail of the letter, nor was he concerned with folks understanding all of the symbolic language. He was interested in them understanding the POINT of the letter!
c. What else do you notice in these verses?
2. About the letter of Revelation:
a. It is the last book of the Bible. The Bible can be divided into five parts: Creation, Covenant, Jesus Christ, The Church, Consummation. The Bible begins (Genesis) with creation. It ends (Revelation) with consummation. In the Bible, time is understood to be linear. There is no “circle of life ” talk about time in the Bible. Instead, what the Bible tells us is that time is linear—there was a clear beginning to time (God said “let there be…”) and there is a clear ending (God will say “it is finished”. Revelation is a book that talks about the end of human history as we know it, when God finishes what God began so long ago.
b. Revelation is a controversial letter. There was much debate among folks in the early church as to whether or not to include the letter in the New Testament. There were several reasons the letter was hotly debated. First, it is difficult to read, and easy to misunderstand. Second, it was controversial. Not all churches (especially some of the ones named in the first 3 chapters) liked the letter. To make matters worse, as early as the second century a man named Montanus used the book of Revelation as a source to predict when the world would come to an end. Of course, he predicted that it would be soon. He stirred lots of folks up over the prediction and (of course) the prediction did not come true. But, leaders in the church could see how easy it was for folks to make the letter something it was not intended to be. Nonetheless, it was decided that the Letter met the necessary criteria to be included.
3. Part of the Challenge of reading the “Book of Revelation”:
a. First hearers understood the context. They did not need help understanding the circumstances of the time—they were living them. But, now some 2000 years later, and we need to learn what everyone back in the day knew! So, here is a brief summary of what we have learned about the life of the church some 1900 years ago:
i. The letter was most likely written in the late 90’s, during the later years of the reign of Emperor Domitian.
ii. In the year 64, Rome burned to the ground. The Emperor (Nero) blamed Christians for the fire, and persecutions of Christians began. Domitian also persecuted Christians.
iii. In the year 70 the Romans responded to a Jewish uprising by, among other things. Destroying the Temple. Jews at the time blamed Christians for what happened.
iv. In the 60’s in Asia large earthquakes hit, bringing with them devastation.
v. In the 70’s a famine hit the land.
b. Life was tough for Christians who were struggling to make it, while not knowing who they could trust. Christians had a few choices as to how to respond to the hardships and persecution: some gave up their faith, some lied about their faith, some tried to change laws and prevailing attitudes, some tried to adjust, some fought, and some prepared to die. Churches were struggling with how to help their people as they wrestled with questions about what Jesus would expect of people in such a difficult time. What does it mean to belong to the church, who are the people of God, and who can we trust?
c. John wrote an apocalyptic letter to the churches to help folks through the difficulty. Hearing the letter read was supposed to do something for the hearer—but what?
4. About Apocalyptic thinking/writing:
a. John’s letter uses “per formative language and pictorial language.
i. Words can be both “informative”—they pass on information, or per formative—the cause the hearer/reader to act in a particular way. I can say something as simple as “The door is open” and, as information, you know somewhere there is an open door. However those same words, said within the context of an argument no longer mean that somewhere there is an open door. Instead they mean you are supposed to leave. Informative—somewhere a door is open; per formative—get out! Informative language passes on information; per formative language causes us to act in a particular way. If Revelation was intended to be primarily informative language, you would need to figure out what information every statement intends, a task that would be impossible if you were simply hearing the letter read out loud. But, as per formative language, you don’t have to figure out what every phrase intends; instead you experience the letter, allowing it to speak to you in a way that will cause you to act in a particular way. Revelation is primarily per formative language. Hearing it is supposed to “do” something to us! In the midst of the fear and suffering of early Christians, Revelation was intended to give the hearers renewed strength and resolve to stand up for their faith, knowing that though things look bad, God is good and God will overcome—God will win out over the evil of our day. As such, the primary purpose of Revelation is to cause people to have renewed hope in the victory of God.
ii. Language can be propositional or pictorial. Describe what is meant by the word “love”. Using propositional language you might say: “Love is kind”. Using pictorial language you might describe a big hug! Both communicate something of the nature of love, each in their own way. Revelation is primarily pictorial language. It uses wild and imaginative images that stretch the boundaries of our imagination to talk about the reality of evil, pain and suffering, as well as to talk about what God is doing about the evil of this world.
iii. Apocalyptic thinking/writing involves two schools of theological thought:
1. The Providence of God—God provides for us, cares for us, and is guiding our lives (look up the song “Great is Thy Faithfulness” number 140 in the United Methodist Hymnal) as an example of what is meant by the Providence of God.
2. Eschatology—history has a goal, and an end. God will complete what God has begun. God’s work will one day be fulfilled. Christ will return in glory and all will be fulfilled.
3. Put the two together and we see a major theme of apocalyptic writing/thinking—the all powerful God, who is caring for us, is in the drivers seat, moving creation toward it’s completion when the world as we know it will come to an end. We do not need to be afraid of that day for God will care well for all God’s people. We simply need to stand strong in our faith, especially when life is really difficult.
iv. Apocalyptic thinking/writing is dualistic: there is good and bad, God and Satan, angels and demons. It asserts that the sins we have committed are not sufficient to explain the extent to which evil exists in this world. There is a physical world that we see and a Spiritual world that we do not see (a glimpse of which is being “revealed” in the “revelation”). And, just as we battle evil in the physical world, there is a war raging between good and evil, God and Satan, in the spiritual world. This war, though fought in the spiritual world, affects our world and helps explain why there are so many struggles that Christians face. Of course, the good news of Revelation is that God wins the war!
5. A word about Prophecy:
a. Prophets are not fortune-tellers. Prophets can add up all that is going on in a particular time and tell where our actions are going to get us. Prophets don’t just tell us that if we keep doing…(you fill in the blank), it will result in…(you fill in the blank). When our actions are leading us the wrong direction, prophets tell us how to correct our course. Though the prophets’ words can transcend a particular time and prove to be true at a much later date, the prophets’ words are always concerned about what is going on at the moment, in the lives of people at that particular time. If, as a matter of first concern, Revelation was supposed to predict something that would happen thousands of years in the future, the words would have been meaningless to the first hearers. And, the words weren’t meaningless! They described what was going on around them at the time (using pictorial language) letting the hearers know that God was at work and victory was at hand. Hope! Of course, a prophets words can transcend a particular moment in time, (as we see with the prophecies in Isaiah concerning the birth of a Messiah) and so too can the meaning! So, we proceed with the class to try and understand what the first hearers understood as we think about the what the words tell us today concerning the Providence of God, eschatology and how we live our lives.
6. Next week we will read Chapters 1-3 of the “Book of Revelation”—the message to the seven churches.
The Book of Proverbs, week 9
Notes:
1. Chapter 24:23-34 is a small collection of Proverbs simply attributed to “Sages”. The Proverbs in this collection take the form of Ascending Parallelism (the second line continues the thought of the first line). A few of the Proverbs are short (one verse) and a few are longer (as many as 5 verses).
2. Chapters 25-29 begin a new collection of Proverbs attributed to King Solomon. This collection was gathered and put together by King Hezekiah several hundred years after King Solomon died. As you will see, King Hezekiah grouped some of the Proverbs together according to subject matter. It is no accident that the collection begins with a group of Proverbs related to what it means to be a good King! Other groups include Proverbs about “fools” (26:1-12) and “Idlers” (26:13-16). Many of the Proverbs in this 5 chapter collection are repeats of Proverbs we read in Solomon’s earlier collection (chapters 1-22:16), so we will move through these chapters quickly.
Bible Study:
1. Read 24: 29—This Proverb sounds similar to Jesus teaching, and it represents the high point of Old Testament ethical teaching. The Proverb does not tell us why we should do this--it simply tells us that it is wise to do so.
a. Compare this Proverb to Jesus words in Matthew 7:12. How do the verses differ?
i. Jesus words are proactive while the Proverb is reactive. Which is more difficult?
ii. Compare Jesus words in Matthew 6:14-15 to the Proverb. How do they differ?
2. Chapter 25:
a. Verse 16: I love this one! Is there we get the practical wisdom: “Too much of a good thing is not a good thing”?
b. Verse 17: Have you ever experienced this? Is this where we get the practical wisdom: “Don’t wear out your welcome”?
c. Verses19-2.
ii. Compare Jesus words in Matthew 6:14-15 to the Proverb. How do they differ?
2. Chapter 25:
a. Verse 16: I love this one! Is there we get the practical wisdom: “Too much of a good thing is not a good thing”?
b. Verse 17: Have you ever experienced this? Is this where we get the practical wisdom: “Don’t wear out your welcome”?
c. Verses19-2.
i. Verse 19: This is one that we often learn the hard way. Have you had that experience? Of course, we can approach this proverb from the opposite direction. If we are not responsible, we shouldn’t expect others to trust us.
ii. Verse 20: What does this mean?
d. Verses 21-22: Do these verses sound familiar? Read Romans 12:20. Also, compare these verses to Matthew 5:44-45. How are they different?
d. Verses 21-22: Do these verses sound familiar? Read Romans 12:20. Also, compare these verses to Matthew 5:44-45. How are they different?
3. Chapter 26:
a. Verses 1, and 3-12:
i. For the Sages, what is it that makes a person a “fool”?
a. Verses 1, and 3-12:
i. For the Sages, what is it that makes a person a “fool”?
ii. According to these verses, how do you live with a fool?
iii. According to these verses, there is something worse than a fool? What?
b. Verse 2: What does this verse mean?
i. Remember, in ancient culture it was believed that a curse (or a blessing) had inherent power and, when spoken, would have an effect upon the person toward whom they were directed.
1. According to this Proverb, the words only have power is they are ______?
c. Verse 21: What makes a person “contentious”?
4. Chapter 27:
a. Verse 4: What is jealousy?
1. According to this Proverb, the words only have power is they are ______?
c. Verse 21: What makes a person “contentious”?
4. Chapter 27:
a. Verse 4: What is jealousy?
i. Is there a difference between “jealousy” and “envy”?
1. When I think of jealousy, I tend to think of the feeling I get when I fear that I will lose something (or someone).
2. When I think of envy, I tend to think of the feeling I get when I want something someone else has.
3. What do you think?
1. When I think of jealousy, I tend to think of the feeling I get when I fear that I will lose something (or someone).
2. When I think of envy, I tend to think of the feeling I get when I want something someone else has.
3. What do you think?
ii. Jealousy is usually rooted in insecurity.
iii. Is jealousy worse than anger?
b. Verse 9: This verse sounds very different, depending upon your translation. In my translation, it makes the point that friendship is better than self-reliance?
b. Verse 9: This verse sounds very different, depending upon your translation. In my translation, it makes the point that friendship is better than self-reliance?
i. Self-reliance can seem safer? Why?
ii. Why is friendship better than self-reliance?
c. Verse 14: Isn’t this the truth?
5. Chapter 28:
a. Verse 10: Who is most responsible—the person who misleads others, or the person who chooses to follow? Who will receive the greater judgment?
b. Verse 13: This is the gospel! And, while it may appear as though those who are dishonest prosper, do they really? And, for how long?
Week 7, Proverbs
Notes
I. This week’s survey of Proverbs asks the question “What is Justice?”
a. Justice is a virtue that is easier to acclaim than to clarify. Many proverbs praise people for being just. Some Proverbs give us examples of just actions. But, few help us understand the scope of justice.
b. Question: What does justice mean?
c. Emperor Justinian (of the Roman Empire, 6th century) once said that justice is “the firm and continuous desire to render to everyone that which is due”. In Paul’s letter to the church in Rome (Romans 13:7) we see a similar understanding of justice.
Bible Study
1. Chapter 10
a. Read verse 9. Can you think of examples—do you know people who exemplify each of these two statements?
b. Read verse 11. Can you think of examples? Words can be both life giving and life taking!
c. Read verse 12: Does love excuse all offences? Does Christ sacrifice on the cross excuse all offences? Are there offences beyond our ability to forgive? With God’s help, we can forgive!
d. Read verse 19: What does this mean (you should probably answer with as few of words as possible!)?
2. Chapter 11:
Week 13, Read Matthew 9:9-17
Notes:
1. Last week, the final story in the second triad of healing stories introduced the theme of controversy. Remember, after Jesus drove demons out of a man (and into a herd of pigs), the residents of the town “implored” Jesus to leave. Matthew paused the series of three triads of healing stories for a moment in order to continue the theme of controversy—this time as it related to eating with sinners and not keeping ritual fasts.
2. Verse 9: Jesus invites Matthew (called “Levi” by Mark and Luke) to follow him. Remember, tax collectors were considered “sinners” in Jesus time. Whether Matthew was honest or not, the perception was that all tax collectors demanded a larger payment than was actually due. The extra money collected was “pocketed” by the tax collector. The practice was considered stealing and, as a result, tax collectors were despised and considered sinners. Jesus does not seem to be concerned about this; he simply invites the tax collector to follow him.
3. Verses 10-13: Wouldn’t you know it! Tax collectors seemed to attract each other! Jesus sat at a table and shared a meal with a number of tax collectors. And there were some other sinners (whose sins are not disclosed) with them. Somehow the Pharisees saw this (maybe they were invited as well? Or maybe they were peeking in the window??). Pharisees had the responsibility of interpreting the Law of Moses. Since sharing a meal with someone who was considered unclean (a sinner), it is not surprising that the Pharisees question what Jesus is doing. Why would Jesus choose to dine with people who were shunned by the religious community? Jesus answers the question with a proverb: “It is not the well who need a physician, but the sick.” Jesus also quotes the prophets as he instructs the Pharisees to learn the meaning of the words: “Mercy is what pleases me, not sacrifice.” With these words, Jesus reminds everyone that it is in God’s nature to be merciful; Jesus was simply acting out of God’s mercy by being with sinners.
4. Verses 14-15: From ancient times, Jews practiced ritual fasting as a means of exhibiting remorse for their sins, as well as the sins of Israel, thereby averting God’s judgment. In this passage we learn that John the Baptists’ followers engaged in the same practice. Jesus and his disciples did not! Why? The practice emphasized what people must do in order to “humor” God (so that God would act favorably). Jesus was not interested in such things. Instead of emphasizing what we must do to humor God, Jesus emphasized what God was doing in their midst! Having said that, Jesus did acknowledge that a time of mourning would come—when he was crucified for the sins of the world.
5. Verses 16-17: In this setting, these verses help us understand the previous dispute over fasting. The fasting ritual represents an old way of responding to God. That ritual is incompatible with the joy that comes from knowing what God was doing in Jesus ministry!
Questions:
1. Why would Jesus invite a sinner like Matthew to become one of his disciples? What does Jesus offer Matthew and what does Matthew have to offer Jesus?
2. Why does Jesus invite you to “follow him?” What does Jesus offer you, and what can you offer to Jesus?
3. What do the words “Mercy is what pleases me, not sacrifice” mean to you?
4. These stories are stories of prevenient grace, grace (or the love of God) that comes prior to people even knowing to ask for it. Prevenient grace has been at work in our lives since our earliest years. Can you remember a time when you experienced prevenient grace? When God did something in your life that only later you began to understand as the working of God? Think about your experiences with prevenient grace.
5. Is it possible that God has worked in your life in ways that went unnoticed by you? How can you sharpen your awareness of the ways God is working in your life?
6. Which of these two words most often describes your response to the grace of God at work in your life: Joy or Remorse? Why? Is there a word that better describes how you most often respond to God?
Week 12, Read Matthew 8:18—9:8
Notes:
1. This is the second set of three miracles stories. While the first set of miracles (8:1-17) focuses on the fulfillment of prophecy, the second set of miracles focuses on discipleship. We see the theme of “following Jesus” throughout this section—the word “following” shows up 3 times in the first six verses!
2. Verses 18-22: “The Son of man of has nowhere to lay his head” is not to be taken literally. We will see Jesus laying down asleep in a boat in the very next story! Instead, it indicates that those who are willing to follow Jesus need to be prepared for rejection by others, even friends and family. Another disciple asks for time to bury his father, which is one of the greatest duties in Jewish culture, taking precedence over many other responsibilities as dictated by the Law of Moses. Here Jesus indicates that following him must take precedence even over the highest of family responsibilities—following Jesus requires that he be of first importance in our lives!
3. Verses 23-27: This story is meant to astound us! How can a storm be calmed with words? Jesus is the Word! Remember, in Genesis 1 when nothing existed but chaos, God created by the Word. The Word has power over chaos. In this story, chaos (the storm) is overcome by the power of Jesus word. Jesus has power over creation itself! And, we who follow him are not only following a great teacher (Matthew 5-7)—we are following Emmanuel, God with us!
4. Verses 28-34: Jesus has now crossed over into Gentile territory (Jews would not have had herds of pigs). This is important because, for Matthew, the focus of Jesus ministry is on the Jews. Like the previous story in which Jesus demonstrates divine power over destructive forces (the chaos of the storm), here Jesus demonstrates his power over the evil forces of the world. The demons recognize Jesus, acknowledging that he has ultimate authority, while also acknowledging that their time of judgment (the last judgment) has not yet come. They plead for Jesus to send them into the herd of pigs. But, the joke is on them! The pigs panic and jump into the lake (the same lake Jesus calmed in order to rescue his followers now becomes the place of destruction for the demons) and drown. When word of what happens travels, the local people see Jesus as dangerous and beg him to leave. There is no story of conversion here, no-one is named as having faith—that ministry (according to Matthew) is focused on the Jews! Here Jesus simply demonstrates divine power over evil!
5. Chapter 9:1-8—Jesus leaves the area and returns (by boat) to Jewish territory (Capernaum). This final story in this trio of stories once again demonstrates Jesus power over destructive forces. In the first story, Jesus demonstrates his power over chaos. In the second story he demonstrates his power over evil forces. In this story he demonstrates his power over guilt. The story is not intended to suggest that all illness is the result of sin! However, in this particular case, the man was clearly paralyzed by the guilt of something(s) he had done! The man is carried to Jesus by the faith of others. Jesus sees their faith, and addresses the mans primary issue—“your sins are forgiven.” In those days it was understood that only God had the power of forgive sins, so some folks saw Jesus action as blasphemous. Jesus could see through them and new that they were not interested in the truth of his identity but were only interested in using his words against him. So he calls them on it, and then proves he has the authority to forgive sins! Needless to say, the onlookers were amazed!
Questions:
1. Do your friends, families, co-workers and neighbors know what you believe? If so, how? If not, why? Have you ever felt “rejection” because of your faith? Have you ever suffered because of your faith? (Naming the demons in our time will also be met with disfavor!)
2. What are some “storms” that you have gone through? What does it mean that Jesus has power over storms?
3. Thinking about these three stories, what does Matthew want us to know about who Jesus is?
4. What do these stories help us understand about discipleship and what it means to follow Jesus?
5. Sometimes when our faith is weak, the faith of others carries us through. Who are the people you can count on to carry you through the difficult times of life?
6. Finally, have you ever felt “weighed down” even “crippled” by sin? Jesus not only forgives our sins, but also frees us from our guilt! What does this have to do with discipleship?
Week 10, Read Matthew 7:1-29
Notes:
1. Verses 1-6, at first glance it appears as though this passage prohibits all judging of other people. And, certainly we have a propensity to judge others, and can do so in ways that are both self-satisfying and destructive of others. But, how can a person live without “judging”, at least from time to time? In just a few verses (7:15-20), Jesus warns us to beware of false prophets, which (of course) requires judgment. And, at the end of this very section (verse 6) we are told not to give dogs what is holy or to cast pearls before swine—requiring us to make judgments as to who are considered “dogs” and who are “swine.” Certainly there have been times in my life when the criticism of others has made me a better person, and/or more productive. Having said that, we know that there is a big difference between helpful critique/criticism and destructive criticism. The key to understanding this passage lies in the phrase “the judgments you give will be the judgments you receive.” Think of hypocrisy—sometimes when we judge others, we do so pretending that we are innocent (yet we do the same thing!). This kind of harsh and petty finger pointing is always destructive. And, Jesus is warning us to not take part in destructive judgmentalism.
2. Verses 7-11, these verses are not saying that prayer is our way of manipulating God into giving us everything we want! These verses need to be read in context. They fall at the end of a string of imperatives that began in 5:21. In this string of imperatives we are asked to forgo anger and retaliation, to love our enemies, to forgive those who hurt us, and to control our criticism of others. How can we do all of this? How can we do all the Sermon on the Mount requires? We cannot! Not on our own! However, with God’s help we can do all things—even what righteousness requires! So, “ask”, “search”, “knock” and God will give you what you need to be faithful!
3. Verse 12, the Golden Rule! Again, notice the placement of these words. Verse 12 marks the end of Jesus teaching (during the Sermon on the Mount) on what righteousness requires. What follows (and concludes the Sermon on the Mount) is a bunch of warnings. Given this context, the Golden Rule serves as a summary to Jesus teaching—if you want to know what it means, read Matthew chapters 5-7 again!
4. Verses 13-27, these verses exhort followers of Jesus to take seriously Jesus teachings in the Sermon on the Mount. The key word in these warnings is “doing!” Jesus begins by letting us know that “doing” what he has said is difficult and the road is hard. And, we know this is true—we know that sometimes “doing” what is right is much more difficult! And, we know that there will be “false prophets” who tempt us to go astray, and “do” what is easy. Remember, “Not everyone who cries Lord, Lord will enter the Kingdom of Heaven, but those who DO the will of my Father in Heaven”. This verse (vs. 21) is central to the gospel of Matthew, and a key to understanding the whole gospel. It is not enough to believe in Jesus—to be a Christian is to believe and “do!”
Questions:
1. When you consider the teachings of the Sermon on the Mount, are there teachings of Jesus that you find particularly difficult to follow? Which Ones? Start praying for those areas of your life—ask, search, knock—keep praying and see what God is able to do with you!
2. Are you ever overly critical of others? We know that being “judgmental” is wrong. What words of hope does Jesus offer those of us who struggle with being negative?
3. Think about someone who has done something hurtful recently. How does the “Golden Rule” instruct your actions toward the person who hurt you?
4. Sometimes it is easy to carry out the Golden Rule (and sometimes it is in our own best interest to do so!); sometimes it is very difficult to carry out the Golden Rule (sometimes we want to do unto others, but not as they would do unto us!). In your life, when do you find the Golden Rule particularly difficult? What does this say about your own spiritual need? Is this something you would like Jesus to help you with? What do verses 7-11 have to say about this?
5. What do these words mean to you: “Not everyone who cries Lord, Lord will enter the Kingdom of Heaven, but those who do the will of my Father”?
Week 9, Read Matthew 6:19-34
Notes:
1. Verses 19-21: It is so easy for people to give into the temptation to believe that our value as individuals is directly connected to our “stuff”. The problem is that clothes can be eaten by moths, jewels can be stolen, cars can be totaled, stock markets can crash, and homes can be repossessed. And, if it is “stuff” that our hearts treasure most, our hearts are easily broken by “downturns in the economy”. Store up treasures in heaven—seek God first, and while “downturns” may be difficult, they will not destroy us!
2. Verses 22-23: These verses can seem difficult to understand. It is important to know that for the ancient world, the eye was not a window through which light entered, it was a “lamp” that projected light to grasp the outside world. So, when Jesus said “the lamp of the body is the eye” everyone agreed! What follows is a very short parable that is difficult to understand. However, given traditions that identified the “evil eye” with being miserly, and the “good eye” with being generous, and given the context of the saying, it is quite likely that Jesus was telling folks that the miserly live lives darkened by their failure to be generous.
3. Verse 24: So, are we going to treasure stuff? Are we going to hold onto stuff at the expense of others (miserly), is mammon (money) our greatest concern, or is God first in our lives? We cannot have it both ways. And, of course, the trouble is that while we proclaim with our lips that our lives first and foremost belong to God, so often we allow money to set our priorities and to determine our choices. We would “like” to be more generous, but we cannot because there are things we need for ourselves. With our minds we say “God is number one”, but with our lives we say something different. Again, Jesus is telling us that we cannot serve both—so, which will it be?
4. Verses 25-34: Birds and lilies are symbols of God’s providential care and the God who created them (and cares for them) created us (and cares for us all the more). The key to understanding these verses is remembering the words Jesus spoke in the previous verses, while focusing attention on verse 33: “Seek first the Kingdom of God and God’s righteousness, and all these things will be added unto you.” When God is first in our lives (truly first), everything else in life takes its’ proper place. That doesn’t mean that we will have all the money we want, or even need. Sometimes Christians struggle financially—sometimes we do not have enough. What it does mean is that money will not be our ultimate concern, which frees us to be generous, no longer worrying about whether we will enough but rather being concerned first and foremost with doing the will of God, come what may.
Questions:
1. What is your most valued material possession? Can you imagine a circumstance in which you would decide to give the possession away? Can you imagine a circumstance in which God would want you to give the possession away?
2. When unexpected money arrives, what is your first thought about how to use it?
3. “Where your money is, there will your heart be also!” In other words, where you spend/invest your money says something about your heart. What does your use of money say about your priorities?
4. What do these words mean to you: “Seek God first, and everything else in life takes its’ proper place”?
5. Is there something in your life that needs to be changed, or is there something in your life that needs to happen, in order for you to be more generous? What? And, what does your answer to this question say about your priorities?
Week 8, Read Matthew 6:1-18
Notes:
1. This section of Matthew’s gospel can be divided into 3 subsections, each sharing a common structure. Each subsection begins with an example (that is negative) of the spiritual practices of the hypocrites, followed by the reward hypocrites will receive. Then Jesus talks about faithful spiritual practices and the reward of such faithfulness. Three different spiritual practices are discussed. It is important to note that these spiritual practices were/are traditional Jewish practices. They are presented with the assumption that the listeners are already attentive to these practices. So, Jesus does not encourage folks to do these things (they already were), instead he talks about ones motive in carrying out the spiritual practices.
2. Matthew 6:1-4: In contrast the culture around them, Jews considered giving to the poor to be a religious obligation. Within the Roman world (and our country as well) the ability to give large financial gifts was perceived as a sign of power. It was not unusual for someone to announce the time and place when an announcement of a large gift would be made. That way, attention would be drawn to the donor (and the donor’s power). Jesus makes it clear that there is nothing religious about drawing attention to one-self through giving money away. Check your motives. When you give, is it “all about you” or is it “all about God”?
3. Matthew 6: 5-6: Although synagogues are mentioned, these verses are not about corporate prayer—they are about private prayer. It was traditional for Jews to prayer three times per day, once at in the morning, once in the middle of the afternoon, and once in the evening. The mid-afternoon prayer often took place at 3:00 in the afternoon, when pious Jews would stop what they were doing to pray. The hypocrites are guilty of turning this prayer into a public display of their own “righteousness” by praying along busy streets where many people would pass by.
4. Matthew 6:7-15: After being encouraged check our motives for prayer, and to pray in private, Jesus then reminds folks to make prayer simple—it doesn’t need to be “wordy”. It is not a magical means of manipulating God to do what we want. Jesus then gives an example of prayer, what we now call “The Lord’s Prayer”. Although the Lord’s Prayer has become a regular part of corporate worship, Jesus offers this prayer as a way for us as individuals to pray (in private). It begins with three phrases about God, and ends with three phrases about us. The prayer itself is very “Jewish”, and could be prayed by Jews (and might be, if its’ origin were with someone other than Jesus) and Christians alike. In the prayer, the phrase “lead us not into temptation” is most easily misunderstood. Jesus is not suggesting that God is the source of our temptation. Rather he is encouraging us to pray “Give me strength to resist temptation”.
5. Matthew 6:16-18: Once again (for the third time), Jesus is concerned that spiritual practices must be engaged for spiritual motives and not community approval. The practice of fasting had an ancient and honored position as a means of exhibiting humility before God. Fasting was common among the faithful; Yon Kippur and the Day of Atonement required fasting. In addition, there were regular community fasts held when rains did not appear on time.
Questions:
1. Right now you are engaged in a spiritual discipline of Bible Study. What other spiritual disciplines do you practice? How often do you pray? When you pray, do you pray silently or out loud? Do you pray the Lord’s Prayer in your private prayer life?
2. Why do you give money to the church? What is it you are accomplishing by giving?
3. Why do you pray?
4. What do you think results from your prayer?
5. Since God already knows what we need, why is it important to take time to pray?
6. Fasting helps us focus attention on God, while also giving us greater compassion for the poor and the opportunity to do something that benefits them. Have you ever fasted? What might a fast look like in your life now? How might your fast become a means of making a difference in someone else’s life?
7. Take a few minutes to think about each phrase of the Lord’s Prayer. What does each of the phrases mean to you? Now consider rewriting the Lord ’s Prayer in your own words. Pray.
Week 7, Read Matthew 5:17-48
4. Are there ways that your actions cause others harm?
6. There is a direct connection between the words we say and the harm we do. Is there ever a time when telling a lie is ok?
7. Love requires action. Is there some action you need to take this week?
1. In the gospel of John, Jesus says “You did not choose me, I chose you”. Jesus chose YOU! Think about that for a few minutes. He chose the first disciples for a reason. Why did he choose you?
2. When you think of Jesus, do you tend to think of him primarily as a teacher” or a preacher” or a miracle worker? Or? Why? Jesus is all of these and more. What is it about your experience with Jesus that has led you to want to follow him?
3. Is there a beatitude that speaks most to you? Which is your favorite? Is there one that speaks about your life?
4. When in your life did standing up for what is right come at a cost? What was the cost?
5. In our lives there is certainly pain and brokenness. Sometimes our relationships are broken. Is there a relationship in your life that is in need of reconciliation? What does peacemaking look like in your relationships?
Week 5, The Gospel of Matthew
I apologize for the lateness of this blog. I was out of town attending DSC meetings. Thank you for your patience and understanding. (I am now ahead in preparing this blog.), Pastor Dave.
In order to fully understand the meaning of the story, it is helpful to see the parallels between this story and the story of the Israelite people wandering in the desert for 40 years. Remember, Jesus fasted for 40 days and nights; the Israelites wandered for 40 years. Jesus was called the “Son of God”; the Israelites were called “sons of God.” All three of Jesus responses to the temptations come from Deuteronomy (and the story of the Israelites wandering in the Desert). In the first temptation, Jesus was hungry, and the devil came to him tempting him to turn stones into bread. In Exodus 16:1-4 the Israelites were hungry prior to God providing manna from heaven. In Deuteronomy 8:2-3 we hear “Remember the whole way by which the Lord your God has led you these forty years in the wilderness, to humble and test you, and to discover whether or not it was in your heart to keep his commandments. So he afflicted you with hunger and fed you with manna…to teach you that people cannot live on bread alone, but that they live on every word that comes from the mouth of the Lord.” The Israelites failed the test. However, Jesus refuses to mistrust God by using the Spirit’s power to turn stones into bread. The second temptation has its’ parallel in Exodus 17:1-7 in which we hear that the Israelite people disputed God and put God to the test. Jesus does not give into the temptation to do something spectacular (and which would put God to the test) by quoting from Deuteronomy 6:16 “Do not put God to the test.” The third temptation has to do with idolatry, as we can see from Jesus response to the temptation: “You shall have no other gods before me (a quote from Deuteronomy 6:13-14). The Israelites were always running after other gods, as we can see in Exodus 32:1-6. Jesus, the Son of God, passes all the tests that the Israelites, the sons of God, failed.
Remember how temptation works in your life. The things that tempt us are usually good things—food to deal with hunger, power to do good things, etc. Whatever the temptation is, the temptation is always to get off the path of righteousness and start going a different direction. As such, giving into temptation always leads away from God (and sin is those things that separate us from God).
Week 2, Read Matthew chapter 1:18-25
Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, ‘Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins.’ All this took place to fulfil what had been spoken by the Lord through the prophet:
‘Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel’, which means, ‘God is with us.’ When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, but had no marital relations with her until she had borne a son; and he named him Jesus.
Matthew 1
The Gospel According to Matthew
The Genealogy of Jesus the Messiah. An account of the genealogy of Jesus the Messiah, the son of David, the son of Abraham.
Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Aram, and Aram the father of Aminadab, and Aminadab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, and Jesse the father of King David.
And David was the father of Solomon by the wife of Uriah, and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asaph, and Asaph the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, and Hezekiah the father of Manasseh, and Manasseh the father of Amos, and Amos the father of Josiah, and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.
And after the deportation to Babylon: Jechoniah was the father of Salathiel, and Salathiel the father of Zerubbabel, and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called the Messiah.
c. Verse 14: Isn’t this the truth?
5. Chapter 28:
a. Verse 10: Who is most responsible—the person who misleads others, or the person who chooses to follow? Who will receive the greater judgment?
b. Verse 13: This is the gospel! And, while it may appear as though those who are dishonest prosper, do they really? And, for how long?
Week 8: Proverbs
Notes
This week we begin a new section within the Book of Proverbs, entitled “The Words of the Wise”. This section is short: chapter 22:17-24: 22. You will immediately see a significant difference in the style of the proverbs in this section. Throughout the previous 21 chapters, each wisdom statement consisted of two lines, with the second line being either opposite to the first or parallel to the first. In this section, the statements are written in the form of “Ascending Parallelism”—the statements will be longer (sometimes running for many verses) with each line building upon the first. A good example of Ascending Parallelism is seen in 23:22-29. Each verse expands upon the verse before as a stronger and stronger case is made concerning (in this case) advice against getting drunk. (Take time to read these verses closely—by the time you get to verse 33, the description of what too much wine can do to a person is funny!)
Bible Study: read Proverbs 22:17-24:22
1. Chapter 22:17-29
a. Verse 20: “Have I not written you 30 chapters of advice?” This phrase refers to the “Amen-em-ope” Egyptian Wisdom writings which influence this section. Also, there are 30 wisdom sayings in this short collection.
b. Verse 28: Property boundaries were considered sacred in ancient Israel.
2. Chapter 23
a. Verses 6-8: Have you ever experienced this? We can tell when someone’s hospitality is not sincere, and it ruins the time together. And, we can tell when we have worn out our welcome.
b. Verses 15-16: Remember a time when you have rejoiced over the successes of another. Who are you proud of?
c. Verses 17-18: What do these words mean to you?
d. Verse 23: This is another proverb that intends us to think about what is most important in life. Hang on to truth!
i. Where does wisdom, righteousness and discernment fall on your list of the most important things in life?
3. Chapter 24
a. Verses 10-12: These are some really challenging words. Verse 10 is reminding us of the importance of standing up for what is right, even if doing so comes at some cost. Don’t crumble under pressure! Verses 11-12 give a difficult example of standing up for what is right.
3. Chapter 24
a. Verses 10-12: These are some really challenging words. Verse 10 is reminding us of the importance of standing up for what is right, even if doing so comes at some cost. Don’t crumble under pressure! Verses 11-12 give a difficult example of standing up for what is right.
i. Who is verse 11 referring to? Who is being dragged to death? Is this Proverb a statement against capital punishment?
1. Throughout the Proverbs, we see concern for the poor and powerless of society. Here are a few of the verses that address the concern? 14:31, 17:5, 19:7, 21:13, 22:16, 22:19, 22:22-23, 28:3, 28:27, and 29:7. Read these verses and think about what they are saying concerning our responsibility to the most fragile among us.
2. Verses 11-12 probably refer to protecting the poor and oppressed from injustice. Verse 12 tells us that it is not acceptable to say “I didn’t know the injustice was happening” because God knows our hearts, and knows the truth. If we see it, we must stand up against it.
3. Our baptismal Covenant says something very similar: “Do you accept the freedom and power God gives you to resist evil, injustice and oppression in whatever forms they present themselves?” (Question 2 of the United Methodist Baptism liturgy)
Questions
1. Does God help those who help themselves? Does God help those who cannot help themselves?
2. As a Christian, what is your responsibility to those who are most fragile among us?
3. As a Church, what is our responsibility to those who are most fragile among us?
1. Throughout the Proverbs, we see concern for the poor and powerless of society. Here are a few of the verses that address the concern? 14:31, 17:5, 19:7, 21:13, 22:16, 22:19, 22:22-23, 28:3, 28:27, and 29:7. Read these verses and think about what they are saying concerning our responsibility to the most fragile among us.
2. Verses 11-12 probably refer to protecting the poor and oppressed from injustice. Verse 12 tells us that it is not acceptable to say “I didn’t know the injustice was happening” because God knows our hearts, and knows the truth. If we see it, we must stand up against it.
3. Our baptismal Covenant says something very similar: “Do you accept the freedom and power God gives you to resist evil, injustice and oppression in whatever forms they present themselves?” (Question 2 of the United Methodist Baptism liturgy)
Questions
1. Does God help those who help themselves? Does God help those who cannot help themselves?
2. As a Christian, what is your responsibility to those who are most fragile among us?
3. As a Church, what is our responsibility to those who are most fragile among us?
Week 7, Proverbs
Notes
I. This week’s survey of Proverbs asks the question “What is Justice?”
a. Justice is a virtue that is easier to acclaim than to clarify. Many proverbs praise people for being just. Some Proverbs give us examples of just actions. But, few help us understand the scope of justice.
b. Question: What does justice mean?
c. Emperor Justinian (of the Roman Empire, 6th century) once said that justice is “the firm and continuous desire to render to everyone that which is due”. In Paul’s letter to the church in Rome (Romans 13:7) we see a similar understanding of justice.
i. While we can define justice, the challenge is in determining what is “due”. What is “due” a child at home? What is “due” a homeless mother? What is “due” the construction workers building our new sanctuary?
ii. Proverbs gives a little help:
1. Read Proverbs 18:5—impartiality is required in arbitration.
2. Read Proverbs 17:15—injustice breeds chaos.
3. Read Proverbs 29:4—Justice brings stability
ii. Proverbs gives a little help:
1. Read Proverbs 18:5—impartiality is required in arbitration.
2. Read Proverbs 17:15—injustice breeds chaos.
3. Read Proverbs 29:4—Justice brings stability
4. Read Proverbs 21:7—Justice will endure
5. Read Proverbs 22:22-23—In these verses we hear what is NOT “due” to others, and what God will do about it.
d. Justice is founded in the nature of God who is “just”. God is a sure defender of the poor and oppressed, and in Jeremiah 5:26-28 we hear a warning against people who have no respect for the rights of others.
e. Justice is concerned with the rights of all people; it does not favor the rich over the poor; it brings stability and endures; it is concerned with doing what is right, and ultimately what is the will of God!
Bible Study:
1. Chapter 20:
a. Verse 5: What does this mean to you?
b. Verse 9: Can we do this? Is there anyone one of us who can clean their own heart?
c. Verse 11: Actions speak louder than words. We will be know by our fruit!
d. Verse 16: The Hebrew for this Proverb is obscure and difficult to translate. This makes it difficult to understand. What do you think it means? One possible way to make sense out of it has to do with a person promising to make good on the debt of a stranger. If I say “No worries, I will make good on his debt” then the person who is owed should ask for collateral from me.
e. Verse 27: What does this mean? Remember, the word for spirit in Hebrew also means “breath”. God has put within us that which searches our inner being.
f. Verse 30: How do you make sense out of this Proverb? Have there been times when you have felt like you have been punished by God? Are there times when you felt like the consequences of wrong actions were good medicine?
2. Chapter 21:
a. Verse 2: Have you ever been convinced that your actions were right, only to find out later that you were wrong?
b. Verse 9: I love this one! And, of course we know what it means—it is better to live alone than in the house with the wrong person!
c. Verse 15: Is this right? How does “doing the right thing” fill our enemies with terror? Jesus enemies were terrified of him that is why they had to do away with him.
d. Verse 18—Huh? This seems to imply that there is a quota of suffering in this world—make certain you do what is good because those who do what is evil will get most of it. What do you think this Proverb means?
Week 6, Proverbs
Notes:
1. This week we take a look at another major emphasis in the Book of Proverbs: The power of the tongue! Words can hurt or heal, harm or help. The Book of Proverbs has much to say about the power of the tongue:
a. There is wisdom in showing restraint (Proverbs 10:19)
b. Silence is better than foolish talk (17:28)
c. Lies may seem to give an advantage, but it is only a matter of time until the lies make things worse (20:17)
d. Proverbs 26:28 is particularly interesting—take a moment to read this verse
i. What does this verse mean to you?
2. Proverbs includes many statements about the danger of gossip
a. Gossip is seductive (26:22)
b. Gossipers are not trustworthy (11:13)
c. Stay away from gossipers (20:19)
3. Finally, Proverbs recognize the importance of the right word spoken at the right time
a. Words can feel good (15:23)
b. There is a right time to speak words of truth (25:11)
c. How we say things makes a difference (15:1)
d. Righteous people need to be heard (10:11)
Bible Study
1. Chapter 18:
a. Verse 1: this Proverb is difficult to translate. Literally it says “One separated seeks desire, against all wisdom he breaks forth”. How does your translation read? And, what do you think it means?
b. Verse 14: Which is worse—illness or grief? Are there times when illness crushes the spirit?
c. Verse 17: Don’t believe everything you hear. Check it out!
d. Verse 18: How do you settle disputes when they arise? Proverbs tells us that it is helpful to have a mutually agreed upon process for settling disputes—even if it is as simple as flipping a coin.
e. Verse 20: Huh? What does this mean to you?
i. There are consequences to our actions!
2. Chapter 19:
a. Verse 3: What does this mean to you? Have there been times in your life when your heart raged against God?
b. Verse 11: Why is it good to overlook an offence?
c. Verse 14: Amen!!
d. Verse 18: This Proverb warns us to not discipline kids when we are angry—and, certainly don’t kill them! Read Deuteronomy 21:18-21. This law is harsh! Some scholars believe that during the 500 years between the writing of Deuteronomy and Proverbs, the understanding of the law softened.
e. Verse 21: God is faithful! Amen.
f. Verse 25: there are different forms of correction appropriate for different people.
2. Chapter 20:
a. Verse 1: (also read chapter 23: 29-35…I love these verses!). So, is it wrong to consume alcohol? What do you think?
i. Jesus turned water into wine and served wine at the last supper.
ii. These verses warn against over consumption. But, they also remind us of how easy it is for one drink to lead to another and another.
5. Read Proverbs 22:22-23—In these verses we hear what is NOT “due” to others, and what God will do about it.
d. Justice is founded in the nature of God who is “just”. God is a sure defender of the poor and oppressed, and in Jeremiah 5:26-28 we hear a warning against people who have no respect for the rights of others.
e. Justice is concerned with the rights of all people; it does not favor the rich over the poor; it brings stability and endures; it is concerned with doing what is right, and ultimately what is the will of God!
Bible Study:
1. Chapter 20:
a. Verse 5: What does this mean to you?
b. Verse 9: Can we do this? Is there anyone one of us who can clean their own heart?
c. Verse 11: Actions speak louder than words. We will be know by our fruit!
d. Verse 16: The Hebrew for this Proverb is obscure and difficult to translate. This makes it difficult to understand. What do you think it means? One possible way to make sense out of it has to do with a person promising to make good on the debt of a stranger. If I say “No worries, I will make good on his debt” then the person who is owed should ask for collateral from me.
e. Verse 27: What does this mean? Remember, the word for spirit in Hebrew also means “breath”. God has put within us that which searches our inner being.
f. Verse 30: How do you make sense out of this Proverb? Have there been times when you have felt like you have been punished by God? Are there times when you felt like the consequences of wrong actions were good medicine?
2. Chapter 21:
a. Verse 2: Have you ever been convinced that your actions were right, only to find out later that you were wrong?
b. Verse 9: I love this one! And, of course we know what it means—it is better to live alone than in the house with the wrong person!
c. Verse 15: Is this right? How does “doing the right thing” fill our enemies with terror? Jesus enemies were terrified of him that is why they had to do away with him.
d. Verse 18—Huh? This seems to imply that there is a quota of suffering in this world—make certain you do what is good because those who do what is evil will get most of it. What do you think this Proverb means?
Week 6, Proverbs
Notes:
1. This week we take a look at another major emphasis in the Book of Proverbs: The power of the tongue! Words can hurt or heal, harm or help. The Book of Proverbs has much to say about the power of the tongue:
a. There is wisdom in showing restraint (Proverbs 10:19)
b. Silence is better than foolish talk (17:28)
c. Lies may seem to give an advantage, but it is only a matter of time until the lies make things worse (20:17)
d. Proverbs 26:28 is particularly interesting—take a moment to read this verse
i. What does this verse mean to you?
2. Proverbs includes many statements about the danger of gossip
a. Gossip is seductive (26:22)
b. Gossipers are not trustworthy (11:13)
c. Stay away from gossipers (20:19)
3. Finally, Proverbs recognize the importance of the right word spoken at the right time
a. Words can feel good (15:23)
b. There is a right time to speak words of truth (25:11)
c. How we say things makes a difference (15:1)
d. Righteous people need to be heard (10:11)
Bible Study
1. Chapter 18:
a. Verse 1: this Proverb is difficult to translate. Literally it says “One separated seeks desire, against all wisdom he breaks forth”. How does your translation read? And, what do you think it means?
b. Verse 14: Which is worse—illness or grief? Are there times when illness crushes the spirit?
c. Verse 17: Don’t believe everything you hear. Check it out!
d. Verse 18: How do you settle disputes when they arise? Proverbs tells us that it is helpful to have a mutually agreed upon process for settling disputes—even if it is as simple as flipping a coin.
e. Verse 20: Huh? What does this mean to you?
i. There are consequences to our actions!
2. Chapter 19:
a. Verse 3: What does this mean to you? Have there been times in your life when your heart raged against God?
b. Verse 11: Why is it good to overlook an offence?
c. Verse 14: Amen!!
d. Verse 18: This Proverb warns us to not discipline kids when we are angry—and, certainly don’t kill them! Read Deuteronomy 21:18-21. This law is harsh! Some scholars believe that during the 500 years between the writing of Deuteronomy and Proverbs, the understanding of the law softened.
e. Verse 21: God is faithful! Amen.
f. Verse 25: there are different forms of correction appropriate for different people.
2. Chapter 20:
a. Verse 1: (also read chapter 23: 29-35…I love these verses!). So, is it wrong to consume alcohol? What do you think?
i. Jesus turned water into wine and served wine at the last supper.
ii. These verses warn against over consumption. But, they also remind us of how easy it is for one drink to lead to another and another.
Week 5, Proverbs
Notes:
1. As you know there are a number of themes that run through the Book of Proverbs—themes for which there are many wisdom statements throughout the book. Today we take a look at the theme of Leadership, and more specifically the qualities of a good King.
2. Many Proverbs deal with the relationship between a King and his subjects. In the time of the Proverbs, a monarchy was the accepted form or governance. Kings were given the power to order life and maintain stability within the Kingdom. Sages recognized that there were good Kings and bad Kings: power itself was not sufficient to produce stability. A good King, under whose rule there was stability, had certain qualities (Proverbs 29:4) Power used for the good resulted in stability. Justice and Righteousness were the qualities that made a King good and a nation great (Proverbs 14:34). According to Proverbs, some Kings are corrupt and incapable of ruling wisely (29:12, 31:3-5). Kingship as a form of governance is built upon a foundation of justice and righteousness. Without justice and righteousness, a monarchy will fall.
3. There are many Proverbs concerned with Kings and subjects. Here are a few of the Proverbs related to Kingship (take a few minutes to read through them): Proverbs 8:15-17; 14:28; 16:10-15; 19:12; 20:2 (also 8, 26, 28); 21:1; 22:11; 23:1-3; 24:21-22; 25:2-7; 28:15-16; 29:2 (also 4, 12, 14); 30:21-23; 30:24-27; and 31:2-9.
4. Questions concerning governance:
a. According to Proverbs, what are the qualities of a good ruler?
b. What are the characteristics of a bad ruler?
c. Under good rule, what becomes of the people? (Under poor leadership the people “groan”.)
d. What are the qualities you look for in a leader?
Bible Study: Chapters 16-17
1. Chapter 16:
a. Verse 3: What does this mean to you? There are plans and then there are plans…what makes a plan “good”?
b. Verse 5: What is the difference between “confidence” and “arrogance”? What is the relationship between “arrogance” and idolatry?
c. Verse 18: Have you ever seen this happen? Have you ever seen the opposite?
d. Verse 20: Amen!
e. Verse 30: Read Matthew 5:20-28
f. Verse 33: How much of life does God control? Not everything that happens in this world originates with God, but as we align ourselves with the will of God, we begin to see God’s desires for us unfold.
2. Chapter 17:
a. Verse 1: Do you agree? Does “peace” make your list of most important things in life?
b. Verse 3: How does God test our hearts? Has God tested you? If so, how?
c. Verse 4: Sin attracts sin; sin begets more sin. That is the way it works!
d. Verse 6: For those of you who have grandchildren, is this true?
e. Verse 14: This is an important one to remember, and even more important to practice!
f. Verse 22: What has medical science taught us about this?
Week 4, Proverbs
Notes:
1. As we know, there are a number of major themes that run through the Book of Proverbs; these themes are developed through many, many individual proverbs or statements of wisdom. This week we take a look at another one of the themes: rewards and punishment.
a. Throughout the book, we see what appears to be a simplistic understanding of how the world works. Every event has a cause and an effect. Bad things happen to people who have done bad things; good things happen to people who have done good things. We are rewarded for doing what is right, and we are punished for choosing what is wrong. Why do bad things happen in this world? Because we have done something to deserve it—so The Book of Proverbs tells us. For examples, see the following verses: 12:28, 26:27, 14:22, 11:21, 12:21, 12:24, 13:4, 13:21, and 13:25. There is truth in this simplistic understanding of how the world works, but it is certainly not the whole truth—sometimes bad things happen to good people! Throughout the Bible there are a number of answers to the questions “Why do bad things happen in this world?” Proverbs is one of the answers—“we get what we deserve”. But, it is only one answer—and there are many. We see the question answered in different ways within the Book of Job, the Book of Jonah, the Prophets, Paul’s letters, Jesus teachings and ultimately his death (some suffering is redemptive). So, while there is wisdom in the Proverbs, their explanation about the cause of suffering is not fully sufficient. One of the authors of Proverbs recognizes the limitations of wisdom by recognizing that sometimes bad things do happen to good people, but, in the end, good will come (see 24:16).
Bible Study
1. Chapter 12:
a. Verse 11: Do you ever see this statement come true?
b. Verse 15: Is there wisdom in group decisions?
i. When is it wise to seek counsel? How do you know if others are leading you astray?
ii. When is it best to make decisions on your own?
2. Chapter 13:
a. Verse 1: “Honor your father and your mother” is one of the 10 Commandments. This commandment was spoken to adults whose parents were aging. To honor ones parents implies that they are HONORABLE! So, parents are to raise their children in an honorable way so the children will honor their parents in their parent’s old age. This commandment has a promise attached: “and you will live long in the land…”
b. Verse 3: Have you ever known someone who did not have a filter between their brain and their mouth? Sometimes we say too much!
c. Verse 7: What is wrong with living this way? In both cases, a person is living a lie.
d. Verse 11: Can you think of examples?
e. Verse 12: This is a very difficult proverb. How do you make sense out of it? Sometimes hope is deferred-take Jesus return for instance. We have been waiting 2000 years, and still we wait…and, still we hope! But, we also know that there are some times in life when waiting causes hope to fade—take waiting by the phone hoping to get a call about a job opportunity. At some point, our hearts grow sick.
f. Verse 20—is it true that we are the company we keep? Jesus ate with sinners and calls us to follow in his footsteps. How do you make sense of this?
g. Verse 24—this is also a difficult proverb. It is important to recognize that there is a difference between “discipline” and “punishment”. Punishment is one strategy for disciplining, and there are many other strategies as well. We know that punishment is not the most effective strategy for effecting behavioral change. So, the key to understanding this proverb is not in focusing on the “Rod” (physical punishment), but on the importance of discipline—effecting changes!
