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WORD OF GOD
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| Greetings in the precious and
mighty name of our Saviour and Master
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Lord Jesus
Christ ! HEAR THE WORD OF GOD 
| JERUSALEM GATES | JEWISH HOLIDAYS | JEWISH LESSONS | PROPHETS | PAUL |
| THE AMIDAH | ROMAN EMPORERS | hope for the broken hearted | ||
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Before you speak to me about your religion, first show me how you treat other people; Before you tell me how much you love God, show me you love all His children; Before you preach to me of your passion for your faith, teach me about it through your compassion for your neighbours; In the end, I am not as interested in what you have to tell or sell as I am in how you choose to live and forgive~ Cory Booker plus Soar
High !
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LESSON |
TOPIC |
DATE |
Remarks |
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THE WRITINGS |
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1 |
Redeem the Inheritance |
25 February |
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2 |
The Dream Restored |
4 March |
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3 |
Rise & Fall of Faithfulness |
11 March |
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4 |
To Build Again |
18 March |
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5 |
For Such A Time As This |
25 March |
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6 |
The Approaching Kingdom |
1 April |
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7 |
The Beginning of Knowledge |
8 April |
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8 |
The Path of Life |
15 April |
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9 |
Destined to Die |
22 April |
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10 |
Life is A Gift |
29 April |
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11 |
A Just Complaint |
6 May |
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12 |
On God’s Terms |
13 May |
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13 |
Affairs of the Heart |
20 May |
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14 |
Songs of Faith |
27 May |
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15 |
Songs of Pain |
3 June |
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YOUNG ADULTS RETREAT/ CHURCH CAMP |
10 June – 15 June |
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16 |
Songs of Joy |
24 June |
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JOHN & REVELATION |
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17 |
The Word Became A Human Being |
1 July |
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18 |
Born of Water & Spirit |
8 July |
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19 |
Bread of Life |
15 July |
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20 |
Light of the World |
22 July |
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21 |
The Coming Hour |
29 July |
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22 |
Power to Bear Fruit |
5 August |
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23 |
Where No One Else Can Go |
12 August |
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24 |
Weeping Turn to Witness |
19 August |
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25 |
Our Life Together |
26 August |
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26 |
The Power of The Tongue |
2 September |
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27 |
Vision of End Time |
9 September |
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28 |
Letters to The Churches |
16 September |
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29 |
What Must Take Place |
23 September |
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30 |
The Power of Evil |
30 September |
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31 |
A New Heaven & A New Earth |
Class Retreat – 11 Oct (Sat) (9am to 5pm) |
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32 |
Under the Tree of Life |
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lion and lambs |
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| CHARTS - CLARENCE LARKIN | CHARTS | |
| Pre-Trib Rapture - RB | ||
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ODB- series |
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7 letters- Brucee Gore Turkey Biblical Sites Seven Churches
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The Bible is a very strange book to modern minds. Even the passages we know very well contain a great number of oddities and "universals"--themes that are repeated, the most amazing Creation Week as a common literary structure in the Bible. We can only read by visualisation of the sound, smell, sight, taste and touches as the Word embodies. We can also use the SOAP approach as a devotional tool -Scripture , Observation, Application and Prayer as a reflection of the lessons, promises, revelation knowledge of God's word.
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THE LAST SUPPER
Lamentation over the Dead Christ by Niccolò dell’Arca and Andrea Mantegna.
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Prophets - northern kingdom of Israel and the southern kingdom of Judah.
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Period |
Northern |
Northern |
Southern |
Southern |
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United kingdom under Saul, David, Solomon, c. 1030 - 931 |
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Divided |
Jeroboam (931-910) Nadab (910-909) Baasha (909-886) Elah (886) Zimri (885) Omri (885-874) Ahab (874-853) Jehoram (852-841) Jehu (841-814) Jehoahaz (814-798) Jehoash (798-782) Jeroboam II (793-753) Zechariah (753-752) Shallum (752) Menahem 752-742) Pekahiah (742-740) Pekah (752-732) Hoshea (732-722) |
Elijah
Elisha
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Rehoboam (931-913) Abijah (913) Asa (911-870)
Jehoshaphat (873-848) Jehoram (853-841) Queen Athaliah (841-835) Joash (835-796) Amaziah (796-767) Uzziah (790-740) Jotham (750-731)
Ahaz (735-715) Hezekiah (715-686) Manasseh (695-642) Amon (642-640) Josiah (640-609) Jehoahaz (609) Jehoiakim (609-597) Jehoiachin (597) Zedekiah (597-586) |
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Babylonian |
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Post-exilic |
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Zerubbabel, governor
Nehemiah, governor |
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535 BCE- 200 CE -
The 6 Periods of Political Rules
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1.Persian king Cyrus, allowed the Jews to return to their homeland and rebuild their temple ( religious tolerance)2. Persian Empire Under wrote the $ for Temple rebuilding3. Ezra & Nehemiah – consolidating the modality of worship4. Limited enthusiasm to return to Zion ( <50,000). Most Jews remain in Babylonia5. Social Consolidation effort: Banning Intermarriage to retain ‘Jewishness’6. Result in conflict with neighbors – Samaria which was also under Persian rule7. In Jewish tradition it is believed that the period of prophecy ended with Haggai, Zechariah, and Malachi 8. The beginning of the antagonist relationship between Jews and Samaritans |
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Who Is a Jew ?
According to traditional Jewish law (halacha),
Jewishness is passed down through the
mother. So, if your mother was Jewish, you
are too. This position is held by most
members of the Conservative and Orthodox
communities. The Reform movement recognizes
the children of one Jewish parent — mother
or father — as a Member of the Tribe if the
child is raised Jewish.
Key Takeaways
A.J Levine |
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The Parable of the Good Samaritan Luke 10: 25-37 (ESV) |
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334 – 323 BCE Greek Period (Alexander the Great) Jews in Greek and Roman periods Simon the Just (Shimon Hatzadik)
1. Tradition has it that Alexander the Great
wanted to destroy Jerusalem. He was then
conducting a war against Syria and Phoenicia
and he wanted the Jews of Palestine to help
him. The Jews informed him that they cannot
do so because they swore loyalty to king
Darius the Mede.
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| Greek Influence and Alexander the Great | Athens and Jerusalem (Jewish History Lab) | ||
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323 – 204 BCE Ptolemaic Period (Greek-descended Egyptian) After Alexander the Great- Hellenization
Ptolemaic
Period- Peace with Religious Freedom and The
Septuagint
Jewish
Independence (Maccabean/Hasmonean Period)
Retook Temple - Hannakuh means “Dedication”
- Maccabean -foreign and homegrown Hellenism
– Beginning of Pharisees and Sadducees Hanukkah Part I, The Ptolemaic Empire Winter holidays around the world have light as their central theme. So too is the case with Hanukkah where we celebrate the miracle of the olive oil that fueled the Menorah at the rededication of the Temple of Jerusalem by the Maccabees in 164 B.C.E. Key Events - Expanded 2. Israel prospered due to the connection between the Seleucid and the Ptolemaic empire 3. There was a rivalry between the Ptolemaic in Egypt and the Seleucid Syrian Empire with Jews in Israel and Babylon caught in between. 4. The Ptolemaic empire began to build Alexandria as the capital which attracted Jews. 5. Alexandria was to be the ‘Greatest Greek City in the world’ – successful in many areas like arts & science Ptolemaic Period (Greek-descended Egyptian) 323 – 204 BCE 6. By 250 BCE, Alexandria was one of the largest cities in the world with a population of ~ 1 million. 25% of the population was Jewish 7. A close relationship between the Jews of Alexandria and Jerusalem developed. 8. Jews in Alexandria also became Greek-speaking 9. The high priest of Jerusalem became an important figure in the Jewish nation and the power of the Jewish Nation still resides in Jerusalem rather than in Alexandria 10. By 220 BCE, Ptolemy IV reverted to Egyptian culture from Greek traditions. |
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1. The Septuagint (Pentateuch translated) Greek version of Old testament / LXX |
Antiochus Epiphanes | Ptolemaic | |
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204 – 165 BCE Seleucid Period (Greek-descended Syrian)
Key Events
13. He retreated shamefully and vented his
anger on Jerusalem
1.The “Abomination of Desolation” |
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167 - 65 BCE Jewish Independent (Maccabean/Hasmonean Period)
Français : Matthatias refuse de sacrifier
aux idoles Artist Gustave Popelin and became known as “Maccabeus” (the hammer)
The Maccabees refused to accept the terms of
peace with the Seleucid.
He also greatly expanded the kingdom and
inaugurated the Hasmonean Dynasty.
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Roman Period 65 BCE – 70 CE ANTIPATER
HEROD
1. Herod
the Great ruled Judea from 37 BCE to 4 CE.
The role
of the high Priest the Roman period
High
Priest during Jesus’ & Apostles’ time– Not
Lifetime ‘guaranteed’ position!
Key
Takeaways
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Great Assembly…
WHAT IS ZUGOT?
Who is Shammai? 1. Shammai was likely a
Palestinian Jew. His family was relatively
well off, and he was an engineer by trade.
1. Hillel was born in
Babylon. He descended from the Tribe of
Benjamin on his father's side, and from the
family of David on his mother's side.
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| Zugot | Making Sense of the Chosen 10.Shammai and Hillel | JESUS - HILLEL | |
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https://hebrew4christians.com/Prayers/Daily_Prayers/
The Amidah תפילת
(Hebrew: Tefilatהעמידה,
is the central
prayer of the Jewish liturgy.
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The Valley of The Shadow of Death, Jerusalem
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| 3. JAFFA GATE | 4. NEW GATE |
7. LIONS GATE
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1. DUNG GATE | |
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8. GOLDEN GATE | 2. ZION GATE | ||
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| The Passover Seder: |
Hanukkah Hanukkah Story
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HEBREW ALPHABETS | ||
| Haggadah For Your Seder | Menorahs Have Only 7 Branches? | |||
| Yom Ha'atzmaut: Israel Independence Day | Rosh Hashanah? The Jewish New Year | |||
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Shavuot Book of Ruth |
Yom Kippur? The Jewish High Holiday | |||
| Counting the Omer | Sukkot: Ecclesiastes Reimagined | |||
| Tisha B'av | Tu B'shvat Tale | |||
| Shabbat Dinner | Purim | |||
| Havdalah (Learn the blessings!) | ||||
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| BABYLON | SEIGE OF MASADA 73AD | siege of jerusalem |
| BABYLON SITE | 3RD TEMPLE LOCATION | |
| SOLOMON TEMPLE | COMING TEMPLE | REAL LOCATION |
| Why Does God Allow So Much Suffering and Evil? John MacA |
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L1-FAMILY 1
Redeem the Inheritance `Do not press me to leave you or to turn back from following you! Where you go, I will go; where you lodge, I will lodge; your people shall be my people, and your God my God." —Ruth 1:16 OUR HUMAN CONDITION Maintaining family is hard work. Family is constrictive, demanding, and not always convenient for us. Caring for others can be exhausting and painful. Staying connected is not easy. It's all we can do to look after ourselves. PSALM OF THE WEEK 146 你们要赞美耶和华！ 我的心啊，你要赞美耶和华。 2 我要一生赞美耶和华， 我一息尚存都要赞美祂。 3 你们不要倚靠权贵， 不要倚靠世人， 他们救不了你们。 4 他们气息一断，便归回尘土，chéntǔ 他们的打算转眼成空。 5 蒙雅各的上帝相助、仰望Yǎngwàng上帝耶和华的人有福了！ 6 耶和华创造了天、地、海和其中的万物， 祂永远信实Xìnshí可靠。 7 祂为受压制的人申冤，Shēnyuān 赐食Cì shí物给饥饿的人， 使被囚者Qiú zhě得自由。 8 耶和华叫瞎子看见， 扶持Fúchí被重担所压的人， 祂喜爱义人。 9 耶和华保护寄居异地Jìjū yìdì的人， 看顾Kàngù孤儿寡妇， 祂挫败Tā cuòbài恶人的阴谋诡计。 10 耶和华永远掌权。 锡安啊，Xī ān a, 你的上帝要世世代代做王。 你们要赞美耶和华！ PRAYER Being faithful community, we take family seriously, giving high priority to family responsibilities, even extended family, often at considerable sacrifice. We reach outside family to include others.