3. Chapter 14:
a. Verse 10—can I fully understand your pain? I know pain, but I do not know your experience of pain. Only you and God know that!
b. Verse 13—there are always reasons for sorrow, but we can transcend, we can laugh. What does this proverb mean to you?
c. Verse 20—what does this say about us?
d. Verse 30—how is envy like a cancer?
e. Verse 31—this is really important!
4. Chapter 15:
a. A verse 8-9—what are the things that God loves?
5. We end this week’s study with 15:13—smile!
Week 3, Proverbs
Notes:
1. These chapters are part of a larger collection of wisdom statements attributed to Kind Solomon. They are considered to be among the oldest statements in the book. There is no apparent order to the collection; these chapters are made up of a whole bunch of independent statements that were collected and put in no particular order. However, there are some themes that run through the collection.
2. To understand these wisdom statements, it is important to remember that much of what we read in Proverbs is practical ADVICE on how to have a good life. As such, most of the Proverbs are not PROMISES—(again) they are ADVICE. There are some exceptions, for instance chapter 3:5-6--which sounds a whole lot more like a promise. Generally, the theological statements (statements that involve God) can be understood more as a promise than simply as advice.
3. One theme that runs throughout the Book of Proverbs has to do with wealth and poverty. Lets spend a few minutes sampling the Proverbs to see what they have to say about Wealth. Generally, the statements about wealth can be broken into 6 categories as follows:
a. There are advantages to wealth: (see the following chapters and verses) 10:15, 14:20, 18:11, 18:16, 18:23, 19:4, 19:6 and 22:7
b. There are dangers inherent in wealth: 11:28, 23:5
c. Ill gotten wealth has no value: 10:2, 15:6, 21:6, 22:16
d. Earthly wealth is insignificant compared to spiritual and moral treasures: 10:22, 11:4, 15:6, 16:8, 16:16, 19:1, 20:15, 28:6
e. Wealth is not to be acquired by greed: 15:27, 20:21, 23:4, 28:20, 28:22
f. We should be generous with our money: 11:24-25, 19:17, 21:26, 22:9, and 28:27.
Notes:
1. As you know there are a number of themes that run through the Book of Proverbs—themes for which there are many wisdom statements throughout the book. Today we take a look at the theme of Leadership, and more specifically the qualities of a good King.
2. Many Proverbs deal with the relationship between a King and his subjects. In the time of the Proverbs, a monarchy was the accepted form or governance. Kings were given the power to order life and maintain stability within the Kingdom. Sages recognized that there were good Kings and bad Kings: power itself was not sufficient to produce stability. A good King, under whose rule there was stability, had certain qualities (Proverbs 29:4) Power used for the good resulted in stability. Justice and Righteousness were the qualities that made a King good and a nation great (Proverbs 14:34). According to Proverbs, some Kings are corrupt and incapable of ruling wisely (29:12, 31:3-5). Kingship as a form of governance is built upon a foundation of justice and righteousness. Without justice and righteousness, a monarchy will fall.
3. There are many Proverbs concerned with Kings and subjects. Here are a few of the Proverbs related to Kingship (take a few minutes to read through them): Proverbs 8:15-17; 14:28; 16:10-15; 19:12; 20:2 (also 8, 26, 28); 21:1; 22:11; 23:1-3; 24:21-22; 25:2-7; 28:15-16; 29:2 (also 4, 12, 14); 30:21-23; 30:24-27; and 31:2-9.
4. Questions concerning governance:
a. According to Proverbs, what are the qualities of a good ruler?
b. What are the characteristics of a bad ruler?
c. Under good rule, what becomes of the people? (Under poor leadership the people “groan”.)
d. What are the qualities you look for in a leader?
Bible Study: Chapters 16-17
1. Chapter 16:
a. Verse 3: What does this mean to you? There are plans and then there are plans…what makes a plan “good”?
b. Verse 5: What is the difference between “confidence” and “arrogance”? What is the relationship between “arrogance” and idolatry?
c. Verse 18: Have you ever seen this happen? Have you ever seen the opposite?
d. Verse 20: Amen!
e. Verse 30: Read Matthew 5:20-28
f. Verse 33: How much of life does God control? Not everything that happens in this world originates with God, but as we align ourselves with the will of God, we begin to see God’s desires for us unfold.
2. Chapter 17:
a. Verse 1: Do you agree? Does “peace” make your list of most important things in life?
b. Verse 3: How does God test our hearts? Has God tested you? If so, how?
c. Verse 4: Sin attracts sin; sin begets more sin. That is the way it works!
d. Verse 6: For those of you who have grandchildren, is this true?
e. Verse 14: This is an important one to remember, and even more important to practice!
f. Verse 22: What has medical science taught us about this?
Week 4, Proverbs
Notes:
1. As we know, there are a number of major themes that run through the Book of Proverbs; these themes are developed through many, many individual proverbs or statements of wisdom. This week we take a look at another one of the themes: rewards and punishment.
a. Throughout the book, we see what appears to be a simplistic understanding of how the world works. Every event has a cause and an effect. Bad things happen to people who have done bad things; good things happen to people who have done good things. We are rewarded for doing what is right, and we are punished for choosing what is wrong. Why do bad things happen in this world? Because we have done something to deserve it—so The Book of Proverbs tells us. For examples, see the following verses: 12:28, 26:27, 14:22, 11:21, 12:21, 12:24, 13:4, 13:21, and 13:25. There is truth in this simplistic understanding of how the world works, but it is certainly not the whole truth—sometimes bad things happen to good people! Throughout the Bible there are a number of answers to the questions “Why do bad things happen in this world?” Proverbs is one of the answers—“we get what we deserve”. But, it is only one answer—and there are many. We see the question answered in different ways within the Book of Job, the Book of Jonah, the Prophets, Paul’s letters, Jesus teachings and ultimately his death (some suffering is redemptive). So, while there is wisdom in the Proverbs, their explanation about the cause of suffering is not fully sufficient. One of the authors of Proverbs recognizes the limitations of wisdom by recognizing that sometimes bad things do happen to good people, but, in the end, good will come (see 24:16).
Bible Study
1. Chapter 12:
a. Verse 11: Do you ever see this statement come true?
b. Verse 15: Is there wisdom in group decisions?
i. When is it wise to seek counsel? How do you know if others are leading you astray?
ii. When is it best to make decisions on your own?
2. Chapter 13:
a. Verse 1: “Honor your father and your mother” is one of the 10 Commandments. This commandment was spoken to adults whose parents were aging. To honor ones parents implies that they are HONORABLE! So, parents are to raise their children in an honorable way so the children will honor their parents in their parent’s old age. This commandment has a promise attached: “and you will live long in the land…”
b. Verse 3: Have you ever known someone who did not have a filter between their brain and their mouth? Sometimes we say too much!
c. Verse 7: What is wrong with living this way? In both cases, a person is living a lie.
d. Verse 11: Can you think of examples?
e. Verse 12: This is a very difficult proverb. How do you make sense out of it? Sometimes hope is deferred-take Jesus return for instance. We have been waiting 2000 years, and still we wait…and, still we hope! But, we also know that there are some times in life when waiting causes hope to fade—take waiting by the phone hoping to get a call about a job opportunity. At some point, our hearts grow sick.
f. Verse 20—is it true that we are the company we keep? Jesus ate with sinners and calls us to follow in his footsteps. How do you make sense of this?
g. Verse 24—this is also a difficult proverb. It is important to recognize that there is a difference between “discipline” and “punishment”. Punishment is one strategy for disciplining, and there are many other strategies as well. We know that punishment is not the most effective strategy for effecting behavioral change. So, the key to understanding this proverb is not in focusing on the “Rod” (physical punishment), but on the importance of discipline—effecting changes!
3. Chapter 14:
a. Verse 10—can I fully understand your pain? I know pain, but I do not know your experience of pain. Only you and God know that!
b. Verse 13—there are always reasons for sorrow, but we can transcend, we can laugh. What does this proverb mean to you?
c. Verse 20—what does this say about us?
d. Verse 30—how is envy like a cancer?
e. Verse 31—this is really important!
4. Chapter 15:
a. A verse 8-9—what are the things that God loves?
5. We end this week’s study with 15:13—smile!
Week 3, Proverbs
Notes:
1. These chapters are part of a larger collection of wisdom statements attributed to Kind Solomon. They are considered to be among the oldest statements in the book. There is no apparent order to the collection; these chapters are made up of a whole bunch of independent statements that were collected and put in no particular order. However, there are some themes that run through the collection.
2. To understand these wisdom statements, it is important to remember that much of what we read in Proverbs is practical ADVICE on how to have a good life. As such, most of the Proverbs are not PROMISES—(again) they are ADVICE. There are some exceptions, for instance chapter 3:5-6--which sounds a whole lot more like a promise. Generally, the theological statements (statements that involve God) can be understood more as a promise than simply as advice.
3. One theme that runs throughout the Book of Proverbs has to do with wealth and poverty. Lets spend a few minutes sampling the Proverbs to see what they have to say about Wealth. Generally, the statements about wealth can be broken into 6 categories as follows:
a. There are advantages to wealth: (see the following chapters and verses) 10:15, 14:20, 18:11, 18:16, 18:23, 19:4, 19:6 and 22:7
b. There are dangers inherent in wealth: 11:28, 23:5
c. Ill gotten wealth has no value: 10:2, 15:6, 21:6, 22:16
d. Earthly wealth is insignificant compared to spiritual and moral treasures: 10:22, 11:4, 15:6, 16:8, 16:16, 19:1, 20:15, 28:6
e. Wealth is not to be acquired by greed: 15:27, 20:21, 23:4, 28:20, 28:22
f. We should be generous with our money: 11:24-25, 19:17, 21:26, 22:9, and 28:27.
4. Question: When you read through this survey of Proverbs related to wealth, how would you summarize the message of Proverbs concerning wealth?
Bible Study
1. Chapter 10
a. Read verse 9. Can you think of examples—do you know people who exemplify each of these two statements?
b. Read verse 11. Can you think of examples? Words can be both life giving and life taking!
c. Read verse 12: Does love excuse all offences? Does Christ sacrifice on the cross excuse all offences? Are there offences beyond our ability to forgive? With God’s help, we can forgive!
d. Read verse 19: What does this mean (you should probably answer with as few of words as possible!)?
2. Chapter 11:
a. Read verse 1: This verse makes the statement that God does not like cheating!
b. Read verse 8: This verse suggests that good things happen to good people and bad things happen to bad people. And, sometimes that is true. But, it is not the whole truth. Sometimes bad things happen to good people (the Book of Job) and certainly Jesus was a righteous man and he suffered greatly, as did most of the apostles. What we see in the Book of Proverbs is a very ancient understanding the way life works—if something good happens to you, you must deserve it (and visa versa). And, while there is truth in these words, many other books in the Bible help us understand that life is much more complicated than this, and while sometimes it is true, it is not sufficient to fully understand the human condition. We will see many Proverbs with this simple understanding of blessings and curses, and it is good to remember that the words are true but not sufficient for all of human experience.
c. Read 11:14: What do these words mean to you?
d. Read 11:22: What do you think? And, can we substitute a handsome man for the beautiful woman? This statement is even stronger than it seems. Remember, Jews considered pigs unclean, and (as such) would not get near them! Obviously there is high regard for good sense!
3. We end the study with chapter 12, verse 1:
a. Do you like discipline?
b. Do you like constructive criticism?
c. Remember Proverbs 10:11—how we say things makes a huge difference!
d. Can you remember times when constructive criticism made you better?
Week 2, Proverbs Chapters 1-9
Notes:
1. Over the next 6 weeks we will work our way through Proverbs. During each session, we will highlight major themes from the section. As you will see, there is a whole bunch of repetition in the book. Many verses are repeated over and over and over again. So, we will not work our way through Proverbs verse by verse. Instead we will look at major sections of the book and discover the primary concerns/themes of the section. We begin with the opening section: chapters 1-9. First a few preliminary remarks are in order.
a. Remember verses 1-7 are the outline of what the author wants us to take away from our study. The starting point for understanding wisdom is “the fear of the Lord (1:7).
b. Throughout Proverbs we see a simplistic understanding of life: we are free to choose how we want to live our lives, and there are only two choices to choose from. We can choose the way that leads to happiness, contentment, and blessings—the way of wisdom—or we can choose to go a different way with our lives—a way that will ultimately lead to misery and death. We have the freedom at any moment in our lives to choose to go either way. It is up to us. The author, of course, is committed to convincing us that the way to go is the way that leads to a good life—the way of wisdom!
2. Read Proverbs 8:1-2
a. Notice that wisdom is “personified”—spoken about as a “female being”. Other cultures in the area of Judea often spoke of wisdom in female language. Some scholars speculate that it was influences from other cultures that lead to the author using female language. Others speculate that these chapters were actually written by women shortly after the Babylonian exile, during which many of the men where killed. Still others see this use of female language as a way of expressing something about God—who, though often “personified” as a man, is much more than a “man”. Remember from Genesis chapter 1 that both male and female were created in God’s image. Theories abound about the use of female pronouns to speak of wisdom; for the purpose of our study, we will simply recognize that debate continues, and for each of us the use of female language will have it’s own specific meaning.
Question: What does the use of female language to talk about wisdom say to you?
BIBLE STUDY
1. Read Proverbs 8:1-9
Question: In verses 1-4 we hear that wisdom is crying out to us. What does wisdom want us to know?
2. Read 8:10-11
a. Truth and righteousness is better than gold, silver and fine jewels.
Questions:
1. Why is wisdom more valuable then gold?
2. In our culture, which is valued more: wealth or wisdom?
3. Which is more important when it comes to getting elected President of the United States: wealth or wisdom?
4. As a Christian living in this world, what does it mean to be wise?
3. Read 8:22-31
a. God created wisdom to be a part of all of creation. God wove wisdom into the fabric of creation. The world was created to work is a certain kind of way, and when we live in ways consistent with creation, we will have a good life. If we live contrary to the wisdom of creation, things won’t go so well for us.
4. Read 8:32-36
a. So, do you want to be happy? Listen to what wisdom says and do what wisdom requires. This is the message wisdom is crying out for us to hear!
5. A major theme of the first 9 chapters is simply that wisdom has enemies. Two enemies are named: The deceptive woman and deceptive men.
a. The deceptive woman:
i. Read chapter 2:16-19
Question: is this talking about adultery or breaking our covenant with God?
ii. Read chapter 5:1-14
Question: What is the main theme of these verses? And, are we talking about adultery or breaking our covenant with God?
iii. Read chapter 5:15-23
1. The author wants us to know that Lust is seductive; it can tempt us to get off the path that leads to life. So seductive is it that we should not even get close to the door of a temptress—we will end up regretting it! If lust rules our lives, we will end up miserable.
iv. Other examples of the deceptive woman are found in chapter 6:20-35, chapter 7 and chapter 9:13-18.
b. Deceptive men:
i. Read chapter 1:8-19 (we read these verses last week as well);
Questions:
a. What temptations are presented in these verses?
b. In what ways do we see the same temptations today?
ii. Read chapter 2:12-15
Questions:
a. What do these men do?
b. What does walking in darkness mean?
c. Are there things in your life that you prefer to keep hidden?
iii. Another example of the deceptive men can be read in chapter 4: 10-19.
6. The first 9 chapters of Proverbs is concerned with developing a desire to walk down the right path. To do this, we need a certain kind of character—a character that is able to resist the kinds of temptations that can ultimately get us off track. These characteristics include fidelity, integrity, honesty, kindness, and compassion. St. Paul gives his own list of the characteristics or qualities of a Christian life.
a. End the study by reading Galatians 5:22-23
7. Next week we will survey main themes that come from Proverbs 10-22:16 (the Antithetic Collection of Solomon’s Wisdom).
b. Read verse 8: This verse suggests that good things happen to good people and bad things happen to bad people. And, sometimes that is true. But, it is not the whole truth. Sometimes bad things happen to good people (the Book of Job) and certainly Jesus was a righteous man and he suffered greatly, as did most of the apostles. What we see in the Book of Proverbs is a very ancient understanding the way life works—if something good happens to you, you must deserve it (and visa versa). And, while there is truth in these words, many other books in the Bible help us understand that life is much more complicated than this, and while sometimes it is true, it is not sufficient to fully understand the human condition. We will see many Proverbs with this simple understanding of blessings and curses, and it is good to remember that the words are true but not sufficient for all of human experience.
c. Read 11:14: What do these words mean to you?
d. Read 11:22: What do you think? And, can we substitute a handsome man for the beautiful woman? This statement is even stronger than it seems. Remember, Jews considered pigs unclean, and (as such) would not get near them! Obviously there is high regard for good sense!
3. We end the study with chapter 12, verse 1:
a. Do you like discipline?
b. Do you like constructive criticism?
c. Remember Proverbs 10:11—how we say things makes a huge difference!
d. Can you remember times when constructive criticism made you better?
Week 2, Proverbs Chapters 1-9
Notes:
1. Over the next 6 weeks we will work our way through Proverbs. During each session, we will highlight major themes from the section. As you will see, there is a whole bunch of repetition in the book. Many verses are repeated over and over and over again. So, we will not work our way through Proverbs verse by verse. Instead we will look at major sections of the book and discover the primary concerns/themes of the section. We begin with the opening section: chapters 1-9. First a few preliminary remarks are in order.
a. Remember verses 1-7 are the outline of what the author wants us to take away from our study. The starting point for understanding wisdom is “the fear of the Lord (1:7).
b. Throughout Proverbs we see a simplistic understanding of life: we are free to choose how we want to live our lives, and there are only two choices to choose from. We can choose the way that leads to happiness, contentment, and blessings—the way of wisdom—or we can choose to go a different way with our lives—a way that will ultimately lead to misery and death. We have the freedom at any moment in our lives to choose to go either way. It is up to us. The author, of course, is committed to convincing us that the way to go is the way that leads to a good life—the way of wisdom!
2. Read Proverbs 8:1-2
a. Notice that wisdom is “personified”—spoken about as a “female being”. Other cultures in the area of Judea often spoke of wisdom in female language. Some scholars speculate that it was influences from other cultures that lead to the author using female language. Others speculate that these chapters were actually written by women shortly after the Babylonian exile, during which many of the men where killed. Still others see this use of female language as a way of expressing something about God—who, though often “personified” as a man, is much more than a “man”. Remember from Genesis chapter 1 that both male and female were created in God’s image. Theories abound about the use of female pronouns to speak of wisdom; for the purpose of our study, we will simply recognize that debate continues, and for each of us the use of female language will have it’s own specific meaning.
Question: What does the use of female language to talk about wisdom say to you?
BIBLE STUDY
1. Read Proverbs 8:1-9
Question: In verses 1-4 we hear that wisdom is crying out to us. What does wisdom want us to know?
2. Read 8:10-11
a. Truth and righteousness is better than gold, silver and fine jewels.
Questions:
1. Why is wisdom more valuable then gold?
2. In our culture, which is valued more: wealth or wisdom?
3. Which is more important when it comes to getting elected President of the United States: wealth or wisdom?
4. As a Christian living in this world, what does it mean to be wise?
3. Read 8:22-31
a. God created wisdom to be a part of all of creation. God wove wisdom into the fabric of creation. The world was created to work is a certain kind of way, and when we live in ways consistent with creation, we will have a good life. If we live contrary to the wisdom of creation, things won’t go so well for us.
4. Read 8:32-36
a. So, do you want to be happy? Listen to what wisdom says and do what wisdom requires. This is the message wisdom is crying out for us to hear!
5. A major theme of the first 9 chapters is simply that wisdom has enemies. Two enemies are named: The deceptive woman and deceptive men.
a. The deceptive woman:
i. Read chapter 2:16-19
Question: is this talking about adultery or breaking our covenant with God?
ii. Read chapter 5:1-14
Question: What is the main theme of these verses? And, are we talking about adultery or breaking our covenant with God?
iii. Read chapter 5:15-23
1. The author wants us to know that Lust is seductive; it can tempt us to get off the path that leads to life. So seductive is it that we should not even get close to the door of a temptress—we will end up regretting it! If lust rules our lives, we will end up miserable.
iv. Other examples of the deceptive woman are found in chapter 6:20-35, chapter 7 and chapter 9:13-18.
b. Deceptive men:
i. Read chapter 1:8-19 (we read these verses last week as well);
Questions:
a. What temptations are presented in these verses?
b. In what ways do we see the same temptations today?
ii. Read chapter 2:12-15
Questions:
a. What do these men do?
b. What does walking in darkness mean?
c. Are there things in your life that you prefer to keep hidden?
iii. Another example of the deceptive men can be read in chapter 4: 10-19.
6. The first 9 chapters of Proverbs is concerned with developing a desire to walk down the right path. To do this, we need a certain kind of character—a character that is able to resist the kinds of temptations that can ultimately get us off track. These characteristics include fidelity, integrity, honesty, kindness, and compassion. St. Paul gives his own list of the characteristics or qualities of a Christian life.
a. End the study by reading Galatians 5:22-23
7. Next week we will survey main themes that come from Proverbs 10-22:16 (the Antithetic Collection of Solomon’s Wisdom).
Week 1, Introduction to “Proverbs”
Questions for consideration in preparation for todays’ study:
1. Do faith and reason go together? What is their relationship?
2. If you could offer the world some wisdom from your life, what would it be? What words of wisdom would you offer?
3. Do you have a favorite proverb? If so, which one?
Background on the Book of Proverbs:
1. Proverbs was written between 1000 and 500 BCE by a number of different people. The final editing of the book took place in the 6th century before Christ. Much of the Book is attributed to King Solomon. For background on the King, read the following verses:
a. I Kings 3:3-15a
b. I Kings 4:29-34
2. The Book can be broken into 7 wisdom collections:
a. Chapters 1-9 (traditionally attributed to King Solomon)
b. Chapters 10-22:16 (attributed to Solomon and the oldest proverbs)
c. Chapter 22:17-24:22 (Words of the Wise)
d. Chapters 25-29 (Proverbs of Solomon collected by King Hezekiah in the 8th Century before Christ
e. Chapter 30 (The words of Agur, son of Jakeh)
f. Chapter 31:1-9 (The words of King Lemuel of Massa)
g. Chapter 31:10-31 (The poem of a good housewife)
3. The purpose of the book is to offer practical advice to the young, and to remind the old, about how to attain a successful, good life. Sages believed that written into the very nature of creation is a divine order which can be found through human searching and reflection. Living in harmony with this order brings peace and a good life; going against the divine order brings personal destruction.
4. The basic message of the Book can be summarized by the following verses (take a moment to read the verse):
a. Proverbs 9:10
b. Proverbs 3:5-8
c. Proverbs 28:5
5. Question: What do these verses tell us about wisdom? What does the fear of the Lord (or reverence for God) look like?
Bible Study
Read Proverbs 1:1-19
1. Verses 1-7 are the course syllabus—they tell us what the author intends for the reader.
a. What does the author want us to learn?
b. What does the author want us to understand?
c. What does the author want us to gain?
d. What does the author want to teach us?
e. Verse 7 is the key to understanding the introduction. The author has high hopes for us—that we will gain wisdom and insight. And the starting point is simple: “The fear of the Lord” is the beginning place!
f. This takes us back to one of the opening questions: What is the relationship between faith and reason? According to Proverbs, Faith is a pre-condition of reason; reason is not an enemy of faith, it is dependent upon faith!
2. Verses 8-19: three times the author uses the phrase “my child” in these verses. This indicates that is being said is both very important and very personal.
a. What is the author telling us in these verses?
b. What happens to those who give into temptation and follow in the way of sinners? (Note: During class, it was noted that verse 14 sounds very similar to the promises made by gangs today—join us and we will take care of you!)
c. In many ways these verses sound like lessons many parents try to teach their children today. What words would you use to talk about the intent of these verses with a child?
Week 49, Read Matthew 28:16-20
Our next Bible Study will begin April 20, 2012
Notes:
1. With these verses we come to the end of the Gospel of Matthew (and the end of our study on this gospel). Within these verses the main themes of the gospel come to completion. Verse 16 begins with a reference to a mountain. We do not know what mountain they are on, but we are reminded of other times when Jesus met with his disciples on a mountain (the Sermon on the Mount, the transfiguration, etc.). As we have seen during this study, Matthew presents Jesus in a way that reminds the reader of Moses (only Jesus is greater). The reference to the mountain, along with the farewell address reminds us of Moses. As we saw throughout the gospel, there were always two responses to Jesus—some believed and some did not. Here we see the theme one last time: “when they saw him, they worshipped him, but some doubted” (verse 17). When Jesus commissioned the disciples for ministry (verse 19) he told them to “Go make disciples of all people”. Remember, one of the main themes of the gospel has to do with what it means to be a disciple (it is not enough to simply believe in Jesus, to be a disciple requires that we believe and follow him). So, Jesus concludes his direction to make disciples by instructing them to “teach everything I have commanded”; in other words, teach people what it means to follow Jesus. Finally, teaching has been a main theme of the gospel—Jesus had five major blocks of teaching in the gospel of Matthew. Now the disciples are directed as to what they are to do with all that they have learned.
2. In these verses, Jesus gives us the “Great Commission” as he instructs us to go to all people—everywhere. And, as One who has the authority to take the gospel to all people, Jesus gives us the authority to “go”, to evangelize.
3. He ends with a promise, that the One who has taught them, the One who has overcome death, the One whom they follow will be with them as they go forth to serve! Jesus will never abandon us!
Questions:
1. Sometimes we worship, sometimes we doubt—having read the Gospel of Matthew, do you have doubts about Jesus and/or what it means to follow him?
2. Jesus said “All authority in heaven and on earth has been given to me”. What does this mean to you?
3. For you, what does it mean “to make disciples of Jesus Christ”? What does “making disciples” look like?
4. How do you summarize Jesus commandments?
5. How are you doing at keeping his commandments?
6. Do you feel equipped to “make disciples”? Do you feel equipped to teach about what it means to follow Jesus? If not, what would help you feel better equipped to carry out the Great Commission?
7. Finally, Jesus promised to be with us always? What does this mean to you? More specifically, what does Jesus promise mean in light of his Commission for us to “go and make disciples”?
Thank you so much for taking this (long) journey through the Gospel of Matthew. Over the next couple weeks, I will be preparing a study on a different book of the Bible. So, watch for it! And, God Bless you as you follow Jesus!
Our next Bible Study will begin April 20, 2012
Pastor Dave
Week 48, Read Matthew 28:1-15
Notes:
1. In chapter 27 we read of Jesus death. That took place on the Friday of Passover week. Since Jesus died before sunset, the first day of his death was Friday. Day two began at sunset on Friday and ended at sunset on Saturday—Day 2! Day three began at sunset on Saturday. By sunrise on Sunday, Day 3, the women discover that Jesus tomb was empty. The empty tomb, in and of itself, does not prove that Jesus was raised from the dead. If we were to put the whole matter before a Jury, the evidence of his resurrection would be circumstantial. Because of this, many non-Christians see the resurrection as nonsense. But for Christians--it is a different matter! The account of the empty tomb is presented not as a proof but as a sign of the resurrection. In other words, the empty tomb is not intended to prove anything because the empty tomb is not so much about Jesus as it is about God. And, the activity of God has never been subject to proof. Easter is God’s response to Good Friday; Easter is God’s answer to Jesus cry of dereliction: “My God, my God, why have you abandoned me?” God answered the prayer—his Father honored Jesus obedience. And, it was God’s answer that turned a tragedy (Jesus Crucifixion) into a victory—the victory of God! This victory is not something Christians can empirically prove, but we know it is true! God raised Jesus from the dead—resurrection.
2. Verses 9-10—The women encounter the risen Jesus. Jesus first word to them is “Greetings”. The Greek word (within this context) would be better translated “Rejoice”! Jesus second word to them was “Do not be afraid”. And, of course, the women were afraid—after all, it is not every day that a person experiences an earthquake and angels descending! And the tomb was empty! That was not what they expected! Of course they were afraid. So, Jesus told them “Do not be afraid”. There is a second reason why Jesus spoke those words. As you will see, Jesus did not say these words to the disciples—only to the women. Remember, the women were the ones who remained faithful through the passion. They were with him as he hung upon the cross. They were not the ones who betrayed him, denied knowing him, and ran to hide. So, they did not have reason to be afraid—they were faithful. The disciples, on the other hand, were the ones who had reason to be afraid! Jesus did not tell them “Be not afraid!” However, we see in verse 10 that Jesus has already forgiven them for their failures. In verse 10 he calls them “brothers” instead of “disciples”. Resurrection means second chances, and the disciples immediately receive forgiveness and a second chance!
3. Verses 11-15—By the time that Matthew wrote his account of the life, death and resurrection of Jesus, rumors about what “really happened” were widespread. Certainly one such “rumor” was simply that Jesus body was stolen (the story of the resurrection was fabricated by his disciples). Of course to believe such a tale would require a person to believe that the disciples fabricated a story that would result in their own (the disciples) death. Matthew addresses the rumor by making it clear who was behind the rumor—and, we already have seen first hand that the religious leaders could not be trusted!
Questions:
1. What does the empty tomb mean to you?
2. How do you understand the resurrection of Jesus?
3. Rumors about Jesus resurrection continue to circulate to this day. What are some of the things you have heard said about what “really” happened on Easter morning?
4. The disciples doubted the truth of the resurrection until they experienced the risen Christ first hand. That was true then, and it continues to be true today. Have you had encounter(s) with the risen Christ? If so, take a moment to remember your experience with Jesus. (My encounters have not been with someone I can “see”, but I have known he was with me nonetheless.)
5. What is it about Jesus that leads you to say that he is the Christ, the Messiah, the Savior of the World?
6. What does Easter mean to you?
Week 47, Read Matthew 27:57-66
Notes:
1. In Matthews account of the burial of Jesus, Matthew omits what the gospel of Mark reports: that Pilate summons a centurion in order to assure himself that Jesus was really dead. Mark’s inclusion of this part of the story suggests that there were some people who explained Jesus resurrection by saying “He didn’t really die” “He survived the crucifixion.” Mark responds to that concern by telling the reader that Pilate made certain Jesus was really dead. Matthew, writing his gospel later, does not feel a need to include this statement—by Matthew’s time, the belief that Jesus never really died seemed to have “died” down. Instead, a new concern had emerged: people were starting to claim that the empty tomb was the result of disciples stealing Jesus body. Of course, such an act of deception would speak very lowly of the disciples character. Matthew includes the story of guards at the tomb (verses 62-66) in order to put an end to all the talk. Not only did Pilate ask for proof that Jesus was dead (Mark 15:42-47) but he also allowed a guard to be posted to assure that Jesus body was protected.
2. Verses 57-60—Joseph buries Jesus. Matthew includes in his account of Jesus burial that Joseph was “rich”(verse 57). His wealth is evident by the fact that he had his own “new tomb”. This detail of Josephs wealth connects Jesus burial to an Old Testament prophecy from Isaiah 53:9. This prophecy, which begins in Isaiah 52:13 and continues through 53:12, is one of the most important prophecies about Jesus in the Old Testament. We call this prophecy “The Forth Suffering Servant Poem” (there are three other similar prophecies earlier in Isaiah). Take a moment to read the Forth Suffering Servant Poem.
3. Verse 61—Two women are present at the tomb. Their presence connects his burial to his crucifixion—they were there to see him die, and they were there to see him buried—and, as we will see, they were there to witness the empty tomb. Eye witnesses! Jesus really did die—they saw it. Jesus really was buried—they saw it. And, Jesus really was resurrected—they witnessed that too! Thank God for the women who remained faithful through it all!
4. Verses 62-66—the Pharisees, who were absent during the crucifixion, now return to the story. (The last time the Pharisees were mentioned was in 22:41). Their presence at this moment is important, because they alone can remember that Jesus prophesied about his resurrection (they were present when Jesus gave an allusion to his resurrection in Matthew 12:40). The other religious leaders were not privy to his prophecies about his resurrection. This detail is important; it adds credibility to what follows. The very people who heard Jesus talk about his resurrection are the ones who ask for the guard to protect the tomb. And, while they certainly wanted to prevent disciples from stealing the body, they may also have been a bit curious—after all, the Pharisees did believe that God resurrected people!
Questions:
1. There were certainly lots of different “explanations” about Jesus death and resurrection circulating around the Holy land 2000 years ago. And, that reality hasn’t changed. To this day, there are many different beliefs about what “really” happened. There are even non-Christian religions that have formalized explanations about what “really” happened. What are some of the explanations you have heard?
2. What do you believe really happened?
3. What does Isaiah 52:13-53:12 mean to you?
4. What does “he bore the sin of many” (Isaiah 53:12) mean to you?
5. Pilate says “make the tomb as secure as you can” (Matthew 27:65). There is irony in Pilates’ words. His words anticipate the futility of human efforts to confine Jesus to a tomb. Those who attempt to confine Jesus don’t understand the power of God. Are there ways that we try to confine Jesus today?
6. Are there ways that we try to limit him to (for instance) our belief? Could there be more to him than we can possibly understand? How big is Jesus? How big is your Jesus?
Note: Next week we will conclude our study of the gospel of Matthew. As I begin to consider what comes next, I would love to hear from you. Do you like the format of this study? Would you like to move more quickly in our next study? Or did you like taking our time, and going into greater depth? What comments can you offer me as I begin to prepare? And, is there a particular book of the Bible that you would like me to consider. Please post your thoughts. It will help me a whole lot!
Week 46, Read Matthew 27: 27-56
Notes:
1. Verses 27-31—Jesus is mocked by Roman soldiers. Last week we talked about Pilate washing his hands of the whole situation. But, immediately we are struck with a scene that compromises Pilates alleged innocence—his soldiers join in with the crowd, and demonstrate profound disrespect for Jesus. Most of what follows in the passion narrative is short on details—there is no detailed description of the violence perpetrated against him. However, there these verses are very different from the rest of the passion narrative—they offer vivid details. The reason Matthew chooses to include the vivid details about Jesus being mocked has to do with the profound irony of the situation. The very one whom the soldiers mock really is the King of Kings, before whom every knee shall bow. And, soon, the soldiers will know it!
2. Verses 32-44—The crucifixion of Jesus. Matthew offers no details about the crucifixion. We simply hear that Jesus was crucified! And, Matthew offers little description of Jesus. With the exception of Jesus tasting and refusing the insulting offer of wine mixed with gall and uttering a quote from Psalm 22, Jesus is pretty passive—little is said about him! Matthew spends more time describing the spectators than he does the crucifixion. The first spectator is Simon the Cyrenian, who is portrayed positively in the story. Simon is a silent, but helpful spectator in the passion of Jesus. The soldiers are also described and they are portrayed as negative spectators. Their actions fulfill prophecy from Psalm 69:2 as they offer Jesus the wine mixed with gall. This is not humane treatment—it is a malicious trick intended to insult Jesus all the more. Dividing Jesus clothes, while standard practice for executioners, fulfilled prophecy from Psalm 22:18. The two criminals also executed with Jesus are also portrayed as hostile in Matthew. Luke includes the conversation between Jesus and the criminals (along with one criminals plea: “remember me when you are in paradise). However, Matthew simply says that they joined in the mocking. The passersby are people standing around watching the crucifixion. They too are portrayed as negative. Fullfilling prophecy from Psalm 22:7, the mock Jesus. In their mocking they refer to clear Jewish expectations concerning the Messiah—that he would have supernatural power—“If you are the Son of God, come down from the cross” (verse 40). The final group of spectators mentioned by Matthew is the religious leaders who condemned Jesus. Their mocking also fulfills prophecy (see Psalm 22:8).
3. Verses 45-56—The death of Jesus. As Jesus nears death he cries out “My God, my God why hast Thou abandoned me?” (verse 46). This is a quote from Psalm 22:1, and must be understood within the context of that Psalm. (Take a moment to read Psalm 22). Here Jesus responds to his pain in a very human way. His cry does represent as sense of abandonment. Separation from God is the price of sin—that is what sin does! Matthew wants us to know that Jesus was without sin. Yet, he still is separated from God. How could that be? It can only be because he is giving his life as a ransom for others—Jesus is paying the price for sin on behalf of others. Jesus cries out in Hebrew “Eli” (which means “my God”). Bystanders think he has cried out “Eliyyahu” (which means Elijah). They give Jesus the wine mixed with gall to extend his suffering so as to give Elijah a few minutes to respond to Jesus call—of course, this was simply further mocking. As Jesus dies, the curtain in the Temple is torn—that torn curtain is God’s first comment on the death of Jesus. No longer will there be a curtain separating people from God. The earthquake and splitting of rocks indicate God’s presence in that moment. No sooner than Jesus (who felt abandoned) breathed his last breathe, then the presence of God was made know in very powerful ways. Even saints were raised from the dead as a sign of God’s powerful presence. Concerning the saints, Matthew makes it clear that they did not come out of their tombs until after Jesus was raised from the dead—he is (and must be) the first to be resurrected! The scene comes to it’s climax as soldiers (who mocked Jesus) were terrified and realized that they had made a big mistake: “Truly this man was the Son of God”. I picture them falling to their knees before the King whom they mocked.
Questions:
1. Concerning verses 27-31, John Calvin once wrote that Jesus willingness to accept such insults on our behalf should move us to “secret meditation, not fancy words” (“A Harmony of the Gospels, vol. 3, page 189). Reflect upon this for a moment. What can we really say?
2. St Paul once wrote: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (II Corinthians 5:21). What does this mean to you?
3. Read Psalm 22. What does this Psalm, written long before Jesus was born, say to you about the passion of Jesus?
4. The Psalm ends with a hopeful word. In the context of Jesus suffering (some of which is described in Psalm 22), what does Psalm 22:25-31 mean?
Week 45, Read Matthew 27:1-31
Notes:
1. Verses 1-10—while Jesus is being taken to Pilate for trial, Judas shows up in the story one final time. It is important to notice that right before Jesus trial, his betrayer (Judas) announces Jesus innocence. Verse 3 suggests that Judas repented of his betrayal. The word in Greek that is translated “repented” is “metameleo”, not “metanoeo” (which means turning around and going a new direction--repentance). Metameleo means, “regret” or “changing ones mind”—Judas recognizes that he made a serious mistake, but that recognition falls short of true repentance which begins by throwing oneself on the mercy of God. Instead he tries to pay (atone) for his mistake by returning the money. The return of the blood money by Judas also symbolizes the assignment of responsibility to the religious leaders. At first, the religious leaders deny their guilt (“What is that to us? See to it yourself”, verse 4), but once Judas leaves they are compelled to recognize that the money was indeed “blood money”—a statement that acknowledges their guilt. And, by the time we get to verse 25, they accept full responsibility for what happens to Jesus. Judas leaves the religious leaders, and overcome with guilt chooses to hang himself—and act that, tragic as it was, fulfilled Jesus prophecy in 26:24. Through this story we see once more that Jesus is prophetic. Furthermore, the account of the purchase of the land once again demonstrates that everything that is happening is a fulfillment of Old Testament prophecy.
2. Verses 11-26—Jesus trial before Pilate. As the trial begins we are immediately struck with Jesus lack of defense against accusations. When asked if he is “the King of the Jews”, Jesus simply answers, “You say so”. There are lots of reasons why Jesus does not defend himself. First, he cannot say “no” to the question—he is the King of the Jews! Secondly, for Jesus, obedience is far more important than self-preservation. By responding, “You say so” to Pilates’ question, Jesus makes Pilate an unintentional witness to the truth. What happens next is very subtle and easy to miss. Pilate offers to release a prisoner in order to appease an angry crowd. Which prisoner? Pilate gives the crowd a choice: Jesus son of Abbas (Barabbas) or Jesus (Son of God). Jesus Barabbas was notorious, meaning his exploits were well known. In the gospel of Mark we learn what his exploits were—he was a rebel who committed murder in an insurrection. So now we see the choice: Do you want Jesus son Abbas who will strive to save them by his sword, or do you want Jesus (son of God), who will give his life for their sins? The crowd is offered a poignant choice—which Jesus will it be? The one who takes life or who gives his life to save others? They take the sword! Pilate washes his hands of the whole thing, and this is important. By washing his hands he symbolically refuses to take responsibility for Jesus death. Instead he makes it clear that whatever happens from this point on is on them, and in verse 25 the crowd (meaning the whole of Israel) accepts full responsibility for the death of Jesus: “his blood be on us and on our children”. The people have rejected the Messiah in a final and definitive way! They are finished with him!
Questions:
1. As we have seen, the account of Jesus betray and arrest and (ultimately) his crucifixion fulfills Old Testament prophecy. Does that mean that God has planned the whole thing, and that God is the one who is behind the behavior of Judas and the religious leaders? Is God a puppet master, whose puppets are the religious leaders? I would say “no” (knowing someone is going to make a bad choice, and making someone do something bad are two different things). Which leaves us with more questions—what is God’s involvement in all that is transpiring? Where is God in all of this, and what is God doing?
2. Imagine second century Christians in the midst of horrible persecution—the Romans are killing Christians as quickly as they can find them. You read about Matthew, who denies knowing Jesus, but (repentant) gets a second chance. Then you read about Judas who “rats” Jesus out, and who does not get a second chance. How might that affect your response to persecution?
3. Is there an unforgiveable sin? If so, what? If Judas had truly and earnestly repented, would he have been forgiven?
4. When given the choice, the crowd chose Barabbas over Jesus the Christ. How do we find ourselves tempted to choose Barabbas over Jesus today? Are there times when we are tempted to choose the “sword” over “sacrifice”?
5. Have you ever “washed your hands” of something? By doing so, are we really free from all responsibility? Pilate had choices. He could have chose to protect Jesus. Was he truly free of ALL responsibility?
Week 44, Read Matthew 26:57-75
Notes:
1. Verses 57-68—Jesus is arrested and taken before the High Priest Caiaphas (and other religious leaders) for a trial. In verse 59 we hear that the accusers were looking for false testimony that could be used to convict Jesus and sentence him to death. This, of course, means that they did not have any REAL reason for the trial. They knew Jesus was not guilty of any crimes and that their actions could not be justified. Even the charges of blasphemy were insufficient. Although we do not know the for certain what constituted “Blasphemy” for a court of law, we know that in the time of Jesus it was not considered blasphemy to proclaim Jesus as he Messiah. The issue was not over what was said, but where it was said—an action could only be considered blasphemous if someone publically proclaimed to be the Messiah before God had acted to identify the person as such. Had Jesus made such a public announcement? The religious leaders did not have enough to go on to convict him of blasphemy, but that did not stop them. So, several people came and lied, hoping that would result in Jesus death. Still, there was no proof—so, their hands were tied. One person, remembering Jesus words concerning the Temple, brought that as evidence. But, even if Jesus had said it (and he had) that was not proof of blasphemy—the public announcement required to move forward with the charges was absent. So, the High Priest tried to trick Jesus into making a public announcement: “are you the messiah, the Son of God”? Jesus responds “you have said so”, implicating the High Priest while indirectly saying Yes. Then Jesus made a statement about the Son of Man, and while the statement falls far short of a public announcement, the High Priest has had enough and so have the rest of the accusers. So they agreed that Jesus was a messianic pretender and deserved death--which made them all co-conspirators in the death of an innocent man.
2. Verses 69-75—Peter denies knowing Jesus. In the Garden of Gethsemane, Jesus prayed three times and Peter fell asleep three times. The result of his inability to stay awake and pray is seen in these verses—Peter falls into temptation and three times denies knowing Jesus. Notice the three ways Peter separates himself from Jesus. First he denies knowing him in front of other people, then he takes an oath that he does not know Jesus (remember Jesus teaching on oaths in Matthew 5:34-37) and then he curses Jesus. When the rooster crows, Peter realizes what he has done, and he broke down and cried. And, once again, Jesus prophecy (26:34) had come true more proof that Jesus is who he said he is!
Questions:
1. The religious leaders wanted something (they wanted Jesus gone), so they sacrificed the truth and compromised their values in order to get what they wanted. Have you ever compromised your values in order to get something you wanted? Have you ever denied the truth in order to hold on to preconceptions? Think about it. It happens more often than we might want to believe (so to speak).
2. Peter failed to pray and was not prepared to stand up to temptation. How does prayer help us be prepared when temptation comes?
3. Peter failed to attend to Christ in the Garden, and found himself unable to stand for Christ after the arrest. How does “attending to Christ” prepare you to “stand of Christ”?
4. What are ways you “attend to Christ?”
5. Peter denied Christ in three different ways. What are ways you have denied Christ?
6. When people take a good look at your life, do they identify you with Christ? At your best, what do people see that is of Christ? At your worst, what do people see that is not of Christ? Invite Christ to be a part of those “at your worst” times. He redeemed Peter’s failures; he can redeem yours as well
.
Week 43, Read Matthew 26:36-56
Notes:
1. Verses 36-46—The Garden of Gethsemane is a very important story, one that needs serious consideration. As Christians, we believe Jesus is fully human and fully divine. However, in our reverence for Christ, it is easy to elevate his human nature to divine status—how could Jesus ever be fearful or anxious—after all, he is God? The Garden of Gethsemane reminds us that Jesus was not only divine, he was truly human, and he had truly human emotions. In this short story we see Jesus distressed, full of anguish, grieving, falling on his face, and very disappointed. These are all human feelings. And, this is important! If Jesus were not fully human, if Jesus did not have these sorts of feelings, then his death on the cross was a meaningless pantomime emptied of its saving power. Jesus’ anguished prayer reminds us that though God had a plan for what was about to happen, Jesus had the freedom to rebel against God’s will. Jesus was not a puppet, he freely submitted to the shame and suffering rather than run away. Jesus prayed “Let this cup pass from me”; cup is a metaphor for death. In this prayer, he is asking if there is another way besides death for God’s will to be accomplished. The answer to his prayer was “NO”. So, Jesus prayed: “if this cup cannot pass from me, Thy will be done”. It was this act of obedience; obedience is dynamic—Jesus had a choice, and so do we. Jesus chose obedience even to death—and that was his most important sacrifice.
2. Verses 47-56—Jesus is delivered into the hands of his enemies. The story moves quickly now—within these few verses Judas betrays Jesus, Jesus is arrested and the disciples run in fear. It is important to note that the moment of Jesus arrest does not come until after he has won victory over temptation in the garden. When the time does come, notice that Jesus is not surprised by it. And, he does not wait to be hunted down, once he finishes praying, he advances to meet his betrayer: “Arise, let us be going; look the one who delivers me up is drawing near”. The arrest scene contains three focal moments. The first is the kiss; Judas uses a sign of affection and honor to betray him. Jesus response to Judas was connected to the kiss—don’t try to honor me with a kiss (my words), do what you came to do! The second moment comes when one of the disciples cut off the ear of a slave. This moment provides the opportunity for Jesus to teach one more time: “do not resist evil with evil”. This is a lesson he taught in much greater detail during the Sermon on the Mount (5:38-48). The third moment comes when Jesus defends himself—he is not a bandit or a robber or a rebel needing to be hunted down with swords and clubs. He openly taught in the Temple—presenting himself vulnerably—they should have known he would not fight! We end with the disciples running in fear. Everything was taking place according the prophecy—even he disciples running away (see Zechariah 13:7).
Questions:
1. Jesus prayed three times. Does the number “3” remind you of any other event in the passion story? What significance is there to Jesus praying 3 times?
2. For Christians, the Garden of Gethsemane story is the reversal of the Garden of Eden story. Why?
3. Are there ways in which you can identify with Jesus as he prays in the Garden of Gethsemane? Can you remember times when you prayed “not my will, but Your will be done O God!”
4. In the Lord’s Prayer, Jesus taught us to pray “Thy will be done on earth as it is in heaven”. The Garden of Gethsemane teaches us that sometimes that prayer is dangerous. Sometimes God’s will is difficult, even painful. Have there been times in your life when doing God’s will was difficult or costly (in some way) or even painful? Think back on your life for a moment.
5. Because God’s will can be difficult, it is fair to ask: Do you really want to do God’s will, whatever that may mean?
6. Earlier I said: “If Jesus were not fully human…then his death on the cross was a meaningless pantomime void of its saving power. Why is his humanity so important to our salvation?
7. Which do you think hurt worse: Being betrayed and abandoned by his closest friends, or being arrested and tortured?
8. Faced with the high cost of discipleship, are there times in your life when you choose to run from God rather than step to be counted?
Week 42, Read Matthew 26:17-35
Notes:
1. These verses mark the beginning of the night that will result in Jesus arrest. Although there is a somber feel to the verses, the story is told with conviction and a deep-rooted belief that through the tragic events that follow, God is at work in ways foretold in days of old.
2. Verses 17-30—the Last Supper! As we read these verses, we can’t help but notice that Jesus is in charge! He simply instructs the disciples as to what they are to do with the assurance that everything is already being made ready. In verse 20, Jesus takes his “place” (or seat) at the table. The word translated “place” in Greek means “reclined”. It was the practice of the Jews during the Passover to recline at the table, in the same way the Romans reclined during meals, to remind the participants that the Exodus had made them as free as anyone else—even the Romans (who occupied their land). (The Leonardo da Vinci portrayal of the Last Supper is not accurate to the event.) It is only after the meal begins that Jesus announces the betrayal. This scandal is made all the worse by the fact that the betrayer was present, eating at Jesus table (eating at ones table indicated friendship). Judas response to Jesus announcement is as much of an insult as the “kiss” in the Garden (coming later in the chapter). Judas knows he is guilty, and so does Jesus. Even so, Jesus allows Judas to remain at the table. The meal itself was a Seder, with many courses. Matthew does not feel it is important to report everything that took place during the meal. However, he does report those things that are a departure from the traditional Seder. At one point during the meal, the Matzah (unleavened bread) was eaten to remind the participations of the haste with which Israel escaped Egypt. At this time in the dinner, the host would say a few words about the Exodus, and God saving the Israelites. Imagine the disciples surprise when Jesus took the matzah but made no mention of the Exodus. Instead he said, “This is my body…” Implicit in this radical reinterpretation of the Passover matzah is Jesus announcement that by means of his imminent death a new “Exodus” will occur—God will once again act to free God’s people. The cup of wine that Jesus shared was the second cup of wine presented during the Seder. The second cup of wine was the time in the Seder when the participants would look back to God’s saving actions as well as look forward to future redemption. The wine was red symbolizing the blood of the lamb sprinkled on doorposts signaling the avenging angel of God to Passover the home (Exodus 12:13). Jesus once again re-interprets this part of the Seder. Just as the blood of the lamb had been a sign of salvation at the beginning of Israel’s history, so Jesus blood poured out for many would be the sign of God’s saving work. However this act of salvation would not be from slavery in Exodus, but rather from slavery to sin.
3. Verses 31-35—These verses offer a transition from the Last Supper to the disciple’s denial and desertion. The disciple’s faith is about to be shaken. Up to now, they have believed Jesus is the Messiah, but how could that be true if he refuses to exercise divine power against his enemies? Jesus arrest and crucifixion was hard to understand, and in the end, this reality weakened their faith—at least for a short time. Jesus supports his prediction of their betrayal and desertion by quoting Zechariah 13:7. And, then in verse 32 he lets the disciples know that what is about to happen (his arrest and crucifixion) will not be the last word. He will be raised back to life, and will meet them in Galilee. This, of course, means that their betrayal and desertion is temporary—and Jesus understands!