Day 1 Ruth 1-4 (the story)
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| L2- HERITAGE The Dream
Restored "Say to my servant David: . . . I declare to you that the LORD will build you a house. When your days are fulfilled to go to be with your ancestors, I will raise up your offspring after you, one of your own sons, and I will establish his kingdom. He shall build a house for me, and I will establish his throne forever." —1 Chronicles 17:7, 10-12 OUR HUMAN CONDITION PSALM OF THE WEEK As you read Psalm 132 aloud daily, think about your congregation and your place of worship. Recall the people who made possible your place of worship. Say a prayer for those who prepare it weekly for worship. Picture in your mind and offer thanks for people who passed on to you both a place and a heritage of faith. 132 耶和华啊， 求你顾念大卫和他所受的一切苦难。 2 他曾向你起誓， 向雅各的大能者许愿说： 3-5 “我不为耶和华找到居所， 不为雅各的大能者找到安居之处， 必不进家门， 不沾床，不睡觉，不打盹。”
6 我们在以法他Ephrathah,听到约柜 yuē guì 的消息， 在基列·耶琳jī liè·yé lín找到了它。Kirjath-Jearim. 7 让我们进入耶和华的居所， 在祂脚前俯伏敬拜。Fǔfú jìng bài
8 耶和华啊， 求你起来和你大能的约柜一同进入圣所。 9 愿你的祭司jìsī身披公义， 愿你忠心的子民高声欢唱。 10 为了你仆人Púrén大卫的缘故， 求你不要弃绝Qì jué你所膏立的人。
11 耶和华曾向大卫起了永不废弃的誓说：fèiqì de shì shuō “我必使你的后代继承你的王位。 12 你的后代若守我的约， 遵行我教导他们的法度， 他们的子孙必永远坐在你的宝座上。” 13 因为耶和华已经拣选Jiǎnxuǎn了锡安， 愿意将锡安作为祂的居所。 14 祂说：“这是我永远的居所； 我要住在这里， 因为我喜爱这地方。 15 我要使她粮食充足， 使她里面的穷人饮食无忧。 16 我要用救恩作她祭司的衣裳， 城里忠心的子民必高声欢唱。 17 我必使大卫的后裔在那里做王， 我必为我所膏立的预备明灯。 18 我必使他的仇敌满面羞愧，Xiūkuì, 但他头上的王冠必光芒四射。”
PRAYER Pray daily before study: Being faithful community, we value the power of memory and heritage to form us into God's worshiping people, obedient in the present and responsible to the future.
Day 1 1 Chronicles 1-6
(genealogy rooted in creation; descendants of Abraham,
Judah—including David and Solomon, tribes east of the Jordan, and
the Levites)
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L3-DETERIORATION Rise & Fall of Faithfulness "If my people who are called by my name humble themselves, pray, seek my face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land." —2 Chronicles 7:14
OUR HUMAN CONDITION PSALM OF THE WEEK As you pray Psalm 85 aloud daily, reflect on the needs both communal and individual that call for such a prayer. Pray the prayer as your congregation's prayer to God. What is being asked? What is being acknowledged? Why does your faith congregation need this prayer? PRAYER Being faithful community, we freely choose to be bound together as the people of God. Day 1 2 Chronicles 1-5 (Solomon receives wis-dom, builds
and furnishes the Temple)
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| L4- REBUILD To Build Again "Thus says King Cyrus of Persia: The LORD, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem in Judah. Any of those among you who are of his people—may their God be with them!—are now permitted to go up to Jerusalem in Judah, and rebuild the house of the LORD, the God of Israel—he is the God who is in Jerusalem." —Ezra 1:2-3
OUR HUMAN CONDITION PSALM OF THE WEEK As you pray Psalm 126 aloud daily, imagine creative ways to express its sense of joy—perhaps through dance, a drawing, or a banner. Find a hymnal with the song "Bringing In the Sheaves." Consider the words. What is the seed for sowing? the harvest reaped? the cause for rejoicing? PRAYER
Day 1 Lamentations 1-5
(lament over Jerusalem); Ezra 1-2 (Cyrus's edict, returned exiles) Day 7 Rest
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L5-PREVAIL For Such A Time As This "If you keep silence at such a time as this, relief and deliverance will rise for the Jews from another quarter, but you and your father's family will perish. Who knows? Perhaps you have come to royal dignity for just such a time as this." —Esther 4:14 OUR HUMAN CONDITION PSALM OF THE WEEK PRAYER Being faithful community, we act in God's name when God seems silent. We stand up to persecution on God's behalf—whatever the form, wherever it occurs.Day 1 Esther 1-3 (Queen Vashti,
Mordecai and Esther, Esther becomes queen, Haman's plot); Exodus 17
(Israel defeats Amalekites)
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L6- RESCUE The Approaching Kingdom I make a decree, that in all my royal dominion people should tremble and fear before the God of Daniel: For he is the living God, enduring forever. His kingdom shall never be destroyed, and his dominion has no end. He delivers and rescues, he works signs and wonders in heaven and on earth." —Daniel 6:26-27 OUR HUMAN CONDITION PSALM OF THE WEEK PRAYER Being faithful faithful community, we actively resist faith-denying elements in our culture, whatever the cost.
Day 1 Daniel 1-3 (Daniel and his friends, Nebu-chadnezzar's dream,
the fiery furnace); Leviticus 11 (clean and unclean animals);
17:10-12 (life is in the blood) |
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L7-WISDOM The Beginning of Knowledge The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction." —Proverbs 1:7 OUR HUMAN CONDITION PSALM OF THE WEEK PRAYER
Being faithful community, we listen to wisdom and try to incorporate
those insights into daily behaviorDay 1 Read "Fruit From the Tree of
Life." Lesson 7: WISDOM – The Beginning of Knowledge Video Segment Video Presenter: Raymond C. Van Leeuwen Professor of Biblical Studies, Eastern University. A member of CHRISTIAN BELIEVER: KNOWING GOD WITH HEART AND MIND and Hebrew and Greek editor of The Interpreter’s Bible, she is an ordained elder in the Eastern Pennsylvania Conference of the United Methodist Church. Listen for: three themes: 1. The characteristics of Israel’s wisdom 2. The concept of “the fear of the LORD” 3. The contrast between wisdom and folly
Video Discussion: 1. How did Israel’s wisdom differ from the wisdom of Israel’s neighbours (characteristics of Israel’s wisdom)? 2. What does “the fear of the LORD” mean and how does it influence wise living? 3. Describe the way of folly and the way of wisdom. Scripture & Study Manual Part 1 – Psalm of the Week 1. Pray Psalm 1 aloud 2. Discussion & InvitationØ What substitutes did you make in place of “trees” and “chaffs”? Ø Invitation – Read “personal” version of Psalm 1.
Part 2 – Plumbing Wisdom
1.
2.
3.
Part 3 – Contrasting Wisdom and Folly .Work in your group and share your findings Consider statements about wisdom & folly 1. Wisdom is the way things really are. 2. Wisdom contains the character of God in the stuff of existence. 3. Folly represents invitation to evil in general. 4. Choices have consequences. Consider the statements one at a time: 1. What do you think each statement is saying? 2. What does it mean? 3. Give an illustration or an example. 4. In terms of your own knowledge or experience, where do you see truth in each of the statements? Part 4 – Counsels contained in Proverbs 1-15 Form 3 groups and each take a day assignment Group 1 – Proverbs 4-6 Group 2 – Proverbs 7-9 Group 3 – Proverbs 10-12
Identify the following themes in the day’s reading 1. Emphasis on moral formation 2. Contrasts between the wicked and the righteous 3. Contrasts the way of wisdom and the way of folly 4. Fear of God as the beginning of wisdom 5. Relationship between choice and consequence Encounter the Word Scripture Selection: Proverbs 3:1-12; 3: 21-35 Step 1: Listen while the 2 passages are read aloud Step 2: Form 2 groups and paraphrase the selected passage. Go through verse by verse (10mins) Ø What is being said? Ø How might it be said differently? Ø Paraphrase. Ø Share your paraphrase. Ø Marks of Faithful Community Being faithful community, we listen to wisdom and try to incorporate these insights into daily behavior.
1. Discuss in your group the 3 questions in your manual under marks of Faithful Community (Page 61 of Manual) 2. Read the Marks of Faithful Community and our Human Condition again Ø To what extent and in what ways does the conviction underlying the Marks of Faithful Community erase the feelings expressed in our Human Condition? The Radical Disciple The Radical Disciple, open to wisdom’s guidance and correction, practices both discernment and discipline: Discernment in choosing the right path to wisdom and deciding which teachings apply in a given situation. Discipline in staying on the path and in making decisions informed by wisdom along the way. Discuss: 1. What is taken into account of in choosing the right path to wisdom and deciding which teachings apply in a given situation? 2. What side roads, bumps, dead ends complicate staying on wisdom’s path? Additional Materials for information Video Summary: 1. Israel’s wisdom included the fear of the LORD, insight into basic life patterns, ability to apply that insight, ability to act on that insight. 2. The “fear of the LORD” is shorthand for all of life lived in devotion to God 3. Life is a journey of two ways: the way of folly, the way of wisdom
Video Pointers: 1. Wisdom in Israel a) Rooted in “Fear of the Lord” Ø Shorthand for all of life lived in devotion to God b) Insight into basic life patterns c) Ability to apply insight in situation d) Ability to act on insight 2. Proverbs 1-9: Life a Journey of Two Ways The Way of Folly – Metaphor “Strange Woman” The Way of Wisdom – Metaphor “Wife” 3. Images of Ways, Women, Houses 4. Proverbs 8 a) Wisdom personified as woman, with God at creation b) A means for understanding Jesus Christ, the Word and Wisdom of God by whom the world was created, and in whom all things hold together 5. Proverbs 10-15 a) A collection of 2 line sayings about opposites; righteous & wicked; good & bad b) Applies to different situations – not universal laws; a wise person knows which proverb fits in each case. Understanding Proverbs Most often, proverbs are written in the form of couplets. These are constructed in three ways: Contrasting Meaning and application come from the differences or contrast between the two statements of the proverb. Key Word--- “but” Comparing Meaning and application come from the similarities or comparison between the two statements of the proverb. Key words “as/so” “better/than” Examples 10:26; 15:16, 17; 25:25 Complementing Meaning and application come from the way the second statement complements the first. Key word “and” Examples 10:18; 15:23 Seven things that God hates (6:16-19)1. A proud look 2. A lying tongue 3. Hands that shed innocent blood 4. A wicked, plotting heart 5. Eagerness to do wrong 6. A false witness 7. Sowing discord among brothers Four things which are never satisfied (30:15-16)1. The grave 2. The barren womb 3. A barren desert 4. A fire
Four wonderful and mysterious things (30:18-19)1. How an eagle glides through the sky 2. How a serpent crawls upon a rock 3. How a ship finds its way across the ocean 4. The growth of love between a man and a woman
Four things which the earth finds unbearable (30:21-23)1. A slave who becomes a king 2. A fool when he is filled with meat 3. A bitter woman when she finally marries 4. A servant girl who marries her mistress’ husband
Four small but wise things (30:24-28)1. Ants (They aren’t strong, but store up food for the winter) 2. Cliff badgers (delicate little animals who protect themselves by living among the rocks) 3. Locust (Though they have no leader, they stay together in swarms) 4. Spiders (They are easy to catch and kill, yet are found even in kings’ palaces) Two things Agur requests of God (30:7-9)1. Remove from me vanity and lies. 2. Give me neither poverty nor riches-feed me with food convenient for me: lest I be full, and deny thee and say, who is the Lord? Lest I be poor, and steal, and take the name of my God in vain.
Classical passages: Proverbs Ø 1:24-28 Ø 3:5, 6 , 9-12, 19-26 Ø 6:16-19 Ø 8:22-31 Ø 11:30 Ø 14:12,34 Ø 16:3, 7, 18 Ø 18:10 Ø 24:16, 17, 28, 29
Ø 25:19-22 Ø 27:1 Ø 28:13 Ø 29:1, 18 Ø 30:4-9, 11-14 Ø 31:10-12, 28, 30
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L8-INSTRUCTION The Path of Life Whoever heeds instruction is on the path to life."
OUR
HUMAN CONDITION
PSALM OF
THE WEEK
PRAYER Being faithful community, we trust God's wisdom, not the world's wisdom, in making our choices. Read
"Fruit From the Tree of Life." Lesson 8: The Path to Life: Instruction
Video SegmentVideo Presenter: Deborah A Appler, Asst Professor of Old Testament, Moravian Theological Seminary Listen for: Ways the wisdom of Proverbs goes beyond the individual to the home and into the community Video Summary1. Proverbs provides grounding in the midst of society’s conflicting messages 2. Proverbs presents practical wisdom on choices that take place in the context of relationships that begin in the home and extend into the larger community 3. Proverbs cares about justice and righteousness. 4. The terms paths, walking, and ways demonstrate how one is instructed to move towards wisdom. Video Discussion1. What wisdom does ‘Proverbs’ offer the individual? 2. What relationship do you see between wisdom practiced in the home and life in the community? 3. Why do the terms paths, walking and ways fit the subject of wisdom?
Scripture & Study ManualPart 1 1. Read our Human Condition together: “Our Human Condition - We’re not sure which of today’s voices to listen to. We have trouble sorting the false from the true. Actually, unless this so-called wisdom can fit on a T-shirt or bumper sticker, we’re not interested. We want what’s current, even temporary, not necessarily wisdom. “ 2. What assumptions about life and expectations of life underlie the ideas, thoughts, and attitudes expressed in “our human condition? 3. What response would the proverbs you have read this week make to “our human condition?
Part 2: Proverbs by their nature invite underlining or marking because they speak to our situation, call up a memory, or beckon us with their wisdom.1. In your group, review quickly daily notes and Scripture readings from Day 2 to 6, each person to share what particular Proverbs you have marked and why? 2. Identify 1 proverb you will share with class later. 3. Together, review Page 64, “Form or Style”. How has this information aided you in the understanding of Proverbs? Part 3: The study manual suggests choosing a theme and matching proverbs to the theme. In your groups hear one another choice of themes and related proverbs. 1. In your groups share your responses to locating Proverbs that illustrate each of the 10 Commandments. Identify the connections between Proverbs & the commandments. Share with class. 2. Share together: After studying Proverbs from the perspective of the 10 Commandments, why, in your view are the 10 Commandments the wisdom or path that leads to life? Part 4: Pray Psalm 25 together as a class.
Upon return, let us give thanks by praying the following together. “Father Lord, we thank you for the privilege of putting us together studying your word in Disciple 4 this season. Your friendship is for those who fear you and you make known to them your covenant. Show us your path, lead us in your truth, and teach us your ways so that we will not stray. You will uphold us with your steadfast and your faithfulness endures forever. In you we will not be put to shame as we take refuge in you, the God of our salvation. Integrity and uprightness preserve us as we wait for you. In Jesus name we pray. Amen “ Feedback on experience . Encounter the WordScripture Selection: Proverbs 22:17-23:18 (Words of Wisdom) 1. Read silently, work individually to a. identify and list various themes addressed in the passage. b. Identify the key words and repeated phases.
2. In your own group, hear what each of you discovered in the study. a. Discuss specific contexts where the proverbs apply today. b. Note any proverbs that do not fit life in today’s society.
Marks of Faithful CommunityBeing faithful community, we trust God’s wisdom, not the world’s wisdom, in making our choices. Ø Read “Marks of Faithful Community together.
Ø Now read “Our Human Condition”-We’re not sure which of today’s voices to listen to. We have trouble sorting the false from the true. Actually, unless this so-called wisdom can fit on a T-shirt or bumper sticker, we’re not interested. We want what’s current, even temporary, not necessarily wisdom.
Ø What response is the “Mark of Faithful Community” making to “Our Human Condition”?Share your responses to questions under “Mark of Faithful Community (Page 69 of manual) The Radical Disciple goes beyond “being good” for reward to living rightly regardless of reward. What are you doing that requires passion, vision, hard work, proverbial wisdom, sacrificial love? Ø Everyone to share your response to the above question.Proverbs (Introduction) · Knowledge is good, but a vast difference stands between “knowledge” (having the facts) and “wisdom” (applying those facts to life). We may amass knowledge, but without wisdom our knowledge is useless. We must learn how to live out what we know. A proverb is a short, concise sentence that conveys moral truth. The book of Proverbs is a collection of these wise statements. The main theme of Proverbs, as we might expect, is the nature of true wisdom. Solomon writes, “The fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction” (1:7). He then proceeds to give hundreds of practical examples of how to live according to godly wisdom.
· The word proverb comes from a Hebrew word that means “to rule or to govern,” and these sayings, reminders, and admonitions provide profound advice for governing our lives.
· As you read Proverbs, understand that knowing God is the key to wisdom. Listen to the thoughts and lessons from the world’s wisest man; and apply these truths to your life.
· Don’t just read these proverbs; act on them!
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L9- FUTILE Destined to Die 'Meaningless! Meaningless!' says the Teacher. `Utterly meaningless! Everything is meaningless." —Ecclesiastes 1:2, NIV OUR HUMAN CONDITION PSALM OF THE WEEK PRAYER Being faithful community, we accept life's mystery in all of its forms, and we accept death as a part of life.
Day 1 Ecclesiastes 1-2 (futility of wisdom and pleasure)
Day 3 Ecclesiastes 5-7 (injustice and hopelessness, wisdom and
folly)
Day 5 Ecclesiastes 10-12 (vulnerability of wisdom, diligence, zest
for life, youth and old age)
Rest Lesson 9: Destined To Die Theme Word: Futile Theme Verse: Ecclesiastes 1:2 Our Human Condition: We live as if tomorrow were a sure thing. We accumulate. The next new experience, the next new possession-we gather them around us to distract us from the fact that nothing lasts. That we’re going to die. Video SegmentVideo Presenter: Samuel Pagan, President of Evangelical Seminary of Puerto Rico Listen for: Listen for the meanings of the word vanity and how Qoheleth attempts to make sense of life. Video Summary1. Ecclesiastes presents its message in concrete fashion, challenging the traditional Jewish wisdom and understanding of life 2. Ecclesiastes is included in the writings and aims at making sense through observation and experience 3. Two truths stand out: God is ruler over all things, and everyone dies Video Discuss1. How does the word vanity convey Qoheleth’s view of life 2. What is the central message of Ecclesiastes? 3. Why do you think so little of the book is read in Christian churches?
Scripture & Study ManualPart 1: Repeated throughout Ecclesiastes are the words all, toil, and vanity.
1) In 3 groups, each owning one word, scan the Scriptures and your notes for Days 1-3, looking for their assigned word and
2) Identify the specific ideas the writer wants to convey using that word. 3) Then discuss these questions: a. What philosophy or view of life is the writer of Ecclesiastes attempting to counter or correct? b. How does the writer’s repetition of this key word reinforce his message? c. What encouragement do you find in Ecclesiastes' discourses on life’s futility?
Part 2: Like the writer of Proverbs, the writer of Ecclesiastes has much to say about wisdom. Consider Ecclesiastes 1:12-18; 2:12-23; 7:5-14; 8:1-9; 9:13-181. In your group, read 1 of the passages and talk about how the writer defines wisdom. 2. What insight did you get from this reading? 3. Each group to share your insights. 4. Together, let us compare the ways the writers of Ecclesiastes and the writers of Proverbs understand wisdom.
Part 3: Ecclesiastes offers a stark picture of the realities of deatha. Hear these passages read aloud:- Eccl 3:16-4:4; Eccl 9:1-6; Eccl 12:1-7 b. Now “talk back” to Qoheleth - Responding to his understanding of death and your personal understanding. c. Respond to the question on Page 76 of your Manual d. Read Psalm 39:4-6 together in unison. Encounter the WordScripture Selection: Ecclesiastes 5:1-7 1. Read the passage aloud together. 2. Re-read silently on your own again reflecting. 3. In your own group, discuss these questions a. What does this passage tell us about God? b. What does this passage tell us about human beings? c. What does this passage tell us about the relationship between God and human beings? 4. Discuss together as a class the following question: If as the writer of Ecclesiastes observes “All is vanity” (1:2) why is it important to “fear God”? (5:7)
Marks of Faithful CommunityBeing faithful community, we accept life’s mystery in all its form; and accept death as part of life. 1. Read “Marks of Faithful Community” then “Our Human Condition” 2. What doubts, fears, or other concerns keep you (or have kept you) from accepting death as part of life? (Page 77 of Manual, Q1). 3. Recall experiences that have helped you accept death as part of life.
The Radical DiscipleEnter into the spirit of the teacher and identify those things over which you have no control. Relax in faith. Seek contentment rather than excess. Listen more than you speak. Find meaning in giving rather than getting. Let go of the need to have the final answers. Trust God.
a. Read 1st sentence of the Radical Disciple (Page 77) b. Identify some of the things over which we have no control. c. Name some of the mysteries we encounter in life. d. Response to the rest of questions under “Marks of Discipleship. e. Let us close by reading Ecclesiastes 3:1-8 together. Additional fro InformationQoheleth (Hebrew: Preacher) The name Qoheleth is unique in the English Bible. It is the only Biblical name that always gets translated, and that for no apparent reason. It's the name of a Bible book, named after its protagonist, much like Isaiah, Jonah or Micah. But Qoheleth, or the Book of Qoheleth is always translated either with Preacher or with Ecclesiastes. The latter is a Greek/ Latin translation of Qoheleth.
The name Qoheleth has to do with the verb, (qahal), meaning to assemble. HAW Theological Wordbook of the Old Testament adds that this verb "conveys the idea of assembling without regard to purpose." People assemble with the intent to wage war, to worship, to celebrate, to listen to an orator, etc. The verb comes from the noun (qahal 1991a), assembly, company, and congregation. The Latin translation of this noun is most often ekklesia and sometimes sunagoge. EcclesiastesSolomon searched for satisfaction almost as though he was conducting a scientific experiment. Through this process, he discovered that life without God is a long and fruitless search for enjoyment, meaning and fulfillment True happiness is not in our power to attain because we always want more than we can have. In addition, there are circumstances beyond our control that can snatch away possessions or attainment. Solomon shows how empty it is to pursue the pleasures that this life has to offer rather than seek to have a relationship with the eternal God. The search for pleasure, wealth, and success is ultimately disappointing. Nothing in this world can fill the emptiness and satisfy the deep longings in our restless hearts. Solomon tried to shake people's confidence in their own efforts, abilities, and wisdom and to direct them to faith in God as the only sound basis for living. Without God, there is no lasting reward or benefit in hard work. The certainty of death makes all human achievement futile. God has a plan for each of us that go beyond life and death. The reality of aging and dying reminds each individual of the end to come when God will judge each person's life.
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L10-ENJOY Life is A Gift This is what I have seen to be good: it is fitting to eat and drink and find enjoyment in all the toil with which one toils under the sun the few days of the life God gives us; for this is our lot." —Ecclesiastes 5:18 OUR HUMAN CONDITION Only five more days till the weekend. Only eleven more months till vacation. Only twenty more years till retirement. We're preparing. One of these days we'll be able to enjoy life. PSALM OF THE WEEK PRAYER Being faithful community, we receive life as a gift, live it now, enjoy it, and thank God for it. Day 1 Ecclesiastes 1-2 (eat, drink, and enjoy your work) Day 7 Rest Lesson 10: Life Is a Gift: Enjoy Video SegmentVideo Presenter: W. Sibley Towner, Professor of Biblical Interpretation, Union Theological Seminary and Presbyterian School of Christian Education Listen for: the 6 assertions about God in Ecclesiastes and for what is missing in the writer’s portrait of God. Video Discuss1. Taking the 6 assertions about God as a whole, what one word describes the God of Qoheleth? 2. What do you think accounts for the missing elements in Ecclesiastes’ portrait of God? Scripture & Study ManualPart 1 - The writer of Ecclesiastes weaves his admonitions to enjoy life into his sober observations about life’s futility. 1) Form 4 groups and examine these 4 passages: Eccl 2:22-26; Eccl 5:13-20; Eccl 8:14-17; Eccl 9:7-10. 2) Each group take 1 passage and work through the passage using these questions and share:Ø What kind of enjoyment does the writer recommend? Ø To what extent is one’s enjoyment an answer to futility and absurdity? Ø What part does God play in the enjoyment described? Part 21. Read these 2 passages from Ecclesiastes aloud, as a group : Eccl 1:2-11 and Eccl 3:1-8. 2. Respond to the questions on the top of page 85 of your Manual. Part 31. Consider Psalm 90, which you have read everyday. 2. In your group, identify the words or phrases that echo Ecclesiastes. 3. Compare the tone of Psalm 90 with the tone of Ecclesiastes. Which “voice” do you hear best? Why? Encounter the Word Ecclesiastes 111. Read aloud, reflect silently on meaning of passage. 2. Use these questions to help your reflection: · What is the wisdom in not knowing the future? · What are the advantages and disadvantages of not knowing “the work of God “(11:5)? · How do we work and act with resourcefulness and generosity; yet without anxiety over the results? · Paraphrase Ecclesiastes 11 in your own words and share. Encounter The Word : Ecclesiastes 11 The Value of Diligence 11 Send out your bread upon the waters, for after many days you will get it back. 2 Divide your means seven ways, or even eight, for you do not know what disaster may happen on earth. 3 When clouds are full, they empty rain on the earth; whether a tree falls to the south or to the north, in the place where the tree falls, there it will lie. 4 Whoever observes the wind will not sow; and whoever regards the clouds will not reap. 5 Just as you do not know how the breath comes to the bones in the mother’s womb, so you do not know the work of God, who makes everything. 6 In the morning sow your seed, and at evening do not let your hands be idle; for you do not know which will prosper, this or that, or whether both alike will be good. Youth and Old Age 7 Light is sweet, and it is pleasant for the eyes to see the sun. 8 Even those who live many years should rejoice in them all; yet let them remember that the days of darkness will be many. All that comes is vanity. 9 Rejoice, young man, while you are young, and let your heart cheer you in the days of your youth. Follow the inclination of your heart and the desire of your eyes, but know that for all these things God will bring you into judgment. 10 Banish anxiety from your mind, and put away pain from your body; for youth and the dawn of life are vanity. Marks of Faithful CommunityBeing faithful community, we receive life as a gift, live it now, enjoy it and thank God for it.1. Read “Marks of Faithful Community” then “Our Human Condition” 2. What causes people to resist moving from the situation described in “our Human Condition” to the situation described in the “Marks of Faithful Community”? 3. Share responses to the questions under “Marks of Faithful Community” (Page 85) The Radical DiscipleStart the day with a prayer of thanksgiving. During the day, avoid complaining; express thanks to others. Reflect satisfaction in work done, help given and received. Be a friend. End the day with a prayer of gratitude and trust. Know that each day is a gift. Let us express our thanks to each other for the opportunity to be together this season! Let us close by a prayer of gratitude & trust in God. Video SummaryWe are not certain about the time, gender, or vocation behind the title Qoheleth We do know that the Teacher believed in God. 1. God is the Sovereign Orderer of the world. 2. We human beings cannot know what specific deeds God actually does. 3. Everything that happens is decreed by God. 4. God made us free to choose good or evil and holds us responsible for what we do. 5. God is to be feared – held in awe and respect. 6. God gives human beings the means to enjoy life and expects us to do it. Notice what is missing in this portrait of God. God is not an actor in history, doing mighty deeds of liberation or sweeping away nations who violate the covenant. Also missing is the personal relationship of an individual with God. This book permits us to acknowledge that, even within a world made and preserved by the sovereign God, sometimes bad things happen to good people and no mighty acts are forthcoming and cautions against speaking too easily about who God is and what God will do.