Questions:
1. In verse 18 Jesus says that his time “is at hand” (or is near). What does he mean by this statement?
2. We celebrate Holy Communion often in our church. For you, what does the sacrament mean?
3. Have there been times when, while celebrating communion, you felt especially close to Christ?
4. Have there been times when, while celebrating Holy Communion, you felt changed by the experience?
5. What does it mean to you that Jesus allowed Judas to stay at the table?
6. It has been said the sacrament of Communion not only celebrates the real presence of Christ; it also (in some ways) reminds us of the real absence of Christ. Absence because communion reminds us that Jesus was forcefully taken from us, and despite his spiritual presence (which is real) he is absent. And, so we look forward to his coming Kingdom when Christ returns in glory and brings an end to the suffering of this world. How do you react to this statement? What do you think?
7. In verse 33, Jesus promises life with him beyond the betrayals of his followers. What does that mean to you?
Week 41, Read Matthew 26:1-16
Notes:
1. Since the beginning of the gospel, Matthew has been preparing us for the heart of the gospel narrative—the passion (the suffering, death and resurrection of Jesus). As early as the second chapter we heard that Jesus was going to die (Matthew 2:11—remember, Myrrh was used to prepare bodies for burial). Several times throughout the gospel Jesus predicts his torture and death. As we begin chapter 26, the time has come—Jesus passion now begins. Matthew 26:1 gives us a clue when Matthew says the word “all”. Jesus has now finished “all these things”—the things he has been doing. It is time for the passion to begin.
2. Verse 2 gives us a time marker—it is only two days to the Passover. This is important; the fact that the passion of Jesus takes place during the Passover celebration has huge theological significance. Remember, during the Passover, celebrants would bring unblemished lambs to be sacrificed. For Christians, Jesus became that “Pascal Lamb”.
3. Verses 3-5—notice who the enemies are! Up to now, the Pharisees have been Jesus primary accuser. However, as his arrest and crucifixion becomes eminent, the accusers are now those with greater authority—the “Chief Priest” and the “Elders of the people”; the Chief Priests were members of the few priestly families from which the High Priest would be chosen. The Elders of the people were community leaders among the Jews (their inclusion implicates all the people of the community in what happens). Verses 4-5 tip the hands of these leaders—they were not concerned with making accusations against Jesus; they were concerned with making their actions “public”.
4. Verses 6-16—the scene shifts from the Temple (and leaders in Jerusalem) to the neighboring town of Bethany on the other side of the Mount of Olives. Jesus leaves Jerusalem and walks to a friends’ home in Bethany. During a dinner party (in Jesus honor) a woman anoints Jesus with expensive oil. While there have been lots of “explanations” offered as to why she anointed Jesus ( anointing him King or anointing him for burial are to examples), there is nothing in the story to indicate her reason for the anointing other than an expression of appreciation or love. Jesus interprets her action as an anointing for burial. The disciples object to the extravagant gift (which they saw as a waste of money), indicating that the gift could have been used to be a blessing to the poor. While there was always an emphasis of giving to the poor, there was an increased emphasis on giving during the Passover. Jesus defends the actions of the woman by declaring that she had done a “good work”. Rabbis of Jesus day discussed the importance of two good works—giving to the poor and preparing loved ones for burial. While giving to the poor was always good, preparing the body of burial could only be done at specific times and thus became the priority at that moment. Without knowing it, the woman performs a superior good work by preparing Jesus body for burial at an appropriate time. While the woman who performs the good work remains unnamed, the contrast between the faithfulness of the woman and the lack of faithfulness of Judas (verse 14-16) becomes evident. This contrast becomes a theme throughout the passion—the women are more faithful than the men. In these verses notice the contrast between the unnamed woman and Judas. The woman gives extravagantly, while Judas betrays for money!
Questions:
1. In previous chapters, Jesus alludes to his pending death often, and in many ways. Try to remember earlier in the gospel—what are some of the ways Jesus talks about his death?
2. While Matthew gives much more space in the gospel to talk present Jesus teaching, the passion is the heart of the gospel. Why is the passion more central to the gospel than the teaching?
3. In the story of the anointing of Jesus in Bethany, there is a large cast of characters: the leper who offers hospitality, welcoming Jesus and his followers in, the disciples looking for reasons to complain about others, the woman who acts with extravagant love toward Jesus, Judas who is plotting to betray Jesus, and Jesus. Who do you most identify with in the story? What does that say about the condition of your heart?
4. Are your concerns more related to doing good deeds for others? Or for money? Or for loving Jesus? What is the driving principle of your life?
5. A new year is beginning. As you think about 2012, what do you want your life to stand for? What does loving Jesus look like?
Week 40, Read Matthew 25:14-46
Notes:
1. Verses 14-30—This is the third in a series of three judgment parables focusing on accountability of Christians. The first parable in the series focused on accountability of church leaders. The second parable focused upon the responsibilities of all Christians. This parable focuses specifically upon the gifts we have been entrusted with, and the responsibility that comes with the gifts we have received. In this parable, it is helpful to know that a talent was a sum of money equivalent to 20 years labor for a day laborer. It was a whole lot of money. Because each of the characters in the parable are given different amounts of money, the money represents something gift (special abilities through which God works to accomplish God’s purposes), and not something shared equally between all Christians. Each servant in the parable is given the gifts appropriate to their ability to handle the responsibility. The gifts are wisely given! And, even the servant receiving the smallest amount is given a whole lot! All servants have significant responsibility. While the first two servants put their gifts to work, and are rewarded for their faithfulness, much of the attention of the parable focuses on the third servant—the unfaithful servant. This is the reason the parable is considered a judgment parable. Notice how the third servant thinks about the master. And, while the third servant considers his behavior as safe (protecting his self interest), the master considers the servant “lazy” and judges him according the very words the third servant used in describing the master (the third servants words become a self fulfilling prophecy). The parable makes no attempt to explain laziness of the servant. What it does make clear is that the third servant had no love for the master. He was really most interested in himself, and his one security and safety; he showed no interest at all in serving the master. Likewise, he showed no gratitude for the master trusting him with so much! This is a key to the parable. This parable challenges us to make full use of the gifts that God has entrusted us with, while reminding us (through the unfaithful servant) that love for the master must be demonstrated in faithful service to other people.
2. Verses 31-46—These verses are also a parable, but are set apart from the previous series of parables because this parable concerns judgment of a different group of folks. Remember, the first triad of parables (found in Matthew 23) talked about the judgment of the Jews. The second triad of parables (which we just finished) talked about judgment of Christians. This final (and single) parable turns attention toward another group of people—the Gentiles. This parable must be read carefully because it can easily be misinterpreted to mean “works righteousness”—if we meet the needs of others, we will be rewarded. While the parable sounds that simple, Jesus has something else in mind. It is important to know that the phrase “all the nations” (which sounds like everyone on earth!) is a phrase in Greek that means “Gentiles”. So, right up front we hear that this parable is not concerned with Christian behavior—instead it is concerned with non-Christians and non-Jews. The Gentiles! The phrase “The least of these my brethren” is a phrase also used in Matthew chapter 10 when Jesus is talking about the disciples. Remember, in Chapter 10 Jesus sends the disciples out into the mission field with instructions to take nothing with them. He also instructed them as to how they would be treated. (Take a moment to read Matthew 10 and see how similar the language is to this parable). The “least of these” in the parable are disciples of Jesus Christ. Those being judged are gentiles. The judgment is based upon how the gentiles responded to the disciples (and more specifically their mission), who represent Jesus Christ. Those who reject the disciples reject Christ. Those who respond positively to the disciples respond positively to Christ.
Questions:
1. In today’s first parable, we hear that Jesus entrusts his servants with “gifts”. What are the gifts our Lord has given you?
2. In several places (including I Corinthians 12 and Ephesians 4) St. Paul talks about the gifts of the Spirit. Paul tells us that everyone is given gifts of the Spirit according the will of God, and all gifts are to be used to build up the Body of Christ. These gifts are special abilities through which God works to accomplish God’s purposes. How are you using your gifts to build up the Body of Christ?
3. What happens if we don’t use the gifts God has given us for servant ministry?
4. True ministry is a loving response to the grace of God, who loves us and gives us everything we need to be faithful. This means that servant ministry is an act of love rather than a burden of responsibility. Is your service of God an act of love? If not, it’s time to spend more time with the one who gives us so much—our Lord!
5. In the second parable, Jesus talks about separating the sheep from the goats. There is a sense within the parable that people are held accountability for their actions—both what they do and what they fail to do (sins of omission). Look for Christ in others! Can you see him? Can you see a “Child of God”?
6. What does it mean to you that you represent Christ in this world?
7. How do people respond to the ways you are serving Christ?
8. When we are faithfully serving Christ, others are held accountability to how they respond to our ministry. That, of course, means it is important to take our ministry very seriously—for others it is a matter of life and death. What does this mean to you?
Week 39, Read Matthew 24:45-25:13
Notes:
1. These verses are the first two parables of another “three parable” teaching. The last trio of parables are found in Matthew 21:28-22:14, and have to do with the judgment that will fall upon those who reject Jesus. This final trio of parables also has to do with judgment (remember, these parables are apart of a greater teaching on the end times), but now Jesus focuses upon Christians. The overarching theme of the three parables reminds Christians that on the Day of Judgment non-believers will not be the only ones judged! Christians will be judged as well. In these three parables, Jesus teaches about three different kinds of accountability Christians must face as they prepare for the glorious day of Jesus return.
2. Verses 45-51—in this parable, Jesus focuses on spiritual leaders who are responsible to provide “spiritual food” for those entrusted to their care. The parable warns Christians not to grow lax in their ministry to other Christians. The parable ends with a harsh judgment: “and he will be cut in two”. These words are a hyperbole and are along the lines of something commonly said today: “I will break every bone in your body!” Don’t take the “cut in two” literally. The meaning is clear—those in leadership in the church must take their responsibility very seriously because leaders will be held accountable for what they do!
3. Chapter 25:1-13—This parable is best understood allegorically. The “virgins” represent Christians (you and me) (see II Corinthians 11:2) awaiting the bridegroom. The bridegroom is Jesus (see Matthew 9:15). The bridegroom’s delay alludes to the fact that Jesus has not returned as soon as many people hoped. The wedding feast symbolizes the life in the coming Kingdom of God. The closed door stands for the last judgment. The key element in the story is the lamp oil. When it comes to the oil, simply allegory breaks down. For instance, many have thought that the oil represents “good works” (given Matthew’s concern that believing is not enough—a true faith shows itself in good works). The problem with such an interpretation can be seen with a few simple questions: “Do good works burn out” and can “good works” be purchased. While most of the parable is best understood as allegory, the oil stands in direct contrast and requires us to understand it “parabolically as having to do with “being ready”. What does it mean to be ready for the coming of Christ? The parable doesn’t answer the question—for the answer we must remember all that Jesus has been talking about. Being ready has to do with loving God, loving others and loving yourself; it has to do with believing and putting our belief into action; it has to do with good works that give glory to God and faithful obedience to the will of God. It has to do with being ready to stand before Jesus. In this parable, Jesus makes clear that all Christians will be judged. Sleeping or awake, we must be ready to stand before Jesus. After all, none of us know the day or the hour when he will come!
Questions:
1. Most of us have some responsibility for other people. Sunday School teachers have responsibility for their students. Ministry leaders have responsibility for those with whom they serve. Parents have responsibility for their children. Children have responsibility for their aging parents. Mature Christians have responsibility for those who are new in the faith. On and on the list can go. When it comes to nurturing others in the faith, whom do you have some responsibility for? How are you showing others that you care about them?
2. How are you showing others that you care about their spiritual well being? Do you pray for the people for whom you have some responsibility? Do you let the people know you are praying for them? What does caring for others spiritual needs look like to you?
3. Who cares for your spiritual needs? What does “caring for your spiritual needs” look like for you?
4. These parables talk about being ready to see our Lord. Are you ready? If so, what “fruit” can you point to in your life that gives witness to your faithfulness (remember, Jesus said “you will know them by their fruit”)?
5. Are there areas of your life that you would just as soon keep hidden from Jesus? Since all things will be know by him, maybe it is time to bring those things before him and ask for help and for healing. After all, it is better to ask for help now than to not have enough oil in your lamp later!
Week 38, Read Matthew 24:15-44
Notes:
1. We continue with the apocalyptic discourse and the final major teaching of Jesus in the Gospel of Matthew. It is important to recognize that this week’s lesson is written in the style of apocalyptic writing. Last week, I introduced this style. Remember, while the teaching does intend to pass on some information, its primary objective is the strengthen hope in the face of great adversity. As such, these verses (and this style of writing too) can have great meaning in times like ours.
2. Verses 15-22—These verses begin with a reference to the Book of Daniel (Daniel is also Apocalyptic writing), and more specifically to a time when a pagan altar was set up on top of the God’s altar in the Temple—that was considered an “abomination of desolation”. In Matthew, Jesus looks toward another such event. However, the event to come will be far worse than what had happened in Daniel’s time. And, while we do not know for certain what the abomination will be, it seems likely that Matthew is talking about the coming of an Anti-Christ--a supernatural being who is wicked (Satan). This being will bring with it lots of trouble, along with the judgment of God. As Jesus begins to talk about the judgment, I am reminded of the story of Sodom and Gomorrah in Genesis 19. Remember in that story, the righteous are to escape the wicked city (and not look back) while God reigns down fire to destroy the wicked people who live there.
3. Verses 23-28—Jesus turns his attention to false messiahs and prophets who will show up claiming to be Jesus. Jesus lets Christians know that they need not be disturbed or concerned by such rumors. When Jesus returns, it will be unmistakable. And, it won’t just be Christians who know—everyone will know! His supernatural glory will not be able to be missed!
4. Verses 29-31—In the Old Testament, Prophets spoke of the “Day of the Lord” as a day of divine vengeance upon human sin (see Isaiah 13:9-10 as an example). Astronomical signs from these verses are taken by Matthew to signal the coming of Jesus. Matthew makes it clear that Old Testament prophecies about the Day of the Lord are talking about the Lord Jesus and his return. Verse 30 says, “Then the sign of the Son of Man will appear in heaven”. There has been much debate over the years as to what the “sign” is. While there is no conclusive evidence, quite likely the “sign” is the very presence of the Son of Man—Jesus. Notice these verses end in a positive way with the promise that the Son of Man will gather his faithful—no matter where they are!
5. Verses 32-44—These verses focus on when these things will happen. These verses mark a shift in the teaching. Up until now, Jesus has been given predictions of what will happen in the end times. With these verses he changes his focus, addressing the question at the forefront of most peoples minds—“when will this happen’, as he begins to talk about the importance of living a faithful life so as to be ready when the time comes. The story of the fig tree functions to make the transition. Verse 33 looks back to what Jesus had just been talking about, while the fig tree (being among the last trees to leaf out in spring) lets us know that once these things happen, the time is near. Verse 34 is difficult to understand. Here Jesus seems to be saying that his return would take place within the lifetime of the first generation of believers. Obviously that did not happen. There are lots of theories that try to explain some different meaning to the words, but (for me) none of them are satisfactory or meaningful. To date verse 34 remains a mystery to me. What is clear is verse 36; Jesus tells us that he does not know when the events will take place! This suggests to me that Jesus was not predicting his return during the lifetime of his disciples, as verse 34 seems to suggest. It is important to note that verse 36 reminds us of the full humanity of Christ. While on earth he was fully human (and fully divine). He did not know everything! In these verses he tells us something that was hidden to him—the time of his return. The remaining sayings in these verses stress the unexpectedness of Jesus return. When the messiah arrives, it is to late to prepare for the Kingdom; only those who are “ready” will participate!
Questions:
1. Reading apocalyptic writing stirs up hope. Certainly there are lots of reasons to not be hopeful today. But, nonetheless, Christians are a hopeful people. Hope is more than “wishful thinking”, hope is grounded in the knowledge that something has already happened, and because it has happened, we have every reason to believe something more will happen in the future. For you, what is it that has already happened that gives you hope even in uncertain times?
2. What does the phrase “Jesus will return in glory” mean to you?
3. Are there enemies you are battling today? If so, what are the things you are battling? My father is battling cancer. Geri is battling her injuries from the accident. How about you?
4. Thinking about the things you have to battle, how does your faith help you through?
5. No one knows the time when Jesus will return. In these verses Jesus wants us to live prepared for whenever the time will come. What does “be ready” mean to you? How do you know if you are ready?
6. If you were to find yourself standing before Jesus today, would Jesus be smiling?
Week 37, Read Matthew 23:33-24:14
Notes:
1. The remainder of chapter 23 continues the theme of condemnation. After giving a seven fold indictment of the Pharisees and Scribes related to their teaching (and, to some extent, their practice), Jesus makes clear that their hypocrisy (taken to it’s logical conclusion) will result in the persecution of God’s people. These verses remind us of Jesus prediction in 10:17-23 when he instructed the disciples about the kind of persecution they should expect as his followers. In these verses he makes clear that the religious leaders in Jerusalem will be among those who persecute Christians. He also makes clear that God’s wrath is approaching—they will be judged according to their actions. In verse 36, Jesus expands the judgment to include “this generation”; because the people will ultimately follow their leaders in rejecting Jesus (think of the shouts “crucify him, crucify him” after Jesus arrest), they are doomed. In verse 38, Jesus alludes to the coming judgment—God’s wrath will be seen with the destruction of the Temple (remember, the Temple was a sign of God’s presence with the people). Following these final words of judgment, Jesus literally abandons the Temple and gives a clear prophecy of its destruction (24:1-2). Remember, the Temple (re-built by King Herod) had been only recently completed. Jesus indicates that, as beautiful as the new Temple is, it will nonetheless be destroyed. This prophecy came true within a few decades—by the year 70 (of the common era), the Temple was destroyed.
2. Chapters 24 and 25 constitute Jesus final teaching discourse in the gospel. His teaching in these chapters takes a very different form from his previous teaching discourses. In these chapters, Jesus uses an apocalyptic genre to accomplish his intent. Apocalyptic writing was popular among Jewish writers during the centuries surrounding Jesus life. As such, it was a genre widely understood in Jesus day. There are two books in the Bible written in this genre--Daniel and Revelation—both of which are challenging for us to understand today. This challenge is rooted in the nature of apocalyptic writing—to some extent we have lost our ability to understand this style of writing. It helps to know the basics. Apocalyptic writing always intends to disclose divine secrets about final judgment and the end of things as we know them. And, while it certainly intends to pass on some information about “end times”, it’s primary function is more “performative” in nature. More specifically, apocalyptic writing tries to “do something” to the reader. Its primary function is to create “hope” in the reader. It strengthens believers to remain faithful in the face of great challenges by dramatizing the hope that God will come and prevail—God will ultimately overcome all challenges faced by believers! Hope! The following 2 chapters exhort believers to remain faithful in what will certainly be trying times!
3. Verses 3-14—the apocalyptic teaching begins with a question from the disciples: “when will this be?” Jesus responds first by instructing them to beware of false teachers (remember, he just condemned the Pharisees and scribes for false teaching—false teaching is a major concern for Jesus—and rightly so! False teaching became, and remains, one of the greatest challenges to the Christian church today). What follows is a series of predictions of the kind of suffering the faithful will experience—first, general predictions of the kinds of things that will affect all people, then specific predictions about what believers will face. Those who remain faithful will be saved (verse 13). Jesus ends this first paragraph of his apocalyptic teaching by helping believers understand why his return (the end times) is taking so long—now is the time for mission! The gospel must be preached throughout all the world before these things can begin to take place!
Questions:
1. While we certainly live in a very different time, persecution of Christians is not only a thing of the past. In what ways do we see Christians persecuted today?
2. Persecution in our country is subtle (it is not often that it leads to violent death); in what ways have you experienced persecution for what you believe? In what forms has the persecution come?
3. Jesus condemned leaders for false teaching. Where do we see false teaching today?
4. Jesus also condemned people for following false teachers. How can we be certain we are not falling into the trap of following false teachers?
5. A religion that celebrates “healing” but does not include moral teaching (like the Sermon on the Mount) quickly degenerates into pious self-centeredness. Think about this statement. Does it have anything to say to the church today?
6. We all have gone through our share of difficult times. How has your faith in God helped you through the difficulties you have faced?
Week 36, Read Matthew 23:8-32
Notes:
1. Verses 8-12—in the midst of a chapter of judgment toward religious leaders, Jesus momentarily turns his attention to the disciples. The disciples in these verses are recognized for their important role of Christian teachers. Jesus reminds them that though a time may come when they will be looked upon with great honor, there is only one teacher and his name is Jesus. While they will have important roles in the Kingdom, their roles must not be used for self-aggrandizement! In the church there is only one head (to use Paul’s language), and everyone else is bound together by mutual respect, love and recognition that all people are equal in the sight of God. Calling no one on earth “father” has to do with the Jewish custom of calling a male religious authority “father”. Verse 9 is simply a repeat of the same concern raised in verse 8, and has nothing to do with what we call our male parent!
2. Verses 13-32—Jesus begins a sevenfold indictment of the religious leaders. The use of this “woe” formula to express God’s displeasure was common among the prophets (see Isaiah 5:8-23 for an example). Jesus lumps together scribes and hypocrites in these verses, accusing them of hypocrisy (verse 13). By hypocrisy, Jesus meant more than the religious leaders not practicing what they preached; Jesus was accusing them of teaching and living lives in serious tension with the law and the prophets—their teaching was no better than their actions! The hypocrisy was rooted in their claim that they were the ones who were getting it right when it came to their words and actions. Most of Jesus “woe” statements had to do with their teaching, and this is most obvious in the opening “woe” (verse 13-14). It is their false teaching that is keeping people from the Kingdom of God.
3. Verses 16-22—remember in Matthew 5: 33-37 Jesus rejected “oaths”. Oaths were a significant concern in the time of Jesus; Rabbis tried to teach people when it was appropriate (and when it was inappropriate) to make an oath. Jesus had no patience for such concerns; instead he insisted on honesty as the best policy. If a person is known for honesty, oaths are not necessary. The practice of teaching people when and how to make oaths missed the mark for Jesus—teach people to be honest!
4. Verses 23-24—in this “woe” Jesus addressed the practices of the religious leaders (instead of their teaching). They lost sight of the things that were (and are) most important, instead focusing on things like “herbs” as if faithfulness has to do with dill!
5. Verses 25-26—one of the debates among some of the religious leaders of the day had to do with dishes! If a cup was made unclean on the outside (by being touched by an unclean person), was the cup unclean on the inside? Can you see why Jesus was so upset? In this “woe” Jesus treated the debate metaphorically, making the point that they were concerned about the outside when in fact it is the inside that needed cleaning—their heart!
6. Verses 27-28—this “woe” statement functions as a summary of the five previous statements.
7. Verses 29-32—the final “woe” statement is very different from the first six. Here, instead of accusing them of false teaching and bad practices, he aligns them with previous leaders who persecuted the prophets. The scribes and Pharisees were propagating that same negative attitude toward God’s messengers as was exhibited by those who killed the prophets in previous generations.
Questions:
1. Verses 8-12 warn us about putting religious leaders on a “pedestal”. Are churches guilty of this practice today? Are there people in the church who are elevated as more important than others?
2. What can pastors do to keep this from happening? What can you do to keep this from happening?
3. In Jesus “Woe” statements, he was concerned that the religious leaders were certain they were the ones who were “right” when it came to faith and practice. But they were wrong. Have there been times in your life when you were certain you were right, only to discover later that you were wrong? Can you remember a time?
4. What are the “little things” in your life that can become a preoccupation at the expense of what is most important to believe and/or do? What tempts you to get off track?
5. Sometimes it can be easier to busy ourselves with work and chores rather than spend time quality time with others. Are you ever tempted in that way? What are practices that help you keep the main thing the main thing?
6. Are you ever more concerned with your outside appearance than the “inside” condition of your spirit? What does that say about us?
Week 35, Read Matthew 22:34-23:7
Notes:
1. Previously in this chapter we read about leaders, all determined to try and undermine Jesus ministry, who asked Jesus trick questions. Up to now we have seen the Pharisees, Herodians and Sadducees all participate. For the next few verses, the Pharisees are back and they bring with them a lawyer and a new “trick” question.
2. Verses 34-40—a lawyer asks Jesus which commandment is the greatest. At first read, it is hard to see why this would be a “trick” question, especially given how prominent Jesus answer is throughout the gospel. It is helpful to know that a commonly held belief of Jesus day stated that, since all commandments were given by God and seen as equally important in God’s eyes, and since all commandments were to be fulfilled for God’s glory, it was therefore sinful to argue that some were more important than others based simply on a human standard of judgment. Given the question, the Pharisees were hoping to trap Jesus into committing such a sin. Notice how Jesus answered. He quoted two Old Testament scriptures (and it sounds like he is falling into the trap!); then he made a bold statement: “On these two commandments hang all the law and the prophets.” In other words, loving God and “like that” loving neighbor as self summarizes all of the law. Rather than answering the question as to which is most important, he tells them what all of the law “means”. And, more than that, he summarizes all of his teaching. Remember way back in Matthew 5-7 (Jesus sermon on the mount) Jesus said that he did not come to destroy the law and the prophets, but to fulfill it (5:17) and he summarizes all of his teaching in the those chapters with the “Golden Rule” (7:12). In these verses Jesus summarizes all of his teaching with the commandments to love.
3. Verses 41-46—Jesus is finished with being questioned. Now he has a question for them (the Pharisees). His is a tough question. It was believed that the Messiah would be a descendant of King David (which Jesus is). As such, the Messiah would be a great warrior King like David. Remember “Son of” means “like in very real ways”. The Messiah would be like David in very real ways. While Jesus was certainly a descendant of David, the Davidic notion of the Messiah was much to narrow. Jesus was much more than that! In order to make the point, Jesus took a verse from Psalm110:1, that describes the Messiah as a very different kind of King—one King David would even have to call “Lord”. Whose son is Jesus? While it is correct to say that he is a Son of David, that title is not sufficient—Jesus is much more than the descendant of a man, he is God’s son—like God (not David) in very real ways! And, as such, his authority comes from God. Which takes us back to the beginning of this section of scripture, chapter 21:23 when Chief Priests and Elders started the whole “lets questions Jesus” series as they asked him “by what authority are you doing these things?”
4. Chapter 23:1-7—These verses begin a long discourse covering three chapters in which Jesus condemns the religious leaders (picture those who had just tried to trick him, and those who were plotting against him) for their hypocrisy. The common theme through these chapters is “judgment”—God will judge! He begins by reminding his followers that they are to follow the law (do what they say), but they are not to follow the actions of those who speak the law. They do not practice what they teach! Jesus then gives a series of examples of the ways they are hypocrites!
Questions:
1. At a time when the word love is greatly abused, it is important to remember that biblical love has little to do with “affection” and “warm feelings”. Biblical love has to do with an unwavering commitment! What does “love God with all your heart, soul, mind and strength” mean to you? What does this kind of love look like?
2. Jesus follows the commandment to love God by saying “and like that, love your neighbor as yourself”. Is it possible to love God fully while not loving others as yourself? How does our failure to love others impact our faith in God? How does our failure to love ourselves impact our faith?
3. What does “loving our neighbor” look like?
4. What is your reaction to this statement: “To love the neighbor is to imitate God by taking their needs seriously”?
5. Given all we have read in Matthew, how would you describe the Messiah? This is a big question. Spend some time thinking about it.
6. We all have known people who were hypocrites. Probably most of us have had our moments when we failed to walk to the talk! Can you remember a time when you were too concerned with your own “image” or need for recognition or attention?
7. God is love. Jesus loves you. What does God’s unwavering commitment to you look like?
Week 34, Read Matthew 22:15-46
Notes:
1. These verses continue the story that began in the previous chapter. Remember, Jesus was in the Temple when the Chief Priests and Elders approached him with a question. In response, Jesus told three parables. In 22:15-46, a series of different people approach Jesus with a series of different questions, all in hopes of tricking him.
2. Verses 15-22—some Pharisees along with some Herodians ask Jesus a question about taxes. We know little about the Herodians but, given their name it is very likely they were supporters of King Herod and (more importantly) the Roman occupation of Israel. The Pharisees tended to be pretty quiet politically (they were concerned about proper interpretation of Jewish law), but tolerated the Roman occupation as a necessary evil. It was their common desire to undermine Jesus that brought them together in these verses. As you read these verses, pay attention to how they try to set Jesus up. If he answers “Yes” to their question, he would be discredited among Jews who were not supportive of the Roman occupation. But if he were to say “No” to the question, he would be brought up on charges of anti-Roman activity. At first glance, the question looks like it could set Jesus up for trouble! But, Jesus handles it by asking a question of them. The coin would have had the head of the reigning emperor on it. Flip the coin over and it would have had an inscription identifying him as “Tiberius Caesar, Son of the Divine Augustus, Pontifex Maximus”, that is high priest of the pagan religion. It is important to remember that Exodus 20:4 prohibits graven images of any kind, yet there—in the most holy of places, the Temple—Jesus enemies quickly produce a coin that violates the dictates of their own religion! The hypocrisy is obvious! So, Jesus says “Give unto Caesar what is Caesar’s and unto God what is God’s.” The phrase “Give unto God what is God’s is particularly interesting. According to Jewish belief, foreign Kings had power over Israel only by permission from God. In other words, tax may be paid to Caesar because it is God’s will that Caesar rule. And, when God has had enough of Caesar, his rule ends. Having said that, what is most important is living according to God’s will. Give to God what is God’s—give your life and everything that comes with it to God!
3. Verses 23-33—now a group of Sadducees join in the action as they pose a question intending to trick him. The Sadducees were a religious party in Judaism. The Sadducees were very strict in their interpretation of the Torah (the first 5 books of the Bible) and (among other things) did not believe in the resurrection of the dead. For the Sadducees, when you are dead, you are dead! End of story. This is important to know when you read these verses. They were not trying to get an answer to a real question; they were trying to make Jesus look foolish while making the point that they were the ones who knew the truth about “resurrection”. The situation presented comes right out of the Old Testament Law—the Levirate law of marriage found in Deuteronomy 25:5-10. When a married man died without begetting a son, his brother was obligated to marry the widow and thus provided the deceased with posterity. The Sadducees took this law to a logical extreme to make their point—resurrection of the dead is absurd. They assumed Jesus would respond to their question with the popular notion of the day that the world to come would be like this world only better. Much to their surprise, Jesus immediately dismissed the popular view by saying that the world to come will NOT be like this one. In addition, Jesus lets the Sadducees know that they are ignorant of both the scripture and the power of God. Those whom God chooses to relate to in covenant love, God will not abandon! God has the power to maintain relationships with God’s chosen people even beyond death. After all, God is stronger than death.
Questions:
1. Take a look at a dollar bill. Is the picture on our money a “graven Image”? Since the early church, people have wrestled with this question. For most, the question was resolved with the recognition that all people are created in the image of God. Therefore, the money ultimately belongs to God. How do you make sense out of this?
2. What does the phrase “Give unto Caesar what is Caesar’s” mean to you?
3. What does the phrase “Give unto God what is God’s” mean to you?
4. Think about the Levirate Law. Thank God the world to come will not be like this one—a world in which a woman could be treated in this way! Where do you see injustice toward women today?
5. What do you think of when you think of heaven?
6. What do you think relationships will be like in heaven?
7. I married Geri 32 years ago. And, I will be married to her until the day I die. Will death be the end of our relationship? Will we be together in heaven?
Week 33, Read Matthew 21:33-22:14
Notes:
1. Remember from last week, Jesus returned to the Temple after, the night before, turning over the tables of money changers. When he arrived, the Chief Priests and Elders were waiting for him. They immediately questioned Jesus authority for “doing these things” (21:23). Jesus responded with a question, and then told them a series of three parables. This week we take a look at the second and third of these parables. Both parables are allegories that are relatively obvious and therefore easy to figure out. Like the first parable in the series, these two parables are also “judgment” parables, as Jesus condemned the religious leaders through stories. By the end of the second parable, the religious leaders realized he is talking about them—a fact that upset them (21:46), and by the end of the third parable the religious leaders began to plot against him (22:15).
2. Chapter 21:33-49—“The Parable of the Wicked Tenants”. As you read the parable, ask: Who is the landowner? What does the Vineyard represent? Who are the tenant farmers? Who are the slaves? Who is the son? And, who are the new tenants, to whom the vineyard will be entrusted? Read the parable, and think about these questions before continuing on with my comments.
3. Chapter 21:33-49, continued—The landowner represents God. The vineyard is the Kingdom of God (The kingdom of God in this parable refers not to an age to come, but rather to a special relationship with God in which God chose—or elected—people for a purpose that came with responsibility). The tenant farmers were more than the religious leaders—they represent all of Israel. The slaves are the prophets who Israel (all too often) persecuted (see I kings 19:10, 14; II Chronicles 24:18-22, 25:15-16; Acts 7:51-53 and Matthew 23:29-39 for instance). The son is Jesus. And, the new tenants are the church. Understanding the allegory in this way makes the parable pretty clear: God had chosen Israel for a special purpose in salvation history (the Kingdom of God), but since they rejected the Messiah they were being “de-commissioned”. It’s “chosen people” status as “light to the Gentiles” was being taken from them and given over to the new chosen people—the church. Verses 42-44 add to the parable a quote from Psalm 118:22-23, and establishes that the very one the leaders were rejecting was (is) the one on whom the Kingdom of God is built. He is the cornerstone, and those who will bear fruit for the Kingdom are the ones now “chosen” by God for the work of the Kingdom.
4. At this point, it is important to proceed very carefully. With the emphasis on judgment and the transfer of Israel’s chosen status to the church, it is all too easy to move toward anti-Semitism in which the “Jews” become the blame for Jesus death. This sentiment developed at times throughout history and came to its logical conclusion with Hitler’s “final solution” and the gas chambers. Of course, this is not what Jesus intended by the parable, nor would the United Methodist Church ever support such beliefs--which takes us back to the parable: Jesus parable was not intended to “damn” Israel—that was not Jesus ministry! Instead it was intended to convict the religious leaders, provoking them into repentance. How they responded to his prophetic words would be their decision and their responsibility—not the responsibility of all Jews for all times. They chose to plot against him. Having said that, there is a warning for the “new tenant farmers” that is implicit in the parable. Israel is not the only ones accountable to the God. We are also accountable! We must bear fruit for the Kingdom; otherwise God will call forth others! In the end, this parable is not just judgment against the religious leaders--it is accountability for us!
5. Chapter 22:1-14—“The Parable of the Kings Wedding Feast”. Take a few minutes to figure out the allegory: Who is the King? What does the wedding feast represent? Who are the slaves? Who are the people who refuse to come? Who are the ones from the streets who are brought into the feast? Note—this parable is very similar to the previous parable.
6. The King represents God. The wedding feast represents the messianic banquet. The slaves are the prophets (and Christian missionaries to come), those who reject the invitation are the people of Israel. The burning of the city probably represents the destruction of Jerusalem in 70 A.D. And, those brought in from the streets are, of course, Christians. Note—those who were brought in were both “good and bad” folks. Jesus is savior of all, good and bad alike!
7. Verses 11-14 can be particularly troubling! The King orders that people be brought into the banquet hall, and then when the King sees someone not appropriately dressed, he condemns the person. Back to the allegory—the wedding feast is not the church (anyone can come to church!), it is the age to come. The appropriate dress is righteousness—or, behavior in keeping with Jesus teaching. This part of the parable reminds me of Matthew 7:21—“Not everyone who cries Lord, Lord will enter the Kingdom of Heaven, but those who do the will of my Father”. The man who is condemned for not wearing the right clothes accepted the invitation of the gospel, but refused to conform his life to the gospel. Or, going back to the language of the previous parable, he said he believed in Jesus but never bore fruit for the Kingdom. Again, there is judgment, not just for those who first rejected Jesus, but also for those of us who say “Lord” but live as if we do not know him! John Wesley, the founder of the Methodist Church said a true faith is a lively faith that bears fruit! To such as these belong the Kingdom.
Questions:
1. What does it mean to you that we in the church are “Chosen People”?
2. What is our part to play in God’s plan for salvation?
3. In these parables, we hear a whole lot about accountability. Do you believe us Christians are accountable for what we do with the gospel of Jesus Christ?
4. What does righteousness look like? Describe it.
5. Describe your “clothes”. What is the fruit you are trying to produce for the Kingdom
Week 32, Read Matthew 21:18-32
Notes:
1. Verses 18-22—these verses, at first glance, seem a bit harsh. Jesus causes a tree to die because it does not have fruit. What makes it seem even harsher is the fact that Jesus previous miracles have tended to give life not take it away. So, given that it is unlike Jesus to strike something dead, what is he trying to accomplish with this story? A closer look at the story, in the context of what has just happened in the previous verses, and two things begin to emerge. First (and this is subtle), Jesus actions are connected to what had happened the night before when he chased people out of the Temple as he shouted “my house shall be called a house of PRAYER…” His actions represent judgment upon those whose faith does not bear fruit worthy of the Kingdom and, more specifically, those whose lives are driven by greed and power rather than prayer. Second, Jesus uses this demonstration of judgment to teach about the power and importance of prayer. Notice in verse 21 Jesus says “if you have faith and do not doubt”. The word in Greek that we translate “doubt” would be better understood to mean “without hesitation”. “If you have faith without hesitation…”
2. Verses 23-28—Jesus returns to the Temple, and make no mistake about this: given the scene he made the night before, people were on the lookout for him! No sooner than he arrived than the Chief Priests and Elders approached him and questioned his authority. Their concern was not about the fig tree (they probably had no knowledge of that), their concern was over the scene he made the night before along with the other stories they had heard about him. The way they asked their question gave way their intent—they weren’t looking for information, they were looking for opportunity to trap Jesus and have him arrested. In typical Jesus fashion, Jesus turned the attention back to them: “Answer my question and I will answer yours” (verse 24). Jesus question is not an attempt to avoid their question—instead it is an indirect answer to their question, poised in a way that no matter how they answered, they would end up in trouble. His question demonstrates his authority—authority the Chief Priests and Elders could not handle!
3. Verses 28-32—this is the first of three parables Jesus tells in response to the Chief Priests and Elders questioning. This parable is directed toward the religious leaders, and anyone who claimed faith but did not live it. The Chief Priests and Elders (Jesus is saying) claim to be obedient to God, but are blind to the fact that faithful obedience requires that they respond in faith to the new things God is doing. Their refusal to respond in faith cuts them off from the very way God is working in this world! Meanwhile, people whom the religious leaders condemn are responding in faith to what God is doing—and, as a result, are taking their places in the Kingdom of God!
Questions:
1. Does verse 22 mean that, so long as we really pray, we can get whatever we want from God? Is there a something at work in prayer that is greater than our desires, something that all our prayers are subject to?
2. Read Matthew 26:39. How does this verse help us understand what Jesus meant in verses 21 and 22?
3. While few (if any) of us have moved mountains, can you remember a time when prayer gave you the strength to do things you previously thought were beyond you to accomplish? Think back on your life to times when your prayers were answered. What happened?
4. What is the nature of Jesus authority and what is its source?
5. The religious leaders were blind to what God was doing through Jesus. It is so easy to become blind to the work of God. Where do you see God at work today? What is God doing?
6. As Christians, we say that we work in the “vineyard” (verse28-30) but rather than harvest grapes, it is easy to spend our time rearranging the stones along the path! When it comes to following Jesus, what does he mean by “work in the vineyard”? Are there things in church life that distract us from the real work of ministry? If so, what?
Week 31, Read Matthew 21:1-17
Notes:
1. Verses 1-11—Jesus triumphal entry into Jerusalem. With this story, Jesus “passion” begins. Technically, the passion is the account of his arrest and crucifixion. However, beginning with this chapter, everything that happens in the story is directly related to his passion and needs to be understood as such. In these verses, Jesus makes his way into Jerusalem; a journey that he knows (and has been informing his disciples) will lead to his death. As he approaches the city, a parade begins. It was probably not a large parade by our standards today, or it would have drawn attention to the Romans who would have squelched the event. So, picture Jesus riding on a donkey with his closest followers and a “large” crowd (meaning maybe 100’s) of folks cheering him on. (Note: the significance of the event is not found in the size of the crowd, but rather in Jesus acting out the prophecy of Zechariah 9:9—take a moment to read the verse from Zechariah.) Notice in verse 7 that two animals are mentioned. It would not have been unusual for a colt to walk along side its mother. Jesus would not have straddled both of the animals, rather both would have been covered with garments while Jesus straddled the donkey and the colt walked immediately to the side of its mother. Notice in the titles the crowd uses to address Jesus in verse 9. Hosanna in Greek means “save us now”, and the Son of David both connects this story to the preceding healing story as well as makes a statement about who the crowd believes Jesus to be—the messiah who comes as a descendant of King David to take back the throne and return the nation to its greatness. The phrase “Blessed is the one who comes in the name of the Lord” is a quote from Psalm 118:26 and was often used as a greeting for pilgrims attending Temple festivals. Christians understand the phrase to have greater meaning than its typical use—of all the pilgrims who would attend the Passover festival, only Jesus was the promised One—“The One to Come”. Jesus enters into the city and the whole city is “shaken”—the arrival of the Lord’s anointed shakes the very foundations of the Holy City!
2. Verses 12-17—no sooner than Jesus enters Jerusalem, he makes his way to the Temple and makes his presence known! Angered by what he sees, he starts turning over tables of merchants who are selling things within the courtyard of the Temple. According to Rabbinic records, the market was the brainchild of Caiaphas the high priest for the purpose of making money while also driving competing markets, run by his political enemies, out of business. If this is true, then certainly devote Jews and maybe even the Temple police would have been happy to see Jesus make a mess of the market. That would explain why he was not arrested on the spot! In any event, the purpose of the story is pretty simple. In a symbolic act (much like Jeremiahs symbolic act with a potter’s flask—Jeremiah 19:10) Jesus conveys his anger over the presence of the market in the sacred space of the Temple: “Do not make my Father’s house a house of trade!” In Matthew, Jesus anger seems to be primarily focused on the presence of markets! In the gospel of Mark, his anger is also over how people with power were taking advantage of the poor—thus stealing from the most fragile! Once he makes his point about the inappropriateness of the market in the Temple, Jesus then demonstrates the kinds of activities appropriate for the place, the kinds of things that would be pleasing to God! Jesus healed the blind and the lame of their infirmity! It was the many healings and the claims by the crowds that Jesus was the Son of David” that made the religious leaders angry at Jesus. From this point on, the religious leaders kept a close eye on Jesus!
Questions:
1. Imagine yourself witnessing Jesus entry into our city—what would you do? What would you say? If you were so inspired to shout—what words would you shout?
2. At this point, Jesus followers still do not fully understand who Jesus is. They know who they want him to be, but Jesus is not defined by our desires—he is who he is. Who is he? How do you answer that question now, after 21 chapters of Matthew helping us think about this kind of question?
3. Are there things that you see happening at churches, maybe even at Desert Spring, that anger you? If so, what?
4. What kind of things do you think anger Jesus today?
5. Anger can be harmful or helpful. Anger that is destructive eats away at us and brings great harm. Anger that energizes us to make changes can be transformative and righteous. Jesus anger was righteous—it was intended to change sinful practices. Some things ought to make us angry—angry enough to want to do something about the situation. What makes you angry? Is your anger destructive or transformative? How might your anger become a motivating factor for change?
6. When you think about your church, what are the kinds of things that happen there that you believe are pleasing to God? Do you see people’s lives being touched by the grace of God at your church?
Week 30, Read Matthew 20:17-34
Notes:
1. Verses 17-28—Jesus third prediction of his death! Matthew’s gospel can be thought of as a passion narrative (account of Jesus death and resurrection) with an extended introduction. The first 20 chapters lead us to the passion of Christ. Matthew 20:17-34 are the final verses, and the last things Jesus has to say leading into his passion. Within Matthew’s gospel, Jesus third prediction of Jesus passion is intended to prepare the disciples for what is about to happen. However, theologically these verses are intended to assure us that Jesus death was not an accident of history, but rather it was the working out of a divine plan. Additionally, it assures us that Jesus was not a victim at the hands of bad people, but rather an active partner in the divine strategy. Again, this is Jesus third prediction of his passion (the other two can be found in Matthew 16:21 and 17:22-23) and the most detailed of the three. Pay attention to the details as you read. While the other predictions do not give an reason “why” Jesus must die—they only tell us that he “must”, his third prediction includes God’s purpose for his death. He must give his life as “a ransom for others” (verse 28).
2. Jesus prediction of his passion is once again misunderstood (remember Peter’s response with the first prediction)—this time James and John don’t get it! While it is their mother who asks Jesus for special treatment for her sons, it is clear by the narrative that James and John are the ones behind the question. And, Jesus sees that! So he responds by addressing the two men. In verse 22, the word “You” in Greek is plural, indicating that Jesus is talking to more than one person. In addition Jesus asks “Are you able to drink the cup…” not “are they able. And, the disciples see through them as well, so in verse 24 we hear that the disciples are angry with the brothers.
3. Jesus does not condemn the brothers for asking the question. Instead he asks if they are willing to die with him. He then points attention away from himself toward God! Even if they do die for him, that does not assure them places of honor in the Kingdom. God decides our place, not our actions! What they need to be most concerned about is faithfulness—in the Kingdom of God, greatness is measured by servant hood.
4. In verse 28 Jesus give the reason for his death—he will die as a ransom for many. “For many” is a phrase that means “for all”. A ransom suggests a sum of money paid to a captor in order to secure someone’s freedom. This picture of the Jesus death is a metaphor, indicating that our rebellion again God has been overcome!
5. Verses 29-34—Jesus draws nearer to Jerusalem! Jericho means he is almost there! But even the immediacy of his pending death does not hamper his ministry. He encounters two blind men and touches them, restoring their sight! Notice how the blind men address Jesus: “Son of David”. Calling Jesus Son of David meant the same as calling him the messiah. It is the messiah who is nearing Jerusalem! And, it is the messiah who can help them. Don’t miss the symbolism of this story—Jesus is the messiah who opens the eyes of sinners so they can follow him.
Questions:
1. Why do you believe Jesus had to die?
2. What do the words “give himself as a ransom” mean to you?
3. James and John wanted special recognition—for them that meant sitting at his side. What would “special recognition” look like for you? Are there ever times when you feel like you want/need to be recognized?
4. Jesus tells James and John that God decides our place within the kingdom. And, whatever that place may be, it will most certainly involvement servant ministry. What does being a “servant” mean to you? What are some ways you serve others? Ways you serve Christ?
5. Jesus asks the blind men “what do you want me do for you?” Imagine Jesus asking you that question. How would you answer it? What do you need Jesus to do for you?
6. In your experience, what does it mean to be “touched” by Jesus?
Week 30, Read Matthew 19:23-20:16
Notes:
1. In order to fully understand this weeks’ scripture it is important to remember how we ended last week. A rich young man asked Jesus what he “must do to have eternal life”. After Jesus says “keep the commandments” and the young man says that he has, Jesus focuses the conversation on undivided devotion (see week of September 2-8).
2. Verses 23-26—these well know words of Jesus sound harsh! What does wealth have to do with the Kingdom? Exactly! In Jesus time, it was believed that wealth was a sign of God’s favor. The rich young man in the previous verses kept the commandments and seemed to be a pretty good guy—therefor his wealth was believed to have come from God as a sign that God was pleased with him. And, if it is hard for someone as good as him—well, “then who can be saved?” Salvation is not the result of our actions; it is the result of God’s actions! It is by grace and grace alone that we enter the Kingdom of God. Thus, “for mortals it is impossible, but for God all things are possible” (verse 26).
3. Verses 27-30—In spite of Jesus shifting the focus from what people “do” to what God “does”, Peter was having a difficult time understanding. So, Peter asked Jesus “what are we going to get?” Notice that Jesus answers Peter’s question in three ways. First, he lets Peter know that he is going to be ok (verse 28). Then he lets Peter know that others will follow as he has done. And, they will inherit eternal life as well. Finally, in verse 30 Jesus introduces what will become his third answer to Peter’s questions—the parable in chapter 20:1-16. The parable ties this whole section together and clarifies Jesus points!
4. Chapter 20 verses 1-16—as you read the parable, keep in mind Peter’s question: “What are we going to get?” And, as you read the parable, make certain and notice the tension—the tension is critical to understanding what Jesus is trying to say. The story is pretty simple; the tension arises at the end of the work day when it is time to get “paid” (remember Peter’s question). The owner pays everyone the same, and when those who worked all day long complain, the owner says “am I not allowed to do what I please with what belongs to me?” And, it would be easy to say “yes” at this point, except—what if the person who worked all day was a woman, and the one who worked an hour was a man. Is it still alright to pay them both the same? No! Employers cannot do “whatever they want with what is theirs”, it is immoral and illegal. Obviously Jesus point is not what it seems. The key to understanding the parable is found in the rich young mans’ question: What must I do…” and in Peter’s question: “What are we going to get?” The kingdom of God is not a business contract (do these things and you will get paid). “Peter, if you think it is, then what you will get is cheated. You will work and work and in the end someone else will come to believe in the eleventh hour and that person will “get” the same thing you do” (remember 19:27-29). The Kingdom of God is not something we earn, and discipleship is not a business contract. The Kingdom of God is a gift, and discipleship is a covenant—a family covenant. In a family, a new born baby is just as important as anyone else! That is how love works. (Ok, today I started preaching!)
Questions:
1. Imagine a moral person who lives a good life and helps a whole lot of people. However, the person does not believe in Jesus. Will the person inherit “eternal life”?
2. Does wealth make discipleship more difficult? Why or why not?
3. What is the relationship between Christian discipleship and money?
4. What is the relationship between faith and good works?
5. Is “faith” something we “do”?
6. What do Jesus words “the last will be first and the first will be last” mean to you?
Week 30, Read Matthew 19:1-22
Notes:
1. Verses 1-2—Matthew completes Jesus forth major teaching section (chapter 18) with his typical transition phrases. Notice the change of location from Galilee to Judea. He is now on his way back to Jerusalem where he has already said he would die.
2. Verses 3-12—These are difficult words, especially in a time when divorce is so prevalent. In order to understand Jesus teaching on divorce, it is important to pay attention to the context. After being absent from the scene for several chapters, the Pharisees are back and determined to get Jesus to say something that would discredit him. They begin by questioning Jesus about divorce. Jesus response to the Pharisees begins, not by talking about divorce, but rather about marriage. And, this is important! He wants any discussion about the brokenness of divorce to be held within the greater context of what God intends for marriage—marriage is a part of God’s divine plan, and when a man and a woman join together in marriage, the two become as one. Jesus goes on to correct the Pharisees, clarifying that Moses did not command divorce, rather he simply allowed for it because of what sin can do to a relationship. Jesus takes it a step further by protecting the rights of women when it comes to divorce (Jesus spoke against what was broadly accepted—that a man could divorce his wife for no other reason than he wanted to run off with someone else. He also makes it clear that Polygamy is not part of God’s plan.), something that was a shock to everyone who heard his words, including the disciples (as we can see in verses 10-11). Their shock leads to a brief discussion in verse 10-12 about celibacy. Here Jesus is not recommending celibacy as God’s chosen way of life for all people; he is, however, making the point that the Kingdom of God and living a life worthy of the Kingdom is more important than ones sex life. Jesus’ teaching in these verses continues to be central to the Church’s Theology around divorce: Divorce is certainly not what God wants for us. However, that doesn’t change the reality that it happens. And, of course, God would prefer that people not have to go through that kind of pain. But when, for very real reasons, divorce takes place, God is a God of redemption—and God can heal even the brokenness that comes from divorce.