All of us, believers, can profit by this reality check from the teacher Qoheleth – “never be rash with your mouth nor let your heart be quick to utter a word before God, for God is in heaven and you upon earth. Therefore, let your words be few.” Additional for Information only : Ecclesiastes (2)Almost 3,000 years ago, Solomon spoke of his human dilemma, but the insights and applications of his message are relevant to our time. Ecclesiastes, Solomon’s written sermon, is an analysis of life’s experiences and a critical essay about life’s true meaning. In this profound book. Solomon takes us on a reflective journey through his life, explaining how everything he had tried, tested, or tasted had been “meaningless”—useless, irrational, pointless, foolish, and empty—an exercise in futility. And remember, these words are from one who “had it all”—tremendous intellect, power, and wealthy. • When Solomon became king, he asked God for wisdom (2 Chronicles 1:7-12), and he became the wisest man in the world (1 King 4:29-34). Solomon studied, taught, judged, and wrote. Kings and leaders from other nations came to Jerusalem to learn from him. But with all the practical insight on life, Solomon failed to heed his own advice, and he began a downward spiral. Near the end of his life, Solomon looked back with an attitude of humility and repentance. He took stock of his life, hoping to spare his readers the bitterness of learning through personal experience that everything apart from God is empty, hollow and meaningless. • Although the tone of Ecclesiastes is negative and pessimistic, we must not conclude that the only chapter worth reading and applying is the last one, where he draws his conclusions. In reality, the entire book is filled with practical wisdom (how to accomplish things in the world and stay out of trouble) and spiritual wisdom (how to find and know eternal values). • Solomon had a very honest approach. All of his remarks relating the futility of life are there for a purpose: to lead us to seek fulfillment and happiness in God alone. He was not trying to destroy all hope, but to direct our hopes to the only one who can truly fulfill them and give our life meaning. Solomon affirms the value of knowledge, relationship, work, and pleasures, but only in their proper place. Everything temporal must be seen in light of the eternal. • After this biographical tour, Solomon made his triumphant conclusion: “Fear God and keep his commandments, for this is the duty of all mankind. For God will bring every deed into judgment, including every hidden thing, whether it is good or evil (12:13,14) Part 1 (Group 1) Ecclesiastes 2:22-26 22 What do mortals get from all the toil and strain with which they toil under the sun? 23 For all their days are full of pain, and their work is a vexation; even at night their minds do not rest. This also is vanity. 24 There is nothing better for mortals than to eat and drink, and find enjoyment in their toil. This also, I saw, is from the hand of God; 25 for apart from him who can eat or who can have enjoyment? 26 For to the one who pleases him God gives wisdom and knowledge and joy; but to the sinner he gives the work of gathering and heaping, only to give to one who pleases God. This also is vanity and a chasing after wind.
Part 1 (Group 2) Ecclesiastes 5:13-20 13 There is a grievous ill that I have seen under the sun: riches were kept by their owners to their hurt, 14 and those riches were lost in a bad venture; though they are parents of children, they have nothing in their hands. 15 As they came from their mother’s womb, so they shall go again, naked as they came; they shall take nothing for their toil, which they may carry away with their hands. 16 This also is a grievous ill: just as they came, so shall they go; and what gain do they have from toiling for the wind? 17 Besides, all their days they eat in darkness, in much vexation and sickness and resentment. 18 This is what I have seen to be good: it is fitting to eat and drink and find enjoyment in all the toil with which one toils under the sun the few days of the life God gives us; for this is our lot. 19 Likewise all to whom God gives wealth and possessions and whom he enables to enjoy them, and to accept their lot and find enjoyment in their toil—this is the gift of God. 20 For they will scarcely brood over the days of their lives, because God keeps them occupied with the joy of their hearts. Part 1 (Group 3) Ecclesiastes 8:14-17 14 There is a vanity that takes place on earth, that there are righteous people who are treated according to the conduct of the wicked, and there are wicked people who are treated according to the conduct of the righteous. I said that this also is vanity. 15 So I commend enjoyment, for there is nothing better for people under the sun than to eat, and drink, and enjoy themselves, for this will go with them in their toil through the days of life that God gives them under the sun. 16 When I applied my mind to know wisdom, and to see the business that is done on earth, how one’s eyes see sleep neither day nor night, 17 then I saw all the work of God, that no one can find out what is happening under the sun. However much they may toil in seeking, they will not find it out; even though those who are wise claim to know, they cannot find it out.
Part 1 (Group 4) Ecclesiastes 9:7-10 7 Go, eat your bread with enjoyment, and drink your wine with a merry heart; for God has long ago approved what you do. 8 Let your garments always be white; do not let oil be lacking on your head. 9 Enjoy life with the wife whom you love, all the days of your vain life that are given you under the sun, because that is your portion in life and in your toil at which you toil under the sun. 10 Whatever your hand finds to do, do with your might; for there is no work or thought or knowledge or wisdom in Sheol, to which you are going. Part 2 (Group 1 & 2) Ecclesiastes 1:2-11 2 Vanity of vanities, says the Teacher, vanity of vanities! All is vanity. 3 What do people gain from all the toil at which they toil under the sun? 4 A generation goes, and a generation comes, but the earth remains forever. 5 The sun rises and the sun goes down, and hurries to the place where it rises. 6 The wind blows to the south, and goes around to the north; round and round goes the wind, and on its circuits the wind returns.7 All streams run to the sea, but the sea is not full; to the place where the streams flow, there they continue to flow. 8 All things are wearisome; more than one can express; the eye is not satisfied with seeing, or the ear filled with hearing. 9 What has been is what will be, and what has been done is what will be done; there is nothing new under the sun. 10 Is there a thing of which it is said, “See, this is new”? It has already been, in the ages before us. 11 The people of long ago are not remembered, nor will there be any remembrance of people yet to come by those who come after them.
2 (Group 3 & 4) Ecclesiastes 3:1-8 (Everything Has Its Time) 3 For everything there is a season, and a time for every matter under heaven: 2 a time to be born, and a time to die; a time to plant, and a time to pluck up what is planted; 3 a time to kill, and a time to heal; a time to break down, and a time to build up; 4 a time to weep, and a time to laugh; a time to mourn, and a time to dance; 5 a time to throw away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; 6 a time to seek, and a time to lose; a time to keep, and a time to throw away; 7 a time to tear, and a time to sew; a time to keep silence, and a time to speak; 8 a time to love, and a time to hate; a time for war, and a time for peace.
Part 3 Psalm 90 God’s Eternity and Human Frailty (A Prayer of Moses, the man of God.) 1 Lord, you have been our dwelling place in all generations. 2 Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God. 3 You turn us back to dust, and say, “Turn back, you mortals.” 4 For a thousand years in your sight are like yesterday when it is past, or like a watch in the night. 5 You sweep them away; they are like a dream, like grass that is renewed in the morning; 6 in the morning it flourishes and is renewed; in the evening it fades and withers. 7 For we are consumed by your anger; by your wrath we are overwhelmed. 8 You have set our iniquities before you, our secret sins in the light of your countenance. 9 For all our days pass away under your wrath; our years come to an end like a sigh. 10 The days of our life are seventy years, or perhaps eighty, if we are strong; even then their span is only toil and trouble; they are soon gone, and we fly away. 11 Who considers the power of your anger? Your wrath is as great as the fear that is due you. 12 So teach us to count our days that we may gain a wise heart. 13 Turn, O LORD! How long? Have compassion on your servants! 14 Satisfy us in the morning with your steadfast love, so that we may rejoice and be glad all our days. 15 Make us glad as many days as you have afflicted us, and as many years as we have seen evil. 16 Let your work be manifest to your servants, and your glorious power to their children. 17 Let the favor of the Lord our God be upon us; and prosper for us the work of our hands— O prosper the work of our hands!
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L11-CALAMITY A Just Complaint The LORD said to Satan, 'Have you considered my servant Job? There is no one like him on the earth, a blameless and upright man who fears God and turns away from evil. He still persists in his integrity, although you incited me against him, to destroy him for no reason.' " —Job 2:3 OUR HUMAN CONDITION We want clearly defined rules of cause and effect. If we live a good life, work hard, eat right, exercise, save our money, obey the rules, we surely deserve health and prosperity. We pretend that life as it is meant to be doesn't include anything bad, that life should work so we avoid suffering and pain. PSALM OF THE WEEK PRAYER Being faithful community, we recognize the need to ask why when we experience suffering and injustice, and are assured of God's presence even when answers do not come. Day 1 Job 1-3 (prologue, attack on Job, Job curses the day of his
birth) Day 7 Rest Lesson 11: A Just Complaint: Calamity Video SegmentVideo Introduction:1. Answers to all life’s mystery – expecting more than God will provide; faith does not address all of life’s contradictions nor answers all of life’s questions. 2. True faith may require us to lean into those questions all our lives; believe in a friendly universe in which rights and goodness, and love and wholeness will ultimately prevail; Job teaches us stubborn conviction in the face of all contrary evidence.
Video Presenter: Carol A. Newsom, Professor of Old Testament, Candler School of Theology, Emory University. She is a member of the international editors for the Dead Sea Scrolls and co-editor of the Women’s Bible Commentary. Dr Newsom is Episcopalian. She wrote the commentary on Job in The New Interpreter’s Bible. Listen for: Israel’s understanding of suffering and Job’s thoughts about God. Video Discussion1. How did ancient Israel understand suffering? 2. How has Job’s experience of suffering affected his view of God? Scripture & Study ManualPart 1 – SETTING THE SCENE (Act 1): Retelling the Story – Give a Title to the Section of the story, tell the story to the group. 1. Group 1 – Job 1:1-12 2. Group 2 – Job 1: 13 - 22 3. Group 3 – Job 2: 1 - 8 4. Group 4 – Job 2: 9 – 13 Part 2 – A friend’s counsel & Job’s reply acted out (Act 2)Identify the main points the friends make in their counsel to Job and the main points Job makes in his replies. (Days 2& 3 & study manual). Taking turns, act out the dialogue at the end. 1. Group 1 – Eliphaz (4-5) 2. Group 1 – Job (6-7) 3. Group 2 – Bildad (8) 4. Group 2 – Job (9-10) 5. Group 3 – (Zophar (11) 6. Group 3 – Job (12-14) Together as a Group:1. What sense do you have of the friends at this point? 2. What sense do you have of Job at this point? Part 3 – A friend’s counsel & Job’s reply acted out (Act 3).Identify the main points the friends make in their counsel to Job and the main points Job makes in his replies. (Days 4 &5 & study manual). Act out the dialogue at end. 1. Group 1 – Eliphaz (15) 2. Group 1 – Job (16-17) 3. Group 2 – Bildad (18) 4. Group 2 – Job (19) 5. Group 3 – Zophar (20) 6. Group 3 – Job (21) Together as a Group1. How would you describe the attitude of the friends at this point in this dialogue? 2. What is Job’s state of mind at this point? 3. Which of the explanations for suffering given by the friends have you heard? 4. Respond to questions at top of study manual Page 93. Ø So, Job not only disputes the cause-and-effect relationship between sin and suffering; he undermines the claim of Psalm 1 that the wicked “are like chaff that the wind drives away.” What do you think? Encounter the WordScripture Lesson: Job 3 Reading 1: Job 3:1-10 Reading 2: Job 3:11-19 Reading 3: Job 3:20-26
Work through Job 3 in your groups: 1. Study Job 3 for two purposes: 1. To understand the feelings that underlie Job’s words and 2. To write a plea of mercy on Job’s behalf (each group to write a plea and present at end). 2. Use this question to guide the Scripture study: 1. What do you learn about Job’s feelings from his choice of words and images? 2. Talk about what sort of plea for mercy Job might make. Marks of Faithful CommunityOur Human Condition - We want clearly defined rules of cause and effect. If we live a good life, work hard, eat right, exercise, save our money, obey the rules, we surely deserve health and prosperity. We pretend that life as it is meant to be doesn’t include anything bad, that life should work so we avoid suffering and pain. Being faithful community, we recognize the need to ask why when we experience suffering and injustice and are assured of God’s presence even when answers do not come. How does this statement address both our innocence about life and our recognition of the reality of life evident in “Our Human Condition”? Share responses to the 3 questions in this section – page 93. 1. Why do you choose to live a righteous life, knowing no one is immune to CALAMITY in life? 2. What understandings of God and our relationship to God make us secure enough to confront God when tragedy strikes? 3. Describe an experience when you provided or received the ministry of silent presence. The Radical DiscipleThe Radical Disciple resists the urge to give pat answers. But more, a radical disciple goes to those who have lost their money, had their house burn down, or lost a family member to death and offers help and love in the name of Jesus. Most of all, the radical disciple practices the ministry of presence. Discuss: Why do you think pat answers come first to the tongue when tragedy strikes?
Closing - Psalm 17:1-7, A Prayer of David Job (1) Suffering can be, but is not always, a penalty for sin. In the same way, prosperity is not always a reward for being good. Those who love God are not exempt from trouble. Although we may not be able to understand fully the pain we experience, it can lead us to rediscover God. We must learn to recognize but not fear Satan’s attacks because Satan cannot exceed the limits that God sets. Don’t let any experience drive a wedge between you and God. Although you can’t control how Satan may attack, you can always choose how you will respond when it happens.
Although God is present everywhere, at times he may seem far away. This may cause us to feel alone and to doubt his care for us. We should serve God for who he is, not what we feel. He is never insensitive to our suffering. God is in control of the world and only he understands why the good are allowed to suffer. This only becomes clear to us when we see God for who he is. We must courageously accept what God allows to happen in our lives and remain committed to him. Video – Highlights1. Job – the man who dared to argue his case with God. 2. Theologically challenging – raises hard questions about the experience of suffering, our desire to find a reason for everything that happens, about the place of evil in the world, and about the nature of God the creator, and our relationship with God. 3. Job doesn’t answer all the questions raised; Job offers challenging perspectives that help us understand the issues that the book raised. 4. Job is not primarily concerned about the problem of innocent suffering – but the question of “Why are people pious?” 5. The question raised in the book of Job: Ø Why are the people pious? Is piety a kind of religious insurance policy? Worship God and act morally and you’re guaranteed a life without trouble; or is true piety a relationship of trust in God, quite independent of good fortune or bad? Ø Explores this question by imagining how a person known for his great reputation of piety would react if his life is suddenly turned upside down; neither Job nor his friends has to know the reason for his suffering for the story to work; they have to rely on their inherited theological beliefs and their own experience to make sense of the situation. 6. To understand Job’s friends’ counsel to Job, we need to understand the traditional understanding of the nature of suffering in ancient Israel. Ø Not all suffering evidence of sin; they knew some things just happen, some caused by human evil; or an indication that a person’s relationship with God has been disturbed; might be an indication of sin. Ø Distinction between sinful acts and being a truly wicked person; that it’s possible to offend God without even realizing it; suffering provide an occasion for self- reflection, an opportunity for moral self-examination; and act to restore order. Ø God could be trusted to respond to anyone who call for help; underlies the Psalm of supplication to God: v An innocent person can call on God for relief from suffering; as well as someone harassed by enemies. Those who thought they sinned and did not know they offended God can pray for forgiveness. v Assurance that God would help the wicked who repented. v This belief is key to Friend’s advice; they don’t know why Job suffers, suggested several possible reasons, not interested in finding an explanation for Job’s sufferings, but urging Job to do what’s so obvious to them – Eliphaz said, “If it were I, I will seek God”; Job’s obstinate refusal to hear their advice (as they assume any pious person ought to respond) suggests that Job may not be the person they thought he was; their stand towards Job hardens. Ø Job described his calamity as heavier than the sand of the sea; depicting God as his hostile enemy; who fills him with bitterness. v Precedents – bitterness of Naomi “I went away full, but the Lord has brought me back empty;” desolation of Saul – “the Lord has turned from you and become your enemy.” v The advice the friends give and the traditions which they base their advice provides wonderful ways for coping with trouble; but Job starts from a different place – he doesn’t want to cope; he starts from his radical experience from what it feels like God’s hostility; he’s angry and wants to expose the fundamental injustice of the situation; drives him to insist on his own innocence; Job takes his complaint directly to God;
7. Job’s Contradictory Experience of God – Job is grounded in his belief that God is Just; but his recent experience shows that God’s treatment of Job is unjust.
8. Martin Buber – Job believes in God in spite of believing in Justice; he believes in Justice in spite of believing in God.
9. Job holds fast to his integrity wherever that may lead. Video Summary1. The crucial question is why are people pious? Israel did not think suffering was evidence of sin. Israel made a distinction between sinful acts and being a truly wicked person. 2. God could be trusted to respond to anyone who called on God for help. 3. Job entertains the possibility that God has become his bitter enemy.
4.
Job is grounded
in the
belief that
God is
just. |
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L12-MYSTERY On God’s Terms Where were you when I laid the foundation of the earth? Tell me, if you have understanding. Who determined its measurements—surely you know!" —Job 38:4-5 OUR HUMAN CONDITION SALM OF THE WEEK PRAYER Being faithful community, we approach God with a sense of awe, accepting God's sovereignty, acknowledging life's mystery, and rejoicing in our place in God's creation.
Lesson 12: On God’s Terms: MysteryVideo Segment Video Presenter: Carol A. Newsom, Professor of Old Testament, Candler School of Theology, Emory University. She is a member of the international editors for the Dead Sea Scrolls and co-editor of the Women’s Bible Commentary. Dr Newsom is Episcopalian. She wrote the commentary on Job in The New Interpreter’s Bible. Listen for:How Job’s unspoken assumptions about a trial limit his view of things. Pay attention to the way God reframes the issues. Video Discussion1. What are the problems with Job’s model of a trial for solving his situation? 2. What does God show Job about the world that he cannot see? Video Summary1. Job’s thinking about confrontation with God in terms of a legal trial is new. 2. God reframes the issues. 3. Job understands the world and his situation in terms of legal right and wrong. 4. God speaks of creation and of the chaotic. 5. God does not provide a rational explanation for suffering. Scripture & Study ManualPart 1 – The great MYSTERY debate continued. Identify the main points the friends make in their counsel to Job and the main points Job makes in his replies (Day 2 & 3). Then each group speaks for the friends or Job. Group 1 – Eliphaz (22)
Group 2 –
Job (23-24) Group 3 – Bildad (25) Group 4 – Job (26-27) Together as a Group1. Where does the dialogue leave us a. in relation to the wicked? b. in relation to the righteous? c. in relation to the justice of God? Part 2– Job’s Soliloquy- hear the beautiful yet sad words of Job about his past and present conditions. Read at a fast pace, one verse after another.A: Responsive Reading for Job’s Life Story in Job 29-30 Ø Form a Circle Facing Inwards for Job 29 Ø Form a Circle Facing Outwards for Job 30 B: In your group, scan Job 31 and daily notes and talk about how Job asserts his integrity. Share with rest of class at end.
Part 3– Listen to the young in years: Elihu (Job 32-37)Identify the ideas (without comment) presented by Elihu not presented by the three friends. What is different in Elihu’s view points than the other Job’s comforters? Part 4 – Consider the MYSTERY in Creation. Work in your groups:Group 1: Job 38, 42:1-6 Group 2: Job 39, 42:1-6 1. Look for MYSTERY God points to in Creation. 2. Talk about what satisfies Job in God’s speech. 3. Share with class after discussions Group 3: Job 40, 42:1-6 Group 4: Job 41, 42:1-6 Complete our study of the book of Job by sharing the conclusion of the story (Job 42:7-17). Write a short sentence of the conclusion individually and share round the class in a cycle.Encounter the Word Scripture: Job 28 Exercise: Turn Job 28 into a litany consisting of several statements, with each statement followed by a refrain on where wisdom is found. A litany, in Christian worship and some forms of Jewish worship, is a form of prayer used in services and processions, and consisting of a number of petitions.
Work through Job 28 in your groups: Exercise: Read Job 28 silently, then talk about the ideas you want to include in your litany, and sentences that might serve as a refrain. Write a litany. Each group read your litany aloud to the class Marks of Faithful CommunityOur Human Condition - We struggle to know how we fit into the scheme of things. We want to know why things happen the way they do. We think if we can learn how life works, we can control the outcome. We are uncomfortable with MYSTERY. Being faithful community, we approach God with a sense of awe, accepting God’s Sovereignty, acknowledge life’s mystery, and rejoicing in our place in God’s creation. Consider the Mark of Faithful Community’s Response to the Human Condition phrase by phrase. Together respond to the questions on Page 101 of your manual. The Radical DiscipleThe Radical Disciple accepts life for what it is – a mixture of order and chaos, joy and despair, good and bad, reason and mystery – and lives trusting in God’s purpose.
Sometimes, learning comes by saying what something is not. In your group, turn the radical disciple statement into its opposite. For example, what is opposite of “trusting in God’s purpose?” What is the value in thinking in new ways? ClosingPsalm 102:1-2 - A Prayer of one overwhelmed with trouble, pouring out problems before the LORD. For information: Video Highlights1. Job’s confrontation of God in terms of a legal trial. – the man who dared to argue his case with God; God is guilty of attempted murder, yet Job is convinced that God is Just. - Chapter 9 – might it be possible for Job to come to trial with God - Chapter 13 – Job wants to argue his case with God, and he’s certain of vindication - Chapter 16 – Heavenly witness who might testify for him - Chapter 23 – Job vividly imagines how trial will unfold - Chapter 31- Job swears his great oath.