3. Verses13-15—In the previous verses, Jesus stands up for the rights of women, making it clear that women were (are) just as valuable as men. Jesus now turns his attention to children, making it clear that children (who were given a low status in that culture, as is evident by the disciples’ response in verse 13) were just as important to God as adults. “Let the little children come to me…” Jesus said. Children are important to Jesus, and need to be included in the life of the church!
4. Verses 16-22—These verses set the stage for teaching on the Kingdom of God what continues through chapter 20:16. We will look at how Jesus sets the stage this week, and turn to the remainder of the teaching next week. Here, a rich young man (the Greek word indicates that the man was in his twenties) asked Jesus what good deed he needed to do to inherit eternal life. Jesus first answer was the expected answer for Jews—he was to keep the commandments! The man wants to know which ones—remember there were more than 600 commandments in the Pentateuch (the first five books of the Bible). Jesus answers from the second half of the 10 Commandments (Exodus 20:12 and following) and adds “love your neighbor as yourself”. To love ones neighbors, in Jesus time, was often thought to involve showing charity to people who were in need. The young man says he has done so (the man is evidently a good man who strives hard to lead a good and faithful life!) and then asks what more he can do. Jesus says “if you want to be perfect…” The word perfect does not mean without error! It would be better translated “undivided devotion”—“If you want to have undivided devotion”. Jesus sees in the man both devotion for God and devotion to his “stuff”. So, Jesus tells him to give up his “stuff”—something the man is unable to do, giving witness that Jesus was right about him!
Questions:
1. Thank about the words “the two shall become as one.” What do those words mean to you? And, what do they tell us about the nature of divorce?
2. How do you understand the good news of the gospel when it comes to the pain of divorce?
3. Jesus says “let the little children come to me, and do not hinder them.” In what ways do you see children being hindered from coming to Jesus today? Are there ways that the church fails children, hindering them? What is our responsibility when it comes to children “coming to Jesus”?
4. Jesus says “It is to such these that the Kingdom of Heaven belongs.” What is it about a child that causes Jesus to say this?
5. What does “devotion” look like?
6. Most of us would say that we are devoted to Jesus. And, most of us would also say that we are devoted to our family, to our work, to our country, etc. There are devoted in lots of ways! So, what does “undivided devotion” mean? What does/can that look like in your life?
7. What do the words “love your neighbor as yourself” mean to you? What does it look like? And, what is the relationship between these words (verse 19) and Jesus teaching on devotion (verse21)?
Week 29, Read Matthew 18:23-35
Notes:
1. This parable concludes Jesus teaching on forgiveness. You will remember from the previous verses that Peter has asked how often he needs to forgive. Jesus answers the question two ways. The first was in verse 22 where Jesus wants us to know that discipleship includes (among other things) renouncing the temptation to “get even” with someone who has harmed us. Jesus then responds to Peter’s question by telling the parable you just read.
2. It is important to note that this parable is not a “go and do likewise” parable like the parable of the Good Samaritan (found in the gospel of Luke). It is a Kingdom parable: “Therefore the Kingdom of Heaven may be COMPARED to”. Peter’s question asks a very human question from a human perspective. Jesus answer grounds the answer in the nature of God. Of course, this means that what may be beyond us to do is possible with God’s help.
3. It is also important to note that this parable is not an allegory (like the parable of the sower found earlier in the gospel). As with other parables, the King does represent God, but that does not mean that all of the details of the story can be taken as statements about the nature of God. It is important to refrain from trying to align all the details of the parable with how God acts. Otherwise, we will never be able to get beyond how the great King would allow an innocent woman and children to be sold into slavery in order to partially pay someone else’s debt. God will not hold Geri accountable for MY sins—I am the one who is accountable. As a parable, refrain from trying to make sense out of all the details and instead listen for the answer to the question that Peter asked.
4. In the story, a wealthy King discovers that one of his administrators had embezzled a lot of money—5 billion dollars! Restitution is impossible! The King orders that the administrator and his family be sold into slavery (a detail which would suggest to Jewish listeners that the King was Gentile—Jewish law prohibited the sale of a wife for her husband’s debt—another reason it is difficult to make this parable work as an allegory!). The debtor begs for time to make things right and the King surprisingly reverses his decision and lets the embezzler off scot free! In the following scene, the embezzler runs into a man who owes him $5000 and he, who had just been forgiven such a huge debt, demands payment and has his debtor thrown in jail. Word gets back to the forgiving King, who once again decides to reverse his decision and has the ungrateful debtor arrested and sentenced to continual torture for the rest of his life.
5. Although much attention is given to the heartless debtor, the theological center of the parable rests with the forgiving King. In the Kingdom of God, we are to be like the forgiving King! Easier said than done! Who is fully capable of imitating God? Not me--which pushes us back to the very beginning of chapter 18 where Jesus tells us we must become like children to enter the Kingdom of God. Our complete dependence upon God will allow us to transcend our human desires for revenge and instead begin to manifest God’s way of dealing with sin. In other words, the more we rely upon God, the more we are able to live the way God would have us live. The more we rely upon the God who has forgiven us over and over again, the more we will be able to do the same—forgive others as we have been forgiven!
Questions:
1. None of us are perfect. What have you done during the past week that requires forgiveness? Are there thoughts or actions, things done or left undone, that you believe are not pleasing to God? What? Be specific.
2. Why do you think God cares about those things?
3. Do you believe God forgives your sins? Why?
4. What difference does knowing God forgives sins make in your life?
5. Although it is not God’s will that we be tortured, we do know that the failure to forgive has negative effects upon our spirit. How does a desire for revenge make you feel?
6. In the previous week, I talked about forgiving others. How does this parable help you when it comes to the hard work of forgiving those who have harmed you?
Week 28, Read Matthew 18:15-22
Notes:
1. Verses 15-20—we continue with Jesus Community Discourse in which he teaches about how to treat each other in Christian community. In these verses, Jesus is dealing with how to respond to destructive behavior. The verses begin “If someone has done something wrong”; some translations add “to you”. Many of the oldest versions of the gospel do not include the words “to you”; whether they were originally part of Jesus teaching or not, it is important to recognize that the sin was not just against an individual—it was against the community (as well). Therefore, responding to the sin belongs to the community. Jesus lays out a very clear process for dealing with a sin serious enough to affect the whole community. First, confront the person in private. If that doesn’t work, take two others with you. The goal of the meetings is reconciliation, which can only begin with repentance, followed by forgiveness. If the “sinner” refuses to “listen to the community” (verse 17)--the community being represented by the three who confront the accused--then the person is to be treated as a “tax collector or gentile” (verse 17). Treating someone like a tax collector or gentile means several things: First, the person is removed from the community (excommunicated). Second, the person is to be seen as one who is a lost sheep (from last weeks’ study, verse 12-14, and therefore in need of being saved. In other words, kicking someone out of the church does not end the church’s responsibility for the person! In verse 18 we hear that when the community has no other choice but to remove a person, God will honor the decision. Verses 19-20 are best understood within the context of this teaching. When the folks involved in the decision to confront another person concerning sin (and in those unfortunate times when hard decisions have to be made concerning a sinners ongoing presence in the community) so long as the efforts were done prayerfully, seeking to follow Christ in all matters, the community can rest assured that God has been present!
2. Verses 21-22—these are interesting words following right after the discussion on how to deal with sinners. How often should we forgive? It is important to note that forgiveness and reconciliation are not the same thing. Forgiveness is not pretending the sin didn’t happen. It is confronting it, but then not allowing the sin to continue to have power in a persons’ life. The community could certainly forgive the sinner, while still requiring the person to leave. Reconciliation begins with forgiveness, but takes it a step further to figure out how a person can (given what they have done) stay in the community. I know of a church whose pastor had an affair. The church forgave him, but wasn’t certain they wanted him to still be their pastor. Beyond the forgiveness, there was a whole lot of work to do in order to restore trust and ultimately reconcile. The church reconciled with the pastor, but it was only possible because the pastor was earnestly repentant and willing to do whatever was necessary to rebuild trust to ultimately be reconciled. So, back to verses 21-22: how often should we forgive? Jesus responds with an allusion to Genesis 4:24 when Lamech vows to avenge himself 77 fold. Jesus presents forgiveness as something that is opposite to revenge. In effect, Jesus is saying that followers of Christ must renounce the very human desire to “get even” with someone who repeatedly sins against them. Instead of getting even, forgive so you can get on with the work of ministry!
Questions:
1. Although this weeks’ lesson consists of only a few verses, they are very challenging words! Often congregations I have served are quick to want to forgive someone whose sin is not personal (against them). As a result, there is not always accountability for a person’s actions. It is easy to understand why—we are all sinners in need of forgiveness! But, when sin affects the community, Jesus expects the community to respond. What kinds of sin can affect a community? If you were asked to go and confront a person who had committed such a sin, would you do it? If so, how? If not, why?
2. Forgiveness takes one person—the person who has been hurt by the sin. To forgive is to release the person from the judgment he/she is owed. How are you at forgiving? Is there someone in your life that you have found difficult to forgive? Why? What do you need from that person?
3. Holding on to past grievances is like rubbing salt in a wound—the wound still hurts. Forgiveness is the means for dealing with the pain. To forgive is to say “this thing that you have done to me will no longer have any power in my life”. Have you experienced the freedom that forgiveness brings? What does it mean to be free from a past grievance?
4. Reconciliation requires at least 2 people, the sinner and the injured. Repentance is necessary for true reconciliation. And, forgiveness is necessary as well. Is there someone in your life you need to reconcile with? What would need to happen in order for reconciliation to take place? Who would need to take the first step? In Jesus model for reconciliation, who takes the first step? Why is this important?
5. Reconciliation is not the same as restoration. The relationship may be very different (even after reconciliation) because of the sin that took place. However the relationship can, none the less, be strong. Is there someone in your life with whom you have reconciled? How was the relationship changed by what happened? Is it still different today?
6. Is there anyone you can think of that you have injured (or sinned against)? Christians do the work of reconciliation (that is who takes the first step), so is there anything you can do to start the work of reconciliation?
Week 27, Read Matthew 17:22-18:14
Notes:
1. Verses 22-23—this is Jesus second of three prophecies of his passion. Which each prophecy, tension mounts as Jesus reminds the disciples (and Matthew reminds the readers) that the time is drawing nearer.
2. Verses 24-27—the temple tax. Exodus 30:11-16 instructs Jews to pay a half shekel each year to help support worship. All free male Jews over the age of 20 were expected to pay it. Six weeks prior to the Passover, notice went out reminding people that it was time to pay up. Since Jesus accepted Temple worship, and kept the law, he (and his followers) would most certainly have paid the tax. However, after the fall of the Temple in the year 70, the Romans continued to collect the tax in order to help pay for rebuilding the Temple. By then, Jewish Christians had separated themselves from the Temple and might very well have objected to paying for something they no longer believed in! It is this reality that makes these verses particularly important, and is probably the reason Matthew decided to include this story (none of the other gospels use this story). Jesus words helped those who, a few decades later (when their relationship to the Temple had changed), struggled with the tax. Jesus uses an analogy from the Romans to make his point: Roman citizens (children of the king) were exempt from taxation; taxes were paid only by the “subject” people. Likewise, disciples (as children of God) were (in theory) exempt from taxation. But, to avoid scandal, and to keep others from stumbling, Jesus instructed them to pay the tax. What follows sounds like a miracle story—Peter was to go fishing, and the first fish he caught was to have the half shekel in its mouth. But, Matthew has no concern with “miracles” at this point—so, we do not know what happened—did Peter go fishing? Did he find the coin? Did he pay the tax with the coin? Matthew wasn’t concerned with this; his concern was related to Christian freedom and responsibility, and, as such, this story functioned as a transition to Matthew’s forth major discourse (chapter 18) in which Jesus teaches the disciples about Christian community and responsibility.
3. Verses 1-10—Jesus forth discourse begins’ with the disciples asking a question about greatness. Notice that the question was not about “children”—the question had to do with the disciples themselves. They had been following Jesus for some time, and want to know what it takes to achieve greatness with what they were doing. Jesus responds to their question by talking about children. Notice that Jesus does not use a child to talk about “childhood” or about “faith” or about “innocence”. He uses a child to talk about humility. And, of course, it is typical of young children to think that adults know more than they do and are smarter than they are. Jesus tells the disciples who are concerned about greatness that discipleship requires childlike humility—recognizing how little we know and how dependent we are upon God! Then he changes the subject (he stops talking to the disciples about greatness) and starts talking to the disciples about how to treat children! Remember, there is a child present so Jesus quickly moves from using the child as an example to answer their question to instructing the disciples about the importance of children! His teaching is simple—they are to treat children with the dignity befitting a child God! Do not do anything that will cause a child to stumble (to turn their back upon the faith) for anyone who causes children to go the wrong way or to be lost will be judged harshly! The language Jesus uses is intended to convey just how serious Jesus is when it comes to the treatment of children!
4. Verses 10-14—the parable of the lost sheep. This brief parable both concludes Jesus teaching about children (see verse 14) and tempers the teaching that is coming in the next few verses. Here, the lost are those who stray from the truth. This, of course, could include children who, because of the way they were treated by adults, end up straying. It is not Jesus desire that anyone be lost, especially children!
Questions:
1. As disciples of Jesus Christ, why is it important not to “offend other people” (verse 27) when it comes to cultural expectations and rules—in this case, the Temple tax?
2. As Christians, we are to live “in the world”, but not be “of the world”. Of course, this is not always easy. Are there times when you feel tension between how you are to live as a Christian, and how our culture expects you to live?
3. Are there any tensions between the Christian life and our laws? If so, can you think of an example? How do we keep the law while still maintaining the integrity of our faith?
4. Jesus has a high regard for children and is concerned about how they are raised. Can you think of current cultural influences that could cause a child to “stumble”?
5. Whether you have children or not, whether you have regular contact with children or not, are there ways you can bless children’s lives? How?
6. What does the last half of verse 10 mean to you? Do you believe in angels? Do you believe in “Guardian Angels”?
Week 26, Read Matthew 16:27-17:20
Notes:
1. Verses 27-28—One of the most fundamental beliefs of the early Christian Church was that Jesus would return, and his return was emanate. And, although 2000 years have since past, Christians continue to hold on to this belief! Jesus will return in glory--what was begun by him will one day be fulfilled! Matthew adds that Jesus return will bring judgment. One day we will be judged for how we lived our lives. Remember, Matthew wants us to know that it is not enough to simply believe in Jesus. To be a Christian is to believe and follow!
2. Verses 1-8—The Transfiguration of Jesus. Throughout these verses we are reminded of the story of Moses going up Mount Sinai (see Exodus 24: 12-18 and 34:29-30). After 6 days, Jesus takes Peter, James and John up a mountain; once on top, the disciples witness a miraculous, heavenly transformation. Jesus is suddenly changed, transfigured—his face shining like the sun; and suddenly Moses and Elijah appear and start talking to Jesus. The disciples immediately believe that the long awaited day when God would dwell among them had arrived: “Lord, it is wonderful for us to be here; if you want me to, I will build three shelters…” (Reminiscent of the Feast of the Tabernacle, when booths would be built in preparation for the day when God would dwell with the people.) The scene quickly changes when clouds rolled in and a voice speaks from the cloud: :”This is my Son with whom I am well pleased. Listen to him!” This is not the first time we have heard God speak from a cloud. Remember, Jesus baptism when the heavens open up and God says “This is my son with whom I am well pleased!” In the first instance, at Jesus baptism, we hear of Jesus identity. Here we see his glory, a glory that is more fully revealed in his resurrection. For this reason, these verses are a precursor to the resurrection story, and appropriately come after Jesus has predicted his death and told of his return in glory (chapter 16). The transfiguration ends with Jesus standing alone (Moses and Elijah vanished as quickly as they appeared). Jesus (who Matthew portrays as the new Moses) is the one we are to obey—he and he alone is Lord.
3. Verses 9-13—As they made their way back down the mountain, the disciples were trying to figure out what had happened. They remembered their own tradition, that Elijah would be the one to prepare the way for the Messiah (remember Elijah did not die, but was taken straight to heaven; the belief was that because he had not died, God had more for him to do, and at the right time would send him back to finish his work). They knew Jesus was the Messiah, but wondered what happened to Elijah! Jesus let them know that Elijah had indeed come and prepared the way—but people had not recognized him. John the Baptist was in fact Elijah!
4. Verses 14-20--Mountain top experiences don’t last forever. The Jesus and the three disciples must return to real life, as it is lived here and now. And, there will be no easing back into life! Immediately they are confronted with problems. I had a friend tell me once that the half-life of a good vacation is about 30 minutes! There is no easy transition from the mountain top—Jesus steps from the mountain right into the valley! While Jesus was gone, a man brought his son to some of Jesus disciples asking for them to heal the boy. They could not. Jesus seems a bit frustrated by their failure—“how much longer must I be with you?” Of course, Jesus knows he does not have much longer! In the following verses he offers his second prophecy of his death. So, the question “how much longer” is a real question! Jesus knows he is running out of time. Their problem, of course, was one of faith. They didn’t have enough faith to do what faithfulness required! Conversely, with faith, we can do whatever God sets before us—even move mountains!
Questions:
1. Almost 2000 years have passed since Jesus was crucified and resurrected. What do the words “Jesus will one day return” mean to you? What picture comes to your mind when you think about seeing Jesus?
2. Matthew often talks about Jesus as a judge. What does it mean to you that Jesus will judge you (and me)?
3. Have you ever had a mountain top experience? If so, take a few minutes to remember the event and how you felt?
4. When do you feel closest to God?
5. Experiences of the presence of God always lead us deeper into ministry. Jesus and three of his disciples came down the mountain only to be needed to engage in serious ministry! Experiences of the presence of God always lead us deeper into ministry. How have you experienced this in your own life?
6. “If you have faith the size of a mustard seed, you can say to that mountain move and it will move”, Jesus says. Of course, a mustard seed is not very big! All we need is a little faith, and we will have everything we need to do what God sets before us. How have you experienced this truth in your life? Have there been times when God has taken what little faith you could muster, and used it to accomplish something much bigger?
7. What are the limits to what God can do through you?
Week 25, Read Matthew 16:1-24
Notes:
1. This chapter marks a turning point in Jesus ministry. As you remember, one of the themes of the gospel concerns discipleship—it is not enough to believe in Jesus; to be a true disciple you must believe and follow Jesus. In this chapter Jesus reveals something very important about who he is, what it means to be the Christ, and what it means to follow him.
2. Verses 1-12: Imagine standing at a fork in the road. You can go to the right or the left. Each road leads to a very different destination. We can choose to go the way of Jesus, or we can choose to go a different way. The way of Jesus is difficult but leads to life. The other way my seem attractive, but does not lead to life. In verses 1-4 Pharisees and Sadducees ask for a sign. Signs have been plentiful up to now—just read about all the miracles in the previous chapters. Jesus recognizes that they are not really interested (otherwise they would have seen the signs already), so he makes an obscure reference to Jonah (3 days in the belly of a giant fish) and leaves. The disciples (verses 5-12) do not understand Jesus warning and think he is talking about bread. These verses demonstrate just how little the disciples understand at this point—after all, Jesus had just fed thousands of people (twice), and the disciples are worried about not having bread! After Jesus explains, they begin to understand—the Pharisees and Sadducees were misguiding people with their teaching. The result of the false teaching—taking the wrong road with ones life!
3. Verses 13-20: Who is Jesus? Peter seems to answer the question correctly: Jesus is the Christ, the Son of the living God! And that is the right answer! Jesus is the Christ, the Son of God! And, it is upon this proclamation that the church is built! And, Peter will be the leader!
4. Verses 21-24: However, Peter does not understand the proclamation he has just made, nor does he understand what it means to be a leader, or even to follow Jesus! Back to the image of a fork in the road. Peter now knows that Jesus represents a very different road, but he still does not know where the road will lead, or what it will mean to travel it. Jesus offers the first prophecy (a description of the road he must travel) of what is to come: he will suffer, die, and rise again. This is not what Peter expected to hear, so he immediately rebukes Jesus: “this must not happen to you.” But, remember, there are only two choices we can make with our lives—to follow Jesus (and now we know where he is heading) or to go a different direction. Jesus lets Peter know that his words are like those of the Pharisees and Sadducees—they will lead people the wrong way: “Get behind me Satan! You are an obstacle to my path!” In verse 24 Jesus makes it clear that the road he will travel is the road his followers must travel. The mission must come before self-preservation! We must keep our eyes fixed upon where Jesus is leading!
Questions:
1. For those who are watching, signs from God come all the time. Remember, a sign is an ordinary event with extraordinary meaning. Have you experienced “signs”? If so, describe a time when God gave you a sign.
2. Each day we are confronted with “false teaching”; what false teachings did you hear in the last couple of days?
3. Why do people call Jesus “John the Baptist”, “Elijah”, and “prophet”?
4. When I ask people to tell me who Jesus is, I hear answers like “Teacher,” “Savior,” “Friend,” “Son of God,” “Good Shepherd” and more. How do you answer the question “Who is Jesus?” What do those words mean to you?
5. Jesus calls Peter an obstacle. Have there been times in your life when you were an obstacle to Jesus? When you were an obstacle to others following Jesus? How?
6. Jesus corrects Peter by teaching him about the way of discipleship. In those times when you have been an obstacle, how did Jesus respond?
7. What do the words “anyone who wants to be a follower of mine, let him(her) renounce him(her)self, and take up the cross and follow me”?
Week 24, Read Matthew 15:21-39
Notes:
1. Verses 21-28 are among the most difficult to understand within the gospel. Why would Jesus use such a harsh tone with a woman who comes to him for help? And, why would he seemingly call the woman a “dog”? We have already seen that Jesus, from time to time, used strong, even harsh language to make his point (8:22 for instance). And, he was willing to condemn people (11:20-24). But, this passage seems to go beyond any behavior we have seen of Jesus so far. Why? Scholars wrestle with these kinds of questions, and as a result have developed numerous theories. However, to date, none are particularly helpful. Jesus words remain difficult to hear, which, after all, may be the point of the words. There are a couple of things that we know, and these things do help. First, the woman was Canaanite, a people who were despised by the Jews and with whom the Jews were not allowed contact (Ezra 9:1-12). In addition, this is not the first time we have heard of Tyre and Sidon. Jesus used these two places as an example of two places considered corrupt, but more open to the truth of the gospel than the Jews themselves (11:20-24). Could it be that here we see his point from chapter 11 come to life. He is in the region of these cities, and judges the woman as one who is corrupt, only for her to exhibit greater faith than he had seen throughout most of his ministry. This does not help with the whole “dog” thing, but it may help us better understand the reason he was there—and, what he was trying to accomplish. We also know that Jesus ministry is focused upon the Jews—it was Peter and then Paul who expanded the ministry (as Jesus had instructed) to “all the world.” But, before the ministry could be expanded, the gospel first needed to be brought to the chosen people of God—the Jews! And, that was Jesus focus. This reality, along with this story reminds those of us who are not Jewish that our invitation into the Kingdom of God comes as a pure gift of grace! We have no reason to expect that Jesus would come to us, much less offer us life—yet he does! Grace! Finally, within this story it is very important to recognize the emphasis on faith. Remember, while in Nazareth, Jesus refused to do many mighty works because of their lack of faith (13:58). Here, it is her faith that leads to the mighty act!
2. Verses 29-39—here Jesus returned to Jewish territory and went up on a mountain where he healed people and worked miracles including feeding people with a few fish and a few loaves. Everything we read in these verses has happened previously in Jesus ministry, which makes them familiar (and easy to skim over). However, before moving on, it is important to consider the location of the miracles—on a mountain! Remember, in the gospel of Matthew, Jesus begins his ministry teaching on a mountain (the Sermon on the Mount). For Matthew, the mountain symbolizes the consummation of the age when God’s people will be gathered on the mountain of the Lord (Isaiah 2:2-3 and Micah 4:1-2). Jesus ministry to the masses begins in chapter five as he revealed God’s will through teaching. Here, in this second scene on the mountain, Jesus reveals God’s power through his acts of healing and feeding. These two “mountain scenes” frame one section of the gospel of Matthew—his ministry to the crowds. Starting with chapter 16, the focus of Jesus ministry shifts from attention to the crowds (although, to some extend crowds still remain) to attention of the disciples and Jesus pending passion and death.
Questions:
1. What is your reaction to the story of the Canaanite woman? How do you understand Jesus initial rejection of her?
2. Have there been times in your life when you felt like all that was available to you was the crumbs under the table? Think about this question for a few minutes.
3. How has faith gotten you through difficult times?
4. What does the grace of God mean to you? How do you understand God’s grace? And, in what ways do you experience grace at work in your life?
5. Jesus goes back to the mountains, a place that symbolizes the presence of God. Here is another way to say it—the mountain is a “thin place” where the veil that separates heaven and earth is especially thin. Is there a particular place where you feel closest to God? Where. Picture the place in your mind.
6. How do you feel in that place?
Week 23, Read Matthew 15:1-20
Notes:
1. Verses 1-9: Notice the word “tradition” in verse 2. Ritual hand washing was only required of priests (Exodus 30:17-21); however, within some pietist circles, a tradition grew up that since Israel was to be a “Kingdom of Priests” (Exodus 19:6), the laws concerning priests were to be applied to all. Given that this practice was a tradition, the Pharisees and Scribes from Jerusalem were saying something like: “since you and your followers are so religious, why don’t you observe religious traditions (like we do!).” Jesus response makes it clear that he will not subordinate ethical behavior to traditional practices, nor will he subordinate scripture to tradition. Notice in his response that he accuses them of breaking commandments of God while worrying about keeping tradition. The example he gives comes from the Exodus 20:12 (one of the 10 commandments) and from Leviticus 20:9. At stake was the practice of “Qorbab” which had to do with dedicating gifts to God. According to the 10 commandments, I am to honor my mother and father. That certainly could include making certain they are cared for in honorable ways in their old age. However, the law of oaths (found in Numbers 30:2-3) was being used by some religious leaders as a “loop hole” by which a person could get out of their responsibility to care for their parents. The way it worked was simple: If I dedicated all my belongings to God, that oath would take precedence over the requirement that I care for my parents. Of course, the vow was not that I would “donate” my possessions to the Temple; it was that I would “dedicate” them to God. Loop hole! Jesus has no tolerance for such behavior! What would make anyone think that an immoral vow would take precedence over a moral responsibility—to honor ones’ parents. Thus Jesus convicts them of their sinfulness, using a quote from Isaiah 29:13 to point out the condition of their hearts.
2. Verses 10-20: Here Jesus offers a parable (verse 11) as a way of explaining what had just taken place in his conversation with the Pharisees and Scribes. The parable is then explained in verses 17-20. It is important to remember that in the time of Jesus the heart was understood to be the seat of human will. All sin found its start in the heart. That is why, in Psalm 51, King David cries out “Create in me a new heart, O God”. Whether ones hands have been washed or not had nothing to do with the condition of ones’ heart. But, cheating your parents out of the care they deserved—that says a whole lot about the condition of the heart!
Questions:
1. Traditions are powerful things. Have you ever heard the phrase “we have always done it that way”? If so, when? Have you ever said it? Can you imagine a time when you would be tempted to say it? How about if we did away with the candle light service on Christmas Eve? What if we did away with singing “Christ the Lord is Risen Today” on Easter morning? Or...? Traditions are powerful things. And, practices become traditions because they are meaningful.
2. It is often easier to maintain tradition than to sacrifice on behalf of others. Are there times when we place tradition ahead of God’s moral will?
3. What does the way you talk to others say about the condition of your heart?
4. On a scale of 1 to 10 how healthy is your heart right now? What is the evidence that supports your score?
5. Most of us have things we could work on to improve our “heart” health. For you, what could you do improve your score? Pray? Repent? Read Scripture? Give? Change a behavior? Feed someone who is hungry? Visit someone who is lonely? Talk to me? What would help you grow? What needs to happen in order for you to take the next step in your faith development?
Week 22, Read Matthew 14:22-36
Notes:
The story of Jesus walking on water has long been a stumbling block to Christians, especially in the modern era. There have been many attempts to provide rational explanations, for example some have proposed that Jesus walking on the water was really an optical illusion--late at night, near the northern end of the lake, what the disciples actually saw was Jesus walking in the shallow water near the bank. Such attempts to explain away the miracle miss the point Matthew intends his readers to understand.
While the story may be difficult for some people to believe today, ancient Jews (for the most part) would not have had difficulty believing that God would suspend the natural laws of the universe, empowering Jesus to do the impossible. For the ancient Jews, the question would not have been “is this possible?” but rather “did it happen in this particular case?” Ancient Gentiles would have also (for the most part) been able to believe such a story. In ancient greek mythology, there were stories of powerful “demi-gods” (half human and half god) who could walk on water.
For Matthew, the person walking across the water was not a “demi-god”, and certainly not half human and half god. Matthew wants us to know that the person walking across the water was none other than the Messiah whom God had endowed with super-natural power--powers that Jesus could also give to others and so Jesus empowers Peter to do the same.
As you read the story it is important to see that the boat was both for from land and in trouble. The waves were torturing the boat and the disciples knew it. Jesus was not showing off his powers when he walked toward the boat, he was coming to the aid of his disciples who were in trouble. The Messiah is empowered by God to shepherd and care for God’s people! Thus the story tells us a lot about what Jesus does for his followers.
Verses 22-25--notice that Jesus goes off by himself to pray. This is a common practice of Jesus. However, Jesus prayer time was cut short because his followers were in trouble. So, he does what he needs to do to go to their aid. He walks across the water.
Verses 26-27--for the ancient Jews, the darkness of the water was the place where evil dwelled. It was a place to be feared!
Verses 28-31--Peter is stuck half way between faith and doubt. As such, he represents all those who dare to believe in Jesus, take their first steps in faith, only to turn their eyes away from Jesus, looking instead at the waves that threaten to engulf us all. Peter also represents the risk taking that faith in Christ requires. To believe in the saving power of Jesus is to take a risk with ones own life. “Of little faith” (oligopistos in greek) is only used by Matthew to talk about believers. Here, Jesus is rebuking Peter for not drawing on the faith that would see him through his challenge.
Verse 33--the disciples worshipped Jesus, even though they did not yet understand what it meant for Jesus to be the Messiah--that he would suffer, die and on the third day rise again.
Verses 34-36--even though Jesus was increasingly seen as an enemy by the religious leaders, he remained committed to his healing ministry and to demonstrating God’s concern for God’s people.
Questions:
Do you have difficulty believing that God breaks into this world in ways that are miraculous? Why or why not?
The disciples were afraid of the darkness of the water where evil dwelled (so they thought they saw a ghost). Do you have any irrational fears? If so, what?
Jesus invites Jesus to walk across the water. This, of course, required Peter to face his fears. What would it look like for you to face your fears?
Jesus invitation also requires Peter to take a step of faith--trusting Jesus and braving the unknown. Have you ever been asked to step out in faith? How might Jesus be asking you to take a step of faith today?
Peter does fine so long as he keeps his eyes on Jesus; but, as soon as he looks away, he sinks. Have you ever had that kind of experience? Has “taking your eyes off Jesus” ever gotten you in trouble? If so, how.
Jesus saved Peter from the water and from his fears. Have you ever felt like Jesus rescued you? If so, from what?
How does that experience effect your worship?
Week 21, Read Matthew 13:51-14:21
Notes:
Chapter 13:51-52—after a first conclusion to Jesus series of 7 parables, Matthew then offers a second conclusion this time in the form of a parable (of sorts). “Scribe” is used by Matthew to designate a person learned in scripture and tradition. It is likely that “new and old” refers to the message and developing traditions of Christianity (new) and the Hebrew Scriptures (old, and what we call the Old Testament).
Verses 53-58—these verses are particularly interesting to those of us who wish we knew more about Jesus the man. Here we learn that Jesus came from a large family; he had four brothers (all of whom are named) and at least two sisters (whose names we are not given). According to Acts 1:14, Jesus brothers became “followers” (or Christians) of Jesus after Easter. And, according to one of the early Church Fathers (Hegesippus), Jesus sisters also became followers and associated with the church in Galilee. However, at this point, his family does not recognize Jesus as the Messiah. As a Carpenter, Joseph taught Jesus the trade. And, although Carpenters were seldom rich, tradesmen in those days made a pretty good living and (those who were good at their trade) were given respect within the community. Given that Nazareth was a small town, certainly Joseph, Mary and family were known within the greater community. The greater community also had difficulty believing in Jesus; and, they had difficulty believing in themselves--that anything good could come from their town.
Chapter 14:1-12—the account of John the Baptist’s death is presented as a “flashback”, the events had already taken place by the time Jesus hears of them. In order to follow the story, it is important to know that Herod Antipas had divorced his first wife (who was a princess of a neighboring country) in order to marry his niece Herodias (who was also his brother’s wife). Herodias had a daughter from her first marriage named Salome. John the Baptist publically chastised Herod Antipas for his incestuous behavior. As a result Herod arrested John. During a party that involved lots of drinking, Herodias’ daughter Salome danced in such a way that Herod vowed to fulfill any request she might make. Prompted by Herodias, Salome asked for John the Baptist head. Soon after, in 36 AD, King Aretas IV, father of Herod’s first wife, went to war with Herod and defeated him. Followers of John the Baptist saw this as punishment for Herod’s execution of John. All of this led the Roman historian Josephus to report that John’s execution was politically motivated.
Verses 13-21—Jesus performs the miracle of feeding 5000 men (probably about 15,000-20,000 people). Bread and fish were the basic ingredients of a peasant’s meal in Galilee. Notice verse 15-16, how the disciples ask Jesus to send the crowds away, only to be told by Jesus that they needed to feed the crowd! That was not what they wanted to hear! But, it was what they needed to do! Notice verse 19, how Jesus lifts the bread and fish up toward heaven, blesses, breaks, and gives the food to the disciples to serve. Sound familiar? We hear the same language at the Last Supper in chapter 26:26 when Jesus institutes the sacrament of Holy Communion. After everyone has eaten, the leftovers were gathered and there were twelve baskets full—more than they started with! 12 baskets sounds like a whole lot, however, given the size of the crowd, 12 baskets was actually calling it pretty close. That would be like serving our youth group pizza and having one slice left over—there was just enough for everyone to have what they needed, but not enough for everyone to take extra.
Questions:
1. When you picture Jesus in your mind, what does Jesus look like?
2. As the oldest brother of so many siblings, how do you think he related to his siblings?
3. Jesus says that prophets are not honored in their own towns or homes. Why do you think it is harder for people who have known Jesus for a long time to believe in him?
4. In the feeding of the five thousand, we hear that Jesus compassion for the crowds led to him commanding the disciples to do something about their hunger. In what ways does Jesus compassion move you to care for others in need? What opportunities do you have now to bless the lives of others?
5. The disciples offered what they had (and, to them, it didn’t seem like much!), and Jesus used it to work a miracle. Jesus doesn’t ask us if we have “enough” to do ministry, he asks us to offer what we have. What are you offering to Jesus? What do offer to him to be used for ministry?
Week 20, Read Matthew 13: 24-52
Notes:
1. Chapter 13 is full of parables! Last week we took a look at the parable of the sower; this week we look at an additional 6 parables, one of which comes with an explanation.
2. Verses 24-30, 36-43, and 47-50—the parable of the darnel and the parables of the dragnet. Both of these parables are judgment parables that continue Jesus concern that discipleship must bear good fruit. In the first parables (verses 24-30) notice the patience of the owner--he is willing to allow the weeds time to grow! In Jesus telling of the parable, Jesus is careful to make the point that human beings are not competent to make the kind of judgment required to separate the “Wheat from the Tares”—when it comes to judging who is “in” the Kingdom of God and who is “out”, we quite likely will get it wrong and will pull up some of the wheat with the tares (and probably miss some of the weeds as well). Only God can make such judgments, so we are to be patient. As such, this parable becomes one of grace—who knows, with time maybe the weeds will become wheat! In the interpretation of the parable, Jesus makes it clear he has sown good seed that will give birth to the Kingdom; however the devil is also at work sowing bad seed among the followers of Jesus. The time will come when true disciples will be gathered in and enemies will be destroyed.
3. Verses 31-33—the parable of the mustard seed and the parable of the yeast. Both of these parables address the crowd who has gathered and emphasize God’s action within the world. God’s action, while almost imperceptible (mustard seed and yeast), is nonetheless real and will, in God’s own time, come to full fruition. Both parables emphasize that God’s Kingdom is not a future reality that will suddenly come in fullness, but rather something that has already begun and is growing (at times unnoticed) among us. As such, both parables invite us to leave behind the everyday world and enter the new world of God’s Kingdom at hand.
4. Verses 44-46—The parable of the treasure and the parable of the pearl. Both of these parables are addressed to the disciples, and both emphasize human response to the work of God. Like the buried treasure, God’s work is hidden (like yeast in 50 pounds of flour!) and must be discovered. Like the pearl in the story, it has to be sought in order to be found. However, the parable does not focus the “finding” (in the parable of the treasure it is accidently found, and in the parable of the pearl it is long sought out) but rather on the great response to having found something of such great value! In both cases, the “finder” is willing to give up everything in order to have what was found. With these two parables, we must be careful not to read more into the parables than is intended-- specifically, that the Kingdom of Heaven is a possession we can earn with great sacrifice. The overwhelming message of Jesus teaching is that the Kingdom comes to us a gift.
Questions:
1. The church consists of saints and sinners. Sometimes we are saints! And, sometimes we are sinners! But, beyond the fact that none of us are perfect, Jesus tells us that there are weeds in the church as well. What does a “weed” look like today? How about “apathy”? Or gossip? What seems like “weeds” to you?
2. Have you ever seen a “weed” transformed into “wheat”? If so, who and how?
3. God is patient with us (we are not perfect). Why? Will God’s patience with us ever “run out”? Will God’s patience with “weeds” ever “run out”?
4. Where do you see the Kingdom of God today? How much has the mustard seed grown? How leavened is the bread now?
5. Before we believe we do not have the eyes of faith to help us see the working of God. Once we believe, we discover that we have “eyes to see”. Does the world look different to Christians, as compared to non-Christians? If so, how?
6. How important is your faith to you? Having “found” faith (or having been found) how has your life changed?
Week 19, Read Matthew 13:1-23
Notes:
1. Chapter 13 is full of parables! At first glance, it would seem as though Jesus has simply resumed his teaching ministry. However, the location of these parables suggests that there is a very clear reason Jesus starts teaching again. The parables in chapter 13 are Jesus response to the rejection he encountered from “this generation” in the previous 2 chapters. The parables provide an explanation for why so many people have rejected Jesus, as well as an explanation for why some folks who started following have dropped out. And, they provide encouragement that though the response is starting off small, great things will come from those who believe.
2. A word about parables: In Greek the word for parable literally means to be set side by side, or to compare. However, when Jesus (who was Jewish) used parables, he was primarily drawing upon the Hebrew practice of “Mashal” which is to tease the mind into insight rather than communicate a simple idea by way of an illustration. Later in chapter 13 Jesus equates parables with “hidden things” which is another way of talking about “mashal”. So, as we read parables, Jesus teases our minds into action with images from everyday life (as it was lived 2000 years ago) that require us to become an active participant in trying to figure out what it is that he is saying.
3. Verses 1-9 and 18-23—the parable of the sower. Thinking back over the previous chapter and how the Pharisees continually condemned and even plotted against Jesus is important to understanding the parable. Verse 8 tells about a great harvest. An average harvest in those days was 7 ½ bushels for every bushel of seed. A great harvest was 10 bushels. So, Jesus was describing a harvest that was far beyond anything anyone could imagine.
4. Verses 10-17—the disciples question about why Jesus teaches in parables reflects their understanding that Jesus use of parables is consistent with “mashal”—they are more than just comparisons, they are hidden truths. Parables are especially important when it comes to talking about the “Kingdom” because, while we can talk about the Kingdom openly, there is great mystery in the Kingdom of Heaven. These mysteries are not “taught” (like Jesus taught about loving enemies, for instance), they are “revealed”! And, unless you are looking for (and listening for) that which is being revealed, you will miss the whole point! And, to “see” or “hear” what is being revealed requires first that a person believe. For those who do not believe, they secrets are hidden. But, for those who do believe, the mysteries become clear. What are the secrets? Now, that is a good question! Jesus explains the parable of the sower to the disciples to make certain they know that the secrets of the Kingdom are not intentionally being kept from them—he is willing to help them get it. This is important since Jesus does not make it his practice to explain parables after chapter 13.
Questions:
1. The path is hard and crusty. Do you know people like that—hard and crusty (verse 19)? Some seed fell on rocky ground. Do you know people like that—with no depth of soil (verses 20-21)? Some seed fell among the weeds and the weeds grew up and choked the seed out. Do you know people like that (Verse 22)? Think about people you know who kind of fit these descriptions.
2. Now think about the good rich soil that produces a harvest. Who do you know who is like that?
3. When I think about this parable, I tend to identify with the “good soil” when in reality, I am more like the whole field than a patch of good soil. There are hard crusty corners of my life, and some rocky places, and even a few weeds. How about you? When are you hard and crusty? When are you a bit rocky? When are you “weedy”? And, is the good soil able to produce a good harvest?
4. Seed is important to farmers. No seed means no crop. So, why does the sower waste good seed by scattering on hard, crusty, rocky, weedy ground? What does this say about what God is willing to do for you in your life?
5. What does this parable say about the kingdom of God?
6. Finally, what does it mean to you to “have eyes to see and ears to hear”?
Notes:
1. Verses 15-21— The scene changes as Jesus leaves the synagogue under threat from the Pharisees. Jesus leaves the area, making his way to a new town, but many people follow him, After healing them all, he instructs them not to say anything and then (in typical Matthew fashion) quotes from the prophet Isaiah. This quote is the longest prophetic quote in the gospel. And, since it has been the practice of Matthew to quote only as much as is needed, this quote is obviously important to Matthew (and for us). The quote from Isaiah 42:1-4 was considered a “messianic” prophecy by both Christians and Jews. The word “servant” in verse 18 comes from a Greek word that can be translated either “servant” or “son”, something the original hearers would have picked up on. Jesus is the servant son chosen by God (reminding us of Jesus baptism when the heavens open up and God speaks). Toward the end of the verse, the words “he will present judgment to the nations” needs to be understood in relationship to the final phrase of the quote “in him nations will put their hope”. Although Jesus will judge the nations, it is his hope that all peoples will put their hope in him. The phrases “crushed reed” and “faltering wick” are images for the most fragile people like the man with the withered hand that he healed a few verses earlier).
2. Verses 22-23—These are difficult verses! Jesus has just worked miracles, and the crowds go crazy! It was the commotion and proclamations of the crowd that caused the Pharisees to return, and it was the concern that the crowds would accept Jesus that caused them to pick up where they left off in verse 14, plotting to destroy him by accusing him of blasphemy. Jesus responds to the accusations appealing to reason (verses 25-29) as well as to the Spirit of God, through whose power the miracles were being worked. Jesus miracles were a manifestation of the Spirit of God! Jesus can forgive people for slandering him as a person, but what they had not thought about was the simple reality that those who called his miracles “devils work” were not just slandering him, but slandering God, through whose Spirit the miracles were being worked. Verse 32 offers a warning! God’s patience with those who call the good work of God “evil” will come to an end. So, be careful! It is important to note that the language “unforgiveable sin” is not intended to put a limit on what God can forgive, but rather to emphasize as strongly as possible that what they were doing made them the ones who were guilty of blasphemy!
3. Verses 33-37—Here Jesus repeats the fruit analogy (from chapter 7, verses 16-20) emphasizing that they speak evil because they are evil! And, since words reflect the condition of the heart, our words are enough to bring about judgment.
4. Verses 38-45—This is the final controversy in Chapter 12. Jesus enemies demand a sign and Jesus responds in three ways. Note that up to now (in chapter 12) it has been the Pharisees that have opposed Jesus. Here, the Scribes join in! It is also important to note that for Matthew there is a whole lot of irony in the request for a “sign”, after all, it was just a few verses earlier (verse 28) that Jesus reveals that he drives out demons by the power of the Holy Spirit, and as a sign of the Kingdom of God! Jesus first response is “the sign of Jonah”. Here we hear the first prophecy of Jesus death and resurrection, something the Pharisees and Scribes could not have understood at this point! Jesus second response was to have his enemies recall how the Ninevites (the Book of Jonah) and the Queen of the South (from I Kings 10) were faithfully responded to a prophet and a wise king. The Scribes and Pharisees refuse to respond to someone much greater, and will therefore be judged accordingly. Jesus final response to the Pharisees and Scribes is to offer a parable. The parable makes a final and very strong point—they are in worse shape now, having refused to acknowledge Jesus, than they were prior to his coming.
Questions:
1. Why did Jesus warn those whom he healed “not to make him known” (verse 15)? Is there a connection between verse 15 and verse 19 (part of Isaiah’s prophecy)?
2. As mentioned earlier, “bent reed” and “faltering wick” refer to those who are most fragile. What does it mean to you that God will not break the reed or snuff out the wick? How can those words be words of hope for us and for our loved ones?
3. Is there a sin beyond God’s ability to forgive? Are there sins that bring greater judgment? Or, is sin “sin” in God’s eyes?
4. Think about the ways you speak to other people. Do you believe your words reflect the condition of your heart?
5. A sign is an ordinary event with extraordinary meaning. To those not looking for the sign, it could easily go unnoticed. But for those who are paying attention, the way it comes (and the timing of it) makes it unmistakably the work of God. Have you ever received a sign? If so, what was it and what did it mean?
Notes:
1. Verses 25-30: In the preceding verses (1-24) Jesus talks about being rejected. Now he offers a contrast between the many who reject him and the few who accept him. Jesus acknowledges the sovereignty and wisdom of a God whom the wise cannot discover but who is revealed to little children. And, Jesus has the authority to reveal God to whomever he chooses. Given the context, verses 27-28 are telling us that no one knows the will of God except Jesus, and no one can fully know what Jesus is doing/accomplishing except God. Verses 28-30 are well known and very comforting. They lead well into chapter 12, and can be understood to be directly related to 12:1-8. If this is the case, then the “burdens” have to do with the law: “ all you who labor and are heavy burdened (by the law). Jesus yoke is “easy”; the underlying Greek word means “kind”. Jesus does not lessen the load, but rather helps us carry it!
2. Chapter 12, verses 1-8: According to the Pharisees picking grain, to satisfy personal hunger, on the Sabbath was prohibited by the law. Remember, the Pharisees were given responsibility to interpret the law at Synagogues. So, who has the right to interpret the Torah? Jesus or the Pharisees? Jesus first defense draws upon the special circumstances that resulted in King David breaking the law. Certainly Jesus work is even more important to the Kingdom! His second argument reminds them that Temple priests are exempt from certain laws on the Sabbath (because of their priestly responsibilities). This argument appears unrelated (the disciples weren’t carrying out Temple work, they were hungry!), but Jesus adds that there is something more important than the Temple! What is more important? “I desire mercy, not sacrifice”—God’s demand for mercy outranks both Temple and Sabbath requirements. This section ends with Jesus asserting that he (not the Pharisees) is the primary interpreter of the law (“The Son of Man is master of the Sabbath”).
3. Verses 9-14, the theme of Sabbath continues as Jesus heals a man on the Sabbath. For Jesus opposition, healing is a profane act reserved for ordinary days! Jesus tries to draw on their conscience: would you condemn a man who breaks the Sabbath law in order to save a sheep? A human being is far more precious than a sheep. The implication is clear: Human beings are more important than Sabbath law! It is important to note that Jesus is not suggesting that the Sabbath law is irrelevant—quite the contrary, Jesus did not come to destroy the law but to fulfill it (5:17). He is simply interpreting the law!
Questions:
1. What does it mean to you that the things of God are revealed, not to the wise, but to little children? What does it mean to have a “childlike” faith?
2. Think of a time when you have experienced the presence of God. Does your experience reveal anything about God?
3. The words of 11:28-30 are often quoted, and very comforting. What does it mean to you that Jesus will give you “rest for your soul”?
4. Discipleship brings great responsibility. What does “my yoke is easy and my burden is light” mean to you? Has there been a time in your life when Jesus has “lightened your burden”?
5. What does “keep the Sabbath Holy” (one of the 10 commandments) mean to you?
Week 17, Read Matthew 11:1-24
Notes:
1. Having given the disciples authority for ministry, and having instructed them as to what to expect, Jesus now goes back to his ministry of teaching, preaching and healing among the Jews.
Questions for consideration in preparation for todays’ study:
1. Do faith and reason go together? What is their relationship?
2. If you could offer the world some wisdom from your life, what would it be? What words of wisdom would you offer?
3. Do you have a favorite proverb? If so, which one?
Background on the Book of Proverbs:
1. Proverbs was written between 1000 and 500 BCE by a number of different people. The final editing of the book took place in the 6th century before Christ. Much of the Book is attributed to King Solomon. For background on the King, read the following verses:
a. I Kings 3:3-15a
b. I Kings 4:29-34
2. The Book can be broken into 7 wisdom collections:
a. Chapters 1-9 (traditionally attributed to King Solomon)
b. Chapters 10-22:16 (attributed to Solomon and the oldest proverbs)
c. Chapter 22:17-24:22 (Words of the Wise)
d. Chapters 25-29 (Proverbs of Solomon collected by King Hezekiah in the 8th Century before Christ
e. Chapter 30 (The words of Agur, son of Jakeh)
f. Chapter 31:1-9 (The words of King Lemuel of Massa)
g. Chapter 31:10-31 (The poem of a good housewife)
3. The purpose of the book is to offer practical advice to the young, and to remind the old, about how to attain a successful, good life. Sages believed that written into the very nature of creation is a divine order which can be found through human searching and reflection. Living in harmony with this order brings peace and a good life; going against the divine order brings personal destruction.
4. The basic message of the Book can be summarized by the following verses (take a moment to read the verse):
a. Proverbs 9:10
b. Proverbs 3:5-8
c. Proverbs 28:5
5. Question: What do these verses tell us about wisdom? What does the fear of the Lord (or reverence for God) look like?
Bible Study
Read Proverbs 1:1-19
1. Verses 1-7 are the course syllabus—they tell us what the author intends for the reader.
a. What does the author want us to learn?
b. What does the author want us to understand?
c. What does the author want us to gain?
d. What does the author want to teach us?
e. Verse 7 is the key to understanding the introduction. The author has high hopes for us—that we will gain wisdom and insight. And the starting point is simple: “The fear of the Lord” is the beginning place!
f. This takes us back to one of the opening questions: What is the relationship between faith and reason? According to Proverbs, Faith is a pre-condition of reason; reason is not an enemy of faith, it is dependent upon faith!
2. Verses 8-19: three times the author uses the phrase “my child” in these verses. This indicates that is being said is both very important and very personal.
a. What is the author telling us in these verses?
b. What happens to those who give into temptation and follow in the way of sinners? (Note: During class, it was noted that verse 14 sounds very similar to the promises made by gangs today—join us and we will take care of you!)
c. In many ways these verses sound like lessons many parents try to teach their children today. What words would you use to talk about the intent of these verses with a child?
Week 49, Read Matthew 28:16-20
Our next Bible Study will begin April 20, 2012
Notes:
1. With these verses we come to the end of the Gospel of Matthew (and the end of our study on this gospel). Within these verses the main themes of the gospel come to completion. Verse 16 begins with a reference to a mountain. We do not know what mountain they are on, but we are reminded of other times when Jesus met with his disciples on a mountain (the Sermon on the Mount, the transfiguration, etc.). As we have seen during this study, Matthew presents Jesus in a way that reminds the reader of Moses (only Jesus is greater). The reference to the mountain, along with the farewell address reminds us of Moses. As we saw throughout the gospel, there were always two responses to Jesus—some believed and some did not. Here we see the theme one last time: “when they saw him, they worshipped him, but some doubted” (verse 17). When Jesus commissioned the disciples for ministry (verse 19) he told them to “Go make disciples of all people”. Remember, one of the main themes of the gospel has to do with what it means to be a disciple (it is not enough to simply believe in Jesus, to be a disciple requires that we believe and follow him). So, Jesus concludes his direction to make disciples by instructing them to “teach everything I have commanded”; in other words, teach people what it means to follow Jesus. Finally, teaching has been a main theme of the gospel—Jesus had five major blocks of teaching in the gospel of Matthew. Now the disciples are directed as to what they are to do with all that they have learned.
2. In these verses, Jesus gives us the “Great Commission” as he instructs us to go to all people—everywhere. And, as One who has the authority to take the gospel to all people, Jesus gives us the authority to “go”, to evangelize.
3. He ends with a promise, that the One who has taught them, the One who has overcome death, the One whom they follow will be with them as they go forth to serve! Jesus will never abandon us!
Questions:
1. Sometimes we worship, sometimes we doubt—having read the Gospel of Matthew, do you have doubts about Jesus and/or what it means to follow him?
2. Jesus said “All authority in heaven and on earth has been given to me”. What does this mean to you?
3. For you, what does it mean “to make disciples of Jesus Christ”? What does “making disciples” look like?
4. How do you summarize Jesus commandments?
5. How are you doing at keeping his commandments?
6. Do you feel equipped to “make disciples”? Do you feel equipped to teach about what it means to follow Jesus? If not, what would help you feel better equipped to carry out the Great Commission?
7. Finally, Jesus promised to be with us always? What does this mean to you? More specifically, what does Jesus promise mean in light of his Commission for us to “go and make disciples”?
Thank you so much for taking this (long) journey through the Gospel of Matthew. Over the next couple weeks, I will be preparing a study on a different book of the Bible. So, watch for it! And, God Bless you as you follow Jesus!
Our next Bible Study will begin April 20, 2012
Pastor Dave
Week 48, Read Matthew 28:1-15
Notes:
1. In chapter 27 we read of Jesus death. That took place on the Friday of Passover week. Since Jesus died before sunset, the first day of his death was Friday. Day two began at sunset on Friday and ended at sunset on Saturday—Day 2! Day three began at sunset on Saturday. By sunrise on Sunday, Day 3, the women discover that Jesus tomb was empty. The empty tomb, in and of itself, does not prove that Jesus was raised from the dead. If we were to put the whole matter before a Jury, the evidence of his resurrection would be circumstantial. Because of this, many non-Christians see the resurrection as nonsense. But for Christians--it is a different matter! The account of the empty tomb is presented not as a proof but as a sign of the resurrection. In other words, the empty tomb is not intended to prove anything because the empty tomb is not so much about Jesus as it is about God. And, the activity of God has never been subject to proof. Easter is God’s response to Good Friday; Easter is God’s answer to Jesus cry of dereliction: “My God, my God, why have you abandoned me?” God answered the prayer—his Father honored Jesus obedience. And, it was God’s answer that turned a tragedy (Jesus Crucifixion) into a victory—the victory of God! This victory is not something Christians can empirically prove, but we know it is true! God raised Jesus from the dead—resurrection.
2. Verses 9-10—The women encounter the risen Jesus. Jesus first word to them is “Greetings”. The Greek word (within this context) would be better translated “Rejoice”! Jesus second word to them was “Do not be afraid”. And, of course, the women were afraid—after all, it is not every day that a person experiences an earthquake and angels descending! And the tomb was empty! That was not what they expected! Of course they were afraid. So, Jesus told them “Do not be afraid”. There is a second reason why Jesus spoke those words. As you will see, Jesus did not say these words to the disciples—only to the women. Remember, the women were the ones who remained faithful through the passion. They were with him as he hung upon the cross. They were not the ones who betrayed him, denied knowing him, and ran to hide. So, they did not have reason to be afraid—they were faithful. The disciples, on the other hand, were the ones who had reason to be afraid! Jesus did not tell them “Be not afraid!” However, we see in verse 10 that Jesus has already forgiven them for their failures. In verse 10 he calls them “brothers” instead of “disciples”. Resurrection means second chances, and the disciples immediately receive forgiveness and a second chance!
3. Verses 11-15—By the time that Matthew wrote his account of the life, death and resurrection of Jesus, rumors about what “really happened” were widespread. Certainly one such “rumor” was simply that Jesus body was stolen (the story of the resurrection was fabricated by his disciples). Of course to believe such a tale would require a person to believe that the disciples fabricated a story that would result in their own (the disciples) death. Matthew addresses the rumor by making it clear who was behind the rumor—and, we already have seen first hand that the religious leaders could not be trusted!
Questions:
1. What does the empty tomb mean to you?
2. How do you understand the resurrection of Jesus?
3. Rumors about Jesus resurrection continue to circulate to this day. What are some of the things you have heard said about what “really” happened on Easter morning?
4. The disciples doubted the truth of the resurrection until they experienced the risen Christ first hand. That was true then, and it continues to be true today. Have you had encounter(s) with the risen Christ? If so, take a moment to remember your experience with Jesus. (My encounters have not been with someone I can “see”, but I have known he was with me nonetheless.)
5. What is it about Jesus that leads you to say that he is the Christ, the Messiah, the Savior of the World?
6. What does Easter mean to you?
Week 47, Read Matthew 27:57-66
Notes:
1. In Matthews account of the burial of Jesus, Matthew omits what the gospel of Mark reports: that Pilate summons a centurion in order to assure himself that Jesus was really dead. Mark’s inclusion of this part of the story suggests that there were some people who explained Jesus resurrection by saying “He didn’t really die” “He survived the crucifixion.” Mark responds to that concern by telling the reader that Pilate made certain Jesus was really dead. Matthew, writing his gospel later, does not feel a need to include this statement—by Matthew’s time, the belief that Jesus never really died seemed to have “died” down. Instead, a new concern had emerged: people were starting to claim that the empty tomb was the result of disciples stealing Jesus body. Of course, such an act of deception would speak very lowly of the disciples character. Matthew includes the story of guards at the tomb (verses 62-66) in order to put an end to all the talk. Not only did Pilate ask for proof that Jesus was dead (Mark 15:42-47) but he also allowed a guard to be posted to assure that Jesus body was protected.
2. Verses 57-60—Joseph buries Jesus. Matthew includes in his account of Jesus burial that Joseph was “rich”(verse 57). His wealth is evident by the fact that he had his own “new tomb”. This detail of Josephs wealth connects Jesus burial to an Old Testament prophecy from Isaiah 53:9. This prophecy, which begins in Isaiah 52:13 and continues through 53:12, is one of the most important prophecies about Jesus in the Old Testament. We call this prophecy “The Forth Suffering Servant Poem” (there are three other similar prophecies earlier in Isaiah). Take a moment to read the Forth Suffering Servant Poem.
3. Verse 61—Two women are present at the tomb. Their presence connects his burial to his crucifixion—they were there to see him die, and they were there to see him buried—and, as we will see, they were there to witness the empty tomb. Eye witnesses! Jesus really did die—they saw it. Jesus really was buried—they saw it. And, Jesus really was resurrected—they witnessed that too! Thank God for the women who remained faithful through it all!
4. Verses 62-66—the Pharisees, who were absent during the crucifixion, now return to the story. (The last time the Pharisees were mentioned was in 22:41). Their presence at this moment is important, because they alone can remember that Jesus prophesied about his resurrection (they were present when Jesus gave an allusion to his resurrection in Matthew 12:40). The other religious leaders were not privy to his prophecies about his resurrection. This detail is important; it adds credibility to what follows. The very people who heard Jesus talk about his resurrection are the ones who ask for the guard to protect the tomb. And, while they certainly wanted to prevent disciples from stealing the body, they may also have been a bit curious—after all, the Pharisees did believe that God resurrected people!
Questions:
1. There were certainly lots of different “explanations” about Jesus death and resurrection circulating around the Holy land 2000 years ago. And, that reality hasn’t changed. To this day, there are many different beliefs about what “really” happened. There are even non-Christian religions that have formalized explanations about what “really” happened. What are some of the explanations you have heard?
2. What do you believe really happened?
3. What does Isaiah 52:13-53:12 mean to you?
4. What does “he bore the sin of many” (Isaiah 53:12) mean to you?
5. Pilate says “make the tomb as secure as you can” (Matthew 27:65). There is irony in Pilates’ words. His words anticipate the futility of human efforts to confine Jesus to a tomb. Those who attempt to confine Jesus don’t understand the power of God. Are there ways that we try to confine Jesus today?
6. Are there ways that we try to limit him to (for instance) our belief? Could there be more to him than we can possibly understand? How big is Jesus? How big is your Jesus?
Note: Next week we will conclude our study of the gospel of Matthew. As I begin to consider what comes next, I would love to hear from you. Do you like the format of this study? Would you like to move more quickly in our next study? Or did you like taking our time, and going into greater depth? What comments can you offer me as I begin to prepare? And, is there a particular book of the Bible that you would like me to consider. Please post your thoughts. It will help me a whole lot!
Week 46, Read Matthew 27: 27-56
Notes:
1. Verses 27-31—Jesus is mocked by Roman soldiers. Last week we talked about Pilate washing his hands of the whole situation. But, immediately we are struck with a scene that compromises Pilates alleged innocence—his soldiers join in with the crowd, and demonstrate profound disrespect for Jesus. Most of what follows in the passion narrative is short on details—there is no detailed description of the violence perpetrated against him. However, there these verses are very different from the rest of the passion narrative—they offer vivid details. The reason Matthew chooses to include the vivid details about Jesus being mocked has to do with the profound irony of the situation. The very one whom the soldiers mock really is the King of Kings, before whom every knee shall bow. And, soon, the soldiers will know it!
2. Verses 32-44—The crucifixion of Jesus. Matthew offers no details about the crucifixion. We simply hear that Jesus was crucified! And, Matthew offers little description of Jesus. With the exception of Jesus tasting and refusing the insulting offer of wine mixed with gall and uttering a quote from Psalm 22, Jesus is pretty passive—little is said about him! Matthew spends more time describing the spectators than he does the crucifixion. The first spectator is Simon the Cyrenian, who is portrayed positively in the story. Simon is a silent, but helpful spectator in the passion of Jesus. The soldiers are also described and they are portrayed as negative spectators. Their actions fulfill prophecy from Psalm 69:2 as they offer Jesus the wine mixed with gall. This is not humane treatment—it is a malicious trick intended to insult Jesus all the more. Dividing Jesus clothes, while standard practice for executioners, fulfilled prophecy from Psalm 22:18. The two criminals also executed with Jesus are also portrayed as hostile in Matthew. Luke includes the conversation between Jesus and the criminals (along with one criminals plea: “remember me when you are in paradise). However, Matthew simply says that they joined in the mocking. The passersby are people standing around watching the crucifixion. They too are portrayed as negative. Fullfilling prophecy from Psalm 22:7, the mock Jesus. In their mocking they refer to clear Jewish expectations concerning the Messiah—that he would have supernatural power—“If you are the Son of God, come down from the cross” (verse 40). The final group of spectators mentioned by Matthew is the religious leaders who condemned Jesus. Their mocking also fulfills prophecy (see Psalm 22:8).
3. Verses 45-56—The death of Jesus. As Jesus nears death he cries out “My God, my God why hast Thou abandoned me?” (verse 46). This is a quote from Psalm 22:1, and must be understood within the context of that Psalm. (Take a moment to read Psalm 22). Here Jesus responds to his pain in a very human way. His cry does represent as sense of abandonment. Separation from God is the price of sin—that is what sin does! Matthew wants us to know that Jesus was without sin. Yet, he still is separated from God. How could that be? It can only be because he is giving his life as a ransom for others—Jesus is paying the price for sin on behalf of others. Jesus cries out in Hebrew “Eli” (which means “my God”). Bystanders think he has cried out “Eliyyahu” (which means Elijah). They give Jesus the wine mixed with gall to extend his suffering so as to give Elijah a few minutes to respond to Jesus call—of course, this was simply further mocking. As Jesus dies, the curtain in the Temple is torn—that torn curtain is God’s first comment on the death of Jesus. No longer will there be a curtain separating people from God. The earthquake and splitting of rocks indicate God’s presence in that moment. No sooner than Jesus (who felt abandoned) breathed his last breathe, then the presence of God was made know in very powerful ways. Even saints were raised from the dead as a sign of God’s powerful presence. Concerning the saints, Matthew makes it clear that they did not come out of their tombs until after Jesus was raised from the dead—he is (and must be) the first to be resurrected! The scene comes to it’s climax as soldiers (who mocked Jesus) were terrified and realized that they had made a big mistake: “Truly this man was the Son of God”. I picture them falling to their knees before the King whom they mocked.
Questions:
1. Concerning verses 27-31, John Calvin once wrote that Jesus willingness to accept such insults on our behalf should move us to “secret meditation, not fancy words” (“A Harmony of the Gospels, vol. 3, page 189). Reflect upon this for a moment. What can we really say?
2. St Paul once wrote: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (II Corinthians 5:21). What does this mean to you?
3. Read Psalm 22. What does this Psalm, written long before Jesus was born, say to you about the passion of Jesus?
4. The Psalm ends with a hopeful word. In the context of Jesus suffering (some of which is described in Psalm 22), what does Psalm 22:25-31 mean?
Week 45, Read Matthew 27:1-31
Notes:
1. Verses 1-10—while Jesus is being taken to Pilate for trial, Judas shows up in the story one final time. It is important to notice that right before Jesus trial, his betrayer (Judas) announces Jesus innocence. Verse 3 suggests that Judas repented of his betrayal. The word in Greek that is translated “repented” is “metameleo”, not “metanoeo” (which means turning around and going a new direction--repentance). Metameleo means, “regret” or “changing ones mind”—Judas recognizes that he made a serious mistake, but that recognition falls short of true repentance which begins by throwing oneself on the mercy of God. Instead he tries to pay (atone) for his mistake by returning the money. The return of the blood money by Judas also symbolizes the assignment of responsibility to the religious leaders. At first, the religious leaders deny their guilt (“What is that to us? See to it yourself”, verse 4), but once Judas leaves they are compelled to recognize that the money was indeed “blood money”—a statement that acknowledges their guilt. And, by the time we get to verse 25, they accept full responsibility for what happens to Jesus. Judas leaves the religious leaders, and overcome with guilt chooses to hang himself—and act that, tragic as it was, fulfilled Jesus prophecy in 26:24. Through this story we see once more that Jesus is prophetic. Furthermore, the account of the purchase of the land once again demonstrates that everything that is happening is a fulfillment of Old Testament prophecy.
2. Verses 11-26—Jesus trial before Pilate. As the trial begins we are immediately struck with Jesus lack of defense against accusations. When asked if he is “the King of the Jews”, Jesus simply answers, “You say so”. There are lots of reasons why Jesus does not defend himself. First, he cannot say “no” to the question—he is the King of the Jews! Secondly, for Jesus, obedience is far more important than self-preservation. By responding, “You say so” to Pilates’ question, Jesus makes Pilate an unintentional witness to the truth. What happens next is very subtle and easy to miss. Pilate offers to release a prisoner in order to appease an angry crowd. Which prisoner? Pilate gives the crowd a choice: Jesus son of Abbas (Barabbas) or Jesus (Son of God). Jesus Barabbas was notorious, meaning his exploits were well known. In the gospel of Mark we learn what his exploits were—he was a rebel who committed murder in an insurrection. So now we see the choice: Do you want Jesus son Abbas who will strive to save them by his sword, or do you want Jesus (son of God), who will give his life for their sins? The crowd is offered a poignant choice—which Jesus will it be? The one who takes life or who gives his life to save others? They take the sword! Pilate washes his hands of the whole thing, and this is important. By washing his hands he symbolically refuses to take responsibility for Jesus death. Instead he makes it clear that whatever happens from this point on is on them, and in verse 25 the crowd (meaning the whole of Israel) accepts full responsibility for the death of Jesus: “his blood be on us and on our children”. The people have rejected the Messiah in a final and definitive way! They are finished with him!
Questions:
1. As we have seen, the account of Jesus betray and arrest and (ultimately) his crucifixion fulfills Old Testament prophecy. Does that mean that God has planned the whole thing, and that God is the one who is behind the behavior of Judas and the religious leaders? Is God a puppet master, whose puppets are the religious leaders? I would say “no” (knowing someone is going to make a bad choice, and making someone do something bad are two different things). Which leaves us with more questions—what is God’s involvement in all that is transpiring? Where is God in all of this, and what is God doing?
2. Imagine second century Christians in the midst of horrible persecution—the Romans are killing Christians as quickly as they can find them. You read about Matthew, who denies knowing Jesus, but (repentant) gets a second chance. Then you read about Judas who “rats” Jesus out, and who does not get a second chance. How might that affect your response to persecution?
3. Is there an unforgiveable sin? If so, what? If Judas had truly and earnestly repented, would he have been forgiven?
4. When given the choice, the crowd chose Barabbas over Jesus the Christ. How do we find ourselves tempted to choose Barabbas over Jesus today? Are there times when we are tempted to choose the “sword” over “sacrifice”?
5. Have you ever “washed your hands” of something? By doing so, are we really free from all responsibility? Pilate had choices. He could have chose to protect Jesus. Was he truly free of ALL responsibility?
Week 44, Read Matthew 26:57-75
Notes:
1. Verses 57-68—Jesus is arrested and taken before the High Priest Caiaphas (and other religious leaders) for a trial. In verse 59 we hear that the accusers were looking for false testimony that could be used to convict Jesus and sentence him to death. This, of course, means that they did not have any REAL reason for the trial. They knew Jesus was not guilty of any crimes and that their actions could not be justified. Even the charges of blasphemy were insufficient. Although we do not know the for certain what constituted “Blasphemy” for a court of law, we know that in the time of Jesus it was not considered blasphemy to proclaim Jesus as he Messiah. The issue was not over what was said, but where it was said—an action could only be considered blasphemous if someone publically proclaimed to be the Messiah before God had acted to identify the person as such. Had Jesus made such a public announcement? The religious leaders did not have enough to go on to convict him of blasphemy, but that did not stop them. So, several people came and lied, hoping that would result in Jesus death. Still, there was no proof—so, their hands were tied. One person, remembering Jesus words concerning the Temple, brought that as evidence. But, even if Jesus had said it (and he had) that was not proof of blasphemy—the public announcement required to move forward with the charges was absent. So, the High Priest tried to trick Jesus into making a public announcement: “are you the messiah, the Son of God”? Jesus responds “you have said so”, implicating the High Priest while indirectly saying Yes. Then Jesus made a statement about the Son of Man, and while the statement falls far short of a public announcement, the High Priest has had enough and so have the rest of the accusers. So they agreed that Jesus was a messianic pretender and deserved death--which made them all co-conspirators in the death of an innocent man.
2. Verses 69-75—Peter denies knowing Jesus. In the Garden of Gethsemane, Jesus prayed three times and Peter fell asleep three times. The result of his inability to stay awake and pray is seen in these verses—Peter falls into temptation and three times denies knowing Jesus. Notice the three ways Peter separates himself from Jesus. First he denies knowing him in front of other people, then he takes an oath that he does not know Jesus (remember Jesus teaching on oaths in Matthew 5:34-37) and then he curses Jesus. When the rooster crows, Peter realizes what he has done, and he broke down and cried. And, once again, Jesus prophecy (26:34) had come true more proof that Jesus is who he said he is!
Questions:
1. The religious leaders wanted something (they wanted Jesus gone), so they sacrificed the truth and compromised their values in order to get what they wanted. Have you ever compromised your values in order to get something you wanted? Have you ever denied the truth in order to hold on to preconceptions? Think about it. It happens more often than we might want to believe (so to speak).
2. Peter failed to pray and was not prepared to stand up to temptation. How does prayer help us be prepared when temptation comes?
3. Peter failed to attend to Christ in the Garden, and found himself unable to stand for Christ after the arrest. How does “attending to Christ” prepare you to “stand of Christ”?
4. What are ways you “attend to Christ?”
5. Peter denied Christ in three different ways. What are ways you have denied Christ?
6. When people take a good look at your life, do they identify you with Christ? At your best, what do people see that is of Christ? At your worst, what do people see that is not of Christ? Invite Christ to be a part of those “at your worst” times. He redeemed Peter’s failures; he can redeem yours as well
.
Week 43, Read Matthew 26:36-56
Notes:
1. Verses 36-46—The Garden of Gethsemane is a very important story, one that needs serious consideration. As Christians, we believe Jesus is fully human and fully divine. However, in our reverence for Christ, it is easy to elevate his human nature to divine status—how could Jesus ever be fearful or anxious—after all, he is God? The Garden of Gethsemane reminds us that Jesus was not only divine, he was truly human, and he had truly human emotions. In this short story we see Jesus distressed, full of anguish, grieving, falling on his face, and very disappointed. These are all human feelings. And, this is important! If Jesus were not fully human, if Jesus did not have these sorts of feelings, then his death on the cross was a meaningless pantomime emptied of its saving power. Jesus’ anguished prayer reminds us that though God had a plan for what was about to happen, Jesus had the freedom to rebel against God’s will. Jesus was not a puppet, he freely submitted to the shame and suffering rather than run away. Jesus prayed “Let this cup pass from me”; cup is a metaphor for death. In this prayer, he is asking if there is another way besides death for God’s will to be accomplished. The answer to his prayer was “NO”. So, Jesus prayed: “if this cup cannot pass from me, Thy will be done”. It was this act of obedience; obedience is dynamic—Jesus had a choice, and so do we. Jesus chose obedience even to death—and that was his most important sacrifice.
2. Verses 47-56—Jesus is delivered into the hands of his enemies. The story moves quickly now—within these few verses Judas betrays Jesus, Jesus is arrested and the disciples run in fear. It is important to note that the moment of Jesus arrest does not come until after he has won victory over temptation in the garden. When the time does come, notice that Jesus is not surprised by it. And, he does not wait to be hunted down, once he finishes praying, he advances to meet his betrayer: “Arise, let us be going; look the one who delivers me up is drawing near”. The arrest scene contains three focal moments. The first is the kiss; Judas uses a sign of affection and honor to betray him. Jesus response to Judas was connected to the kiss—don’t try to honor me with a kiss (my words), do what you came to do! The second moment comes when one of the disciples cut off the ear of a slave. This moment provides the opportunity for Jesus to teach one more time: “do not resist evil with evil”. This is a lesson he taught in much greater detail during the Sermon on the Mount (5:38-48). The third moment comes when Jesus defends himself—he is not a bandit or a robber or a rebel needing to be hunted down with swords and clubs. He openly taught in the Temple—presenting himself vulnerably—they should have known he would not fight! We end with the disciples running in fear. Everything was taking place according the prophecy—even he disciples running away (see Zechariah 13:7).
Questions:
1. Jesus prayed three times. Does the number “3” remind you of any other event in the passion story? What significance is there to Jesus praying 3 times?
2. For Christians, the Garden of Gethsemane story is the reversal of the Garden of Eden story. Why?
3. Are there ways in which you can identify with Jesus as he prays in the Garden of Gethsemane? Can you remember times when you prayed “not my will, but Your will be done O God!”
4. In the Lord’s Prayer, Jesus taught us to pray “Thy will be done on earth as it is in heaven”. The Garden of Gethsemane teaches us that sometimes that prayer is dangerous. Sometimes God’s will is difficult, even painful. Have there been times in your life when doing God’s will was difficult or costly (in some way) or even painful? Think back on your life for a moment.
5. Because God’s will can be difficult, it is fair to ask: Do you really want to do God’s will, whatever that may mean?
6. Earlier I said: “If Jesus were not fully human…then his death on the cross was a meaningless pantomime void of its saving power. Why is his humanity so important to our salvation?
7. Which do you think hurt worse: Being betrayed and abandoned by his closest friends, or being arrested and tortured?
8. Faced with the high cost of discipleship, are there times in your life when you choose to run from God rather than step to be counted?
Week 42, Read Matthew 26:17-35
Notes:
1. These verses mark the beginning of the night that will result in Jesus arrest. Although there is a somber feel to the verses, the story is told with conviction and a deep-rooted belief that through the tragic events that follow, God is at work in ways foretold in days of old.
2. Verses 17-30—the Last Supper! As we read these verses, we can’t help but notice that Jesus is in charge! He simply instructs the disciples as to what they are to do with the assurance that everything is already being made ready. In verse 20, Jesus takes his “place” (or seat) at the table. The word translated “place” in Greek means “reclined”. It was the practice of the Jews during the Passover to recline at the table, in the same way the Romans reclined during meals, to remind the participants that the Exodus had made them as free as anyone else—even the Romans (who occupied their land). (The Leonardo da Vinci portrayal of the Last Supper is not accurate to the event.) It is only after the meal begins that Jesus announces the betrayal. This scandal is made all the worse by the fact that the betrayer was present, eating at Jesus table (eating at ones table indicated friendship). Judas response to Jesus announcement is as much of an insult as the “kiss” in the Garden (coming later in the chapter). Judas knows he is guilty, and so does Jesus. Even so, Jesus allows Judas to remain at the table. The meal itself was a Seder, with many courses. Matthew does not feel it is important to report everything that took place during the meal. However, he does report those things that are a departure from the traditional Seder. At one point during the meal, the Matzah (unleavened bread) was eaten to remind the participations of the haste with which Israel escaped Egypt. At this time in the dinner, the host would say a few words about the Exodus, and God saving the Israelites. Imagine the disciples surprise when Jesus took the matzah but made no mention of the Exodus. Instead he said, “This is my body…” Implicit in this radical reinterpretation of the Passover matzah is Jesus announcement that by means of his imminent death a new “Exodus” will occur—God will once again act to free God’s people. The cup of wine that Jesus shared was the second cup of wine presented during the Seder. The second cup of wine was the time in the Seder when the participants would look back to God’s saving actions as well as look forward to future redemption. The wine was red symbolizing the blood of the lamb sprinkled on doorposts signaling the avenging angel of God to Passover the home (Exodus 12:13). Jesus once again re-interprets this part of the Seder. Just as the blood of the lamb had been a sign of salvation at the beginning of Israel’s history, so Jesus blood poured out for many would be the sign of God’s saving work. However this act of salvation would not be from slavery in Exodus, but rather from slavery to sin.
3. Verses 31-35—These verses offer a transition from the Last Supper to the disciple’s denial and desertion. The disciple’s faith is about to be shaken. Up to now, they have believed Jesus is the Messiah, but how could that be true if he refuses to exercise divine power against his enemies? Jesus arrest and crucifixion was hard to understand, and in the end, this reality weakened their faith—at least for a short time. Jesus supports his prediction of their betrayal and desertion by quoting Zechariah 13:7. And, then in verse 32 he lets the disciples know that what is about to happen (his arrest and crucifixion) will not be the last word. He will be raised back to life, and will meet them in Galilee. This, of course, means that their betrayal and desertion is temporary—and Jesus understands!
Questions:
1. In verse 18 Jesus says that his time “is at hand” (or is near). What does he mean by this statement?
2. We celebrate Holy Communion often in our church. For you, what does the sacrament mean?
3. Have there been times when, while celebrating communion, you felt especially close to Christ?
4. Have there been times when, while celebrating Holy Communion, you felt changed by the experience?
5. What does it mean to you that Jesus allowed Judas to stay at the table?
6. It has been said the sacrament of Communion not only celebrates the real presence of Christ; it also (in some ways) reminds us of the real absence of Christ. Absence because communion reminds us that Jesus was forcefully taken from us, and despite his spiritual presence (which is real) he is absent. And, so we look forward to his coming Kingdom when Christ returns in glory and brings an end to the suffering of this world. How do you react to this statement? What do you think?
7. In verse 33, Jesus promises life with him beyond the betrayals of his followers. What does that mean to you?
Week 41, Read Matthew 26:1-16
Notes:
1. Since the beginning of the gospel, Matthew has been preparing us for the heart of the gospel narrative—the passion (the suffering, death and resurrection of Jesus). As early as the second chapter we heard that Jesus was going to die (Matthew 2:11—remember, Myrrh was used to prepare bodies for burial). Several times throughout the gospel Jesus predicts his torture and death. As we begin chapter 26, the time has come—Jesus passion now begins. Matthew 26:1 gives us a clue when Matthew says the word “all”. Jesus has now finished “all these things”—the things he has been doing. It is time for the passion to begin.
2. Verse 2 gives us a time marker—it is only two days to the Passover. This is important; the fact that the passion of Jesus takes place during the Passover celebration has huge theological significance. Remember, during the Passover, celebrants would bring unblemished lambs to be sacrificed. For Christians, Jesus became that “Pascal Lamb”.
3. Verses 3-5—notice who the enemies are! Up to now, the Pharisees have been Jesus primary accuser. However, as his arrest and crucifixion becomes eminent, the accusers are now those with greater authority—the “Chief Priest” and the “Elders of the people”; the Chief Priests were members of the few priestly families from which the High Priest would be chosen. The Elders of the people were community leaders among the Jews (their inclusion implicates all the people of the community in what happens). Verses 4-5 tip the hands of these leaders—they were not concerned with making accusations against Jesus; they were concerned with making their actions “public”.
4. Verses 6-16—the scene shifts from the Temple (and leaders in Jerusalem) to the neighboring town of Bethany on the other side of the Mount of Olives. Jesus leaves Jerusalem and walks to a friends’ home in Bethany. During a dinner party (in Jesus honor) a woman anoints Jesus with expensive oil. While there have been lots of “explanations” offered as to why she anointed Jesus ( anointing him King or anointing him for burial are to examples), there is nothing in the story to indicate her reason for the anointing other than an expression of appreciation or love. Jesus interprets her action as an anointing for burial. The disciples object to the extravagant gift (which they saw as a waste of money), indicating that the gift could have been used to be a blessing to the poor. While there was always an emphasis of giving to the poor, there was an increased emphasis on giving during the Passover. Jesus defends the actions of the woman by declaring that she had done a “good work”. Rabbis of Jesus day discussed the importance of two good works—giving to the poor and preparing loved ones for burial. While giving to the poor was always good, preparing the body of burial could only be done at specific times and thus became the priority at that moment. Without knowing it, the woman performs a superior good work by preparing Jesus body for burial at an appropriate time. While the woman who performs the good work remains unnamed, the contrast between the faithfulness of the woman and the lack of faithfulness of Judas (verse 14-16) becomes evident. This contrast becomes a theme throughout the passion—the women are more faithful than the men. In these verses notice the contrast between the unnamed woman and Judas. The woman gives extravagantly, while Judas betrays for money!
Questions:
1. In previous chapters, Jesus alludes to his pending death often, and in many ways. Try to remember earlier in the gospel—what are some of the ways Jesus talks about his death?
2. While Matthew gives much more space in the gospel to talk present Jesus teaching, the passion is the heart of the gospel. Why is the passion more central to the gospel than the teaching?
3. In the story of the anointing of Jesus in Bethany, there is a large cast of characters: the leper who offers hospitality, welcoming Jesus and his followers in, the disciples looking for reasons to complain about others, the woman who acts with extravagant love toward Jesus, Judas who is plotting to betray Jesus, and Jesus. Who do you most identify with in the story? What does that say about the condition of your heart?
4. Are your concerns more related to doing good deeds for others? Or for money? Or for loving Jesus? What is the driving principle of your life?
5. A new year is beginning. As you think about 2012, what do you want your life to stand for? What does loving Jesus look like?
Week 40, Read Matthew 25:14-46
Notes:
1. Verses 14-30—This is the third in a series of three judgment parables focusing on accountability of Christians. The first parable in the series focused on accountability of church leaders. The second parable focused upon the responsibilities of all Christians. This parable focuses specifically upon the gifts we have been entrusted with, and the responsibility that comes with the gifts we have received. In this parable, it is helpful to know that a talent was a sum of money equivalent to 20 years labor for a day laborer. It was a whole lot of money. Because each of the characters in the parable are given different amounts of money, the money represents something gift (special abilities through which God works to accomplish God’s purposes), and not something shared equally between all Christians. Each servant in the parable is given the gifts appropriate to their ability to handle the responsibility. The gifts are wisely given! And, even the servant receiving the smallest amount is given a whole lot! All servants have significant responsibility. While the first two servants put their gifts to work, and are rewarded for their faithfulness, much of the attention of the parable focuses on the third servant—the unfaithful servant. This is the reason the parable is considered a judgment parable. Notice how the third servant thinks about the master. And, while the third servant considers his behavior as safe (protecting his self interest), the master considers the servant “lazy” and judges him according the very words the third servant used in describing the master (the third servants words become a self fulfilling prophecy). The parable makes no attempt to explain laziness of the servant. What it does make clear is that the third servant had no love for the master. He was really most interested in himself, and his one security and safety; he showed no interest at all in serving the master. Likewise, he showed no gratitude for the master trusting him with so much! This is a key to the parable. This parable challenges us to make full use of the gifts that God has entrusted us with, while reminding us (through the unfaithful servant) that love for the master must be demonstrated in faithful service to other people.
2. Verses 31-46—These verses are also a parable, but are set apart from the previous series of parables because this parable concerns judgment of a different group of folks. Remember, the first triad of parables (found in Matthew 23) talked about the judgment of the Jews. The second triad of parables (which we just finished) talked about judgment of Christians. This final (and single) parable turns attention toward another group of people—the Gentiles. This parable must be read carefully because it can easily be misinterpreted to mean “works righteousness”—if we meet the needs of others, we will be rewarded. While the parable sounds that simple, Jesus has something else in mind. It is important to know that the phrase “all the nations” (which sounds like everyone on earth!) is a phrase in Greek that means “Gentiles”. So, right up front we hear that this parable is not concerned with Christian behavior—instead it is concerned with non-Christians and non-Jews. The Gentiles! The phrase “The least of these my brethren” is a phrase also used in Matthew chapter 10 when Jesus is talking about the disciples. Remember, in Chapter 10 Jesus sends the disciples out into the mission field with instructions to take nothing with them. He also instructed them as to how they would be treated. (Take a moment to read Matthew 10 and see how similar the language is to this parable). The “least of these” in the parable are disciples of Jesus Christ. Those being judged are gentiles. The judgment is based upon how the gentiles responded to the disciples (and more specifically their mission), who represent Jesus Christ. Those who reject the disciples reject Christ. Those who respond positively to the disciples respond positively to Christ.
Questions:
1. In today’s first parable, we hear that Jesus entrusts his servants with “gifts”. What are the gifts our Lord has given you?
2. In several places (including I Corinthians 12 and Ephesians 4) St. Paul talks about the gifts of the Spirit. Paul tells us that everyone is given gifts of the Spirit according the will of God, and all gifts are to be used to build up the Body of Christ. These gifts are special abilities through which God works to accomplish God’s purposes. How are you using your gifts to build up the Body of Christ?
3. What happens if we don’t use the gifts God has given us for servant ministry?
4. True ministry is a loving response to the grace of God, who loves us and gives us everything we need to be faithful. This means that servant ministry is an act of love rather than a burden of responsibility. Is your service of God an act of love? If not, it’s time to spend more time with the one who gives us so much—our Lord!
5. In the second parable, Jesus talks about separating the sheep from the goats. There is a sense within the parable that people are held accountability for their actions—both what they do and what they fail to do (sins of omission). Look for Christ in others! Can you see him? Can you see a “Child of God”?
6. What does it mean to you that you represent Christ in this world?
7. How do people respond to the ways you are serving Christ?
8. When we are faithfully serving Christ, others are held accountability to how they respond to our ministry. That, of course, means it is important to take our ministry very seriously—for others it is a matter of life and death. What does this mean to you?
Week 39, Read Matthew 24:45-25:13
Notes:
1. These verses are the first two parables of another “three parable” teaching. The last trio of parables are found in Matthew 21:28-22:14, and have to do with the judgment that will fall upon those who reject Jesus. This final trio of parables also has to do with judgment (remember, these parables are apart of a greater teaching on the end times), but now Jesus focuses upon Christians. The overarching theme of the three parables reminds Christians that on the Day of Judgment non-believers will not be the only ones judged! Christians will be judged as well. In these three parables, Jesus teaches about three different kinds of accountability Christians must face as they prepare for the glorious day of Jesus return.
2. Verses 45-51—in this parable, Jesus focuses on spiritual leaders who are responsible to provide “spiritual food” for those entrusted to their care. The parable warns Christians not to grow lax in their ministry to other Christians. The parable ends with a harsh judgment: “and he will be cut in two”. These words are a hyperbole and are along the lines of something commonly said today: “I will break every bone in your body!” Don’t take the “cut in two” literally. The meaning is clear—those in leadership in the church must take their responsibility very seriously because leaders will be held accountable for what they do!
3. Chapter 25:1-13—This parable is best understood allegorically. The “virgins” represent Christians (you and me) (see II Corinthians 11:2) awaiting the bridegroom. The bridegroom is Jesus (see Matthew 9:15). The bridegroom’s delay alludes to the fact that Jesus has not returned as soon as many people hoped. The wedding feast symbolizes the life in the coming Kingdom of God. The closed door stands for the last judgment. The key element in the story is the lamp oil. When it comes to the oil, simply allegory breaks down. For instance, many have thought that the oil represents “good works” (given Matthew’s concern that believing is not enough—a true faith shows itself in good works). The problem with such an interpretation can be seen with a few simple questions: “Do good works burn out” and can “good works” be purchased. While most of the parable is best understood as allegory, the oil stands in direct contrast and requires us to understand it “parabolically as having to do with “being ready”. What does it mean to be ready for the coming of Christ? The parable doesn’t answer the question—for the answer we must remember all that Jesus has been talking about. Being ready has to do with loving God, loving others and loving yourself; it has to do with believing and putting our belief into action; it has to do with good works that give glory to God and faithful obedience to the will of God. It has to do with being ready to stand before Jesus. In this parable, Jesus makes clear that all Christians will be judged. Sleeping or awake, we must be ready to stand before Jesus. After all, none of us know the day or the hour when he will come!
Questions:
1. Most of us have some responsibility for other people. Sunday School teachers have responsibility for their students. Ministry leaders have responsibility for those with whom they serve. Parents have responsibility for their children. Children have responsibility for their aging parents. Mature Christians have responsibility for those who are new in the faith. On and on the list can go. When it comes to nurturing others in the faith, whom do you have some responsibility for? How are you showing others that you care about them?
2. How are you showing others that you care about their spiritual well being? Do you pray for the people for whom you have some responsibility? Do you let the people know you are praying for them? What does caring for others spiritual needs look like to you?
3. Who cares for your spiritual needs? What does “caring for your spiritual needs” look like for you?
4. These parables talk about being ready to see our Lord. Are you ready? If so, what “fruit” can you point to in your life that gives witness to your faithfulness (remember, Jesus said “you will know them by their fruit”)?
5. Are there areas of your life that you would just as soon keep hidden from Jesus? Since all things will be know by him, maybe it is time to bring those things before him and ask for help and for healing. After all, it is better to ask for help now than to not have enough oil in your lamp later!
Week 38, Read Matthew 24:15-44
Notes:
1. We continue with the apocalyptic discourse and the final major teaching of Jesus in the Gospel of Matthew. It is important to recognize that this week’s lesson is written in the style of apocalyptic writing. Last week, I introduced this style. Remember, while the teaching does intend to pass on some information, its primary objective is the strengthen hope in the face of great adversity. As such, these verses (and this style of writing too) can have great meaning in times like ours.
2. Verses 15-22—These verses begin with a reference to the Book of Daniel (Daniel is also Apocalyptic writing), and more specifically to a time when a pagan altar was set up on top of the God’s altar in the Temple—that was considered an “abomination of desolation”. In Matthew, Jesus looks toward another such event. However, the event to come will be far worse than what had happened in Daniel’s time. And, while we do not know for certain what the abomination will be, it seems likely that Matthew is talking about the coming of an Anti-Christ--a supernatural being who is wicked (Satan). This being will bring with it lots of trouble, along with the judgment of God. As Jesus begins to talk about the judgment, I am reminded of the story of Sodom and Gomorrah in Genesis 19. Remember in that story, the righteous are to escape the wicked city (and not look back) while God reigns down fire to destroy the wicked people who live there.
3. Verses 23-28—Jesus turns his attention to false messiahs and prophets who will show up claiming to be Jesus. Jesus lets Christians know that they need not be disturbed or concerned by such rumors. When Jesus returns, it will be unmistakable. And, it won’t just be Christians who know—everyone will know! His supernatural glory will not be able to be missed!
4. Verses 29-31—In the Old Testament, Prophets spoke of the “Day of the Lord” as a day of divine vengeance upon human sin (see Isaiah 13:9-10 as an example). Astronomical signs from these verses are taken by Matthew to signal the coming of Jesus. Matthew makes it clear that Old Testament prophecies about the Day of the Lord are talking about the Lord Jesus and his return. Verse 30 says, “Then the sign of the Son of Man will appear in heaven”. There has been much debate over the years as to what the “sign” is. While there is no conclusive evidence, quite likely the “sign” is the very presence of the Son of Man—Jesus. Notice these verses end in a positive way with the promise that the Son of Man will gather his faithful—no matter where they are!
5. Verses 32-44—These verses focus on when these things will happen. These verses mark a shift in the teaching. Up until now, Jesus has been given predictions of what will happen in the end times. With these verses he changes his focus, addressing the question at the forefront of most peoples minds—“when will this happen’, as he begins to talk about the importance of living a faithful life so as to be ready when the time comes. The story of the fig tree functions to make the transition. Verse 33 looks back to what Jesus had just been talking about, while the fig tree (being among the last trees to leaf out in spring) lets us know that once these things happen, the time is near. Verse 34 is difficult to understand. Here Jesus seems to be saying that his return would take place within the lifetime of the first generation of believers. Obviously that did not happen. There are lots of theories that try to explain some different meaning to the words, but (for me) none of them are satisfactory or meaningful. To date verse 34 remains a mystery to me. What is clear is verse 36; Jesus tells us that he does not know when the events will take place! This suggests to me that Jesus was not predicting his return during the lifetime of his disciples, as verse 34 seems to suggest. It is important to note that verse 36 reminds us of the full humanity of Christ. While on earth he was fully human (and fully divine). He did not know everything! In these verses he tells us something that was hidden to him—the time of his return. The remaining sayings in these verses stress the unexpectedness of Jesus return. When the messiah arrives, it is to late to prepare for the Kingdom; only those who are “ready” will participate!
Questions:
1. Reading apocalyptic writing stirs up hope. Certainly there are lots of reasons to not be hopeful today. But, nonetheless, Christians are a hopeful people. Hope is more than “wishful thinking”, hope is grounded in the knowledge that something has already happened, and because it has happened, we have every reason to believe something more will happen in the future. For you, what is it that has already happened that gives you hope even in uncertain times?
2. What does the phrase “Jesus will return in glory” mean to you?
3. Are there enemies you are battling today? If so, what are the things you are battling? My father is battling cancer. Geri is battling her injuries from the accident. How about you?
4. Thinking about the things you have to battle, how does your faith help you through?
5. No one knows the time when Jesus will return. In these verses Jesus wants us to live prepared for whenever the time will come. What does “be ready” mean to you? How do you know if you are ready?
6. If you were to find yourself standing before Jesus today, would Jesus be smiling?
Week 37, Read Matthew 23:33-24:14
Notes:
1. The remainder of chapter 23 continues the theme of condemnation. After giving a seven fold indictment of the Pharisees and Scribes related to their teaching (and, to some extent, their practice), Jesus makes clear that their hypocrisy (taken to it’s logical conclusion) will result in the persecution of God’s people. These verses remind us of Jesus prediction in 10:17-23 when he instructed the disciples about the kind of persecution they should expect as his followers. In these verses he makes clear that the religious leaders in Jerusalem will be among those who persecute Christians. He also makes clear that God’s wrath is approaching—they will be judged according to their actions. In verse 36, Jesus expands the judgment to include “this generation”; because the people will ultimately follow their leaders in rejecting Jesus (think of the shouts “crucify him, crucify him” after Jesus arrest), they are doomed. In verse 38, Jesus alludes to the coming judgment—God’s wrath will be seen with the destruction of the Temple (remember, the Temple was a sign of God’s presence with the people). Following these final words of judgment, Jesus literally abandons the Temple and gives a clear prophecy of its destruction (24:1-2). Remember, the Temple (re-built by King Herod) had been only recently completed. Jesus indicates that, as beautiful as the new Temple is, it will nonetheless be destroyed. This prophecy came true within a few decades—by the year 70 (of the common era), the Temple was destroyed.
2. Chapters 24 and 25 constitute Jesus final teaching discourse in the gospel. His teaching in these chapters takes a very different form from his previous teaching discourses. In these chapters, Jesus uses an apocalyptic genre to accomplish his intent. Apocalyptic writing was popular among Jewish writers during the centuries surrounding Jesus life. As such, it was a genre widely understood in Jesus day. There are two books in the Bible written in this genre--Daniel and Revelation—both of which are challenging for us to understand today. This challenge is rooted in the nature of apocalyptic writing—to some extent we have lost our ability to understand this style of writing. It helps to know the basics. Apocalyptic writing always intends to disclose divine secrets about final judgment and the end of things as we know them. And, while it certainly intends to pass on some information about “end times”, it’s primary function is more “performative” in nature. More specifically, apocalyptic writing tries to “do something” to the reader. Its primary function is to create “hope” in the reader. It strengthens believers to remain faithful in the face of great challenges by dramatizing the hope that God will come and prevail—God will ultimately overcome all challenges faced by believers! Hope! The following 2 chapters exhort believers to remain faithful in what will certainly be trying times!
3. Verses 3-14—the apocalyptic teaching begins with a question from the disciples: “when will this be?” Jesus responds first by instructing them to beware of false teachers (remember, he just condemned the Pharisees and scribes for false teaching—false teaching is a major concern for Jesus—and rightly so! False teaching became, and remains, one of the greatest challenges to the Christian church today). What follows is a series of predictions of the kind of suffering the faithful will experience—first, general predictions of the kinds of things that will affect all people, then specific predictions about what believers will face. Those who remain faithful will be saved (verse 13). Jesus ends this first paragraph of his apocalyptic teaching by helping believers understand why his return (the end times) is taking so long—now is the time for mission! The gospel must be preached throughout all the world before these things can begin to take place!
Questions:
1. While we certainly live in a very different time, persecution of Christians is not only a thing of the past. In what ways do we see Christians persecuted today?
2. Persecution in our country is subtle (it is not often that it leads to violent death); in what ways have you experienced persecution for what you believe? In what forms has the persecution come?
3. Jesus condemned leaders for false teaching. Where do we see false teaching today?
4. Jesus also condemned people for following false teachers. How can we be certain we are not falling into the trap of following false teachers?
5. A religion that celebrates “healing” but does not include moral teaching (like the Sermon on the Mount) quickly degenerates into pious self-centeredness. Think about this statement. Does it have anything to say to the church today?
6. We all have gone through our share of difficult times. How has your faith in God helped you through the difficulties you have faced?
Week 36, Read Matthew 23:8-32
Notes:
1. Verses 8-12—in the midst of a chapter of judgment toward religious leaders, Jesus momentarily turns his attention to the disciples. The disciples in these verses are recognized for their important role of Christian teachers. Jesus reminds them that though a time may come when they will be looked upon with great honor, there is only one teacher and his name is Jesus. While they will have important roles in the Kingdom, their roles must not be used for self-aggrandizement! In the church there is only one head (to use Paul’s language), and everyone else is bound together by mutual respect, love and recognition that all people are equal in the sight of God. Calling no one on earth “father” has to do with the Jewish custom of calling a male religious authority “father”. Verse 9 is simply a repeat of the same concern raised in verse 8, and has nothing to do with what we call our male parent!
2. Verses 13-32—Jesus begins a sevenfold indictment of the religious leaders. The use of this “woe” formula to express God’s displeasure was common among the prophets (see Isaiah 5:8-23 for an example). Jesus lumps together scribes and hypocrites in these verses, accusing them of hypocrisy (verse 13). By hypocrisy, Jesus meant more than the religious leaders not practicing what they preached; Jesus was accusing them of teaching and living lives in serious tension with the law and the prophets—their teaching was no better than their actions! The hypocrisy was rooted in their claim that they were the ones who were getting it right when it came to their words and actions. Most of Jesus “woe” statements had to do with their teaching, and this is most obvious in the opening “woe” (verse 13-14). It is their false teaching that is keeping people from the Kingdom of God.
3. Verses 16-22—remember in Matthew 5: 33-37 Jesus rejected “oaths”. Oaths were a significant concern in the time of Jesus; Rabbis tried to teach people when it was appropriate (and when it was inappropriate) to make an oath. Jesus had no patience for such concerns; instead he insisted on honesty as the best policy. If a person is known for honesty, oaths are not necessary. The practice of teaching people when and how to make oaths missed the mark for Jesus—teach people to be honest!
4. Verses 23-24—in this “woe” Jesus addressed the practices of the religious leaders (instead of their teaching). They lost sight of the things that were (and are) most important, instead focusing on things like “herbs” as if faithfulness has to do with dill!
5. Verses 25-26—one of the debates among some of the religious leaders of the day had to do with dishes! If a cup was made unclean on the outside (by being touched by an unclean person), was the cup unclean on the inside? Can you see why Jesus was so upset? In this “woe” Jesus treated the debate metaphorically, making the point that they were concerned about the outside when in fact it is the inside that needed cleaning—their heart!
6. Verses 27-28—this “woe” statement functions as a summary of the five previous statements.
7. Verses 29-32—the final “woe” statement is very different from the first six. Here, instead of accusing them of false teaching and bad practices, he aligns them with previous leaders who persecuted the prophets. The scribes and Pharisees were propagating that same negative attitude toward God’s messengers as was exhibited by those who killed the prophets in previous generations.
Questions:
1. Verses 8-12 warn us about putting religious leaders on a “pedestal”. Are churches guilty of this practice today? Are there people in the church who are elevated as more important than others?
2. What can pastors do to keep this from happening? What can you do to keep this from happening?
3. In Jesus “Woe” statements, he was concerned that the religious leaders were certain they were the ones who were “right” when it came to faith and practice. But they were wrong. Have there been times in your life when you were certain you were right, only to discover later that you were wrong? Can you remember a time?
4. What are the “little things” in your life that can become a preoccupation at the expense of what is most important to believe and/or do? What tempts you to get off track?
5. Sometimes it can be easier to busy ourselves with work and chores rather than spend time quality time with others. Are you ever tempted in that way? What are practices that help you keep the main thing the main thing?
6. Are you ever more concerned with your outside appearance than the “inside” condition of your spirit? What does that say about us?