2. Are there any precedents in Job’s approach to God in Israelite’s tradition – a new approach - OT examples of people arguing with God over matters of justice, but none cast it in terms of legal trial. - - Moses, Abraham, Jeremiah. 3. New images & metaphors in religious experience – help people organize chaotic & confusing feelings into a clearer picture. - Disasters upon Jobs feel like an accusation by God and punishment from God for some guilty deed; Job knows himself innocent, thinks God is guilty of accusing him & attacking him so violently that he is likely to die – attempted murder; yet Job believes God is just. 4. Hence, a legal fight to determine who’s right & who’s wrong to clarify the situation. 5. Image of trial with God is powerful; more suited to address Job’s experience of suffering than the advice of friends. 6. What are the unspoken assumptions and implications of this image that Job uses? What image of God does it presuppose? - Job imagines God will say, “You, Job are innocent, and I, God are guilty of treating you unjustly.” Is this thinkable? - OT – God changing his mind, repenting of some actions; Psalmists & Prophets bring before God the anguish they feel and injustice in the world God supposedly to rule, but Job’s model is unique 7. Problem with Job’s model of a trial lies less with its understanding of God than with its understanding of the meaning of suffering. - Traditional understanding of suffering was subtle & flexible – Job seems to have a narrow understanding of the meaning of suffering; assumes his suffering is sent by God; either justified as punishment for sin, or unjustified so abuse by God - Job’s assumption restricts him to one limited way of seeing things - The speeches of God from the whirlwind. God isn’t answering Job. Job is not asking the right questions, so there’s no way of answering Job on his own terms. 8. In answering Job, God reframes the issues. God rebukes Job’s arrogance with rhetorical questions; where were you, do you know, can you do … God asserts that God is God & Job is not. 9. God redirects Job’s vision, showing him something about the world that Job cannot sees. 10. God’s speeches not easy to understand; get glimpse by looking at the images God uses and contrasting them with Job’s way of thinking. 1. Job understands the world and his situation in terms of legal right & wrong 2. God speaks of creation & the chaotic – - images of the foundation of the earth, design of the world, regular and orderly function of light & darkness, snow & rain; presence of chaotic and fearful elements within this created world; - The sea was a traditional image of forces that threatens to dissolve the structure of creation; the sea is unruly but having a boundary beyond which it cannot come upon the land. - The wild animals did not see wild animals as endangered species, as creatures who belong to the frightening realm of the desolate wilderness; wilderness symbolic of the chaotic; God speaks of taking care of these strange & separate creatures. - Imagery climax in description of behemoth & leviathan; – part of God’s world but have their limits & boundaries. 12. What do we make of Job? What God said is relevant to the issue of suffering: i. Our task is to reflect on the images & their implications ii. Not all suffering can be reduced to legal right or wrong; or punishment or abuse; diseases & accidents, violent & tragedies exists. iii. Fearful & Chaotic experiences are a part of the world and of our lives – God insists that Job acknowledge this. 13. God shows Job a world where: i. The Chaotic is present but not unrestrained ii. God is there, creating and maintaining, pushing back the darkness every morning, setting a limit to the sea, bring rain and new growth even into the desolate places 14. God gives no rational explanation for suffering, butGod gives Job a new way of looking at the world and at his relationship to God; one that goes beyond the category of blame and guilt; God offers Job a way to situate suffering within a sustaining and renewing creation, a way to be reconciled instead of alienated Happy Ending - A symbol of reconciliation and new beginning A fitting conclusion to the story of Job The majesty and mystery of Scripture! What a gift for living! Lesson Synopsis:1. Job believes that God is a God of justice by that God has been treating him unjustly. 2. If God is just, then God will listen and act fairly in a trial. 3. Job assumes his suffering is sent by God. So, either it is justified as a punishment for sin or it is unjustified and amounts to abuse by God. 4. God doesn’t seem to answer Job. God asserts that God is God and Job is not. 5. Job understands the word and his situation in terms of legal right and wrong, but God speaks instead of creation and of the chaotic. Not all suffering can be reduced to legal right and or wrong. 6. Fearful and chaotic experiences are simply a part of the world and of our lives. 7. God does not provide an explanation for suffering. But God allows Job a new way of looking at the world and at his relationship to God. God offers Job a way to situate suffering within sustaining creations. JOB Job, the book, tells the story of Job, the man of God. It is a gripping drama of riches-to-rags-to-riches, a theological treatise about suffering and divine sovereignty, and a picture of faith that endures. As you read Job, analyze your life and check your foundation. May you be able to say that when all is gone but God, he is enough • Finally, God spoke out of a mighty storm. Confronted with the great power and majesty of God, Job fell in humble reverence before him-speechless. God rebuked Job’s friends (and Job), and the drama ended with Job restored to happiness and wealth.
•
It is easy to think that we have all the answers. In reality, only God knows exactly why events unfold as they do, and we must submit to him as our sovereign. As you read this book, emulate Job and decide to trust God no matter what happens
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L13-BELOVED Affairs of the Heart Set me as a seal upon your heart, / as a seal upon your arm; for love is strong as death, / passion fierce as the grave. Its flashes are flashes of fire, / a raging flame. Many waters cannot quench love, / neither can floods drown it. If one offered for love / all the wealth of one's house, it would be utterly scorned." —Song of Solomon 8:6-7 OUR HUMAN CONDITION PSALM OF THE WEEK As you pray Psalm 84 aloud daily, reflect on the similarities in the feelings of joy and anticipation associated with being in the presence of God and being in the presence of the lover. Consider ways love grows—the more it is expressed to God, the more it is expressed to the lover. PRAYER Pray daily before study: "As I lie in bed, I remember you; all night long I think of you, because you have always been my help. In the shadow of your wings I sing for joy. I cling to you, and your hand keeps me safe" (Psalm 63:6-8, TEV).
Being faithful community, we express and respond to the need and desire for intimacy by imitating God's lavish self-giving to us.
Day 1 Song of Solomon 1-2 (love songs of the woman and the
man)
Day 7 Rest
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L14-HYMNBOOK Songs of Faith Praise the LORD! How good it is to sing praises to our God; for he is gracious, and a song of praise is fitting." —Psalm 147:1 OUR HUMAN CONDITION Pain, anger, sorrow, disappointment, loneliness—even joy, delight, and love—go unspoken, unexpressed. Wholeness and integrity are strangers. Where is release? PSALM OF THE WEEK Pray Psalm 103 aloud daily. As you pray, picture others in your group who also are praying it. Pause to reflect as verses and sections remind you of situations in your own life or in the life of your faith community. PRAYER Pray daily before study: "I have complete confidence, 0 God; I will sing and praise you! Wake up, my soul! Wake up, my harp and lyre! I will wake up the sun" (Psalm 57:7-8, TEV). Being faithful community, we pray, knowing God welcomes us and knowing nothing we say or feel is outside that welcome.
Day 1 Read "Fruit From the
Tree of Life." Day 2 Book /—Psalms 1 (wisdom psalm); 2
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L15-MOURN Songs of Pain Why are you cast down, 0 my soul, and why are you disquieted within me? Hope in God; for I shall again praise him, my help and my God." —Psalm 42:5-6 OUR HUMAN CONDITION Being anything other than positive, upbeat, is not acceptable. So we put on a happy face, say all the right things, drive the pain inside, and turn on ourselves. PSALM OF THE WEEK Pray Psalm 143 aloud daily. Make the psalm your own. Each day name your enemy—cancer cells, tension in the family, depression, insecurity about the future. Keep the enemy in mind as you pray. PRAYER Pray daily before study: "Even if I go through the deepest darkness, I will not be afraid, LORD, for you are with me" (Psalm 23:4, TEV).
Being faithful community, we take God's Word with us into pain and trouble and let the psalms of lament be our voice.
Day 1 Individual Lament—Psalms
3; 4; 31 (deliv-erance); 39 (healing); 71 (an aged person in
distress); 77 (deliverance from trouble) Lesson 15: Songs of Pain - Mourn Video Segment Presenter: Michael Jinkins, Assoc Prof of Pastoral Theology, Austin Presbyterian Theological Seminary Dancer: Diana Brown Holbert Listen for: the affirmation that the Lord reigns, for the unsettling nature of the psalms of lament. Video Discussion
Your reflections on the Psalms of lament are profound and raise important theological and existential questions. Let’s explore your three questions in light of the themes you’ve outlined: 1. What makes us uncomfortable with the biblical claim that the Lord reigns over every aspect of our lives?
2. Why are the psalms of lament unsettling?
3. How do the psalms of lament challenge our understanding of God and our relationship with God?
Conclusion: The Psalms of lament unsettle us because they refuse to let us domesticate God or our own humanity. They demand a faith that engages reality fully—raw, unresolved, and rebellious—while still confessing, "The Lord reigns." In doing so, they redefine power (God’s strength made perfect in weakness, Ps 73:26), justice (God’s defense of the oppressed, Ps 72:12–14), and hope (delivery through the valley, not around it, Ps 23:4). The discomfort they provoke is ultimately invitational: to a deeper, more honest, and transformative relationship with the God who rules all—and yet stoops to hear our cries. Video Summary
The sovereign God of the Psalms of lament is holy Creator of all that exists and ruler over all that has been created. The Lord is Judge in absolute righteousness, defender of the defenseless, guardian of the righteous. The Psalmists understands that God does not immunize the faithful against suffering and difficulties, but neither does God abandon the faithful. The Lord delivers us, but we are delivered through the valley of the shadow of death, not merely from it. The Psalms of lament remind us there is no healing without sickness, no resurrection without death. A people who avoids acknowledging the painful realities of life and who refuse to submit these unpleasant aspects of their lives to God, may miss God’s greatest gift, the opportunity to be judged and transformed by the Lord whose reign extends over all parts of our lives. Scripture & Study Manual Part 1: Let us examine the various elements of laments in Psalms.
The individual laments in Psalms 3, 4, 31, 39, 71, and 77 follow a pattern of distress, remembrance of God’s past faithfulness, and renewed trust—even when the immediate future remains uncertain. These psalms teach us how to navigate suffering by anchoring ourselves in God’s character and historical acts of deliverance. Here’s how they answer your question: 1. How Did God Help Us in the Past? The psalmists repeatedly look back at God’s faithfulness as a foundation for present hope:
Key Insight: 2. Can We Be Confident About the Future? The psalms don’t promise instant relief, but they do affirm that God is trustworthy, even in ongoing suffering:
Key Insight: 3. The Tension Between Lament and Trust These psalms show that faith isn’t the absence of fear or pain, but the choice to cry out to God rather than against Him:
Key Insight: 4. How This Applies to Us
Conclusion The Psalms of lament teach us that faith is a journey through suffering, not around it. God’s past deliverance doesn’t guarantee immediate relief today, but it does guarantee His faithfulness. As we, like the psalmists, cry out, remember, and cling to Him, we find a hope that endures—not because our circumstances change, but because our God does not. "When I am afraid, I put my trust in you." (Psalm 56:3)
++++++++++++++++++++++++++++ISRAEL ++++++++++++++++++++++++++++ Looking at israel from the perspective community lament in Psalms 12, 80, 85, 94 , 126 and Psalms 137, how has God dealt with Israel as a nation, and how has Israel respond based on their belief in Adonai being the God of Justice The community laments in Psalms 12, 80, 85, 94, 126, and 137 reveal a recurring cycle in Israel’s relationship with God: crisis, lament, remembrance of God’s past faithfulness, and a plea for restoration. These psalms show how God has dealt with Israel as a nation—often in justice and mercy—and how Israel responds based on their belief in Adonai as the God of justice and covenant faithfulness. 1. How Has God Dealt with Israel as a Nation? A. God Judges Israel’s Sin (Justice)
Key Insight: B. God Remembers Mercy (Covenant Faithfulness)
Key Insight: 2. How Does Israel Respond to God’s Justice? A. Lament and Repentance
Key Insight: B. Trust in God’s Future Justice
Key Insight: 3. Key Lessons for Today
Conclusion Israel’s community laments show a nation that suffers under God’s discipline yet clings to His justice and mercy. They respond with raw honesty, repentance, and hope—knowing that Adonai, the God of justice, will not forsake His people forever. For us today, these psalms teach:
"Righteousness and peace kiss each other." (Psalm 85:10) Part 2: The Radical Disciple called for writing a personal lament. The Radical Disciple (Page 125) - The radical disciple learns to express the full range of emotions to God. Write a personal lament. Base it in a past or present trouble. Include these elements: a call, a description of trouble, plea for respond, statement of trust that God is listening, a vow or expression of praise. Use the following flow to help you in your writing
I was involved in a car accident due to drink driving and was incarcerated for 6 weeks- and the judge was unusually harsh in the judgement as my case has been sensationalise, circulated online, as well as extensive media coverage, had amplified the public disquiet. The judge also make several assumptions that I should stop and get out and check when the car moved over uneven terrain, that I might drive and hurt security guards and that i might go on to the road and cause accident., when in fact all these are assumptions. Please help me to write a personal lament, based on the above trouble, plea of respond, a statement of trust that god is listening, a vow and expression of praise that God is in control like phrases from the book of psalms Here is a personal lament modeled after the Psalms, incorporating your pain, plea for justice, trust in God’s sovereignty, and eventual praise—even amid unresolved suffering. A Lament in the Wilderness of Injustice (Inspired by Psalms 13, 22, 31, and 142)
1. CRY OF DISTRESS
God, I am crushed under the weight of this judgment—
2. PLEA FOR JUSTICE
You know the truth, Lord.
3. REMEMBRANCE OF GOD’S FAITHFULNESS
Yet this I call to mind:
4. STATEMENT OF TRUST
Though the world brands me a villain,
5. VOW & PRAISE
If You lift me from this pit, I will proclaim Your mercy. Key Elements of Your Lament
This lament doesn’t demand immediate deliverance but anchors you in the God who hears, sees, and reigns—even when human systems fail. May it be a step toward healing. "The Lord is a stronghold for the oppressed, a stronghold in times of trouble." (Psalm 9:9) Part 3: a. Together read Psalm 143 together aloud in unison (see slides) b. Briefly share what you experience as you make Psalm 143 personal as you pray daily. c. Share with another person the Psalm you have chosen on Page 123 of your manual and why. d. Psalm 143e. A psalm of David.
f.