Week 35, Read Matthew 22:34-23:7
Notes:
1. Previously in this chapter we read about leaders, all determined to try and undermine Jesus ministry, who asked Jesus trick questions. Up to now we have seen the Pharisees, Herodians and Sadducees all participate. For the next few verses, the Pharisees are back and they bring with them a lawyer and a new “trick” question.
2. Verses 34-40—a lawyer asks Jesus which commandment is the greatest. At first read, it is hard to see why this would be a “trick” question, especially given how prominent Jesus answer is throughout the gospel. It is helpful to know that a commonly held belief of Jesus day stated that, since all commandments were given by God and seen as equally important in God’s eyes, and since all commandments were to be fulfilled for God’s glory, it was therefore sinful to argue that some were more important than others based simply on a human standard of judgment. Given the question, the Pharisees were hoping to trap Jesus into committing such a sin. Notice how Jesus answered. He quoted two Old Testament scriptures (and it sounds like he is falling into the trap!); then he made a bold statement: “On these two commandments hang all the law and the prophets.” In other words, loving God and “like that” loving neighbor as self summarizes all of the law. Rather than answering the question as to which is most important, he tells them what all of the law “means”. And, more than that, he summarizes all of his teaching. Remember way back in Matthew 5-7 (Jesus sermon on the mount) Jesus said that he did not come to destroy the law and the prophets, but to fulfill it (5:17) and he summarizes all of his teaching in the those chapters with the “Golden Rule” (7:12). In these verses Jesus summarizes all of his teaching with the commandments to love.
3. Verses 41-46—Jesus is finished with being questioned. Now he has a question for them (the Pharisees). His is a tough question. It was believed that the Messiah would be a descendant of King David (which Jesus is). As such, the Messiah would be a great warrior King like David. Remember “Son of” means “like in very real ways”. The Messiah would be like David in very real ways. While Jesus was certainly a descendant of David, the Davidic notion of the Messiah was much to narrow. Jesus was much more than that! In order to make the point, Jesus took a verse from Psalm110:1, that describes the Messiah as a very different kind of King—one King David would even have to call “Lord”. Whose son is Jesus? While it is correct to say that he is a Son of David, that title is not sufficient—Jesus is much more than the descendant of a man, he is God’s son—like God (not David) in very real ways! And, as such, his authority comes from God. Which takes us back to the beginning of this section of scripture, chapter 21:23 when Chief Priests and Elders started the whole “lets questions Jesus” series as they asked him “by what authority are you doing these things?”
4. Chapter 23:1-7—These verses begin a long discourse covering three chapters in which Jesus condemns the religious leaders (picture those who had just tried to trick him, and those who were plotting against him) for their hypocrisy. The common theme through these chapters is “judgment”—God will judge! He begins by reminding his followers that they are to follow the law (do what they say), but they are not to follow the actions of those who speak the law. They do not practice what they teach! Jesus then gives a series of examples of the ways they are hypocrites!
Questions:
1. At a time when the word love is greatly abused, it is important to remember that biblical love has little to do with “affection” and “warm feelings”. Biblical love has to do with an unwavering commitment! What does “love God with all your heart, soul, mind and strength” mean to you? What does this kind of love look like?
2. Jesus follows the commandment to love God by saying “and like that, love your neighbor as yourself”. Is it possible to love God fully while not loving others as yourself? How does our failure to love others impact our faith in God? How does our failure to love ourselves impact our faith?
3. What does “loving our neighbor” look like?
4. What is your reaction to this statement: “To love the neighbor is to imitate God by taking their needs seriously”?
5. Given all we have read in Matthew, how would you describe the Messiah? This is a big question. Spend some time thinking about it.
6. We all have known people who were hypocrites. Probably most of us have had our moments when we failed to walk to the talk! Can you remember a time when you were too concerned with your own “image” or need for recognition or attention?
7. God is love. Jesus loves you. What does God’s unwavering commitment to you look like?
Week 34, Read Matthew 22:15-46
Notes:
1. These verses continue the story that began in the previous chapter. Remember, Jesus was in the Temple when the Chief Priests and Elders approached him with a question. In response, Jesus told three parables. In 22:15-46, a series of different people approach Jesus with a series of different questions, all in hopes of tricking him.
2. Verses 15-22—some Pharisees along with some Herodians ask Jesus a question about taxes. We know little about the Herodians but, given their name it is very likely they were supporters of King Herod and (more importantly) the Roman occupation of Israel. The Pharisees tended to be pretty quiet politically (they were concerned about proper interpretation of Jewish law), but tolerated the Roman occupation as a necessary evil. It was their common desire to undermine Jesus that brought them together in these verses. As you read these verses, pay attention to how they try to set Jesus up. If he answers “Yes” to their question, he would be discredited among Jews who were not supportive of the Roman occupation. But if he were to say “No” to the question, he would be brought up on charges of anti-Roman activity. At first glance, the question looks like it could set Jesus up for trouble! But, Jesus handles it by asking a question of them. The coin would have had the head of the reigning emperor on it. Flip the coin over and it would have had an inscription identifying him as “Tiberius Caesar, Son of the Divine Augustus, Pontifex Maximus”, that is high priest of the pagan religion. It is important to remember that Exodus 20:4 prohibits graven images of any kind, yet there—in the most holy of places, the Temple—Jesus enemies quickly produce a coin that violates the dictates of their own religion! The hypocrisy is obvious! So, Jesus says “Give unto Caesar what is Caesar’s and unto God what is God’s.” The phrase “Give unto God what is God’s is particularly interesting. According to Jewish belief, foreign Kings had power over Israel only by permission from God. In other words, tax may be paid to Caesar because it is God’s will that Caesar rule. And, when God has had enough of Caesar, his rule ends. Having said that, what is most important is living according to God’s will. Give to God what is God’s—give your life and everything that comes with it to God!
3. Verses 23-33—now a group of Sadducees join in the action as they pose a question intending to trick him. The Sadducees were a religious party in Judaism. The Sadducees were very strict in their interpretation of the Torah (the first 5 books of the Bible) and (among other things) did not believe in the resurrection of the dead. For the Sadducees, when you are dead, you are dead! End of story. This is important to know when you read these verses. They were not trying to get an answer to a real question; they were trying to make Jesus look foolish while making the point that they were the ones who knew the truth about “resurrection”. The situation presented comes right out of the Old Testament Law—the Levirate law of marriage found in Deuteronomy 25:5-10. When a married man died without begetting a son, his brother was obligated to marry the widow and thus provided the deceased with posterity. The Sadducees took this law to a logical extreme to make their point—resurrection of the dead is absurd. They assumed Jesus would respond to their question with the popular notion of the day that the world to come would be like this world only better. Much to their surprise, Jesus immediately dismissed the popular view by saying that the world to come will NOT be like this one. In addition, Jesus lets the Sadducees know that they are ignorant of both the scripture and the power of God. Those whom God chooses to relate to in covenant love, God will not abandon! God has the power to maintain relationships with God’s chosen people even beyond death. After all, God is stronger than death.
Questions:
1. Take a look at a dollar bill. Is the picture on our money a “graven Image”? Since the early church, people have wrestled with this question. For most, the question was resolved with the recognition that all people are created in the image of God. Therefore, the money ultimately belongs to God. How do you make sense out of this?
2. What does the phrase “Give unto Caesar what is Caesar’s” mean to you?
3. What does the phrase “Give unto God what is God’s” mean to you?
4. Think about the Levirate Law. Thank God the world to come will not be like this one—a world in which a woman could be treated in this way! Where do you see injustice toward women today?
5. What do you think of when you think of heaven?
6. What do you think relationships will be like in heaven?
7. I married Geri 32 years ago. And, I will be married to her until the day I die. Will death be the end of our relationship? Will we be together in heaven?
Week 33, Read Matthew 21:33-22:14
Notes:
1. Remember from last week, Jesus returned to the Temple after, the night before, turning over the tables of money changers. When he arrived, the Chief Priests and Elders were waiting for him. They immediately questioned Jesus authority for “doing these things” (21:23). Jesus responded with a question, and then told them a series of three parables. This week we take a look at the second and third of these parables. Both parables are allegories that are relatively obvious and therefore easy to figure out. Like the first parable in the series, these two parables are also “judgment” parables, as Jesus condemned the religious leaders through stories. By the end of the second parable, the religious leaders realized he is talking about them—a fact that upset them (21:46), and by the end of the third parable the religious leaders began to plot against him (22:15).
2. Chapter 21:33-49—“The Parable of the Wicked Tenants”. As you read the parable, ask: Who is the landowner? What does the Vineyard represent? Who are the tenant farmers? Who are the slaves? Who is the son? And, who are the new tenants, to whom the vineyard will be entrusted? Read the parable, and think about these questions before continuing on with my comments.
3. Chapter 21:33-49, continued—The landowner represents God. The vineyard is the Kingdom of God (The kingdom of God in this parable refers not to an age to come, but rather to a special relationship with God in which God chose—or elected—people for a purpose that came with responsibility). The tenant farmers were more than the religious leaders—they represent all of Israel. The slaves are the prophets who Israel (all too often) persecuted (see I kings 19:10, 14; II Chronicles 24:18-22, 25:15-16; Acts 7:51-53 and Matthew 23:29-39 for instance). The son is Jesus. And, the new tenants are the church. Understanding the allegory in this way makes the parable pretty clear: God had chosen Israel for a special purpose in salvation history (the Kingdom of God), but since they rejected the Messiah they were being “de-commissioned”. It’s “chosen people” status as “light to the Gentiles” was being taken from them and given over to the new chosen people—the church. Verses 42-44 add to the parable a quote from Psalm 118:22-23, and establishes that the very one the leaders were rejecting was (is) the one on whom the Kingdom of God is built. He is the cornerstone, and those who will bear fruit for the Kingdom are the ones now “chosen” by God for the work of the Kingdom.
4. At this point, it is important to proceed very carefully. With the emphasis on judgment and the transfer of Israel’s chosen status to the church, it is all too easy to move toward anti-Semitism in which the “Jews” become the blame for Jesus death. This sentiment developed at times throughout history and came to its logical conclusion with Hitler’s “final solution” and the gas chambers. Of course, this is not what Jesus intended by the parable, nor would the United Methodist Church ever support such beliefs--which takes us back to the parable: Jesus parable was not intended to “damn” Israel—that was not Jesus ministry! Instead it was intended to convict the religious leaders, provoking them into repentance. How they responded to his prophetic words would be their decision and their responsibility—not the responsibility of all Jews for all times. They chose to plot against him. Having said that, there is a warning for the “new tenant farmers” that is implicit in the parable. Israel is not the only ones accountable to the God. We are also accountable! We must bear fruit for the Kingdom; otherwise God will call forth others! In the end, this parable is not just judgment against the religious leaders--it is accountability for us!
5. Chapter 22:1-14—“The Parable of the Kings Wedding Feast”. Take a few minutes to figure out the allegory: Who is the King? What does the wedding feast represent? Who are the slaves? Who are the people who refuse to come? Who are the ones from the streets who are brought into the feast? Note—this parable is very similar to the previous parable.
6. The King represents God. The wedding feast represents the messianic banquet. The slaves are the prophets (and Christian missionaries to come), those who reject the invitation are the people of Israel. The burning of the city probably represents the destruction of Jerusalem in 70 A.D. And, those brought in from the streets are, of course, Christians. Note—those who were brought in were both “good and bad” folks. Jesus is savior of all, good and bad alike!
7. Verses 11-14 can be particularly troubling! The King orders that people be brought into the banquet hall, and then when the King sees someone not appropriately dressed, he condemns the person. Back to the allegory—the wedding feast is not the church (anyone can come to church!), it is the age to come. The appropriate dress is righteousness—or, behavior in keeping with Jesus teaching. This part of the parable reminds me of Matthew 7:21—“Not everyone who cries Lord, Lord will enter the Kingdom of Heaven, but those who do the will of my Father”. The man who is condemned for not wearing the right clothes accepted the invitation of the gospel, but refused to conform his life to the gospel. Or, going back to the language of the previous parable, he said he believed in Jesus but never bore fruit for the Kingdom. Again, there is judgment, not just for those who first rejected Jesus, but also for those of us who say “Lord” but live as if we do not know him! John Wesley, the founder of the Methodist Church said a true faith is a lively faith that bears fruit! To such as these belong the Kingdom.
Questions:
1. What does it mean to you that we in the church are “Chosen People”?
2. What is our part to play in God’s plan for salvation?
3. In these parables, we hear a whole lot about accountability. Do you believe us Christians are accountable for what we do with the gospel of Jesus Christ?
4. What does righteousness look like? Describe it.
5. Describe your “clothes”. What is the fruit you are trying to produce for the Kingdom
Week 32, Read Matthew 21:18-32
Notes:
1. Verses 18-22—these verses, at first glance, seem a bit harsh. Jesus causes a tree to die because it does not have fruit. What makes it seem even harsher is the fact that Jesus previous miracles have tended to give life not take it away. So, given that it is unlike Jesus to strike something dead, what is he trying to accomplish with this story? A closer look at the story, in the context of what has just happened in the previous verses, and two things begin to emerge. First (and this is subtle), Jesus actions are connected to what had happened the night before when he chased people out of the Temple as he shouted “my house shall be called a house of PRAYER…” His actions represent judgment upon those whose faith does not bear fruit worthy of the Kingdom and, more specifically, those whose lives are driven by greed and power rather than prayer. Second, Jesus uses this demonstration of judgment to teach about the power and importance of prayer. Notice in verse 21 Jesus says “if you have faith and do not doubt”. The word in Greek that we translate “doubt” would be better understood to mean “without hesitation”. “If you have faith without hesitation…”
2. Verses 23-28—Jesus returns to the Temple, and make no mistake about this: given the scene he made the night before, people were on the lookout for him! No sooner than he arrived than the Chief Priests and Elders approached him and questioned his authority. Their concern was not about the fig tree (they probably had no knowledge of that), their concern was over the scene he made the night before along with the other stories they had heard about him. The way they asked their question gave way their intent—they weren’t looking for information, they were looking for opportunity to trap Jesus and have him arrested. In typical Jesus fashion, Jesus turned the attention back to them: “Answer my question and I will answer yours” (verse 24). Jesus question is not an attempt to avoid their question—instead it is an indirect answer to their question, poised in a way that no matter how they answered, they would end up in trouble. His question demonstrates his authority—authority the Chief Priests and Elders could not handle!
3. Verses 28-32—this is the first of three parables Jesus tells in response to the Chief Priests and Elders questioning. This parable is directed toward the religious leaders, and anyone who claimed faith but did not live it. The Chief Priests and Elders (Jesus is saying) claim to be obedient to God, but are blind to the fact that faithful obedience requires that they respond in faith to the new things God is doing. Their refusal to respond in faith cuts them off from the very way God is working in this world! Meanwhile, people whom the religious leaders condemn are responding in faith to what God is doing—and, as a result, are taking their places in the Kingdom of God!
Questions:
1. Does verse 22 mean that, so long as we really pray, we can get whatever we want from God? Is there a something at work in prayer that is greater than our desires, something that all our prayers are subject to?
2. Read Matthew 26:39. How does this verse help us understand what Jesus meant in verses 21 and 22?
3. While few (if any) of us have moved mountains, can you remember a time when prayer gave you the strength to do things you previously thought were beyond you to accomplish? Think back on your life to times when your prayers were answered. What happened?
4. What is the nature of Jesus authority and what is its source?
5. The religious leaders were blind to what God was doing through Jesus. It is so easy to become blind to the work of God. Where do you see God at work today? What is God doing?
6. As Christians, we say that we work in the “vineyard” (verse28-30) but rather than harvest grapes, it is easy to spend our time rearranging the stones along the path! When it comes to following Jesus, what does he mean by “work in the vineyard”? Are there things in church life that distract us from the real work of ministry? If so, what?
Week 31, Read Matthew 21:1-17
Notes:
1. Verses 1-11—Jesus triumphal entry into Jerusalem. With this story, Jesus “passion” begins. Technically, the passion is the account of his arrest and crucifixion. However, beginning with this chapter, everything that happens in the story is directly related to his passion and needs to be understood as such. In these verses, Jesus makes his way into Jerusalem; a journey that he knows (and has been informing his disciples) will lead to his death. As he approaches the city, a parade begins. It was probably not a large parade by our standards today, or it would have drawn attention to the Romans who would have squelched the event. So, picture Jesus riding on a donkey with his closest followers and a “large” crowd (meaning maybe 100’s) of folks cheering him on. (Note: the significance of the event is not found in the size of the crowd, but rather in Jesus acting out the prophecy of Zechariah 9:9—take a moment to read the verse from Zechariah.) Notice in verse 7 that two animals are mentioned. It would not have been unusual for a colt to walk along side its mother. Jesus would not have straddled both of the animals, rather both would have been covered with garments while Jesus straddled the donkey and the colt walked immediately to the side of its mother. Notice in the titles the crowd uses to address Jesus in verse 9. Hosanna in Greek means “save us now”, and the Son of David both connects this story to the preceding healing story as well as makes a statement about who the crowd believes Jesus to be—the messiah who comes as a descendant of King David to take back the throne and return the nation to its greatness. The phrase “Blessed is the one who comes in the name of the Lord” is a quote from Psalm 118:26 and was often used as a greeting for pilgrims attending Temple festivals. Christians understand the phrase to have greater meaning than its typical use—of all the pilgrims who would attend the Passover festival, only Jesus was the promised One—“The One to Come”. Jesus enters into the city and the whole city is “shaken”—the arrival of the Lord’s anointed shakes the very foundations of the Holy City!
2. Verses 12-17—no sooner than Jesus enters Jerusalem, he makes his way to the Temple and makes his presence known! Angered by what he sees, he starts turning over tables of merchants who are selling things within the courtyard of the Temple. According to Rabbinic records, the market was the brainchild of Caiaphas the high priest for the purpose of making money while also driving competing markets, run by his political enemies, out of business. If this is true, then certainly devote Jews and maybe even the Temple police would have been happy to see Jesus make a mess of the market. That would explain why he was not arrested on the spot! In any event, the purpose of the story is pretty simple. In a symbolic act (much like Jeremiahs symbolic act with a potter’s flask—Jeremiah 19:10) Jesus conveys his anger over the presence of the market in the sacred space of the Temple: “Do not make my Father’s house a house of trade!” In Matthew, Jesus anger seems to be primarily focused on the presence of markets! In the gospel of Mark, his anger is also over how people with power were taking advantage of the poor—thus stealing from the most fragile! Once he makes his point about the inappropriateness of the market in the Temple, Jesus then demonstrates the kinds of activities appropriate for the place, the kinds of things that would be pleasing to God! Jesus healed the blind and the lame of their infirmity! It was the many healings and the claims by the crowds that Jesus was the Son of David” that made the religious leaders angry at Jesus. From this point on, the religious leaders kept a close eye on Jesus!
Questions:
1. Imagine yourself witnessing Jesus entry into our city—what would you do? What would you say? If you were so inspired to shout—what words would you shout?
2. At this point, Jesus followers still do not fully understand who Jesus is. They know who they want him to be, but Jesus is not defined by our desires—he is who he is. Who is he? How do you answer that question now, after 21 chapters of Matthew helping us think about this kind of question?
3. Are there things that you see happening at churches, maybe even at Desert Spring, that anger you? If so, what?
4. What kind of things do you think anger Jesus today?
5. Anger can be harmful or helpful. Anger that is destructive eats away at us and brings great harm. Anger that energizes us to make changes can be transformative and righteous. Jesus anger was righteous—it was intended to change sinful practices. Some things ought to make us angry—angry enough to want to do something about the situation. What makes you angry? Is your anger destructive or transformative? How might your anger become a motivating factor for change?
6. When you think about your church, what are the kinds of things that happen there that you believe are pleasing to God? Do you see people’s lives being touched by the grace of God at your church?
Week 30, Read Matthew 20:17-34
Notes:
1. Verses 17-28—Jesus third prediction of his death! Matthew’s gospel can be thought of as a passion narrative (account of Jesus death and resurrection) with an extended introduction. The first 20 chapters lead us to the passion of Christ. Matthew 20:17-34 are the final verses, and the last things Jesus has to say leading into his passion. Within Matthew’s gospel, Jesus third prediction of Jesus passion is intended to prepare the disciples for what is about to happen. However, theologically these verses are intended to assure us that Jesus death was not an accident of history, but rather it was the working out of a divine plan. Additionally, it assures us that Jesus was not a victim at the hands of bad people, but rather an active partner in the divine strategy. Again, this is Jesus third prediction of his passion (the other two can be found in Matthew 16:21 and 17:22-23) and the most detailed of the three. Pay attention to the details as you read. While the other predictions do not give an reason “why” Jesus must die—they only tell us that he “must”, his third prediction includes God’s purpose for his death. He must give his life as “a ransom for others” (verse 28).
2. Jesus prediction of his passion is once again misunderstood (remember Peter’s response with the first prediction)—this time James and John don’t get it! While it is their mother who asks Jesus for special treatment for her sons, it is clear by the narrative that James and John are the ones behind the question. And, Jesus sees that! So he responds by addressing the two men. In verse 22, the word “You” in Greek is plural, indicating that Jesus is talking to more than one person. In addition Jesus asks “Are you able to drink the cup…” not “are they able. And, the disciples see through them as well, so in verse 24 we hear that the disciples are angry with the brothers.
3. Jesus does not condemn the brothers for asking the question. Instead he asks if they are willing to die with him. He then points attention away from himself toward God! Even if they do die for him, that does not assure them places of honor in the Kingdom. God decides our place, not our actions! What they need to be most concerned about is faithfulness—in the Kingdom of God, greatness is measured by servant hood.
4. In verse 28 Jesus give the reason for his death—he will die as a ransom for many. “For many” is a phrase that means “for all”. A ransom suggests a sum of money paid to a captor in order to secure someone’s freedom. This picture of the Jesus death is a metaphor, indicating that our rebellion again God has been overcome!
5. Verses 29-34—Jesus draws nearer to Jerusalem! Jericho means he is almost there! But even the immediacy of his pending death does not hamper his ministry. He encounters two blind men and touches them, restoring their sight! Notice how the blind men address Jesus: “Son of David”. Calling Jesus Son of David meant the same as calling him the messiah. It is the messiah who is nearing Jerusalem! And, it is the messiah who can help them. Don’t miss the symbolism of this story—Jesus is the messiah who opens the eyes of sinners so they can follow him.
Questions:
1. Why do you believe Jesus had to die?
2. What do the words “give himself as a ransom” mean to you?
3. James and John wanted special recognition—for them that meant sitting at his side. What would “special recognition” look like for you? Are there ever times when you feel like you want/need to be recognized?
4. Jesus tells James and John that God decides our place within the kingdom. And, whatever that place may be, it will most certainly involvement servant ministry. What does being a “servant” mean to you? What are some ways you serve others? Ways you serve Christ?
5. Jesus asks the blind men “what do you want me do for you?” Imagine Jesus asking you that question. How would you answer it? What do you need Jesus to do for you?
6. In your experience, what does it mean to be “touched” by Jesus?
Week 30, Read Matthew 19:23-20:16
Notes:
1. In order to fully understand this weeks’ scripture it is important to remember how we ended last week. A rich young man asked Jesus what he “must do to have eternal life”. After Jesus says “keep the commandments” and the young man says that he has, Jesus focuses the conversation on undivided devotion (see week of September 2-8).
2. Verses 23-26—these well know words of Jesus sound harsh! What does wealth have to do with the Kingdom? Exactly! In Jesus time, it was believed that wealth was a sign of God’s favor. The rich young man in the previous verses kept the commandments and seemed to be a pretty good guy—therefor his wealth was believed to have come from God as a sign that God was pleased with him. And, if it is hard for someone as good as him—well, “then who can be saved?” Salvation is not the result of our actions; it is the result of God’s actions! It is by grace and grace alone that we enter the Kingdom of God. Thus, “for mortals it is impossible, but for God all things are possible” (verse 26).
3. Verses 27-30—In spite of Jesus shifting the focus from what people “do” to what God “does”, Peter was having a difficult time understanding. So, Peter asked Jesus “what are we going to get?” Notice that Jesus answers Peter’s question in three ways. First, he lets Peter know that he is going to be ok (verse 28). Then he lets Peter know that others will follow as he has done. And, they will inherit eternal life as well. Finally, in verse 30 Jesus introduces what will become his third answer to Peter’s questions—the parable in chapter 20:1-16. The parable ties this whole section together and clarifies Jesus points!
4. Chapter 20 verses 1-16—as you read the parable, keep in mind Peter’s question: “What are we going to get?” And, as you read the parable, make certain and notice the tension—the tension is critical to understanding what Jesus is trying to say. The story is pretty simple; the tension arises at the end of the work day when it is time to get “paid” (remember Peter’s question). The owner pays everyone the same, and when those who worked all day long complain, the owner says “am I not allowed to do what I please with what belongs to me?” And, it would be easy to say “yes” at this point, except—what if the person who worked all day was a woman, and the one who worked an hour was a man. Is it still alright to pay them both the same? No! Employers cannot do “whatever they want with what is theirs”, it is immoral and illegal. Obviously Jesus point is not what it seems. The key to understanding the parable is found in the rich young mans’ question: What must I do…” and in Peter’s question: “What are we going to get?” The kingdom of God is not a business contract (do these things and you will get paid). “Peter, if you think it is, then what you will get is cheated. You will work and work and in the end someone else will come to believe in the eleventh hour and that person will “get” the same thing you do” (remember 19:27-29). The Kingdom of God is not something we earn, and discipleship is not a business contract. The Kingdom of God is a gift, and discipleship is a covenant—a family covenant. In a family, a new born baby is just as important as anyone else! That is how love works. (Ok, today I started preaching!)
Questions:
1. Imagine a moral person who lives a good life and helps a whole lot of people. However, the person does not believe in Jesus. Will the person inherit “eternal life”?
2. Does wealth make discipleship more difficult? Why or why not?
3. What is the relationship between Christian discipleship and money?
4. What is the relationship between faith and good works?
5. Is “faith” something we “do”?
6. What do Jesus words “the last will be first and the first will be last” mean to you?
Week 30, Read Matthew 19:1-22
Notes:
1. Verses 1-2—Matthew completes Jesus forth major teaching section (chapter 18) with his typical transition phrases. Notice the change of location from Galilee to Judea. He is now on his way back to Jerusalem where he has already said he would die.
2. Verses 3-12—These are difficult words, especially in a time when divorce is so prevalent. In order to understand Jesus teaching on divorce, it is important to pay attention to the context. After being absent from the scene for several chapters, the Pharisees are back and determined to get Jesus to say something that would discredit him. They begin by questioning Jesus about divorce. Jesus response to the Pharisees begins, not by talking about divorce, but rather about marriage. And, this is important! He wants any discussion about the brokenness of divorce to be held within the greater context of what God intends for marriage—marriage is a part of God’s divine plan, and when a man and a woman join together in marriage, the two become as one. Jesus goes on to correct the Pharisees, clarifying that Moses did not command divorce, rather he simply allowed for it because of what sin can do to a relationship. Jesus takes it a step further by protecting the rights of women when it comes to divorce (Jesus spoke against what was broadly accepted—that a man could divorce his wife for no other reason than he wanted to run off with someone else. He also makes it clear that Polygamy is not part of God’s plan.), something that was a shock to everyone who heard his words, including the disciples (as we can see in verses 10-11). Their shock leads to a brief discussion in verse 10-12 about celibacy. Here Jesus is not recommending celibacy as God’s chosen way of life for all people; he is, however, making the point that the Kingdom of God and living a life worthy of the Kingdom is more important than ones sex life. Jesus’ teaching in these verses continues to be central to the Church’s Theology around divorce: Divorce is certainly not what God wants for us. However, that doesn’t change the reality that it happens. And, of course, God would prefer that people not have to go through that kind of pain. But when, for very real reasons, divorce takes place, God is a God of redemption—and God can heal even the brokenness that comes from divorce.
3. Verses13-15—In the previous verses, Jesus stands up for the rights of women, making it clear that women were (are) just as valuable as men. Jesus now turns his attention to children, making it clear that children (who were given a low status in that culture, as is evident by the disciples’ response in verse 13) were just as important to God as adults. “Let the little children come to me…” Jesus said. Children are important to Jesus, and need to be included in the life of the church!
4. Verses 16-22—These verses set the stage for teaching on the Kingdom of God what continues through chapter 20:16. We will look at how Jesus sets the stage this week, and turn to the remainder of the teaching next week. Here, a rich young man (the Greek word indicates that the man was in his twenties) asked Jesus what good deed he needed to do to inherit eternal life. Jesus first answer was the expected answer for Jews—he was to keep the commandments! The man wants to know which ones—remember there were more than 600 commandments in the Pentateuch (the first five books of the Bible). Jesus answers from the second half of the 10 Commandments (Exodus 20:12 and following) and adds “love your neighbor as yourself”. To love ones neighbors, in Jesus time, was often thought to involve showing charity to people who were in need. The young man says he has done so (the man is evidently a good man who strives hard to lead a good and faithful life!) and then asks what more he can do. Jesus says “if you want to be perfect…” The word perfect does not mean without error! It would be better translated “undivided devotion”—“If you want to have undivided devotion”. Jesus sees in the man both devotion for God and devotion to his “stuff”. So, Jesus tells him to give up his “stuff”—something the man is unable to do, giving witness that Jesus was right about him!
Questions:
1. Thank about the words “the two shall become as one.” What do those words mean to you? And, what do they tell us about the nature of divorce?
2. How do you understand the good news of the gospel when it comes to the pain of divorce?
3. Jesus says “let the little children come to me, and do not hinder them.” In what ways do you see children being hindered from coming to Jesus today? Are there ways that the church fails children, hindering them? What is our responsibility when it comes to children “coming to Jesus”?
4. Jesus says “It is to such these that the Kingdom of Heaven belongs.” What is it about a child that causes Jesus to say this?
5. What does “devotion” look like?
6. Most of us would say that we are devoted to Jesus. And, most of us would also say that we are devoted to our family, to our work, to our country, etc. There are devoted in lots of ways! So, what does “undivided devotion” mean? What does/can that look like in your life?
7. What do the words “love your neighbor as yourself” mean to you? What does it look like? And, what is the relationship between these words (verse 19) and Jesus teaching on devotion (verse21)?
Week 29, Read Matthew 18:23-35
Notes:
1. This parable concludes Jesus teaching on forgiveness. You will remember from the previous verses that Peter has asked how often he needs to forgive. Jesus answers the question two ways. The first was in verse 22 where Jesus wants us to know that discipleship includes (among other things) renouncing the temptation to “get even” with someone who has harmed us. Jesus then responds to Peter’s question by telling the parable you just read.
2. It is important to note that this parable is not a “go and do likewise” parable like the parable of the Good Samaritan (found in the gospel of Luke). It is a Kingdom parable: “Therefore the Kingdom of Heaven may be COMPARED to”. Peter’s question asks a very human question from a human perspective. Jesus answer grounds the answer in the nature of God. Of course, this means that what may be beyond us to do is possible with God’s help.
3. It is also important to note that this parable is not an allegory (like the parable of the sower found earlier in the gospel). As with other parables, the King does represent God, but that does not mean that all of the details of the story can be taken as statements about the nature of God. It is important to refrain from trying to align all the details of the parable with how God acts. Otherwise, we will never be able to get beyond how the great King would allow an innocent woman and children to be sold into slavery in order to partially pay someone else’s debt. God will not hold Geri accountable for MY sins—I am the one who is accountable. As a parable, refrain from trying to make sense out of all the details and instead listen for the answer to the question that Peter asked.
4. In the story, a wealthy King discovers that one of his administrators had embezzled a lot of money—5 billion dollars! Restitution is impossible! The King orders that the administrator and his family be sold into slavery (a detail which would suggest to Jewish listeners that the King was Gentile—Jewish law prohibited the sale of a wife for her husband’s debt—another reason it is difficult to make this parable work as an allegory!). The debtor begs for time to make things right and the King surprisingly reverses his decision and lets the embezzler off scot free! In the following scene, the embezzler runs into a man who owes him $5000 and he, who had just been forgiven such a huge debt, demands payment and has his debtor thrown in jail. Word gets back to the forgiving King, who once again decides to reverse his decision and has the ungrateful debtor arrested and sentenced to continual torture for the rest of his life.
5. Although much attention is given to the heartless debtor, the theological center of the parable rests with the forgiving King. In the Kingdom of God, we are to be like the forgiving King! Easier said than done! Who is fully capable of imitating God? Not me--which pushes us back to the very beginning of chapter 18 where Jesus tells us we must become like children to enter the Kingdom of God. Our complete dependence upon God will allow us to transcend our human desires for revenge and instead begin to manifest God’s way of dealing with sin. In other words, the more we rely upon God, the more we are able to live the way God would have us live. The more we rely upon the God who has forgiven us over and over again, the more we will be able to do the same—forgive others as we have been forgiven!
Questions:
1. None of us are perfect. What have you done during the past week that requires forgiveness? Are there thoughts or actions, things done or left undone, that you believe are not pleasing to God? What? Be specific.
2. Why do you think God cares about those things?
3. Do you believe God forgives your sins? Why?
4. What difference does knowing God forgives sins make in your life?
5. Although it is not God’s will that we be tortured, we do know that the failure to forgive has negative effects upon our spirit. How does a desire for revenge make you feel?
6. In the previous week, I talked about forgiving others. How does this parable help you when it comes to the hard work of forgiving those who have harmed you?
Week 28, Read Matthew 18:15-22
Notes:
1. Verses 15-20—we continue with Jesus Community Discourse in which he teaches about how to treat each other in Christian community. In these verses, Jesus is dealing with how to respond to destructive behavior. The verses begin “If someone has done something wrong”; some translations add “to you”. Many of the oldest versions of the gospel do not include the words “to you”; whether they were originally part of Jesus teaching or not, it is important to recognize that the sin was not just against an individual—it was against the community (as well). Therefore, responding to the sin belongs to the community. Jesus lays out a very clear process for dealing with a sin serious enough to affect the whole community. First, confront the person in private. If that doesn’t work, take two others with you. The goal of the meetings is reconciliation, which can only begin with repentance, followed by forgiveness. If the “sinner” refuses to “listen to the community” (verse 17)--the community being represented by the three who confront the accused--then the person is to be treated as a “tax collector or gentile” (verse 17). Treating someone like a tax collector or gentile means several things: First, the person is removed from the community (excommunicated). Second, the person is to be seen as one who is a lost sheep (from last weeks’ study, verse 12-14, and therefore in need of being saved. In other words, kicking someone out of the church does not end the church’s responsibility for the person! In verse 18 we hear that when the community has no other choice but to remove a person, God will honor the decision. Verses 19-20 are best understood within the context of this teaching. When the folks involved in the decision to confront another person concerning sin (and in those unfortunate times when hard decisions have to be made concerning a sinners ongoing presence in the community) so long as the efforts were done prayerfully, seeking to follow Christ in all matters, the community can rest assured that God has been present!
2. Verses 21-22—these are interesting words following right after the discussion on how to deal with sinners. How often should we forgive? It is important to note that forgiveness and reconciliation are not the same thing. Forgiveness is not pretending the sin didn’t happen. It is confronting it, but then not allowing the sin to continue to have power in a persons’ life. The community could certainly forgive the sinner, while still requiring the person to leave. Reconciliation begins with forgiveness, but takes it a step further to figure out how a person can (given what they have done) stay in the community. I know of a church whose pastor had an affair. The church forgave him, but wasn’t certain they wanted him to still be their pastor. Beyond the forgiveness, there was a whole lot of work to do in order to restore trust and ultimately reconcile. The church reconciled with the pastor, but it was only possible because the pastor was earnestly repentant and willing to do whatever was necessary to rebuild trust to ultimately be reconciled. So, back to verses 21-22: how often should we forgive? Jesus responds with an allusion to Genesis 4:24 when Lamech vows to avenge himself 77 fold. Jesus presents forgiveness as something that is opposite to revenge. In effect, Jesus is saying that followers of Christ must renounce the very human desire to “get even” with someone who repeatedly sins against them. Instead of getting even, forgive so you can get on with the work of ministry!
Questions:
1. Although this weeks’ lesson consists of only a few verses, they are very challenging words! Often congregations I have served are quick to want to forgive someone whose sin is not personal (against them). As a result, there is not always accountability for a person’s actions. It is easy to understand why—we are all sinners in need of forgiveness! But, when sin affects the community, Jesus expects the community to respond. What kinds of sin can affect a community? If you were asked to go and confront a person who had committed such a sin, would you do it? If so, how? If not, why?
2. Forgiveness takes one person—the person who has been hurt by the sin. To forgive is to release the person from the judgment he/she is owed. How are you at forgiving? Is there someone in your life that you have found difficult to forgive? Why? What do you need from that person?
3. Holding on to past grievances is like rubbing salt in a wound—the wound still hurts. Forgiveness is the means for dealing with the pain. To forgive is to say “this thing that you have done to me will no longer have any power in my life”. Have you experienced the freedom that forgiveness brings? What does it mean to be free from a past grievance?
4. Reconciliation requires at least 2 people, the sinner and the injured. Repentance is necessary for true reconciliation. And, forgiveness is necessary as well. Is there someone in your life you need to reconcile with? What would need to happen in order for reconciliation to take place? Who would need to take the first step? In Jesus model for reconciliation, who takes the first step? Why is this important?
5. Reconciliation is not the same as restoration. The relationship may be very different (even after reconciliation) because of the sin that took place. However the relationship can, none the less, be strong. Is there someone in your life with whom you have reconciled? How was the relationship changed by what happened? Is it still different today?
6. Is there anyone you can think of that you have injured (or sinned against)? Christians do the work of reconciliation (that is who takes the first step), so is there anything you can do to start the work of reconciliation?
Week 27, Read Matthew 17:22-18:14
Notes:
1. Verses 22-23—this is Jesus second of three prophecies of his passion. Which each prophecy, tension mounts as Jesus reminds the disciples (and Matthew reminds the readers) that the time is drawing nearer.
2. Verses 24-27—the temple tax. Exodus 30:11-16 instructs Jews to pay a half shekel each year to help support worship. All free male Jews over the age of 20 were expected to pay it. Six weeks prior to the Passover, notice went out reminding people that it was time to pay up. Since Jesus accepted Temple worship, and kept the law, he (and his followers) would most certainly have paid the tax. However, after the fall of the Temple in the year 70, the Romans continued to collect the tax in order to help pay for rebuilding the Temple. By then, Jewish Christians had separated themselves from the Temple and might very well have objected to paying for something they no longer believed in! It is this reality that makes these verses particularly important, and is probably the reason Matthew decided to include this story (none of the other gospels use this story). Jesus words helped those who, a few decades later (when their relationship to the Temple had changed), struggled with the tax. Jesus uses an analogy from the Romans to make his point: Roman citizens (children of the king) were exempt from taxation; taxes were paid only by the “subject” people. Likewise, disciples (as children of God) were (in theory) exempt from taxation. But, to avoid scandal, and to keep others from stumbling, Jesus instructed them to pay the tax. What follows sounds like a miracle story—Peter was to go fishing, and the first fish he caught was to have the half shekel in its mouth. But, Matthew has no concern with “miracles” at this point—so, we do not know what happened—did Peter go fishing? Did he find the coin? Did he pay the tax with the coin? Matthew wasn’t concerned with this; his concern was related to Christian freedom and responsibility, and, as such, this story functioned as a transition to Matthew’s forth major discourse (chapter 18) in which Jesus teaches the disciples about Christian community and responsibility.
3. Verses 1-10—Jesus forth discourse begins’ with the disciples asking a question about greatness. Notice that the question was not about “children”—the question had to do with the disciples themselves. They had been following Jesus for some time, and want to know what it takes to achieve greatness with what they were doing. Jesus responds to their question by talking about children. Notice that Jesus does not use a child to talk about “childhood” or about “faith” or about “innocence”. He uses a child to talk about humility. And, of course, it is typical of young children to think that adults know more than they do and are smarter than they are. Jesus tells the disciples who are concerned about greatness that discipleship requires childlike humility—recognizing how little we know and how dependent we are upon God! Then he changes the subject (he stops talking to the disciples about greatness) and starts talking to the disciples about how to treat children! Remember, there is a child present so Jesus quickly moves from using the child as an example to answer their question to instructing the disciples about the importance of children! His teaching is simple—they are to treat children with the dignity befitting a child God! Do not do anything that will cause a child to stumble (to turn their back upon the faith) for anyone who causes children to go the wrong way or to be lost will be judged harshly! The language Jesus uses is intended to convey just how serious Jesus is when it comes to the treatment of children!
4. Verses 10-14—the parable of the lost sheep. This brief parable both concludes Jesus teaching about children (see verse 14) and tempers the teaching that is coming in the next few verses. Here, the lost are those who stray from the truth. This, of course, could include children who, because of the way they were treated by adults, end up straying. It is not Jesus desire that anyone be lost, especially children!
Questions:
1. As disciples of Jesus Christ, why is it important not to “offend other people” (verse 27) when it comes to cultural expectations and rules—in this case, the Temple tax?
2. As Christians, we are to live “in the world”, but not be “of the world”. Of course, this is not always easy. Are there times when you feel tension between how you are to live as a Christian, and how our culture expects you to live?
3. Are there any tensions between the Christian life and our laws? If so, can you think of an example? How do we keep the law while still maintaining the integrity of our faith?
4. Jesus has a high regard for children and is concerned about how they are raised. Can you think of current cultural influences that could cause a child to “stumble”?
5. Whether you have children or not, whether you have regular contact with children or not, are there ways you can bless children’s lives? How?
6. What does the last half of verse 10 mean to you? Do you believe in angels? Do you believe in “Guardian Angels”?
Week 26, Read Matthew 16:27-17:20
Notes:
1. Verses 27-28—One of the most fundamental beliefs of the early Christian Church was that Jesus would return, and his return was emanate. And, although 2000 years have since past, Christians continue to hold on to this belief! Jesus will return in glory--what was begun by him will one day be fulfilled! Matthew adds that Jesus return will bring judgment. One day we will be judged for how we lived our lives. Remember, Matthew wants us to know that it is not enough to simply believe in Jesus. To be a Christian is to believe and follow!
2. Verses 1-8—The Transfiguration of Jesus. Throughout these verses we are reminded of the story of Moses going up Mount Sinai (see Exodus 24: 12-18 and 34:29-30). After 6 days, Jesus takes Peter, James and John up a mountain; once on top, the disciples witness a miraculous, heavenly transformation. Jesus is suddenly changed, transfigured—his face shining like the sun; and suddenly Moses and Elijah appear and start talking to Jesus. The disciples immediately believe that the long awaited day when God would dwell among them had arrived: “Lord, it is wonderful for us to be here; if you want me to, I will build three shelters…” (Reminiscent of the Feast of the Tabernacle, when booths would be built in preparation for the day when God would dwell with the people.) The scene quickly changes when clouds rolled in and a voice speaks from the cloud: :”This is my Son with whom I am well pleased. Listen to him!” This is not the first time we have heard God speak from a cloud. Remember, Jesus baptism when the heavens open up and God says “This is my son with whom I am well pleased!” In the first instance, at Jesus baptism, we hear of Jesus identity. Here we see his glory, a glory that is more fully revealed in his resurrection. For this reason, these verses are a precursor to the resurrection story, and appropriately come after Jesus has predicted his death and told of his return in glory (chapter 16). The transfiguration ends with Jesus standing alone (Moses and Elijah vanished as quickly as they appeared). Jesus (who Matthew portrays as the new Moses) is the one we are to obey—he and he alone is Lord.
3. Verses 9-13—As they made their way back down the mountain, the disciples were trying to figure out what had happened. They remembered their own tradition, that Elijah would be the one to prepare the way for the Messiah (remember Elijah did not die, but was taken straight to heaven; the belief was that because he had not died, God had more for him to do, and at the right time would send him back to finish his work). They knew Jesus was the Messiah, but wondered what happened to Elijah! Jesus let them know that Elijah had indeed come and prepared the way—but people had not recognized him. John the Baptist was in fact Elijah!
4. Verses 14-20--Mountain top experiences don’t last forever. The Jesus and the three disciples must return to real life, as it is lived here and now. And, there will be no easing back into life! Immediately they are confronted with problems. I had a friend tell me once that the half-life of a good vacation is about 30 minutes! There is no easy transition from the mountain top—Jesus steps from the mountain right into the valley! While Jesus was gone, a man brought his son to some of Jesus disciples asking for them to heal the boy. They could not. Jesus seems a bit frustrated by their failure—“how much longer must I be with you?” Of course, Jesus knows he does not have much longer! In the following verses he offers his second prophecy of his death. So, the question “how much longer” is a real question! Jesus knows he is running out of time. Their problem, of course, was one of faith. They didn’t have enough faith to do what faithfulness required! Conversely, with faith, we can do whatever God sets before us—even move mountains!
Questions:
1. Almost 2000 years have passed since Jesus was crucified and resurrected. What do the words “Jesus will one day return” mean to you? What picture comes to your mind when you think about seeing Jesus?
2. Matthew often talks about Jesus as a judge. What does it mean to you that Jesus will judge you (and me)?
3. Have you ever had a mountain top experience? If so, take a few minutes to remember the event and how you felt?
4. When do you feel closest to God?
5. Experiences of the presence of God always lead us deeper into ministry. Jesus and three of his disciples came down the mountain only to be needed to engage in serious ministry! Experiences of the presence of God always lead us deeper into ministry. How have you experienced this in your own life?
6. “If you have faith the size of a mustard seed, you can say to that mountain move and it will move”, Jesus says. Of course, a mustard seed is not very big! All we need is a little faith, and we will have everything we need to do what God sets before us. How have you experienced this truth in your life? Have there been times when God has taken what little faith you could muster, and used it to accomplish something much bigger?
7. What are the limits to what God can do through you?
Week 25, Read Matthew 16:1-24
Notes:
1. This chapter marks a turning point in Jesus ministry. As you remember, one of the themes of the gospel concerns discipleship—it is not enough to believe in Jesus; to be a true disciple you must believe and follow Jesus. In this chapter Jesus reveals something very important about who he is, what it means to be the Christ, and what it means to follow him.
2. Verses 1-12: Imagine standing at a fork in the road. You can go to the right or the left. Each road leads to a very different destination. We can choose to go the way of Jesus, or we can choose to go a different way. The way of Jesus is difficult but leads to life. The other way my seem attractive, but does not lead to life. In verses 1-4 Pharisees and Sadducees ask for a sign. Signs have been plentiful up to now—just read about all the miracles in the previous chapters. Jesus recognizes that they are not really interested (otherwise they would have seen the signs already), so he makes an obscure reference to Jonah (3 days in the belly of a giant fish) and leaves. The disciples (verses 5-12) do not understand Jesus warning and think he is talking about bread. These verses demonstrate just how little the disciples understand at this point—after all, Jesus had just fed thousands of people (twice), and the disciples are worried about not having bread! After Jesus explains, they begin to understand—the Pharisees and Sadducees were misguiding people with their teaching. The result of the false teaching—taking the wrong road with ones life!
3. Verses 13-20: Who is Jesus? Peter seems to answer the question correctly: Jesus is the Christ, the Son of the living God! And that is the right answer! Jesus is the Christ, the Son of God! And, it is upon this proclamation that the church is built! And, Peter will be the leader!
4. Verses 21-24: However, Peter does not understand the proclamation he has just made, nor does he understand what it means to be a leader, or even to follow Jesus! Back to the image of a fork in the road. Peter now knows that Jesus represents a very different road, but he still does not know where the road will lead, or what it will mean to travel it. Jesus offers the first prophecy (a description of the road he must travel) of what is to come: he will suffer, die, and rise again. This is not what Peter expected to hear, so he immediately rebukes Jesus: “this must not happen to you.” But, remember, there are only two choices we can make with our lives—to follow Jesus (and now we know where he is heading) or to go a different direction. Jesus lets Peter know that his words are like those of the Pharisees and Sadducees—they will lead people the wrong way: “Get behind me Satan! You are an obstacle to my path!” In verse 24 Jesus makes it clear that the road he will travel is the road his followers must travel. The mission must come before self-preservation! We must keep our eyes fixed upon where Jesus is leading!
Questions:
1. For those who are watching, signs from God come all the time. Remember, a sign is an ordinary event with extraordinary meaning. Have you experienced “signs”? If so, describe a time when God gave you a sign.
2. Each day we are confronted with “false teaching”; what false teachings did you hear in the last couple of days?
3. Why do people call Jesus “John the Baptist”, “Elijah”, and “prophet”?
4. When I ask people to tell me who Jesus is, I hear answers like “Teacher,” “Savior,” “Friend,” “Son of God,” “Good Shepherd” and more. How do you answer the question “Who is Jesus?” What do those words mean to you?
5. Jesus calls Peter an obstacle. Have there been times in your life when you were an obstacle to Jesus? When you were an obstacle to others following Jesus? How?
6. Jesus corrects Peter by teaching him about the way of discipleship. In those times when you have been an obstacle, how did Jesus respond?
7. What do the words “anyone who wants to be a follower of mine, let him(her) renounce him(her)self, and take up the cross and follow me”?
Week 24, Read Matthew 15:21-39
Notes:
1. Verses 21-28 are among the most difficult to understand within the gospel. Why would Jesus use such a harsh tone with a woman who comes to him for help? And, why would he seemingly call the woman a “dog”? We have already seen that Jesus, from time to time, used strong, even harsh language to make his point (8:22 for instance). And, he was willing to condemn people (11:20-24). But, this passage seems to go beyond any behavior we have seen of Jesus so far. Why? Scholars wrestle with these kinds of questions, and as a result have developed numerous theories. However, to date, none are particularly helpful. Jesus words remain difficult to hear, which, after all, may be the point of the words. There are a couple of things that we know, and these things do help. First, the woman was Canaanite, a people who were despised by the Jews and with whom the Jews were not allowed contact (Ezra 9:1-12). In addition, this is not the first time we have heard of Tyre and Sidon. Jesus used these two places as an example of two places considered corrupt, but more open to the truth of the gospel than the Jews themselves (11:20-24). Could it be that here we see his point from chapter 11 come to life. He is in the region of these cities, and judges the woman as one who is corrupt, only for her to exhibit greater faith than he had seen throughout most of his ministry. This does not help with the whole “dog” thing, but it may help us better understand the reason he was there—and, what he was trying to accomplish. We also know that Jesus ministry is focused upon the Jews—it was Peter and then Paul who expanded the ministry (as Jesus had instructed) to “all the world.” But, before the ministry could be expanded, the gospel first needed to be brought to the chosen people of God—the Jews! And, that was Jesus focus. This reality, along with this story reminds those of us who are not Jewish that our invitation into the Kingdom of God comes as a pure gift of grace! We have no reason to expect that Jesus would come to us, much less offer us life—yet he does! Grace! Finally, within this story it is very important to recognize the emphasis on faith. Remember, while in Nazareth, Jesus refused to do many mighty works because of their lack of faith (13:58). Here, it is her faith that leads to the mighty act!
2. Verses 29-39—here Jesus returned to Jewish territory and went up on a mountain where he healed people and worked miracles including feeding people with a few fish and a few loaves. Everything we read in these verses has happened previously in Jesus ministry, which makes them familiar (and easy to skim over). However, before moving on, it is important to consider the location of the miracles—on a mountain! Remember, in the gospel of Matthew, Jesus begins his ministry teaching on a mountain (the Sermon on the Mount). For Matthew, the mountain symbolizes the consummation of the age when God’s people will be gathered on the mountain of the Lord (Isaiah 2:2-3 and Micah 4:1-2). Jesus ministry to the masses begins in chapter five as he revealed God’s will through teaching. Here, in this second scene on the mountain, Jesus reveals God’s power through his acts of healing and feeding. These two “mountain scenes” frame one section of the gospel of Matthew—his ministry to the crowds. Starting with chapter 16, the focus of Jesus ministry shifts from attention to the crowds (although, to some extend crowds still remain) to attention of the disciples and Jesus pending passion and death.
Questions:
1. What is your reaction to the story of the Canaanite woman? How do you understand Jesus initial rejection of her?
2. Have there been times in your life when you felt like all that was available to you was the crumbs under the table? Think about this question for a few minutes.
3. How has faith gotten you through difficult times?
4. What does the grace of God mean to you? How do you understand God’s grace? And, in what ways do you experience grace at work in your life?
5. Jesus goes back to the mountains, a place that symbolizes the presence of God. Here is another way to say it—the mountain is a “thin place” where the veil that separates heaven and earth is especially thin. Is there a particular place where you feel closest to God? Where. Picture the place in your mind.
6. How do you feel in that place?
Week 23, Read Matthew 15:1-20
Notes:
1. Verses 1-9: Notice the word “tradition” in verse 2. Ritual hand washing was only required of priests (Exodus 30:17-21); however, within some pietist circles, a tradition grew up that since Israel was to be a “Kingdom of Priests” (Exodus 19:6), the laws concerning priests were to be applied to all. Given that this practice was a tradition, the Pharisees and Scribes from Jerusalem were saying something like: “since you and your followers are so religious, why don’t you observe religious traditions (like we do!).” Jesus response makes it clear that he will not subordinate ethical behavior to traditional practices, nor will he subordinate scripture to tradition. Notice in his response that he accuses them of breaking commandments of God while worrying about keeping tradition. The example he gives comes from the Exodus 20:12 (one of the 10 commandments) and from Leviticus 20:9. At stake was the practice of “Qorbab” which had to do with dedicating gifts to God. According to the 10 commandments, I am to honor my mother and father. That certainly could include making certain they are cared for in honorable ways in their old age. However, the law of oaths (found in Numbers 30:2-3) was being used by some religious leaders as a “loop hole” by which a person could get out of their responsibility to care for their parents. The way it worked was simple: If I dedicated all my belongings to God, that oath would take precedence over the requirement that I care for my parents. Of course, the vow was not that I would “donate” my possessions to the Temple; it was that I would “dedicate” them to God. Loop hole! Jesus has no tolerance for such behavior! What would make anyone think that an immoral vow would take precedence over a moral responsibility—to honor ones’ parents. Thus Jesus convicts them of their sinfulness, using a quote from Isaiah 29:13 to point out the condition of their hearts.
2. Verses 10-20: Here Jesus offers a parable (verse 11) as a way of explaining what had just taken place in his conversation with the Pharisees and Scribes. The parable is then explained in verses 17-20. It is important to remember that in the time of Jesus the heart was understood to be the seat of human will. All sin found its start in the heart. That is why, in Psalm 51, King David cries out “Create in me a new heart, O God”. Whether ones hands have been washed or not had nothing to do with the condition of ones’ heart. But, cheating your parents out of the care they deserved—that says a whole lot about the condition of the heart!
Questions:
1. Traditions are powerful things. Have you ever heard the phrase “we have always done it that way”? If so, when? Have you ever said it? Can you imagine a time when you would be tempted to say it? How about if we did away with the candle light service on Christmas Eve? What if we did away with singing “Christ the Lord is Risen Today” on Easter morning? Or...? Traditions are powerful things. And, practices become traditions because they are meaningful.
2. It is often easier to maintain tradition than to sacrifice on behalf of others. Are there times when we place tradition ahead of God’s moral will?
3. What does the way you talk to others say about the condition of your heart?
4. On a scale of 1 to 10 how healthy is your heart right now? What is the evidence that supports your score?
5. Most of us have things we could work on to improve our “heart” health. For you, what could you do improve your score? Pray? Repent? Read Scripture? Give? Change a behavior? Feed someone who is hungry? Visit someone who is lonely? Talk to me? What would help you grow? What needs to happen in order for you to take the next step in your faith development?
Week 22, Read Matthew 14:22-36
Notes:
The story of Jesus walking on water has long been a stumbling block to Christians, especially in the modern era. There have been many attempts to provide rational explanations, for example some have proposed that Jesus walking on the water was really an optical illusion--late at night, near the northern end of the lake, what the disciples actually saw was Jesus walking in the shallow water near the bank. Such attempts to explain away the miracle miss the point Matthew intends his readers to understand.
While the story may be difficult for some people to believe today, ancient Jews (for the most part) would not have had difficulty believing that God would suspend the natural laws of the universe, empowering Jesus to do the impossible. For the ancient Jews, the question would not have been “is this possible?” but rather “did it happen in this particular case?” Ancient Gentiles would have also (for the most part) been able to believe such a story. In ancient greek mythology, there were stories of powerful “demi-gods” (half human and half god) who could walk on water.
For Matthew, the person walking across the water was not a “demi-god”, and certainly not half human and half god. Matthew wants us to know that the person walking across the water was none other than the Messiah whom God had endowed with super-natural power--powers that Jesus could also give to others and so Jesus empowers Peter to do the same.
As you read the story it is important to see that the boat was both for from land and in trouble. The waves were torturing the boat and the disciples knew it. Jesus was not showing off his powers when he walked toward the boat, he was coming to the aid of his disciples who were in trouble. The Messiah is empowered by God to shepherd and care for God’s people! Thus the story tells us a lot about what Jesus does for his followers.
Verses 22-25--notice that Jesus goes off by himself to pray. This is a common practice of Jesus. However, Jesus prayer time was cut short because his followers were in trouble. So, he does what he needs to do to go to their aid. He walks across the water.
Verses 26-27--for the ancient Jews, the darkness of the water was the place where evil dwelled. It was a place to be feared!
Verses 28-31--Peter is stuck half way between faith and doubt. As such, he represents all those who dare to believe in Jesus, take their first steps in faith, only to turn their eyes away from Jesus, looking instead at the waves that threaten to engulf us all. Peter also represents the risk taking that faith in Christ requires. To believe in the saving power of Jesus is to take a risk with ones own life. “Of little faith” (oligopistos in greek) is only used by Matthew to talk about believers. Here, Jesus is rebuking Peter for not drawing on the faith that would see him through his challenge.
Verse 33--the disciples worshipped Jesus, even though they did not yet understand what it meant for Jesus to be the Messiah--that he would suffer, die and on the third day rise again.
Verses 34-36--even though Jesus was increasingly seen as an enemy by the religious leaders, he remained committed to his healing ministry and to demonstrating God’s concern for God’s people.
Questions:
Do you have difficulty believing that God breaks into this world in ways that are miraculous? Why or why not?
The disciples were afraid of the darkness of the water where evil dwelled (so they thought they saw a ghost). Do you have any irrational fears? If so, what?
Jesus invites Jesus to walk across the water. This, of course, required Peter to face his fears. What would it look like for you to face your fears?
Jesus invitation also requires Peter to take a step of faith--trusting Jesus and braving the unknown. Have you ever been asked to step out in faith? How might Jesus be asking you to take a step of faith today?
Peter does fine so long as he keeps his eyes on Jesus; but, as soon as he looks away, he sinks. Have you ever had that kind of experience? Has “taking your eyes off Jesus” ever gotten you in trouble? If so, how.
Jesus saved Peter from the water and from his fears. Have you ever felt like Jesus rescued you? If so, from what?
How does that experience effect your worship?
Week 21, Read Matthew 13:51-14:21
Notes:
Chapter 13:51-52—after a first conclusion to Jesus series of 7 parables, Matthew then offers a second conclusion this time in the form of a parable (of sorts). “Scribe” is used by Matthew to designate a person learned in scripture and tradition. It is likely that “new and old” refers to the message and developing traditions of Christianity (new) and the Hebrew Scriptures (old, and what we call the Old Testament).
Verses 53-58—these verses are particularly interesting to those of us who wish we knew more about Jesus the man. Here we learn that Jesus came from a large family; he had four brothers (all of whom are named) and at least two sisters (whose names we are not given). According to Acts 1:14, Jesus brothers became “followers” (or Christians) of Jesus after Easter. And, according to one of the early Church Fathers (Hegesippus), Jesus sisters also became followers and associated with the church in Galilee. However, at this point, his family does not recognize Jesus as the Messiah. As a Carpenter, Joseph taught Jesus the trade. And, although Carpenters were seldom rich, tradesmen in those days made a pretty good living and (those who were good at their trade) were given respect within the community. Given that Nazareth was a small town, certainly Joseph, Mary and family were known within the greater community. The greater community also had difficulty believing in Jesus; and, they had difficulty believing in themselves--that anything good could come from their town.
Chapter 14:1-12—the account of John the Baptist’s death is presented as a “flashback”, the events had already taken place by the time Jesus hears of them. In order to follow the story, it is important to know that Herod Antipas had divorced his first wife (who was a princess of a neighboring country) in order to marry his niece Herodias (who was also his brother’s wife). Herodias had a daughter from her first marriage named Salome. John the Baptist publically chastised Herod Antipas for his incestuous behavior. As a result Herod arrested John. During a party that involved lots of drinking, Herodias’ daughter Salome danced in such a way that Herod vowed to fulfill any request she might make. Prompted by Herodias, Salome asked for John the Baptist head. Soon after, in 36 AD, King Aretas IV, father of Herod’s first wife, went to war with Herod and defeated him. Followers of John the Baptist saw this as punishment for Herod’s execution of John. All of this led the Roman historian Josephus to report that John’s execution was politically motivated.
Verses 13-21—Jesus performs the miracle of feeding 5000 men (probably about 15,000-20,000 people). Bread and fish were the basic ingredients of a peasant’s meal in Galilee. Notice verse 15-16, how the disciples ask Jesus to send the crowds away, only to be told by Jesus that they needed to feed the crowd! That was not what they wanted to hear! But, it was what they needed to do! Notice verse 19, how Jesus lifts the bread and fish up toward heaven, blesses, breaks, and gives the food to the disciples to serve. Sound familiar? We hear the same language at the Last Supper in chapter 26:26 when Jesus institutes the sacrament of Holy Communion. After everyone has eaten, the leftovers were gathered and there were twelve baskets full—more than they started with! 12 baskets sounds like a whole lot, however, given the size of the crowd, 12 baskets was actually calling it pretty close. That would be like serving our youth group pizza and having one slice left over—there was just enough for everyone to have what they needed, but not enough for everyone to take extra.
Questions:
1. When you picture Jesus in your mind, what does Jesus look like?
2. As the oldest brother of so many siblings, how do you think he related to his siblings?
3. Jesus says that prophets are not honored in their own towns or homes. Why do you think it is harder for people who have known Jesus for a long time to believe in him?
4. In the feeding of the five thousand, we hear that Jesus compassion for the crowds led to him commanding the disciples to do something about their hunger. In what ways does Jesus compassion move you to care for others in need? What opportunities do you have now to bless the lives of others?
5. The disciples offered what they had (and, to them, it didn’t seem like much!), and Jesus used it to work a miracle. Jesus doesn’t ask us if we have “enough” to do ministry, he asks us to offer what we have. What are you offering to Jesus? What do offer to him to be used for ministry?
Week 20, Read Matthew 13: 24-52
Notes:
1. Chapter 13 is full of parables! Last week we took a look at the parable of the sower; this week we look at an additional 6 parables, one of which comes with an explanation.
2. Verses 24-30, 36-43, and 47-50—the parable of the darnel and the parables of the dragnet. Both of these parables are judgment parables that continue Jesus concern that discipleship must bear good fruit. In the first parables (verses 24-30) notice the patience of the owner--he is willing to allow the weeds time to grow! In Jesus telling of the parable, Jesus is careful to make the point that human beings are not competent to make the kind of judgment required to separate the “Wheat from the Tares”—when it comes to judging who is “in” the Kingdom of God and who is “out”, we quite likely will get it wrong and will pull up some of the wheat with the tares (and probably miss some of the weeds as well). Only God can make such judgments, so we are to be patient. As such, this parable becomes one of grace—who knows, with time maybe the weeds will become wheat! In the interpretation of the parable, Jesus makes it clear he has sown good seed that will give birth to the Kingdom; however the devil is also at work sowing bad seed among the followers of Jesus. The time will come when true disciples will be gathered in and enemies will be destroyed.
3. Verses 31-33—the parable of the mustard seed and the parable of the yeast. Both of these parables address the crowd who has gathered and emphasize God’s action within the world. God’s action, while almost imperceptible (mustard seed and yeast), is nonetheless real and will, in God’s own time, come to full fruition. Both parables emphasize that God’s Kingdom is not a future reality that will suddenly come in fullness, but rather something that has already begun and is growing (at times unnoticed) among us. As such, both parables invite us to leave behind the everyday world and enter the new world of God’s Kingdom at hand.
4. Verses 44-46—The parable of the treasure and the parable of the pearl. Both of these parables are addressed to the disciples, and both emphasize human response to the work of God. Like the buried treasure, God’s work is hidden (like yeast in 50 pounds of flour!) and must be discovered. Like the pearl in the story, it has to be sought in order to be found. However, the parable does not focus the “finding” (in the parable of the treasure it is accidently found, and in the parable of the pearl it is long sought out) but rather on the great response to having found something of such great value! In both cases, the “finder” is willing to give up everything in order to have what was found. With these two parables, we must be careful not to read more into the parables than is intended-- specifically, that the Kingdom of Heaven is a possession we can earn with great sacrifice. The overwhelming message of Jesus teaching is that the Kingdom comes to us a gift.
Questions:
1. The church consists of saints and sinners. Sometimes we are saints! And, sometimes we are sinners! But, beyond the fact that none of us are perfect, Jesus tells us that there are weeds in the church as well. What does a “weed” look like today? How about “apathy”? Or gossip? What seems like “weeds” to you?
2. Have you ever seen a “weed” transformed into “wheat”? If so, who and how?
3. God is patient with us (we are not perfect). Why? Will God’s patience with us ever “run out”? Will God’s patience with “weeds” ever “run out”?
4. Where do you see the Kingdom of God today? How much has the mustard seed grown? How leavened is the bread now?
5. Before we believe we do not have the eyes of faith to help us see the working of God. Once we believe, we discover that we have “eyes to see”. Does the world look different to Christians, as compared to non-Christians? If so, how?
6. How important is your faith to you? Having “found” faith (or having been found) how has your life changed?
Week 19, Read Matthew 13:1-23
Notes:
1. Chapter 13 is full of parables! At first glance, it would seem as though Jesus has simply resumed his teaching ministry. However, the location of these parables suggests that there is a very clear reason Jesus starts teaching again. The parables in chapter 13 are Jesus response to the rejection he encountered from “this generation” in the previous 2 chapters. The parables provide an explanation for why so many people have rejected Jesus, as well as an explanation for why some folks who started following have dropped out. And, they provide encouragement that though the response is starting off small, great things will come from those who believe.
2. A word about parables: In Greek the word for parable literally means to be set side by side, or to compare. However, when Jesus (who was Jewish) used parables, he was primarily drawing upon the Hebrew practice of “Mashal” which is to tease the mind into insight rather than communicate a simple idea by way of an illustration. Later in chapter 13 Jesus equates parables with “hidden things” which is another way of talking about “mashal”. So, as we read parables, Jesus teases our minds into action with images from everyday life (as it was lived 2000 years ago) that require us to become an active participant in trying to figure out what it is that he is saying.
3. Verses 1-9 and 18-23—the parable of the sower. Thinking back over the previous chapter and how the Pharisees continually condemned and even plotted against Jesus is important to understanding the parable. Verse 8 tells about a great harvest. An average harvest in those days was 7 ½ bushels for every bushel of seed. A great harvest was 10 bushels. So, Jesus was describing a harvest that was far beyond anything anyone could imagine.
4. Verses 10-17—the disciples question about why Jesus teaches in parables reflects their understanding that Jesus use of parables is consistent with “mashal”—they are more than just comparisons, they are hidden truths. Parables are especially important when it comes to talking about the “Kingdom” because, while we can talk about the Kingdom openly, there is great mystery in the Kingdom of Heaven. These mysteries are not “taught” (like Jesus taught about loving enemies, for instance), they are “revealed”! And, unless you are looking for (and listening for) that which is being revealed, you will miss the whole point! And, to “see” or “hear” what is being revealed requires first that a person believe. For those who do not believe, they secrets are hidden. But, for those who do believe, the mysteries become clear. What are the secrets? Now, that is a good question! Jesus explains the parable of the sower to the disciples to make certain they know that the secrets of the Kingdom are not intentionally being kept from them—he is willing to help them get it. This is important since Jesus does not make it his practice to explain parables after chapter 13.
Questions:
1. The path is hard and crusty. Do you know people like that—hard and crusty (verse 19)? Some seed fell on rocky ground. Do you know people like that—with no depth of soil (verses 20-21)? Some seed fell among the weeds and the weeds grew up and choked the seed out. Do you know people like that (Verse 22)? Think about people you know who kind of fit these descriptions.
2. Now think about the good rich soil that produces a harvest. Who do you know who is like that?
3. When I think about this parable, I tend to identify with the “good soil” when in reality, I am more like the whole field than a patch of good soil. There are hard crusty corners of my life, and some rocky places, and even a few weeds. How about you? When are you hard and crusty? When are you a bit rocky? When are you “weedy”? And, is the good soil able to produce a good harvest?
4. Seed is important to farmers. No seed means no crop. So, why does the sower waste good seed by scattering on hard, crusty, rocky, weedy ground? What does this say about what God is willing to do for you in your life?
5. What does this parable say about the kingdom of God?
6. Finally, what does it mean to you to “have eyes to see and ears to hear”?
Week 19, Read Matthew 12:15-45
Notes:
1. Verses 15-21— The scene changes as Jesus leaves the synagogue under threat from the Pharisees. Jesus leaves the area, making his way to a new town, but many people follow him, After healing them all, he instructs them not to say anything and then (in typical Matthew fashion) quotes from the prophet Isaiah. This quote is the longest prophetic quote in the gospel. And, since it has been the practice of Matthew to quote only as much as is needed, this quote is obviously important to Matthew (and for us). The quote from Isaiah 42:1-4 was considered a “messianic” prophecy by both Christians and Jews. The word “servant” in verse 18 comes from a Greek word that can be translated either “servant” or “son”, something the original hearers would have picked up on. Jesus is the servant son chosen by God (reminding us of Jesus baptism when the heavens open up and God speaks). Toward the end of the verse, the words “he will present judgment to the nations” needs to be understood in relationship to the final phrase of the quote “in him nations will put their hope”. Although Jesus will judge the nations, it is his hope that all peoples will put their hope in him. The phrases “crushed reed” and “faltering wick” are images for the most fragile people like the man with the withered hand that he healed a few verses earlier).
2. Verses 22-23—These are difficult verses! Jesus has just worked miracles, and the crowds go crazy! It was the commotion and proclamations of the crowd that caused the Pharisees to return, and it was the concern that the crowds would accept Jesus that caused them to pick up where they left off in verse 14, plotting to destroy him by accusing him of blasphemy. Jesus responds to the accusations appealing to reason (verses 25-29) as well as to the Spirit of God, through whose power the miracles were being worked. Jesus miracles were a manifestation of the Spirit of God! Jesus can forgive people for slandering him as a person, but what they had not thought about was the simple reality that those who called his miracles “devils work” were not just slandering him, but slandering God, through whose Spirit the miracles were being worked. Verse 32 offers a warning! God’s patience with those who call the good work of God “evil” will come to an end. So, be careful! It is important to note that the language “unforgiveable sin” is not intended to put a limit on what God can forgive, but rather to emphasize as strongly as possible that what they were doing made them the ones who were guilty of blasphemy!
3. Verses 33-37—Here Jesus repeats the fruit analogy (from chapter 7, verses 16-20) emphasizing that they speak evil because they are evil! And, since words reflect the condition of the heart, our words are enough to bring about judgment.
4. Verses 38-45—This is the final controversy in Chapter 12. Jesus enemies demand a sign and Jesus responds in three ways. Note that up to now (in chapter 12) it has been the Pharisees that have opposed Jesus. Here, the Scribes join in! It is also important to note that for Matthew there is a whole lot of irony in the request for a “sign”, after all, it was just a few verses earlier (verse 28) that Jesus reveals that he drives out demons by the power of the Holy Spirit, and as a sign of the Kingdom of God! Jesus first response is “the sign of Jonah”. Here we hear the first prophecy of Jesus death and resurrection, something the Pharisees and Scribes could not have understood at this point! Jesus second response was to have his enemies recall how the Ninevites (the Book of Jonah) and the Queen of the South (from I Kings 10) were faithfully responded to a prophet and a wise king. The Scribes and Pharisees refuse to respond to someone much greater, and will therefore be judged accordingly. Jesus final response to the Pharisees and Scribes is to offer a parable. The parable makes a final and very strong point—they are in worse shape now, having refused to acknowledge Jesus, than they were prior to his coming.
Questions:
1. Why did Jesus warn those whom he healed “not to make him known” (verse 15)? Is there a connection between verse 15 and verse 19 (part of Isaiah’s prophecy)?
2. As mentioned earlier, “bent reed” and “faltering wick” refer to those who are most fragile. What does it mean to you that God will not break the reed or snuff out the wick? How can those words be words of hope for us and for our loved ones?
3. Is there a sin beyond God’s ability to forgive? Are there sins that bring greater judgment? Or, is sin “sin” in God’s eyes?
4. Think about the ways you speak to other people. Do you believe your words reflect the condition of your heart?
5. A sign is an ordinary event with extraordinary meaning. To those not looking for the sign, it could easily go unnoticed. But for those who are paying attention, the way it comes (and the timing of it) makes it unmistakably the work of God. Have you ever received a sign? If so, what was it and what did it mean?
Week 18, Read Matthew 11:25-12:14
Notes:
1. Verses 25-30: In the preceding verses (1-24) Jesus talks about being rejected. Now he offers a contrast between the many who reject him and the few who accept him. Jesus acknowledges the sovereignty and wisdom of a God whom the wise cannot discover but who is revealed to little children. And, Jesus has the authority to reveal God to whomever he chooses. Given the context, verses 27-28 are telling us that no one knows the will of God except Jesus, and no one can fully know what Jesus is doing/accomplishing except God. Verses 28-30 are well known and very comforting. They lead well into chapter 12, and can be understood to be directly related to 12:1-8. If this is the case, then the “burdens” have to do with the law: “ all you who labor and are heavy burdened (by the law). Jesus yoke is “easy”; the underlying Greek word means “kind”. Jesus does not lessen the load, but rather helps us carry it!
2. Chapter 12, verses 1-8: According to the Pharisees picking grain, to satisfy personal hunger, on the Sabbath was prohibited by the law. Remember, the Pharisees were given responsibility to interpret the law at Synagogues. So, who has the right to interpret the Torah? Jesus or the Pharisees? Jesus first defense draws upon the special circumstances that resulted in King David breaking the law. Certainly Jesus work is even more important to the Kingdom! His second argument reminds them that Temple priests are exempt from certain laws on the Sabbath (because of their priestly responsibilities). This argument appears unrelated (the disciples weren’t carrying out Temple work, they were hungry!), but Jesus adds that there is something more important than the Temple! What is more important? “I desire mercy, not sacrifice”—God’s demand for mercy outranks both Temple and Sabbath requirements. This section ends with Jesus asserting that he (not the Pharisees) is the primary interpreter of the law (“The Son of Man is master of the Sabbath”).
3. Verses 9-14, the theme of Sabbath continues as Jesus heals a man on the Sabbath. For Jesus opposition, healing is a profane act reserved for ordinary days! Jesus tries to draw on their conscience: would you condemn a man who breaks the Sabbath law in order to save a sheep? A human being is far more precious than a sheep. The implication is clear: Human beings are more important than Sabbath law! It is important to note that Jesus is not suggesting that the Sabbath law is irrelevant—quite the contrary, Jesus did not come to destroy the law but to fulfill it (5:17). He is simply interpreting the law!
Questions:
1. What does it mean to you that the things of God are revealed, not to the wise, but to little children? What does it mean to have a “childlike” faith?
2. Think of a time when you have experienced the presence of God. Does your experience reveal anything about God?
3. The words of 11:28-30 are often quoted, and very comforting. What does it mean to you that Jesus will give you “rest for your soul”?
4. Discipleship brings great responsibility. What does “my yoke is easy and my burden is light” mean to you? Has there been a time in your life when Jesus has “lightened your burden”?
5. What does “keep the Sabbath Holy” (one of the 10 commandments) mean to you?
Week 17, Read Matthew 11:1-24
Notes:
1. Having given the disciples authority for ministry, and having instructed them as to what to expect, Jesus now goes back to his ministry of teaching, preaching and healing among the Jews.
2. Verses 2-6: This can seem like a confusing story. John the Baptist, who is in jail, sends a few of his followers to ask Jesus a question: “Are you the one who is to come?” This seems especially challenging given what happened the last time we saw John. Remember the story of Jesus’ baptism: John tells Jesus that he (Jesus) should baptize him (John) and not the other way around. So, why does John ask Jesus the question in chapter 11? There are several different theories as to why. One theory is that John knew the answer to his question; he asked the question for the sake of his followers—they needed to hear from Jesus. Another theory suggests that (at the baptism) John knew Jesus was “special” but did not know that he was “that special!” So, he asked the question for himself. A third theory suggests that (at the baptism) John knew that Jesus is the messiah but, because Jesus was not meeting the expectations of what the messiah would do, John needed clarification to make certain he wasn’t wrong. Jesus response may not have helped much! Jesus tells the men to inform John about what they see and hear—healings and preaching. Jesus response points to the fulfillment of scripture and more specifically Isaiah 35:1-7 and Isaiah 61:1. So, his response instructs John’s followers about the meaning of Old Testament scripture. He ends in verse 6 with a “beatitude” of sorts: “blessed is anyone who does not stumble over me”, or (in my words) “blessed is anyone who sees me for who I am!”
3. Verses 6-15: Here Jesus lets people know who John is! He is the fulfillment of scripture—the one who prepares the way for the Lord. Of course, by saying this Jesus also is saying that he “is the one to come after” (or the messiah), which (ironically) is what John was wanting to hear! He then goes on to let folks know how great John truly is—and Jesus statement about John is quite a statement! And, then to drive the point home, Jesus identifies John with Elijah (the Old Testament prophet who never died—he was taken directly to heaven, and who was prophesied to be the one who would prepare the way for the messiah). In thinking about the reference to violence (vs12-13) remember that John was already in jail, and would soon be killed, and Jesus himself was already being met with considerable resistance! Preaching the Kingdom brings persecution!
4. Verses 16-19: People want John to lighten up (he is so intense) but John isn’t a follower of popular opinion. People want Jesus to be more serious (he is so merciful and forgiving) but Jesus isn’t a follower of popular opinion. People wanted John to lighten up and Jesus to be more serious…evidently some folks can’t be pleased!
5. Verses 20-24: Here Jesus condemns people for not repenting. Notice, he does not condemn them for not “believing”, he condemns them for not “repenting”. Remember for Matthew 4:17 the summary of Jesus preaching: “Repent for the Kingdom of Heaven as at hand!” This is the same sermon John the Baptist preached! John preached repentance as a way of preparing the way for Jesus who then preached repentance. Obviously repentance is important!
Questions:
1. Who is the greatest person you know or have known? What is it about that person that makes him/her so great in your eyes?
2. John was probably the most influential person in Jesus life. Who is the most influential person in your life? And, in what ways are you like the person?
3. We all have expectations of others. What are some things you expect from your friends? Do you have any expectations of Jesus? If so, what are they?
4. What does it mean to “repent?”
5. It is possible to believe in Jesus, but not to repent. Have you ever “repented” of your sins? If so, how long ago? Are there reasons to repent now?
Week 16, Read Matthew 10: 26-42
Notes:
1. These verses continue Jesus teaching to the disciples concerning what they should expect as Jesus sent them out to do ministry in Jesus name. In the previous few verses Jesus told the disciples that they were not to expect to be treated differently than he was being treated. Of course, he already had many opponents and so would the disciples. Verse 26 begins with “therefore” or “so”, continuing the thought that began several verses before.
2. Verses 26-33: Jesus begins by encouraging the disciples to not be afraid of those who will oppose them; instead they are to be faithful to their mission. Jesus promises that though they will be mistreated, the day will come when everything will be known—so, again, do not be afraid—“proclaim from the housetops.” Those who need to be afraid are the ones who will oppose them. As for you, God knows you, and you are worth a whole lot to God! Notice how Jesus will respond to both the disciples who are faithful to the mission and the opponents they will encounter (verses 32-33.
3. Verses 34-36: These are especially difficult words. It is one thing to experience persecution from strangers, but it is a whole other matter to experience it from ones family! Here Jesus uses the image of the sword which is a powerful metaphor for how a community can be split by the preaching of the gospel. Accepting the gospel can pit child against parent! It is important to note that Jesus mission is not to bring division! Here he is simply stating what has already been witnessed—when the gospel is preached some people believe and some do not. And, among those who do not, there will be some who are violently opposed to Jesus! That reality is not reason for the gospel to be kept silent (non-believers do not direct the work of ministry) but it does bring about inevitable conflict.
4. Verses 37-39: These verses reinforce verses 34-36! Discipleship is a high calling of first priority. If ones family is more important than Jesus, then (when push comes to shove) when persecution (even in mild forms) comes from family, the disciples faith will fail! True discipleship requires an unwavering commitment to Jesus—he must be of first importance. Jesus drives home the point in verse 39—those who give highest priority to protecting themselves will find that there is nothing left to protect. Ah, but for true disciples, not even the worst suffering can take away the eternal worth that comes to those who pick up their cross and follow!
5. Verses 40-42: These final verses return to the missionary theme that started chapter 10. Back in verse 14 we were told that some people would not accept the gospel. Now, we hear the opposite—some people will respond favorably to the gospel! In other words, though there will be inevitable hardship and struggles, there will also be good fruit from their ministry—or, to use the image from the end of chapter 9, the laborers will bring in the harvest! Underlying the saying in verse 40 is the “shaliach” concept of ancient Jewish law in which a man’s duly appointed messenger is “as the man himself.” The section ends with Jesus making it clear that people will be judged not just by how they receive the gospel, but also by how they treat the “messengers’. Note: verse 42, it will help us understand a teaching that comes near the end of the gospel.
Questions:
1. Back in the 1990’s I served a church that had a banner with the image of an eye inside a triangle. The image represented how the triune God sees all. What does it mean to you that God sees all? What does it mean to you that everything hidden will be made clear (verse 27)? What do Jesus words “fear not” mean to you?
2. What does Jesus mean when he says “every hair on your head has been counted?” What does this mean to you?
3. Is there anyone in your life who does not understand or appreciate your faith? If so, how do you handle it?
4. What does the “shaliach” mean to you? Do you ever think of yourself as representing Jesus?
5. What does how you spend your time say about your priorities?
Week 15, Read Matthew 10:1-25
Notes:
1. Chapter 9 ended with Jesus announcing that the harvest is great but the laborers are few, so pray for the laborers. But, where are the laborers? Up to now, it has just been Jesus. Chapter 10 begins with Jesus deciding that the disciples are now ready to begin ministry. So, he sends them out in groups of two which means when they were praying for the laborers bringing in the harvest, they were praying for themselves (and others who would follow).
2. Verses 1-15: The story begins with Jesus giving the disciples authority for ministry. This is important! As Christians, we do not decide how, where and when we serve, Jesus does. Think about this for a minute. Pay attention to what it was that the disciples were to do. In verses 7-8 we hear that they are going to both proclaim the Kingdom (preach and teach the same things Jesus had been preaching and teaching) and work miracles of healing. This too is important! Words without actions are just words. For words about the grace and love of God to have credibility, they must be accompanied with concrete demonstrations of that love and grace. In verses 9-10 Jesus offers travel rules which are easy to summarize: “Travel light!” Verses 11-15 require us to understand a little about hospitality laws in the time of Jesus. It was expected that hospitality would be offered to strangers as they entered town. Verse 11 assumes that the disciples can approach any home they choose and expect to be fed and provided shelter. Any family that provides hospitality but does not except the gospel is unworthy! These verses indicate that people will be judged by how they respond to the disciples’ ministry. And, if they deny the disciples ministry, they have made their own bed—they will get to sleep in it!
3. Verses 16-25: Matthew does not report what happens to the disciples when they go out on their mission. Instead, in these verses he informs the disciples about what they should expect when laboring to bring in the harvest. Remember, some people had accused Jesus of being of the devil (9:34)—if they think that of Jesus, most certainly they will accuse his followers of the same. In these verses Jesus is making it clear that the disciples are extending his ministry (healing and preaching), and will therefore experience the same rejection he will experience (tried before religious leaders and kings, beaten, etc.). As sheep among wolves (and therefore very vulnerable), he does give them several promises: he will be with them, the Spirit will give them the words to speak, and those who preserver in the end will be delivered. There is no indication in the gospel that his disciples experienced any kind of persecution during this, their first, mission trip. However, we do know that persecutions begin soon. In the early church, St. Paul certainly experienced all of these things and more!
Questions:
1. Where do you, in your day to day living, see a need for the proclamation of the Kingdom of God today?
2. What are ways you see the church’s actions giving credibility to the gospel proclamation?
3. How does your life/ministry give credibility to the proclamation of the love of God in Christ Jesus our Lord? (I know, I am meddling now)
4. Is there any way that Jesus instructions to “travel light” makes sense in the lives of people like us who (for the most part) are not traveling from town to town?
5. What does Jesus words to his sheep (that’s us) “be wise as serpents and innocent as doves” mean to you?
6. Once again, the theme of persecution comes up. Are you willing to suffer for your faith? Think about it. As you seek to follow in Jesus footsteps, living your life, day by day, in what ways might you experience some kind of persecution?
3. Verses 6-15: Here Jesus lets people know who John is! He is the fulfillment of scripture—the one who prepares the way for the Lord. Of course, by saying this Jesus also is saying that he “is the one to come after” (or the messiah), which (ironically) is what John was wanting to hear! He then goes on to let folks know how great John truly is—and Jesus statement about John is quite a statement! And, then to drive the point home, Jesus identifies John with Elijah (the Old Testament prophet who never died—he was taken directly to heaven, and who was prophesied to be the one who would prepare the way for the messiah). In thinking about the reference to violence (vs12-13) remember that John was already in jail, and would soon be killed, and Jesus himself was already being met with considerable resistance! Preaching the Kingdom brings persecution!
4. Verses 16-19: People want John to lighten up (he is so intense) but John isn’t a follower of popular opinion. People want Jesus to be more serious (he is so merciful and forgiving) but Jesus isn’t a follower of popular opinion. People wanted John to lighten up and Jesus to be more serious…evidently some folks can’t be pleased!
5. Verses 20-24: Here Jesus condemns people for not repenting. Notice, he does not condemn them for not “believing”, he condemns them for not “repenting”. Remember for Matthew 4:17 the summary of Jesus preaching: “Repent for the Kingdom of Heaven as at hand!” This is the same sermon John the Baptist preached! John preached repentance as a way of preparing the way for Jesus who then preached repentance. Obviously repentance is important!
Questions:
1. Who is the greatest person you know or have known? What is it about that person that makes him/her so great in your eyes?
2. John was probably the most influential person in Jesus life. Who is the most influential person in your life? And, in what ways are you like the person?
3. We all have expectations of others. What are some things you expect from your friends? Do you have any expectations of Jesus? If so, what are they?
4. What does it mean to “repent?”
5. It is possible to believe in Jesus, but not to repent. Have you ever “repented” of your sins? If so, how long ago? Are there reasons to repent now?
Week 16, Read Matthew 10: 26-42
Notes:
1. These verses continue Jesus teaching to the disciples concerning what they should expect as Jesus sent them out to do ministry in Jesus name. In the previous few verses Jesus told the disciples that they were not to expect to be treated differently than he was being treated. Of course, he already had many opponents and so would the disciples. Verse 26 begins with “therefore” or “so”, continuing the thought that began several verses before.
2. Verses 26-33: Jesus begins by encouraging the disciples to not be afraid of those who will oppose them; instead they are to be faithful to their mission. Jesus promises that though they will be mistreated, the day will come when everything will be known—so, again, do not be afraid—“proclaim from the housetops.” Those who need to be afraid are the ones who will oppose them. As for you, God knows you, and you are worth a whole lot to God! Notice how Jesus will respond to both the disciples who are faithful to the mission and the opponents they will encounter (verses 32-33.
3. Verses 34-36: These are especially difficult words. It is one thing to experience persecution from strangers, but it is a whole other matter to experience it from ones family! Here Jesus uses the image of the sword which is a powerful metaphor for how a community can be split by the preaching of the gospel. Accepting the gospel can pit child against parent! It is important to note that Jesus mission is not to bring division! Here he is simply stating what has already been witnessed—when the gospel is preached some people believe and some do not. And, among those who do not, there will be some who are violently opposed to Jesus! That reality is not reason for the gospel to be kept silent (non-believers do not direct the work of ministry) but it does bring about inevitable conflict.
4. Verses 37-39: These verses reinforce verses 34-36! Discipleship is a high calling of first priority. If ones family is more important than Jesus, then (when push comes to shove) when persecution (even in mild forms) comes from family, the disciples faith will fail! True discipleship requires an unwavering commitment to Jesus—he must be of first importance. Jesus drives home the point in verse 39—those who give highest priority to protecting themselves will find that there is nothing left to protect. Ah, but for true disciples, not even the worst suffering can take away the eternal worth that comes to those who pick up their cross and follow!
5. Verses 40-42: These final verses return to the missionary theme that started chapter 10. Back in verse 14 we were told that some people would not accept the gospel. Now, we hear the opposite—some people will respond favorably to the gospel! In other words, though there will be inevitable hardship and struggles, there will also be good fruit from their ministry—or, to use the image from the end of chapter 9, the laborers will bring in the harvest! Underlying the saying in verse 40 is the “shaliach” concept of ancient Jewish law in which a man’s duly appointed messenger is “as the man himself.” The section ends with Jesus making it clear that people will be judged not just by how they receive the gospel, but also by how they treat the “messengers’. Note: verse 42, it will help us understand a teaching that comes near the end of the gospel.
Questions:
1. Back in the 1990’s I served a church that had a banner with the image of an eye inside a triangle. The image represented how the triune God sees all. What does it mean to you that God sees all? What does it mean to you that everything hidden will be made clear (verse 27)? What do Jesus words “fear not” mean to you?
2. What does Jesus mean when he says “every hair on your head has been counted?” What does this mean to you?
3. Is there anyone in your life who does not understand or appreciate your faith? If so, how do you handle it?
4. What does the “shaliach” mean to you? Do you ever think of yourself as representing Jesus?
5. What does how you spend your time say about your priorities?
Week 15, Read Matthew 10:1-25
Notes:
1. Chapter 9 ended with Jesus announcing that the harvest is great but the laborers are few, so pray for the laborers. But, where are the laborers? Up to now, it has just been Jesus. Chapter 10 begins with Jesus deciding that the disciples are now ready to begin ministry. So, he sends them out in groups of two which means when they were praying for the laborers bringing in the harvest, they were praying for themselves (and others who would follow).
2. Verses 1-15: The story begins with Jesus giving the disciples authority for ministry. This is important! As Christians, we do not decide how, where and when we serve, Jesus does. Think about this for a minute. Pay attention to what it was that the disciples were to do. In verses 7-8 we hear that they are going to both proclaim the Kingdom (preach and teach the same things Jesus had been preaching and teaching) and work miracles of healing. This too is important! Words without actions are just words. For words about the grace and love of God to have credibility, they must be accompanied with concrete demonstrations of that love and grace. In verses 9-10 Jesus offers travel rules which are easy to summarize: “Travel light!” Verses 11-15 require us to understand a little about hospitality laws in the time of Jesus. It was expected that hospitality would be offered to strangers as they entered town. Verse 11 assumes that the disciples can approach any home they choose and expect to be fed and provided shelter. Any family that provides hospitality but does not except the gospel is unworthy! These verses indicate that people will be judged by how they respond to the disciples’ ministry. And, if they deny the disciples ministry, they have made their own bed—they will get to sleep in it!
3. Verses 16-25: Matthew does not report what happens to the disciples when they go out on their mission. Instead, in these verses he informs the disciples about what they should expect when laboring to bring in the harvest. Remember, some people had accused Jesus of being of the devil (9:34)—if they think that of Jesus, most certainly they will accuse his followers of the same. In these verses Jesus is making it clear that the disciples are extending his ministry (healing and preaching), and will therefore experience the same rejection he will experience (tried before religious leaders and kings, beaten, etc.). As sheep among wolves (and therefore very vulnerable), he does give them several promises: he will be with them, the Spirit will give them the words to speak, and those who preserver in the end will be delivered. There is no indication in the gospel that his disciples experienced any kind of persecution during this, their first, mission trip. However, we do know that persecutions begin soon. In the early church, St. Paul certainly experienced all of these things and more!
Questions:
1. Where do you, in your day to day living, see a need for the proclamation of the Kingdom of God today?
2. What are ways you see the church’s actions giving credibility to the gospel proclamation?
3. How does your life/ministry give credibility to the proclamation of the love of God in Christ Jesus our Lord? (I know, I am meddling now)
4. Is there any way that Jesus instructions to “travel light” makes sense in the lives of people like us who (for the most part) are not traveling from town to town?
5. What does Jesus words to his sheep (that’s us) “be wise as serpents and innocent as doves” mean to you?
6. Once again, the theme of persecution comes up. Are you willing to suffer for your faith? Think about it. As you seek to follow in Jesus footsteps, living your life, day by day, in what ways might you experience some kind of persecution?
Week 14, Read Matthew 9:18-37
Notes:
1. These verses include the third and final triad (group of three) of healing stories in this section. This triad of healing stories shares a common theme of “faith.” In the first healing story there are two people in need of healing—a young girl who had died and a woman who had hemorrhaged for 12 years. The father of the young girl demonstrates great faith, as does the women. In the second story two blind men have their sight restored. Both proclaim faith in Christ. In the third story, faith is demonstrated by whoever it is that brings the demon possessed man to Jesus for help.
2. Verses 18-26: In verses 18-19 notice the faith of the official, who has complete confidence in Jesus ability to help his daughter. Likewise, in verses 20-21 notice the faith of the woman who had hemorrhaged for 12 years. For her, Jesus power to heal was so strong that she didn’t even think she needed to talk to Jesus—all she needed to do was touch his clothing! Remember, according to Jewish law, a woman who was hemorrhaging was considered unclean (Leviticus 15:25) which meant she had been unclean for 12 years! That alone made it difficult for her to approach someone in public. Added to that was the fact that she was a woman, and women were not allowed the same social privileges as men. So, it is understandable that she is timid and doesn’t try to get Jesus attention. But, Jesus notices her and speaks a word of great comfort—“courage my daughter”—which was a way of saying that she was deserving of full respect and dignity.
3. Verses 27-31: Once again, notice the faith of the blind men. Jesus asks them if they think he can heal them. They respond “Yes Lord, we do.” Then comes an interesting phrase; Jesus says “according to your faith, let it be done.” After Jesus heals them, he warns them not to tell anyone. Of course, it is not like others won’t notice—they were blind and then they were not! So, there was no way the healing would stay a secret. So, why did Jesus give them this instruction? As we will see, Matthew emphasizes teaching and preaching over healing. Jesus is much more than a “miracle worker.”
4. Verses 32-34: This miracle is reported with the greatest of brevity! The emphasis is placed upon the response of the crowd and the Pharisees. The response to Jesus healing ministry is mixed: some see God at work in him, and some see him as carrying out the work of the devil. Of course, this is not surprising—whenever and wherever Jesus is proclaimed, the response is always mixed—some believe and some do not! Here, in verse 34, we see the beginning of the concern among religious leaders that will ultimately result in his crucifixion.
5. Verses 35-37: These verses conclude both the series of healings as well as a major section of the gospel: chapters 5-9. Notice the order that Matthew describes Jesus work so far: teaching, preaching, and then healing. These are in order of priority for Matthew; in other words, we will know more about Jesus by paying attention to his teaching than we will by watching his healing ministry. Verses 36-37 are transitional verses leading into the next major section of the gospel. Seeing the crowds, and acknowledging that they are like sheep in need of a shepherd, he invites the disciples ask the Lord of the harvest to send out laborers. Guess what? Chapter 10 begins with Jesus giving the apostles authority to do the work that, up to now, only he has been doing. Then he sends them out!
Questions:
1. How do you define faith? Is there a difference between “faith” and “belief”?
2. Jesus treats the woman who was hemorrhaging with a respect and dignity that she had not previously experienced. Are you aware of times or places today when/where fragile people are not treated with respect and dignity? How do you understand “faith” as it relates to the injustice of this world? What does faith require?
3. How do you understand Jesus words “according to your faith, let it be done to you” (verse 29)?
4. On a scale of 1 to 10 (10 being the faith of those healed in today’s verses), how do you rate your faith? What is required for faith to grow?
5. Which of these names for Jesus have the most meaning for you: Teacher, Preacher, or Healer?
6. Jesus says “the harvest is plentiful, but the workers are few.” He then prepares his disciples to do be the “workers.” What is it about your experience with Jesus that someone else needs to know?
1. How do you define faith? Is there a difference between “faith” and “belief”?
2. Jesus treats the woman who was hemorrhaging with a respect and dignity that she had not previously experienced. Are you aware of times or places today when/where fragile people are not treated with respect and dignity? How do you understand “faith” as it relates to the injustice of this world? What does faith require?
3. How do you understand Jesus words “according to your faith, let it be done to you” (verse 29)?
4. On a scale of 1 to 10 (10 being the faith of those healed in today’s verses), how do you rate your faith? What is required for faith to grow?
5. Which of these names for Jesus have the most meaning for you: Teacher, Preacher, or Healer?
6. Jesus says “the harvest is plentiful, but the workers are few.” He then prepares his disciples to do be the “workers.” What is it about your experience with Jesus that someone else needs to know?
Week 13, Read Matthew 9:9-17
Notes:
1. Last week, the final story in the second triad of healing stories introduced the theme of controversy. Remember, after Jesus drove demons out of a man (and into a herd of pigs), the residents of the town “implored” Jesus to leave. Matthew paused the series of three triads of healing stories for a moment in order to continue the theme of controversy—this time as it related to eating with sinners and not keeping ritual fasts.
2. Verse 9: Jesus invites Matthew (called “Levi” by Mark and Luke) to follow him. Remember, tax collectors were considered “sinners” in Jesus time. Whether Matthew was honest or not, the perception was that all tax collectors demanded a larger payment than was actually due. The extra money collected was “pocketed” by the tax collector. The practice was considered stealing and, as a result, tax collectors were despised and considered sinners. Jesus does not seem to be concerned about this; he simply invites the tax collector to follow him.
3. Verses 10-13: Wouldn’t you know it! Tax collectors seemed to attract each other! Jesus sat at a table and shared a meal with a number of tax collectors. And there were some other sinners (whose sins are not disclosed) with them. Somehow the Pharisees saw this (maybe they were invited as well? Or maybe they were peeking in the window??). Pharisees had the responsibility of interpreting the Law of Moses. Since sharing a meal with someone who was considered unclean (a sinner), it is not surprising that the Pharisees question what Jesus is doing. Why would Jesus choose to dine with people who were shunned by the religious community? Jesus answers the question with a proverb: “It is not the well who need a physician, but the sick.” Jesus also quotes the prophets as he instructs the Pharisees to learn the meaning of the words: “Mercy is what pleases me, not sacrifice.” With these words, Jesus reminds everyone that it is in God’s nature to be merciful; Jesus was simply acting out of God’s mercy by being with sinners.
4. Verses 14-15: From ancient times, Jews practiced ritual fasting as a means of exhibiting remorse for their sins, as well as the sins of Israel, thereby averting God’s judgment. In this passage we learn that John the Baptists’ followers engaged in the same practice. Jesus and his disciples did not! Why? The practice emphasized what people must do in order to “humor” God (so that God would act favorably). Jesus was not interested in such things. Instead of emphasizing what we must do to humor God, Jesus emphasized what God was doing in their midst! Having said that, Jesus did acknowledge that a time of mourning would come—when he was crucified for the sins of the world.
5. Verses 16-17: In this setting, these verses help us understand the previous dispute over fasting. The fasting ritual represents an old way of responding to God. That ritual is incompatible with the joy that comes from knowing what God was doing in Jesus ministry!
Questions:
1. Why would Jesus invite a sinner like Matthew to become one of his disciples? What does Jesus offer Matthew and what does Matthew have to offer Jesus?
2. Why does Jesus invite you to “follow him?” What does Jesus offer you, and what can you offer to Jesus?
3. What do the words “Mercy is what pleases me, not sacrifice” mean to you?
4. These stories are stories of prevenient grace, grace (or the love of God) that comes prior to people even knowing to ask for it. Prevenient grace has been at work in our lives since our earliest years. Can you remember a time when you experienced prevenient grace? When God did something in your life that only later you began to understand as the working of God? Think about your experiences with prevenient grace.
5. Is it possible that God has worked in your life in ways that went unnoticed by you? How can you sharpen your awareness of the ways God is working in your life?
6. Which of these two words most often describes your response to the grace of God at work in your life: Joy or Remorse? Why? Is there a word that better describes how you most often respond to God?
Week 12, Read Matthew 8:18—9:8
Notes:
1. This is the second set of three miracles stories. While the first set of miracles (8:1-17) focuses on the fulfillment of prophecy, the second set of miracles focuses on discipleship. We see the theme of “following Jesus” throughout this section—the word “following” shows up 3 times in the first six verses!
2. Verses 18-22: “The Son of man of has nowhere to lay his head” is not to be taken literally. We will see Jesus laying down asleep in a boat in the very next story! Instead, it indicates that those who are willing to follow Jesus need to be prepared for rejection by others, even friends and family. Another disciple asks for time to bury his father, which is one of the greatest duties in Jewish culture, taking precedence over many other responsibilities as dictated by the Law of Moses. Here Jesus indicates that following him must take precedence even over the highest of family responsibilities—following Jesus requires that he be of first importance in our lives!
3. Verses 23-27: This story is meant to astound us! How can a storm be calmed with words? Jesus is the Word! Remember, in Genesis 1 when nothing existed but chaos, God created by the Word. The Word has power over chaos. In this story, chaos (the storm) is overcome by the power of Jesus word. Jesus has power over creation itself! And, we who follow him are not only following a great teacher (Matthew 5-7)—we are following Emmanuel, God with us!
4. Verses 28-34: Jesus has now crossed over into Gentile territory (Jews would not have had herds of pigs). This is important because, for Matthew, the focus of Jesus ministry is on the Jews. Like the previous story in which Jesus demonstrates divine power over destructive forces (the chaos of the storm), here Jesus demonstrates his power over the evil forces of the world. The demons recognize Jesus, acknowledging that he has ultimate authority, while also acknowledging that their time of judgment (the last judgment) has not yet come. They plead for Jesus to send them into the herd of pigs. But, the joke is on them! The pigs panic and jump into the lake (the same lake Jesus calmed in order to rescue his followers now becomes the place of destruction for the demons) and drown. When word of what happens travels, the local people see Jesus as dangerous and beg him to leave. There is no story of conversion here, no-one is named as having faith—that ministry (according to Matthew) is focused on the Jews! Here Jesus simply demonstrates divine power over evil!