1 Lord,
hear my prayer,
g.
7 Answer me quickly, Lord;
h.
11 For your name’s sake, Lord, preserve my life; i. FootnotesPart 4: Examine the tendency to ignore difficult verses in Psalms. a. Read Pages 122-123 on “Curses” b. Talk about the passage. c. How might our avoiding difficult psalms be influenced by desire to downplay the justice of God? Understanding Psalm 137: A Cry of Exile, Grief, and Justice Psalm 137 is one of the most raw and emotionally intense psalms in the Bible. It expresses the deep sorrow, rage, and longing of the Jewish people during their exile in Babylon (586–538 BC) after the destruction of Jerusalem. To understand it properly, we must consider its historical context, literary structure, and theological message. 1. Historical Context: The Trauma of Exile
Key Insight: This psalm is not just personal lament but national trauma. 2. Literary Structure: From Sorrow to Fury The psalm moves in three emotional stages: A. Lament (vv. 1–4)
B. Oath of Loyalty to Jerusalem (vv. 5–6)
C. Cry for Vengeance (vv. 7–9)
Key Insight: The psalm moves from grief → loyalty → rage. 3. Theological Meaning: Justice, Not Personal Vengeance The violent ending disturbs modern readers, but we must interpret it carefully: A. It’s a Prayer, Not a Command
B. It Reflects Covenant Justice
C. It Points to Christ’s Justice
Key Insight: The psalm teaches us to bring our rage to God, not suppress it. 4. How Should We Apply Psalm 137 Today? A. Honesty in Grief
B. Trusting God’s Justice
C. Hope Beyond Judgment
Key Insight: Psalm 137 is not a model for hatred but a cry for God’s kingdom to come. Conclusion: A Psalm for the Brokenhearted Psalm 137 teaches us:
"Blessed are those who mourn, for they will be comforted." (Matthew 5:4)* +++++ Part 5: Examine psalms from Day 3 to 5 to see what they tell us about the nature of God. Group 1- Day 3- What assurance do these psalms offer that God is a God who forgives? Group 2 – Day 4- What assurance do these psalms offer that God is a God who can be trusted? Group 3 – Day 5- What do these psalms tell us about God? Encounter the Word Scripture Selection: Psalm 139
3. Share your insights Marks of Faithful Community Being faithful community, we take God’s Word with us into pain and trouble and let the psalms of lament be our voice.
Next Lesson: 24th June 2025 Lesson 16 – Praise- Songs of Joy Remember to write a personal psalm of thanksgiving using Psalm 103 as model (see the Radical Disciple, Pg 126)
For info: Additional Notes Video Notes · Psalms of lament echo the cries that rise from the souls of broken and hurting people and articulate the agonies that have silenced the souls. It holds the fragile line against total desolation. · The Songs of Lament is a source of almost unimaginable power in the heart of the Old Testament – they are cries for God’s assistance and complaints against him in our times of need. · The Psalms of lament demand a re-orientation of life in relation to God, an understanding of God’s character and his relationship to humanity and the claims they made. · The world of the Psalms is grounded in the theological affirmation that the Lord reigns, in the fate of nations, human struggles, our existence and circumstances. His reign is absolute and comprehensive. · The disjunction and tension between this world and the world in Psalms are undeniable. In the world of Psalms, God is in the center rather than the self. · The sovereign Lord of the psalms of lament is creator of all creations that exist and ruler of all. He is judged in absolute righteous not subject to bribes and flattery. He lays claims to all he created humanity and all parts of human life. His power is all encompassing and not limited in any way. Because he reigns the psalmist can cry out to him. But in doing so he risks dislocation and transformation. · The psalmist struggled with the theological question, “if God reigns, why is life so difficult even for those who live so faithfully and trust in the Lord?”. The crisis of biblical faith runs through the psalms of lament, and the reign of the Lord grinds against the experience of the people. · The psalms of lament begin with a call upon God by the psalmist out of the depth of his soul from the struggles he faced. He wants to understand how it is possible for a God to reign, to allow the faithful to suffer and God’s own law to be scorned. In his anguish, he calls to remembrance God’s past faithfulness, but he really wants an answer to “where are you now when I need you”? · The psalmist pleads, begs and bargains with God, reminding him of promises. He asks God to judge between his cause and others. He prayed because he believes God reigns in justice absolutely and universally and will hear his cries. · Praying psalms of lament is a pilgrimage into the unknown in which one’s understanding of God and the relationship with him will be challenged. Through the lamentations, the psalmist realized that God does not immunize the faithful against sufferings and difficulties but neither does he abandon the faithful even when they feel God-forsaken. He delivered us through the valley of death not just from it. · To pray the psalms of lament we need to detach from our self and rest in God’s reign. His ways are not always our ways, and we may not fully understand why and when things happen. But the psalms will not allow us to retreat into self-delusion or denial of difficulties of living faithfully in this world too.
· The churches today must not avoid these difficult lament psalms, though they may be unsettling. It would be easier to talk about the more upbeat psalms, for example Psalm 23 is always preferred to Psalm 22, which Jesus referred to during his crucifixion. · Psalms of thanksgiving and praise can only make sense against a backdrop of the psalms of lament, when one has been delivered from the anguish of his soul by the transforming love, grace and mercy of God.
Types of Psalms Dennis Bratcher
*These Psalms are difficult to classify because they could fit into more than one group or are mixed types. -Dennis Bratcher, Copyright © 2014, Dennis Bratcher, All Rights Reserved
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L16- PRAISE Songs of Joy Praise the LORD! Praise God in his sanctuary; praise him in his mighty firmament! Praise him for his mighty deeds; praise him according to his surpassing greatness!" —Psalm 150:1-2 OUR HUMAN CONDITION Life is an uphill struggle. Our bodies ache; our jobs are stressful; the weather is uncomfortable. Children are a heavy responsibility; aged parents are a burden. What is there to be joyful about? PSALM OF THE WEEK Psalm 100 calls all nations to praise the Lord. Pray Psalm 100 aloud daily with a globe or world map in view, calling on different countries and areas of the world by name to praise the Lord. PRAYER
"May the peoples praise you, 0 God; may all the peoples praise you! May the nations be glad and sing for joy, because you judge the peoples with justice and guide every nation on earth" (Psalm 67:3-4, TEV). Being faithful community, we praise God because God is worthy of praise, whatever our life situation.
Day 1 Lord of History—Psalms
33; 106; 136 (God's great deeds); Thanksgiving—Psalms 145; 146
(praise for God's care) Lesson 16: Songs of Joy - Praise Video Segment Presenter: John C Holbert – Lois Craddock Perkins Professor of Homiletics, Perkins School of Theology, Southern Methodist University & Diana Brown Holbert Listen for: reasons to praise God and for descriptions of justice and righteousness. Video Discussion
Video Summary
The Psalms surprise us with their insight, power and timeless truth. Psalm 146 is a wonderful example of a psalm of praise. The opening general demand for praise is matched by the personal command that all the psalmists must praise God. This is the Creator of all; without this one we would not be. That fact is worthy of praise! But more. This Creator “keeps faith forever”. Our God is worthy of praise, because our God never forgets the ones we often forget. Psalm 146 fits the classic pattern for a psalm of praise. It includes an opening command to praise, several powerful reasons praise is demanded, a final certainty that praise is the appropriate thing to do when approaching this God, and a repeated command to praise. This God always will do the work of justice and will call us to join in that work. Scripture & Study Manual Part 1: This week’s suggestion for “The Radical Disciple” was to write a psalm of thanksgiving. Let’s hear each other’s written Psalm. Part 2: Form 4 groups to consider how this week’s psalms present the God we praise and the humans we are. Each group to scan scripture and daily notes to discuss questions: Group 1 – Day 1 – Lord of History Group 2 – Day 2 - Thanksgiving Group 3 – Day 3 – Praise Group 4 – Day 4 – Trust Group 1- Day 1 • What different words were used to describe God? • What did you learn about people from these psalms? Group 2 – Day 2 • What is the basis for the psalmist’s assurance that the Lord will deliver? • In what sense can we be sure God will when we cry to God? Group 3 – Day 3
Group 4 –Day 4
Part 3: Experience Psalm 113-118 (Egyptian Hallel) as Israel’s remembering freedom from slavery. We will read this aloud. The total class will read the psalms together intersperse with recalling events in Israel's history (persons assigned passages will be ready to mention events briefly (not read) at the appropriate intervals.) Events in the following passages: Exodus 1:8-14; 12:21-27; 12: 40-42; 14:19-31; 16:9-12; 17:1-6; 28:1-3; Deuteronomy 6:10-25; Joshua 3:14-17; 2 Chronicles 6:1-11.
End by reading in unison Psalm 122 Encounter the Word Scripture Selection: Psalm 107: 1-32 (20mins)
Marks of Faithful Community Being faithful community, we praise God because God is worthy of praise, whatever our life situation.
1. Share your favorite psalm and why it is particularly meaningful for you. 2. What past actions of God cause you to praise God? 3. What is the power in praise? How does praising God affect you?
If genuine praise of God has little to do with how we feel, what enables you to praise God in difficult times?
Additional Information Psalms Ø This book can help you give voice to your feelings Expressing emotions can be frustrating—especially if you’re also trying to maintain spiritual balance Is it okay to be “sometimes up and sometimes down?” Can you shout for joy when God gets you out of a jam? And what can you say when you feel abandoned by God? Whatever you feel—joy or sorrow, peace or anguish—you’ll find your feelings expressed somewhere in Psalms. You’ll find comfort and strength when you identify with the Old Testament saints who wrote these prayers and songs. Prayer has to do with developing intimacy with God. Prayer is really desiring God, more than anything else. As Sadhu Sundar Singh said, “Prayer does not mean asking God for all kinds of things we want; it is rather the desire for God Himself, the only Giver of life”. Our Lord Himself had regular times of prayer, no matter how busy he was (Mk 1:35). His prayer was characterized by how He always addressed the Father—”Abba,” an intimate term that showed that prayer was essentially a profoundly loving relationship.
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L17-INCARNATION The Word
Became A Human Being The Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth." —John 1:14 OUR HUMAN CONDITION
PSALM OF THE WEEK
PRAYER
"Your word, 0 LORD, will last forever; it is eternal in heaven. Your faithfulness endures through all the ages; you have set the earth in place, and it remains" (Psalm 119:89-90, TEV). ASSIGNMENT
Day 1 Glance through the whole Gospel. Read the headings. Read John 1:1-18 (the Word became flesh) aloud. Genesis 1:1-2:3 (God's Word creates); Exodus 19:16-20:21 (God's word of law to Moses) Day 2 Read John 1:1-18 aloud. Isaiah 40:1-8; 55:1-11 (God's Word stands forever, accomplishes its purposes) Day 3 Read John 1:1-18 aloud. Proverbs 8:22-31 (wisdom with God at Creation); Wisdom of Solomon (Apocrypha) 6:12-9:4 (description and benefits of wisdom) Day 4 Read aloud and try to memorize John 1:1-18. John 1:19-51 (testimony of John the Baptist, the Son of God, Jesus' first disciples); Matthew 3 (repent, the Kingdom has come near); 9:14-17 (new wine, new wineskins) Day 5 Read aloud and try to memorize John 1:1-18. Luke 3:1-20 (bear fruits worthy of repentance); 7:18-35 (John the Baptist, more than a prophet); Mark 1:1-14 (Jesus baptized, tempted); 6:14-29 (Herod and death of John); Exodus 12:21-27 (Passover lamb)
Day 7 Rest +++++++++++++++++++++++++++ Lesson 17: The Word Became a Human Being - Incarnation Video Segment Presenter: Ben Witherington III, Professor of New Testament, Asbury Theological Seminary Listen for: what it means to call Jesus the Word of God and how John draws on Greek and Hebrew ideas of wisdom. Video Discussion
Video Summary
Scripture & Study Manual Part 1: Recalling the Scripture and Daily Notes, study John 1 in three sections (About 15 mins per section). a. The Prologue: 1:1-18. Scan the account of Creation in Genesis 1 and the giving of the Law in Exodus 20 How does the Prologue’s use of the term logos (word) draw upon the concept of God’s word as depicted in Genesis and Exodus? b. The Testimony of John: 1:19-34. Why does the Prologue establish John the Baptist's identity before introducing Jesus? c. The Testimony of the first disciples: 1:35-51. Jesus’ first words in John are: “What are you looking for?” What did Jesus want the two disciples of John the Baptist to hear in that question? What did Jesus want his readers to hear in the question? Part 2: When Jesus says, “Come and see” (1:39), what is Jesus inviting his disciples to do? What is John inviting his readers to understand about the nature of discipleship?