5. Chapter 9:1-8—Jesus leaves the area and returns (by boat) to Jewish territory (Capernaum). This final story in this trio of stories once again demonstrates Jesus power over destructive forces. In the first story, Jesus demonstrates his power over chaos. In the second story he demonstrates his power over evil forces. In this story he demonstrates his power over guilt. The story is not intended to suggest that all illness is the result of sin! However, in this particular case, the man was clearly paralyzed by the guilt of something(s) he had done! The man is carried to Jesus by the faith of others. Jesus sees their faith, and addresses the mans primary issue—“your sins are forgiven.” In those days it was understood that only God had the power of forgive sins, so some folks saw Jesus action as blasphemous. Jesus could see through them and new that they were not interested in the truth of his identity but were only interested in using his words against him. So he calls them on it, and then proves he has the authority to forgive sins! Needless to say, the onlookers were amazed!
Questions:
1. Do your friends, families, co-workers and neighbors know what you believe? If so, how? If not, why? Have you ever felt “rejection” because of your faith? Have you ever suffered because of your faith? (Naming the demons in our time will also be met with disfavor!)
2. What are some “storms” that you have gone through? What does it mean that Jesus has power over storms?
3. Thinking about these three stories, what does Matthew want us to know about who Jesus is?
4. What do these stories help us understand about discipleship and what it means to follow Jesus?
5. Sometimes when our faith is weak, the faith of others carries us through. Who are the people you can count on to carry you through the difficult times of life?
6. Finally, have you ever felt “weighed down” even “crippled” by sin? Jesus not only forgives our sins, but also frees us from our guilt! What does this have to do with discipleship?
Week 11, Read Matthew 8:1-17
Notes:
1. Having just completed Jesus’ “Sermon on the Mount”, we turn our attention to the next section of the gospel—chapters 8 and 9. These chapters consist of a series of miracles that can be divided into three sub-sections, each with three miracle stories. We will look at the first three miracles this week. Each of these three miracles involves a healing, and each person healed is someone who, for one reason or another, is excluded from full participation in the Israel. The “leper” is excluded as unclean, due to an illness believed to be the result of sin. The Centurion’s servant was excluded because he was a Gentile (and therefore unclean), and Peter’s mother-in-law was excluded from full participation because she was a woman.
2. Verses 1-4: “The Leper”. The story begins with the recognition that Jesus teaching (chapters 5-7) resulted in large crowds of people following him. Immediately his ministry grows from “teacher” to miracle worker. However, the miracles are not intended to draw attention to Jesus, per se. They are simply what obedience to God requires. In this healing story, the man with a skin disease approaches Jesus and says: “If you are willing, you can cleanse me”. He does not say “if you are able…” He acknowledges that Jesus has the authority to heal, but questions whether he is worthy to be healed. Jesus is willing, and does heal the man and instructs him to do two things. First, Jesus instructs him to keep the healing a secret (even though people will notice and news will spread). The reason for this instruction—again, the miracles are not performed to draw attention to Jesus, they are simply the actions that obedience to God requires. Jesus was just doing what God required (and therefore what had been prophesied) , and he did not want to be confused with other “miracle workers” of the day. Secondly, Jesus instructs the man to show himself to the priest, fulfilling the requirement of Leviticus 13-15. In other words, Jesus did not abrogate the law in his healing ministry.
3. Verses 5-13: “The Centurion’s servant”. The Centurion came up to Jesus to ask him to heal his servant. Jesus response in verse 7 is important and is best translated as a question: “Am I to come and heal him?” Jesus often shows reluctance to extend his ministry beyond the Israelites (see Matthew 15: 23-28) but is willing to make an exception to this focus of his ministry because of the profound faith of the Centurion. The Centurion not only believes that Jesus can heal, but also that he can heal from a distance! Jesus has that much authority over the workings of this world! Jesus commends the Centurion for his great faith and then offers a warning to Israel that, as sons and daughters of the Kingdom (the first covenant), they are forsaking their birthright by failing to accept Jesus as the Messiah, the Lord’s Anointed One! The story ends with Jesus healing the servant.
4. Verses 14-15: “Peter’s mother-in-law”. In this short healing story, Jesus finds (he goes to her) the woman in bed with a fever. Unlike the other stories (in which there were demonstrations of faith), Peter’s mother-in-law does not express faith. She is simply in bed, sick! Jesus goes to her and heals her. Then something interesting happens! She gets up and starts serving Jesus! Freed from being forced to live life on the margins, freed from not being allowed to fully participate in the faith and therefore in the Kingdom, she gets up and serves the Lord!
5. Verses 16-7: These verses mark the end of the first triad of miracle stories. Many are brought to Jesus and he heals ALL! This is important. Jesus authority extends beyond any and all diseases! These healings were done to fulfill prophecy from Isaiah 53:4 proving that Jesus is acting in obedience to the will of God. For this reason, there will be no self-glorification on Jesus part; Jesus heals because it is God’s will for his ministry! In other words, when Jesus acts, the spotlight is shining on God!
Questions:
1. We are complex beings—mind, body and spirit. The healing power of God can touch us in “mind, body and spirit”. Think back over your life for a moment: is there a time when the healing power of God was at work within you? Has God ever healed your mind? Your body? Your spirit? If so, were there people praying for you at that time? Over the course of your life, are there a few people that you know were praying for you?
2. Do you need someone to pray for you now? If so, let me know—I will pray for you and others will too, if you so desire.
3. In this weeks verses, the man with a skin disease acts boldly—because of his disease, he was prohibited from approaching Jesus. But, he did not allow his disease to keep him from Jesus—instead he went to Jesus and kneeled within an arms reach of him. Is there anything in your life that keeps you from drawing near to Jesus? Is there any area or aspect of your life that you keep from Jesus? If so, what would it mean for you to kneel before Jesus with that area/aspect of your life in plain sight?
4. The Centurion demonstrates great faith. On a scale of 1-10, where do you rank your faith in Jesus? Here is another way to ask the question: How much do you trust in Jesus to do something miraculous with your life?
5. Through these three healing stories, we can see that the Kingdom of God is being offered to all. Even so, there are people today who, nonetheless, feel excluded. Do you know anyone who feels like they don’t belong? Is there anything you can do to change that?
1. We are complex beings—mind, body and spirit. The healing power of God can touch us in “mind, body and spirit”. Think back over your life for a moment: is there a time when the healing power of God was at work within you? Has God ever healed your mind? Your body? Your spirit? If so, were there people praying for you at that time? Over the course of your life, are there a few people that you know were praying for you?
2. Do you need someone to pray for you now? If so, let me know—I will pray for you and others will too, if you so desire.
3. In this weeks verses, the man with a skin disease acts boldly—because of his disease, he was prohibited from approaching Jesus. But, he did not allow his disease to keep him from Jesus—instead he went to Jesus and kneeled within an arms reach of him. Is there anything in your life that keeps you from drawing near to Jesus? Is there any area or aspect of your life that you keep from Jesus? If so, what would it mean for you to kneel before Jesus with that area/aspect of your life in plain sight?
4. The Centurion demonstrates great faith. On a scale of 1-10, where do you rank your faith in Jesus? Here is another way to ask the question: How much do you trust in Jesus to do something miraculous with your life?
5. Through these three healing stories, we can see that the Kingdom of God is being offered to all. Even so, there are people today who, nonetheless, feel excluded. Do you know anyone who feels like they don’t belong? Is there anything you can do to change that?
Week 10, Read Matthew 7:1-29
Notes:
1. Verses 1-6, at first glance it appears as though this passage prohibits all judging of other people. And, certainly we have a propensity to judge others, and can do so in ways that are both self-satisfying and destructive of others. But, how can a person live without “judging”, at least from time to time? In just a few verses (7:15-20), Jesus warns us to beware of false prophets, which (of course) requires judgment. And, at the end of this very section (verse 6) we are told not to give dogs what is holy or to cast pearls before swine—requiring us to make judgments as to who are considered “dogs” and who are “swine.” Certainly there have been times in my life when the criticism of others has made me a better person, and/or more productive. Having said that, we know that there is a big difference between helpful critique/criticism and destructive criticism. The key to understanding this passage lies in the phrase “the judgments you give will be the judgments you receive.” Think of hypocrisy—sometimes when we judge others, we do so pretending that we are innocent (yet we do the same thing!). This kind of harsh and petty finger pointing is always destructive. And, Jesus is warning us to not take part in destructive judgmentalism.
2. Verses 7-11, these verses are not saying that prayer is our way of manipulating God into giving us everything we want! These verses need to be read in context. They fall at the end of a string of imperatives that began in 5:21. In this string of imperatives we are asked to forgo anger and retaliation, to love our enemies, to forgive those who hurt us, and to control our criticism of others. How can we do all of this? How can we do all the Sermon on the Mount requires? We cannot! Not on our own! However, with God’s help we can do all things—even what righteousness requires! So, “ask”, “search”, “knock” and God will give you what you need to be faithful!
3. Verse 12, the Golden Rule! Again, notice the placement of these words. Verse 12 marks the end of Jesus teaching (during the Sermon on the Mount) on what righteousness requires. What follows (and concludes the Sermon on the Mount) is a bunch of warnings. Given this context, the Golden Rule serves as a summary to Jesus teaching—if you want to know what it means, read Matthew chapters 5-7 again!
4. Verses 13-27, these verses exhort followers of Jesus to take seriously Jesus teachings in the Sermon on the Mount. The key word in these warnings is “doing!” Jesus begins by letting us know that “doing” what he has said is difficult and the road is hard. And, we know this is true—we know that sometimes “doing” what is right is much more difficult! And, we know that there will be “false prophets” who tempt us to go astray, and “do” what is easy. Remember, “Not everyone who cries Lord, Lord will enter the Kingdom of Heaven, but those who DO the will of my Father in Heaven”. This verse (vs. 21) is central to the gospel of Matthew, and a key to understanding the whole gospel. It is not enough to believe in Jesus—to be a Christian is to believe and “do!”
Questions:
1. When you consider the teachings of the Sermon on the Mount, are there teachings of Jesus that you find particularly difficult to follow? Which Ones? Start praying for those areas of your life—ask, search, knock—keep praying and see what God is able to do with you!
2. Are you ever overly critical of others? We know that being “judgmental” is wrong. What words of hope does Jesus offer those of us who struggle with being negative?
3. Think about someone who has done something hurtful recently. How does the “Golden Rule” instruct your actions toward the person who hurt you?
4. Sometimes it is easy to carry out the Golden Rule (and sometimes it is in our own best interest to do so!); sometimes it is very difficult to carry out the Golden Rule (sometimes we want to do unto others, but not as they would do unto us!). In your life, when do you find the Golden Rule particularly difficult? What does this say about your own spiritual need? Is this something you would like Jesus to help you with? What do verses 7-11 have to say about this?
5. What do these words mean to you: “Not everyone who cries Lord, Lord will enter the Kingdom of Heaven, but those who do the will of my Father”?
Week 9, Read Matthew 6:19-34
Notes:
1. Verses 19-21: It is so easy for people to give into the temptation to believe that our value as individuals is directly connected to our “stuff”. The problem is that clothes can be eaten by moths, jewels can be stolen, cars can be totaled, stock markets can crash, and homes can be repossessed. And, if it is “stuff” that our hearts treasure most, our hearts are easily broken by “downturns in the economy”. Store up treasures in heaven—seek God first, and while “downturns” may be difficult, they will not destroy us!
2. Verses 22-23: These verses can seem difficult to understand. It is important to know that for the ancient world, the eye was not a window through which light entered, it was a “lamp” that projected light to grasp the outside world. So, when Jesus said “the lamp of the body is the eye” everyone agreed! What follows is a very short parable that is difficult to understand. However, given traditions that identified the “evil eye” with being miserly, and the “good eye” with being generous, and given the context of the saying, it is quite likely that Jesus was telling folks that the miserly live lives darkened by their failure to be generous.
3. Verse 24: So, are we going to treasure stuff? Are we going to hold onto stuff at the expense of others (miserly), is mammon (money) our greatest concern, or is God first in our lives? We cannot have it both ways. And, of course, the trouble is that while we proclaim with our lips that our lives first and foremost belong to God, so often we allow money to set our priorities and to determine our choices. We would “like” to be more generous, but we cannot because there are things we need for ourselves. With our minds we say “God is number one”, but with our lives we say something different. Again, Jesus is telling us that we cannot serve both—so, which will it be?
4. Verses 25-34: Birds and lilies are symbols of God’s providential care and the God who created them (and cares for them) created us (and cares for us all the more). The key to understanding these verses is remembering the words Jesus spoke in the previous verses, while focusing attention on verse 33: “Seek first the Kingdom of God and God’s righteousness, and all these things will be added unto you.” When God is first in our lives (truly first), everything else in life takes its’ proper place. That doesn’t mean that we will have all the money we want, or even need. Sometimes Christians struggle financially—sometimes we do not have enough. What it does mean is that money will not be our ultimate concern, which frees us to be generous, no longer worrying about whether we will enough but rather being concerned first and foremost with doing the will of God, come what may.
Questions:
1. What is your most valued material possession? Can you imagine a circumstance in which you would decide to give the possession away? Can you imagine a circumstance in which God would want you to give the possession away?
2. When unexpected money arrives, what is your first thought about how to use it?
3. “Where your money is, there will your heart be also!” In other words, where you spend/invest your money says something about your heart. What does your use of money say about your priorities?
4. What do these words mean to you: “Seek God first, and everything else in life takes its’ proper place”?
5. Is there something in your life that needs to be changed, or is there something in your life that needs to happen, in order for you to be more generous? What? And, what does your answer to this question say about your priorities?
Week 8, Read Matthew 6:1-18
Notes:
1. This section of Matthew’s gospel can be divided into 3 subsections, each sharing a common structure. Each subsection begins with an example (that is negative) of the spiritual practices of the hypocrites, followed by the reward hypocrites will receive. Then Jesus talks about faithful spiritual practices and the reward of such faithfulness. Three different spiritual practices are discussed. It is important to note that these spiritual practices were/are traditional Jewish practices. They are presented with the assumption that the listeners are already attentive to these practices. So, Jesus does not encourage folks to do these things (they already were), instead he talks about ones motive in carrying out the spiritual practices.
2. Matthew 6:1-4: In contrast the culture around them, Jews considered giving to the poor to be a religious obligation. Within the Roman world (and our country as well) the ability to give large financial gifts was perceived as a sign of power. It was not unusual for someone to announce the time and place when an announcement of a large gift would be made. That way, attention would be drawn to the donor (and the donor’s power). Jesus makes it clear that there is nothing religious about drawing attention to one-self through giving money away. Check your motives. When you give, is it “all about you” or is it “all about God”?
3. Matthew 6: 5-6: Although synagogues are mentioned, these verses are not about corporate prayer—they are about private prayer. It was traditional for Jews to prayer three times per day, once at in the morning, once in the middle of the afternoon, and once in the evening. The mid-afternoon prayer often took place at 3:00 in the afternoon, when pious Jews would stop what they were doing to pray. The hypocrites are guilty of turning this prayer into a public display of their own “righteousness” by praying along busy streets where many people would pass by.
4. Matthew 6:7-15: After being encouraged check our motives for prayer, and to pray in private, Jesus then reminds folks to make prayer simple—it doesn’t need to be “wordy”. It is not a magical means of manipulating God to do what we want. Jesus then gives an example of prayer, what we now call “The Lord’s Prayer”. Although the Lord’s Prayer has become a regular part of corporate worship, Jesus offers this prayer as a way for us as individuals to pray (in private). It begins with three phrases about God, and ends with three phrases about us. The prayer itself is very “Jewish”, and could be prayed by Jews (and might be, if its’ origin were with someone other than Jesus) and Christians alike. In the prayer, the phrase “lead us not into temptation” is most easily misunderstood. Jesus is not suggesting that God is the source of our temptation. Rather he is encouraging us to pray “Give me strength to resist temptation”.
5. Matthew 6:16-18: Once again (for the third time), Jesus is concerned that spiritual practices must be engaged for spiritual motives and not community approval. The practice of fasting had an ancient and honored position as a means of exhibiting humility before God. Fasting was common among the faithful; Yon Kippur and the Day of Atonement required fasting. In addition, there were regular community fasts held when rains did not appear on time.
Questions:
1. Right now you are engaged in a spiritual discipline of Bible Study. What other spiritual disciplines do you practice? How often do you pray? When you pray, do you pray silently or out loud? Do you pray the Lord’s Prayer in your private prayer life?
2. Why do you give money to the church? What is it you are accomplishing by giving?
3. Why do you pray?
4. What do you think results from your prayer?
5. Since God already knows what we need, why is it important to take time to pray?
6. Fasting helps us focus attention on God, while also giving us greater compassion for the poor and the opportunity to do something that benefits them. Have you ever fasted? What might a fast look like in your life now? How might your fast become a means of making a difference in someone else’s life?
7. Take a few minutes to think about each phrase of the Lord’s Prayer. What does each of the phrases mean to you? Now consider rewriting the Lord ’s Prayer in your own words. Pray.
Week 7, Read Matthew 5:17-48
Notes:
Matthew 5:17-20: These 4 verses are among the most difficult words to interpret within the gospel! Scholars continue to debate their meaning. Generally, I find it most helpful to remember 2 things when reading these verses. First, the verses serve as an introduction to the rest of the chapter, which consists of 6 “interpretations” of the law. In each of the six, Jesus states a law and then goes deep into the law to help us understand God’s intent. As such, Jesus fulfills—or gives us a complete understanding of God’s will related to the law. His teaching is offered in contrast to common understandings, making his works very challenging. Second, Jesus makes it clear that he will keep the law, not as it is interpreted by others, but as it is intended by God. As we will see several times in the gospel, Jesus interpretation of the law (and therefore how he lived) was very different from the Pharisees (whose job it was to interpret the law), resulting in Jesus being condemned by many religious leaders of his day.
Matthew 5:21-26: Jesus probes deeper into one of the Ten Commandments to help us understand the will of God. Exodus 20:13 says “Thou shalt not kill”. Jesus probes into this indictment against murder to help us understand that there are lots of ways we do harm to others. God not only condemns the extreme case of murder, but also the anger that gives birth to violence. God’s will is for us to recognize the ways we harm others, and to repent and seek reconciliation before things escalate.
Matthew 5:27-30: Like the previous 6 verses, Jesus goes beyond the literal sense of one of the Ten Commandments to God’s intention in the law. Proverbs 6:27 says “Can a man carry fire in his bosom and his clothes not be burned?” Just like anger can lead to violence, the mental act of lusting after another can lead to—well, you get the idea! In a world where women were thought of as property, lust was considered a form of coveting someone else’s property. Following Jesus included seeing women in a new way—as people of great worth! In the Kingdom of God, men must master sexual desires. Thus the graphic statement: “if your right eye causes you to sin, cut it off…”.
Matthew 5:31-32: Divorce will be discussed at much greater length in chapter 19. For now, it is enough to know that divorce was not prohibited by the law; rather it was regulated. Jesus probes the regulations to help us understand God’s will for monogamy. And, of course, God does not will divorce—why would God will that sort of pain! Having said that, we also know that God would not will that two people live a lie. Nor would God will abuse. Relationships get broken, sometimes beyond repair. And, God is a God of healing and new life! We will talk more about this later.
Matthew 5:33-37: Beyond the law condemning the reckless use of oaths, it is God’s will that people be absolutely truthful with their words and faithful to their commitments. When people are truthful and faithful, their words/actions cannot be enhanced by any sort of “oath”.
Matthew 5:38-42: As I have talked about in sermons, these words are instructions for non-violent resistance. As such, they have to do with giving up “retribution” through use of violence (as the law allows) and instead working for change of behavior and ultimately reconciliation (which is God’s will for us in all our relationships) by standing up for ourselves (in non-violent ways) bringing shame on our attacker.
Matthew 5:43-48: If it wasn’t hard enough to renounce anger and give up the right to retaliation, now Jesus tells us we must love our enemies! Love is not some sentimental feeling—it is an action word. We are to do something! In the previous 5 verses Jesus gave us examples of what it looks like to love enemies. Now it is up to us to think about what loving our enemies looks like for our lives.
Questions:
1. In these verses, Jesus raises the bar when it comes to the requirements of faithfulness and asks us to think seriously about our lives and relationships. Which of these six “interpretations of the law” cause you to think about your own life?
Matthew 5:17-20: These 4 verses are among the most difficult words to interpret within the gospel! Scholars continue to debate their meaning. Generally, I find it most helpful to remember 2 things when reading these verses. First, the verses serve as an introduction to the rest of the chapter, which consists of 6 “interpretations” of the law. In each of the six, Jesus states a law and then goes deep into the law to help us understand God’s intent. As such, Jesus fulfills—or gives us a complete understanding of God’s will related to the law. His teaching is offered in contrast to common understandings, making his works very challenging. Second, Jesus makes it clear that he will keep the law, not as it is interpreted by others, but as it is intended by God. As we will see several times in the gospel, Jesus interpretation of the law (and therefore how he lived) was very different from the Pharisees (whose job it was to interpret the law), resulting in Jesus being condemned by many religious leaders of his day.
Matthew 5:21-26: Jesus probes deeper into one of the Ten Commandments to help us understand the will of God. Exodus 20:13 says “Thou shalt not kill”. Jesus probes into this indictment against murder to help us understand that there are lots of ways we do harm to others. God not only condemns the extreme case of murder, but also the anger that gives birth to violence. God’s will is for us to recognize the ways we harm others, and to repent and seek reconciliation before things escalate.
Matthew 5:27-30: Like the previous 6 verses, Jesus goes beyond the literal sense of one of the Ten Commandments to God’s intention in the law. Proverbs 6:27 says “Can a man carry fire in his bosom and his clothes not be burned?” Just like anger can lead to violence, the mental act of lusting after another can lead to—well, you get the idea! In a world where women were thought of as property, lust was considered a form of coveting someone else’s property. Following Jesus included seeing women in a new way—as people of great worth! In the Kingdom of God, men must master sexual desires. Thus the graphic statement: “if your right eye causes you to sin, cut it off…”.
Matthew 5:31-32: Divorce will be discussed at much greater length in chapter 19. For now, it is enough to know that divorce was not prohibited by the law; rather it was regulated. Jesus probes the regulations to help us understand God’s will for monogamy. And, of course, God does not will divorce—why would God will that sort of pain! Having said that, we also know that God would not will that two people live a lie. Nor would God will abuse. Relationships get broken, sometimes beyond repair. And, God is a God of healing and new life! We will talk more about this later.
Matthew 5:33-37: Beyond the law condemning the reckless use of oaths, it is God’s will that people be absolutely truthful with their words and faithful to their commitments. When people are truthful and faithful, their words/actions cannot be enhanced by any sort of “oath”.
Matthew 5:38-42: As I have talked about in sermons, these words are instructions for non-violent resistance. As such, they have to do with giving up “retribution” through use of violence (as the law allows) and instead working for change of behavior and ultimately reconciliation (which is God’s will for us in all our relationships) by standing up for ourselves (in non-violent ways) bringing shame on our attacker.
Matthew 5:43-48: If it wasn’t hard enough to renounce anger and give up the right to retaliation, now Jesus tells us we must love our enemies! Love is not some sentimental feeling—it is an action word. We are to do something! In the previous 5 verses Jesus gave us examples of what it looks like to love enemies. Now it is up to us to think about what loving our enemies looks like for our lives.
Questions:
1. In these verses, Jesus raises the bar when it comes to the requirements of faithfulness and asks us to think seriously about our lives and relationships. Which of these six “interpretations of the law” cause you to think about your own life?
2. Do any of these statements connect with issues you struggle with?
3. What is Jesus saying to you about that particular issue?
4. Are there ways that your actions cause others harm?
5. Think about it for a few minutes. Are there ways that your thoughts about another person bring harm upon you?
6. There is a direct connection between the words we say and the harm we do. Is there ever a time when telling a lie is ok?
7. Love requires action. Is there some action you need to take this week?
8. Jesus loved his enemies. The ways he showed that love included speaking the truth, holding his enemies accountable for their actions, and offering forgiveness. Is there a person in your life that you consider an “enemy”?
9. What would it look like for you to show this person love?
Week 6, Read Matthew 4:12-5:16
(see bible verse under pages to the right)
Notes
Matthew 4:12-17: Once Jesus passes the tests of the previous verses, he is ready to start his public ministry. He begins by locating himself in Capernaum, a location that, as Matthew points out, fulfills prophecy from Isaiah. According to Matthew, Jesus begins his ministry by preaching, and his preaching sounds very reminiscent of John the Baptist. From this point on, we will hear over and over again about what it means to follow Jesus (it is not enough to simply believe in him; to be a Christian is to believe and follow Jesus).
Matthew 4:18-22: Jesus calls his first disciples. It is interesting that the four fishermen have no reason to know of Jesus or of his reputation. Jesus has only just begun his ministry of preaching, and chapter 4 gives us no indication that the fishermen had heard his sermon! Jesus is a stranger to them, and yet when he calls they respond by following him. We might expect this sort of response if they had just witnessed one of his miracles (but they didn’t), or heard his teaching (but they didn’t). Matthew wants us to know that Jesus authority is so evident that all that is needed is his invitation and people respond. It is important to note that Jesus chooses the fishermen, the fishermen did not choose him—they simply responded.
Week 6, Read Matthew 4:12-5:16
(see bible verse under pages to the right)
Notes
Matthew 4:12-17: Once Jesus passes the tests of the previous verses, he is ready to start his public ministry. He begins by locating himself in Capernaum, a location that, as Matthew points out, fulfills prophecy from Isaiah. According to Matthew, Jesus begins his ministry by preaching, and his preaching sounds very reminiscent of John the Baptist. From this point on, we will hear over and over again about what it means to follow Jesus (it is not enough to simply believe in him; to be a Christian is to believe and follow Jesus).
Matthew 4:18-22: Jesus calls his first disciples. It is interesting that the four fishermen have no reason to know of Jesus or of his reputation. Jesus has only just begun his ministry of preaching, and chapter 4 gives us no indication that the fishermen had heard his sermon! Jesus is a stranger to them, and yet when he calls they respond by following him. We might expect this sort of response if they had just witnessed one of his miracles (but they didn’t), or heard his teaching (but they didn’t). Matthew wants us to know that Jesus authority is so evident that all that is needed is his invitation and people respond. It is important to note that Jesus chooses the fishermen, the fishermen did not choose him—they simply responded.
Matthew 4:23-25: These verses act as an introduction to the next section of the gospel. Verse 23 is repeated again in chapter 9 verse 35. Between these verses, Jesus teaches, preaches and heals. It is important to note that for Matthew the teaching of Jesus is of first concern. It is only in hearing what Jesus says that we are then able to see the miracles for what they really are. This is a truth we experience in our own lives as well.
Matthew 5:1-16: This is the beginning of Jesus “Sermon on the Mount”, a three chapter long discourse that is best understood as “teaching” rather than “preaching”. Picture the scene: Jesus sits (like a king seated upon his throne), disciples approach him (like subjects in his royal court), and he opens his mouth and gives his inaugural address, informing the people of what life in his Kingdom will be like, He begins by giving a series of “Blessed are…” statements. We call these statements the Beatitudes.
Matthew 5:1-16: This is the beginning of Jesus “Sermon on the Mount”, a three chapter long discourse that is best understood as “teaching” rather than “preaching”. Picture the scene: Jesus sits (like a king seated upon his throne), disciples approach him (like subjects in his royal court), and he opens his mouth and gives his inaugural address, informing the people of what life in his Kingdom will be like, He begins by giving a series of “Blessed are…” statements. We call these statements the Beatitudes.
- “Blessed are the pour in Spirit” can be translated “Blessed are those who recognize their dependence upon God.
- “Blessed are those who mourn”, most likely is concerned with the tears brought about by a world of brokenness and sin.
- “Blessed are the meek”, the meek are those who humble themselves before God, and whose concern is for doing the will of God.
- “Blessed are those who hunger and thirst for righteousness”, not personal righteousness, but God’s righteousness—“Blessed are those who hunger and thirst for (God’s) righteousness”. This righteousness always includes the establishment of social justice. So it is also possible to understand this verse as “Blessed are those who hunger and thirst for what is right to prevail.
- “Blessed are the merciful”, mercy is not an “attitude” but rather something to be done. Mercy was a broad word that included compassion and forgiveness. As one acts in merciful ways they mirror God who is merciful.
- “Blessed are the pure in heart…”, “Purity of Heart is to Will One Thing” (Kierkegaard). To be Pure of Heart is not the same as being without sin (if this were the case, who could ever achieve this blessing?), rather it is to be solely devoted to God! The more devoted to God we are the more we “see”.
- Blessed are the peacemakers…” peacemakers are those who devote themselves to doing the very difficult work of reconciliation. “They shall be called sons of God”, the phrase “sons of God” literally means “like God in a very real way”. So, those who do the hard work of reconciliation are like our God who is always reconciling.
- “Blessed are those who are persecuted for righteousness sake…” or blessed are those whose faith in Christ leads to persecution.
- “Blessed are you…” here the beatitudes become much more personal. In the previous beatitudes, Jesus said blessed are the…, but now he says blessed are you! So pay attention here. He is telling you that if you follow his teaching, if you do the things he has said, there will be people who will not like what you do. Some will talk. Some will strike out to undermine you. And, it could get worse,
- Verses 13-16 are a continuation of verses11-12. When the going gets tough, that is not the time to loose your “saltiness”, it is not the time to hide your light under a bushel. Instead stand up for what you know to be true, and let your light shine!
1. In the gospel of John, Jesus says “You did not choose me, I chose you”. Jesus chose YOU! Think about that for a few minutes. He chose the first disciples for a reason. Why did he choose you?
2. When you think of Jesus, do you tend to think of him primarily as a teacher” or a preacher” or a miracle worker? Or? Why? Jesus is all of these and more. What is it about your experience with Jesus that has led you to want to follow him?
3. Is there a beatitude that speaks most to you? Which is your favorite? Is there one that speaks about your life?
4. When in your life did standing up for what is right come at a cost? What was the cost?
5. In our lives there is certainly pain and brokenness. Sometimes our relationships are broken. Is there a relationship in your life that is in need of reconciliation? What does peacemaking look like in your relationships?
Week 5, The Gospel of Matthew
I apologize for the lateness of this blog. I was out of town attending DSC meetings. Thank you for your patience and understanding. (I am now ahead in preparing this blog.), Pastor Dave.
Read Matthew Chapter 4:1-11
Notes:
This is the story of the temptation of Jesus. Remember in chapter three, Jesus had just been baptized. At his baptism, the heavens opened up and a voice from heaven said “this is my Son with whom I am well pleased.” At that moment the Spirit of God descended like a dove and rested upon him. Still dripping wet from his baptism, the same Spirit now leads Jesus out into the wilderness for a specific purpose: to be tested (or tempted). Because of this direct connection between the baptism and temptation narratives, it is clear that this passage is primarily concerned about the meaning of the statement “this is my Son with whom I am well pleased.” And, just to be certain we don’t miss this point, each of the first two temptations begin “Since you are the Son of God.”
This is the story of the temptation of Jesus. Remember in chapter three, Jesus had just been baptized. At his baptism, the heavens opened up and a voice from heaven said “this is my Son with whom I am well pleased.” At that moment the Spirit of God descended like a dove and rested upon him. Still dripping wet from his baptism, the same Spirit now leads Jesus out into the wilderness for a specific purpose: to be tested (or tempted). Because of this direct connection between the baptism and temptation narratives, it is clear that this passage is primarily concerned about the meaning of the statement “this is my Son with whom I am well pleased.” And, just to be certain we don’t miss this point, each of the first two temptations begin “Since you are the Son of God.”
In order to fully understand the meaning of the story, it is helpful to see the parallels between this story and the story of the Israelite people wandering in the desert for 40 years. Remember, Jesus fasted for 40 days and nights; the Israelites wandered for 40 years. Jesus was called the “Son of God”; the Israelites were called “sons of God.” All three of Jesus responses to the temptations come from Deuteronomy (and the story of the Israelites wandering in the Desert). In the first temptation, Jesus was hungry, and the devil came to him tempting him to turn stones into bread. In Exodus 16:1-4 the Israelites were hungry prior to God providing manna from heaven. In Deuteronomy 8:2-3 we hear “Remember the whole way by which the Lord your God has led you these forty years in the wilderness, to humble and test you, and to discover whether or not it was in your heart to keep his commandments. So he afflicted you with hunger and fed you with manna…to teach you that people cannot live on bread alone, but that they live on every word that comes from the mouth of the Lord.” The Israelites failed the test. However, Jesus refuses to mistrust God by using the Spirit’s power to turn stones into bread. The second temptation has its’ parallel in Exodus 17:1-7 in which we hear that the Israelite people disputed God and put God to the test. Jesus does not give into the temptation to do something spectacular (and which would put God to the test) by quoting from Deuteronomy 6:16 “Do not put God to the test.” The third temptation has to do with idolatry, as we can see from Jesus response to the temptation: “You shall have no other gods before me (a quote from Deuteronomy 6:13-14). The Israelites were always running after other gods, as we can see in Exodus 32:1-6. Jesus, the Son of God, passes all the tests that the Israelites, the sons of God, failed.
Remember how temptation works in your life. The things that tempt us are usually good things—food to deal with hunger, power to do good things, etc. Whatever the temptation is, the temptation is always to get off the path of righteousness and start going a different direction. As such, giving into temptation always leads away from God (and sin is those things that separate us from God).
Questions for reflection:
The Spirit of God led Jesus to the place where he would be tested. Have you ever felt like the Spirit of God was testing you? How have you felt tested by God?
Week 4, Read Matthew chapter 3
Notes on 3:1-12
While only two of the gospels begin with accounts of Jesus birth, all four of the gospels preface the narrative of Jesus ministry with an account of the ministry of John the Baptist. John the Baptist was a very well known in his day. The Roman historian Josephus praises John for his piety and religious leadership, and notes that Herod had John killed out of fear that John would create a political upheaval. In many ways John was like the great prophets of Israel that came before him. John announced divine judgment unless the people repented and changed their ways. However, unlike the prophets before him, John included a sacrament of repentance—baptism. And, though the religious community of the Essences (and others too) practiced regular ritual washing to be cleansed from sins, John was the first to offer a “once and for all” baptism. In order to understand John’s ministry it is important to recognize that he was not only announcing the judgment of God, calling for repentance and offering baptism. He was also announcing the immediate appearance of the long awaited Messiah who would come with supernatural powers. Of course, we know John was announcing the coming of Jesus Christ. As we will see in the chapters to come, Jesus was very influenced by John. Jesus quotes John in some of his sermons. For example in Matthew 4:17 Jesus says the same words John had been saying: Repent for the Kingdom of heaven is at hand.
Notes on 3:13-17
This is the account of Jesus baptism. Matthew is the only gospel that includes in the account a conversation between John and Jesus. There is no Old Testament prophecy concerning the Messiah being baptized, which leaves us wondering what Jesus meant when he said it was to “fulfill all righteousness.” In the account of Jesus baptism, Jesus comes up out of the water and the Spirit of God descends upon him like a dove and a voice from heaven says “This is my son with whom I am well pleased.” The geneology, the fulfilled prophecies, the virgin birth, the announcement of angels, the gifts of the astrologers, the message of John the Baptist—all of this is brought together in one clear statement from heaven: Jesus is the Son of God.
Questions for Reflection:
1. John the Baptist quotes a belief of the Pharisees and Sadducees (vs. 7-9): “we have Abraham as our ancestor”—Christians profess “we have Jesus as our Savior.” In your mind, what is the difference between these statements?
2. John calls for repentance recognizing that true repentance bears fruit worthy of the repentance. Think about your own life for a while. If you were to meet John the Baptist, what do you think he would say to you?
3. In your life, what does “Fruit of Repentance” look like?
4. In Ephesians chapter 4, St. Paul says that there is “one baptism. Take a moment to think about the phrase “one baptism.” Assuming you have been baptized what does it mean that you share the same “one baptism” with Jesus?
5. Do you believe God is pleased with your life?
Week 3, Read Matthew chapter 2
Notes:
1. Chapter 2 can be divided into two parts. The first part consists of verses 1-12—this is the well-known story of the arrival of the astrologers (better known as the 3 Wise Men or the 3 Kings). As you read these verses, notice that Joseph is not mentioned at all and Mary is only acknowledged as being present but has no roll in the story. Jesus is not mentioned by name, and he seems to be a passive participant in the story. The story is clearly about the response of different people to the news of the birth of Jesus. The Astrologers see a star (announcing the birth of Jesus) and set off on a long journey to see the child. King Herod hears news of the birth of the child (from the Astrologers) and is not happy (as we will see clearly in the second half of the story. Responding to Jesus is a big theme throughout the gospel of Matthew, and we see two different ways folks respond to him in this story—the first story after Jesus birth. Notice the details in the story. Jesus is no longer “in the manger”. Instead we hear that he is in a house. There is no mention of how much time has passed, but Jesus is now called a “child” instead of a “baby”.
2. The second part of the chapter consists of verses 13-23. These verses can be divided into 3 distinct scenes; each scene was interpreted by Matthew to be the fulfillment of Old Testament prophecy. In the first scene (verses 13-15) Joseph (he’s back!) has another dream. It was during his first dream that an angel told Joseph about the birth of Jesus. Now, in his second dream, he is told about the child being in danger. Once again, Joseph is faithful! In the second scene (verses 16-18) we hear about Herod’s response to the news of the birth of Jesus—he orders all boys 2 years old or younger be put to death! This is our first hint that Jesus life would be marked with enemies trying to put him to death. In the third scene, we hear about the death of Herod and how it is that Jesus ends up living in Nazareth. After ruling over the area for 36 years, Herod died in 4 BCE. Because of this historical fact, Jesus birth is usually placed prior to Herod’s death. Later in Matthew we will hear about Herod again—that will be a different Herod. The Herod in Matthew 2 was “Herod the Great”; later in the gospel it will be Herod Antipas (Herod the Greats’ son).
Questions for Reflection:
1. Jesus life requires a response of all who hear. What are some of the ways people you know have responded to the news of Jesus?
2. The Astrologers bring gifts to bring to Jesus; what are the gifts and what do you think these gifts represent (Hint: The song “We Three Kings” tells the meaning of the gifts)?
3. If you were given an opportunity to bring a gift to Jesus, what gift would you bring? Think about this question for a moment…let your response represent how it is that you have responded to the news of his birth.
4. Joseph obviously trusts his dreams! How far would you be willing to “move” based upon a dream? How much “proof” do you need that God wants you to do something before you are willing to act?
5. What is the boldest decision you have made, based upon your faith in Jesus?
- The devil tempted Jesus. Have you ever felt like you were being tempted by the devil?
- How are “being tested by God” and “tempted by the devil” different?
- Thinking of temptation as stepping off the path of righteousness and heading in a direction away from God, what are the temptations you face in your life.
- How did Jesus use temptation as a means for reaffirming his commitment to God (and thus, to continue on the path of righteousness)?
- Given the kinds of temptations you face, are there scriptures that would be good for you to memorize?
- Finally, what does your baptism have to do with your ability to “pass the test” and not give into temptation (remember Matthew 3)?
Week 4, Read Matthew chapter 3
Notes on 3:1-12
While only two of the gospels begin with accounts of Jesus birth, all four of the gospels preface the narrative of Jesus ministry with an account of the ministry of John the Baptist. John the Baptist was a very well known in his day. The Roman historian Josephus praises John for his piety and religious leadership, and notes that Herod had John killed out of fear that John would create a political upheaval. In many ways John was like the great prophets of Israel that came before him. John announced divine judgment unless the people repented and changed their ways. However, unlike the prophets before him, John included a sacrament of repentance—baptism. And, though the religious community of the Essences (and others too) practiced regular ritual washing to be cleansed from sins, John was the first to offer a “once and for all” baptism. In order to understand John’s ministry it is important to recognize that he was not only announcing the judgment of God, calling for repentance and offering baptism. He was also announcing the immediate appearance of the long awaited Messiah who would come with supernatural powers. Of course, we know John was announcing the coming of Jesus Christ. As we will see in the chapters to come, Jesus was very influenced by John. Jesus quotes John in some of his sermons. For example in Matthew 4:17 Jesus says the same words John had been saying: Repent for the Kingdom of heaven is at hand.
Notes on 3:13-17
This is the account of Jesus baptism. Matthew is the only gospel that includes in the account a conversation between John and Jesus. There is no Old Testament prophecy concerning the Messiah being baptized, which leaves us wondering what Jesus meant when he said it was to “fulfill all righteousness.” In the account of Jesus baptism, Jesus comes up out of the water and the Spirit of God descends upon him like a dove and a voice from heaven says “This is my son with whom I am well pleased.” The geneology, the fulfilled prophecies, the virgin birth, the announcement of angels, the gifts of the astrologers, the message of John the Baptist—all of this is brought together in one clear statement from heaven: Jesus is the Son of God.
Questions for Reflection:
1. John the Baptist quotes a belief of the Pharisees and Sadducees (vs. 7-9): “we have Abraham as our ancestor”—Christians profess “we have Jesus as our Savior.” In your mind, what is the difference between these statements?
2. John calls for repentance recognizing that true repentance bears fruit worthy of the repentance. Think about your own life for a while. If you were to meet John the Baptist, what do you think he would say to you?
3. In your life, what does “Fruit of Repentance” look like?
4. In Ephesians chapter 4, St. Paul says that there is “one baptism. Take a moment to think about the phrase “one baptism.” Assuming you have been baptized what does it mean that you share the same “one baptism” with Jesus?
5. Do you believe God is pleased with your life?
Week 3, Read Matthew chapter 2
Notes:
1. Chapter 2 can be divided into two parts. The first part consists of verses 1-12—this is the well-known story of the arrival of the astrologers (better known as the 3 Wise Men or the 3 Kings). As you read these verses, notice that Joseph is not mentioned at all and Mary is only acknowledged as being present but has no roll in the story. Jesus is not mentioned by name, and he seems to be a passive participant in the story. The story is clearly about the response of different people to the news of the birth of Jesus. The Astrologers see a star (announcing the birth of Jesus) and set off on a long journey to see the child. King Herod hears news of the birth of the child (from the Astrologers) and is not happy (as we will see clearly in the second half of the story. Responding to Jesus is a big theme throughout the gospel of Matthew, and we see two different ways folks respond to him in this story—the first story after Jesus birth. Notice the details in the story. Jesus is no longer “in the manger”. Instead we hear that he is in a house. There is no mention of how much time has passed, but Jesus is now called a “child” instead of a “baby”.
2. The second part of the chapter consists of verses 13-23. These verses can be divided into 3 distinct scenes; each scene was interpreted by Matthew to be the fulfillment of Old Testament prophecy. In the first scene (verses 13-15) Joseph (he’s back!) has another dream. It was during his first dream that an angel told Joseph about the birth of Jesus. Now, in his second dream, he is told about the child being in danger. Once again, Joseph is faithful! In the second scene (verses 16-18) we hear about Herod’s response to the news of the birth of Jesus—he orders all boys 2 years old or younger be put to death! This is our first hint that Jesus life would be marked with enemies trying to put him to death. In the third scene, we hear about the death of Herod and how it is that Jesus ends up living in Nazareth. After ruling over the area for 36 years, Herod died in 4 BCE. Because of this historical fact, Jesus birth is usually placed prior to Herod’s death. Later in Matthew we will hear about Herod again—that will be a different Herod. The Herod in Matthew 2 was “Herod the Great”; later in the gospel it will be Herod Antipas (Herod the Greats’ son).
Questions for Reflection:
1. Jesus life requires a response of all who hear. What are some of the ways people you know have responded to the news of Jesus?
2. The Astrologers bring gifts to bring to Jesus; what are the gifts and what do you think these gifts represent (Hint: The song “We Three Kings” tells the meaning of the gifts)?
3. If you were given an opportunity to bring a gift to Jesus, what gift would you bring? Think about this question for a moment…let your response represent how it is that you have responded to the news of his birth.
4. Joseph obviously trusts his dreams! How far would you be willing to “move” based upon a dream? How much “proof” do you need that God wants you to do something before you are willing to act?
5. What is the boldest decision you have made, based upon your faith in Jesus?
Week 2, Read Matthew chapter 1:18-25
Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, ‘Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins.’ All this took place to fulfil what had been spoken by the Lord through the prophet:
‘Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel’, which means, ‘God is with us.’ When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, but had no marital relations with her until she had borne a son; and he named him Jesus.
Matthew 1
The Gospel According to Matthew
The Genealogy of Jesus the Messiah. An account of the genealogy of Jesus the Messiah, the son of David, the son of Abraham.
Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Aram, and Aram the father of Aminadab, and Aminadab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, and Jesse the father of King David.
And David was the father of Solomon by the wife of Uriah, and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asaph, and Asaph the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, and Hezekiah the father of Manasseh, and Manasseh the father of Amos, and Amos the father of Josiah, and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.
And after the deportation to Babylon: Jechoniah was the father of Salathiel, and Salathiel the father of Zerubbabel, and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called the Messiah.
So all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Messiah,fourteen generations.
The Birth of Jesus the Messiah
Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, ‘Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins.’ All this took place to fulfill what had been spoken by the Lord through the prophet:
Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, ‘Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins.’ All this took place to fulfill what had been spoken by the Lord through the prophet:
‘Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel’, which means, ‘God is with us.’ When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, but had no marital relations with her until she had borne a son; and he named him Jesus.
Week 1, Read Matthew chapter 1
Notes:
1. Chapter 1 begins with a long genealogy. Although the genealogy is difficult to read (it is simply a long list of names, many of which are unrecognizable to most readers), it does make a powerful statement right at the beginning of the gospel: “Jesus is royalty!” Jesus is a descendant of King David, which is important when it comes to the fulfillment of Old Testament prophecy. Jesus is also a descendant of Abraham which makes him a true Jew! (However, the inclusion of two names: “Tamar” and “Bathsheba” in the genealogy make it clear that non-Jews have always been a part of God’s plan of salvation).
2. Matthew 1:18-25 (the focus of this weeks’ study) is one of two accounts of the birth of Jesus recorded in the Bible (the other account is in the gospel of Luke). While Luke tells the story of the birth of Jesus focusing upon Mary (the mother of Jesus), Matthew tells the story focusing on Joseph (the father of Jesus). Joseph learns that Mary is pregnant before he learns how the pregnancy came to be. Out of deep religious conviction, Joseph decides to break off his engagement to Mary. That is when angels show up! The angel calls Joseph “Son of David” which again connects Jesus to King David. In addition, the angel instructs Joseph to name the baby “Jesus”. It was common in those days for the mother to name her child. When Joseph named the child, he was making a statement: “This child is mine!” This, of course, was important when it comes to the genealogy. The angel tells Jesus to do two things in these few verses: Name the child and take Mary as his wife. Joseph does so, and here we see the first hint that this Jesus requires people to do things! Verse 23 quotes from the Old Testament, Isaiah 7:14, the first of many times Matthew helps us see how the birth, life, death and resurrection of Jesus fulfills prophecy from the Old Testament. Read Matthew chapter 1, paying close attention to verses 18-25.
Questions for reflection:
1. What does verse 19 say about the character of Joseph?
2. Joseph does as the angel instructed him; what does this say about Joseph’s character?
3. The angel of the Lord spoke to Joseph in a dream. Think about your life: Have you ever felt like God was speaking to you? When? How? Have you ever gone to sleep pre-occupied with a big problem, only to wake up with clarity on how to deal with the problem? Does God still speak to us in dreams?
4. How do you know when it is God that is speaking to you?
5. Joseph trusted God, and ended up doing things he had not planned on doing! Have there been times in your life when your “trust in God” led you to do unexpected things? Remember your story!
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Week 1, Read Matthew chapter 1
Notes:
1. Chapter 1 begins with a long genealogy. Although the genealogy is difficult to read (it is simply a long list of names, many of which are unrecognizable to most readers), it does make a powerful statement right at the beginning of the gospel: “Jesus is royalty!” Jesus is a descendant of King David, which is important when it comes to the fulfillment of Old Testament prophecy. Jesus is also a descendant of Abraham which makes him a true Jew! (However, the inclusion of two names: “Tamar” and “Bathsheba” in the genealogy make it clear that non-Jews have always been a part of God’s plan of salvation).
2. Matthew 1:18-25 (the focus of this weeks’ study) is one of two accounts of the birth of Jesus recorded in the Bible (the other account is in the gospel of Luke). While Luke tells the story of the birth of Jesus focusing upon Mary (the mother of Jesus), Matthew tells the story focusing on Joseph (the father of Jesus). Joseph learns that Mary is pregnant before he learns how the pregnancy came to be. Out of deep religious conviction, Joseph decides to break off his engagement to Mary. That is when angels show up! The angel calls Joseph “Son of David” which again connects Jesus to King David. In addition, the angel instructs Joseph to name the baby “Jesus”. It was common in those days for the mother to name her child. When Joseph named the child, he was making a statement: “This child is mine!” This, of course, was important when it comes to the genealogy. The angel tells Jesus to do two things in these few verses: Name the child and take Mary as his wife. Joseph does so, and here we see the first hint that this Jesus requires people to do things! Verse 23 quotes from the Old Testament, Isaiah 7:14, the first of many times Matthew helps us see how the birth, life, death and resurrection of Jesus fulfills prophecy from the Old Testament. Read Matthew chapter 1, paying close attention to verses 18-25.
Questions for reflection:
1. What does verse 19 say about the character of Joseph?
2. Joseph does as the angel instructed him; what does this say about Joseph’s character?
3. The angel of the Lord spoke to Joseph in a dream. Think about your life: Have you ever felt like God was speaking to you? When? How? Have you ever gone to sleep pre-occupied with a big problem, only to wake up with clarity on how to deal with the problem? Does God still speak to us in dreams?
4. How do you know when it is God that is speaking to you?
5. Joseph trusted God, and ended up doing things he had not planned on doing! Have there been times in your life when your “trust in God” led you to do unexpected things? Remember your story!
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Re Matthew 20:17-34, Q 1 & 2
ReplyDeleteJesus was the required blood sacrifice, the Lamb of God, the perfect High Priest who died an atoning death on our behalf as a propitiation for our sin. As sinners, we could not do that ourselves. See Hebrews.
We were dead in our sin and trespass (Eph. 2:1-5), deserving death and eternal punishment (Matt. 24:46; Rom. 6:23). In that state, we are unable to "buy" our way out of the destiny. Our works are insufficient. Jesus paid the price - the ransom - for us. And, as Peter said in Acts 4:12, there is no other name under heaven given to men by which we must be saved.
Re: Matthew 19:23-20:16: Q: Does a "good" non-believer inherit eternal life?
ReplyDeleteNot with the Father, he doesn't. See Matt. 25:41, 46; John 3:16, 18, 36; John 11:25; John 14:6; Acts 4:12; Romans 10:9; Ephesians 2:8-9; etc. etc. etc. The doctrine of universal salvation is a heresy. We may not like it but God is sovereign and His Word is true. We must make the distinction between "good" from our own perspective and "good" from God's perspective. Outside of Christ, we are sinners deserving eternal punishment. At the white throne judgment of non-believers, "good works" mean nothing (Rev. 20) and their names will not be found in the Book of Life.