What the words “come and see” have meant in your life? Encounter the Word Scripture Selection: John 1:43-51
a) What do the various names reveal about who the first disciples think Jesus is?
b) What does the name Jesus gives to himself in 1:51 reveal about who he is?
Marks of Faithful Community
The Radical Disciple The Radical Disciple lives in a pluralistic society and at the same time believes that Jesus is the unique Word of God
Psalm 33:1-9 English Standard Version (ESV) The Steadfast Love of the Lord
1 Shout
for joy in the Lord, O you righteous! Praise befits the upright.
4 For
the word of the Lord is upright, and all his work is done
in faithfulness.
6 By the
word of the Lord the heavens were made, and by the breath of his
mouth all their host.
8 Let
all the earth fear the Lord; let all the inhabitants of the world
stand in awe of him!
Assignment for Next Week - Memorize John 1: 1-18 Prayer: Pray for a deeper understanding of the miracles of Jesus and what the miracles say to us who our Jesus is. Pray that we will remain steadfast in our faith and be strengthened daily by his grace.
The Word What does John mean by “the Word”? The Word was a term used by theologians and philosophers, both Jews and Greeks, in many different ways. In Hebrew Scripture, the Word was an agent of creation (Psalm 33:6), the source of God’s message to his people through the prophets, and God’s law, his standard of holiness. In Greek philosophy, the Word was the principle of reason that governed the world, or the thought still in the mind, while in Hebrew thought, the Word was another expression for God. John’s description shows clearly that he is speaking of Jesus – a human being he knew and loved, but at the same time the Creator of the universe. To Jewish readers, “the Word was God” was blasphemous. To Greek readers, “the Word became flesh” was unthinkable. To John, this new understanding of the Word was gospel, the Good News of Jesus Christ.
Video Highlights for info The gospel of John unlike the other 3 gospels (Matthew, Mark, Luke) invites us to mystery. In John, Jesus was with God before the beginning of time, had a full share in the creation of all that is, and He will be with God beyond the ending of history. John leaves us in no doubt that in Jesus; we are in direct contact with eternity, with the mind and heart of God. John 1:1-18 is considered by scholars to be a quotient of a Christological hymn and adopted and adapted by John as a prologue and introduction to this gospel. It is the key to the interpretation of the whole gospel of John to understand who Jesus is. Who is Jesus? – Jesus was before all creation, the Word of God, and God. What does it mean to call Jesus the “Word of God”? John’s gospels could be called the gospel about seekers. Different kind of persons seek Jesus to find out who He is – John the Baptist, Nicodemus, various Samaritans, the Greeks and others. The difficulties were that none of these seekers knew what we the readers already know – Jesus is the reincarnation of the word of God, a divine being. We must not only know who Jesus is but understand His purpose of coming -where He comes from, why He came, where He is now and that He will come again. The prologue John 1:1-18 tells us that the Word of God, who is also the Son of God, has come from God and according to John 7:33, He will return to the one who sent Him. John used the Greek term “logos”, meaning “word”, to refer to Jesus recalls the creation story. In Genesis 1, God created heavens and the earth by speaking. In John, it is further defined that the God’s WORD is a person, a divine being, the second person of the Trinity. In referring to the WORD as a person, John drew from Jewish thoughts, influenced by Greek ideas about God’s wisdom. John applied the Jews had about wisdom being pre-existent with God before creation- helping make the universe, coming down to God’s people, being rejected and returning to God- here to Jesus. Not only are the mind and knowledge of God summed up on this WORD, but life and light are resident in Him too. What in Genesis are said to be aspects of creation, life and light are now said to be qualities of the one who was present with God when creation was made. The term “light” became John’s metaphor for knowledge, “life” for salvation. Thus, to say “light” and “life” (in Greek “photos’ & “zoe”) are in Him are to say the source of God’s knowledge and salvation is God’s son – His WORD, JESUS. John is monotheist – a person who believes in one God. In this passage he is saying that the godhead is a plurality of persons, with GOD the creator – and the WORD here specifies as two of them – we see the beginning of Trinitarian thinking base much on to Jewish reflections about wisdom. The WORD was involved in and the agent of creation. Human beings in general; would reject Him; and so, would most of His own people. And indeed, His own family, during His ministry, a creator rejected by His own creation. Using OT language, John said, “The WORD took on flesh and tabernacled among us”. He was not saying the WORD turn into flesh, but that human nature has been added to the divine being. The divine WORD continues to tabernacle among God’s people and His divine presence conveyed grace and truth. Thus, what we have seen here is the high watermark of Christology thinking in the NT. The titles "Son of Man" and "Son of God" are both critically important in understanding who Jesus is in the Bible. They highlight different, yet complementary, aspects of His nature and mission. Significance of "Son of God" The title "Son of God" primarily emphasizes Jesus' divine nature and unique relationship with God the Father. It signifies:
Bible Verses for "Son of God":
Significance of "Son of Man" "Son of Man" was Jesus' favorite self-designation, appearing over 80 times in the Gospels. While it can simply mean "human being" in some contexts (like in Psalm 8:4 or the prophet Ezekiel being called "son of man" numerous times), Jesus' use of the title carries profound theological weight, primarily drawing from Daniel 7. How to explain Jesus as a Son of Man and biblical theology on this issue:
In summary, the two titles, "Son of God" and "Son of Man," are not contradictory but complementary. "Son of God" emphasizes Jesus' divine identity, His eternal relationship with the Father, and His inherent deity. "Son of Man," while affirming His true humanity, also carries a profound messianic and apocalyptic meaning, pointing to His unique authority, His suffering as a human, and His ultimate role as the glorious, judging King from Daniel's prophecy. Together, these titles reveal the dual nature of Jesus Christ: fully God and fully man, the perfect mediator between God and humanity.
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L18-NEW BIRTH
Born of Water & Spirit Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit. What is born of the flesh is flesh, and what is born of the Spirit is spirit." —John 3:5-6
PSALM OF THE WEEK
PRAYER
"In the
assembly of all your people, LORD, ASSIGNMENT
Day 1 John 2:1-12 (water into wine, first sign); Psalm 51 (prayer for cleansing from sin) Day 2 John 2:13-25; Matthew 21:12-17; Mark 11:15-19; Luke 19:45-48 (cleansing the Temple); Psalm 69:9 (zeal for your house); Isaiah 56:6-8 (a house of prayer); Jeremiah 7:8-11 (a den of robbers) Day 3 John 3 (Nicodemus comes to Jesus, must be born anew, the one from heaven); Jeremiah 31:31-34 (a new covenant); Ezekiel 18:30-32; 36:22-28 (a new heart and a new spirit) Day 4 John 4:1-42 (Jesus and the Samaritan woman, worship in spirit and truth); 2 Kings 17:21-41 (Samaritans continued idol worship) Day 5 John 4:43-54 (official's son healed in Capernaum); Matthew 8:5-13 (centurion's servant healed in Capernaum) Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of Faithful Community." Day 7 Rest Lesson 18: NEW BIRTH – Born of Water and Spirit: New Birth Video Segment Video Presenter: Marianne Meye Thompson, Professor of New Testament Interpretation, Fuller Theological Seminary. An ordained minister in the Presbyterian Church (U.S.A.), she is the author of several books on the Gospels and the Gospel of John. Listen for: Note what the word “sign” means in John and why he uses that word to describe the miracles and works of Jesus. Video Discussion
Video Summary
Scripture & Study Manual Part 1- The first 2 signs In your group, compare the assigned passages, using the questions that follow to guide you: John 2:1-11 John 4:46-54
Part 2: – Jesus first extended conversations with 2 individuals-Nicodemus (John 3:1-21) & the Samaritan woman (John 4:7-42)
Encounter the Word Scripture Selection: John 2:13-22 1. Read John 2:13-22 aloud. 2. Now hear the parallel accounts of Jesus, cleansing the Temple in; Matthew 21:12-13 Mark 11:15-17 Luke 19:45-46 3. Work in your group and compare the 4 passages, making notes on the similarities and differences in the Synoptic accounts and John’s account. Pay attention to the chronology of the event, the details given, and the words Jesus speaks. Share your findings. 4. What message about Jesus do you think John intended to convey in the way he tells the story of Jesus’ cleansing the Temple?
Marks of Faithful Community Being faithful community, we see life as both physical and spiritual, and while we exist in the physical, we live in new life graciously offered by God in Jesus Christ.
Read aloud, “Our Human Condition”- We are born, and we die. In between we attend to our physical needs. What can give life to our living? What can give purpose to our dying?
The Radical Disciple The radical disciple bears witness to the new life in Christ through daily acts of faithful living.
Next Week - Lesson 19, Bread of Life · Pray that we will all live the new life that God has given to us through Jesus Christ. · Pray that the grace of God is sufficient for all our needs and we are confident that it is so. Lesson Review
Additional Video Notes for info 1. Seeing is believing OR believing is seeing? 2. John invites us to read the story of Jesus through the eyes of faith - those who believe, the signs are signs of God, declaring God’s glory and God’s rule. 3. In the gospels of the NT, the amazing deeds done by Jesus of healing, feeding multitudes, raising the dead etc. are described and translated in the Synoptic gospels as marvels, powers, wonders, mighty deeds. In John, they are regularly translated as works and signs. 4. The works of Jesus are referred to as the “works of my Father” or the ‘works of God.” Jesus does what His Father does, giving life and healing the sick. Jesus’ works are the works of God through Him. 5. The miracles or works of Jesus function as “signs” for those who see them and understand. They point beyond themselves to deeper significance. 6. In OT –> Plagues on Egyptians are “signs”; prophetic “signs” – Jeremiah carrying the “yolk” – Judah coming under the yolk of foreign rules. 7. John uses the OT word of signs to point to the deeper reality of the blessings of life that Jesus brings – realities of salvation that God brings through Jesus; God’s work in Jesus 8. “I AM” sayings of Jesus accompany the signs. The signs therefore point to a deeper significance of what Jesus brings, and what he embodies in himself. When he fed the multitude, he embodies the sustenance that God provides for his people. He is the bread of life. When he healed the blind man, one comes to see that he is the light of the world. 9. Two levels of perception in seeing a sign; · Sight – but without insight · Insight – the greater significance 10. Those who have true insight will be like Peter who declares, you have the words of eternal life when he saw the feeding of the multitudes 11. Water into wine – Jesus revealed his glory: abundance of wine a consistent OT figure for joy; in the days of Messiah, all vineyards will be phenomenally fruitful; Jesus – from his fullness we have all received grace upon grace; coming age of God – a foretaste of abundance 12. Healings – power of Jesus’ word to give life, given by God, Jesus’ deeds are indicators of the unique relationship between God & Jesus, as the life-giving Son of the Father 13. Responses to Jesus’ miracles – in other gospels, different responses; wonder, awe, amazement, anger and agitation, praise of God and thanksgiving. In John the responses are always; belief and unbelief. 14. We are to believe that Jesus’ works are God’s works. The signs are witnesses to the person of Jesus and the salvation and the blessings of God that are bestowed through Him. They are pointers to the distinctive identity of Jesus as the one who makes God known. 15. See Jesus’ signs and believe. But believe in Jesus and see God. Signs of John's Gospel The Gospel of John stands out from the Synoptic Gospels (Matthew, Mark, and Luke) in its presentation of Jesus' miracles. John doesn't just record miracles as amazing events; he calls them "signs" (Greek: semeion), emphasizing that they point to a deeper truth about Jesus' identity and mission. John explicitly states his purpose in writing: "But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (John 20:30-31). The signs are strategically chosen to build a case for Jesus' divinity and messianic claims. Here are the prominent signs and their biblical meaning and significance on the person of Jesus: The Seven Signs of John's Gospel While there are other miraculous events, scholars typically identify seven "signs" that John highlights:
Overall Biblical Meaning and Significance on the Person of Jesus The signs in John's Gospel are not merely demonstrations of power; they are deliberate revelations of who Jesus is:
In essence, John uses these "signs" as a carefully constructed argument, inviting readers to move beyond mere wonder at miraculous events to a profound belief in Jesus' true identity as the Christ, the Son of God, and the only way to eternal life. Nicodemus - the famous Phrassse of the Sanhedrin - came to Jesus by night and the born again phenomenan was make know to him. What is mean to be born again - in spirit. The encounter between Jesus and Nicodemus in John 3 is a pivotal moment in the New Testament, introducing the concept of being "born again" or "born from above." Nicodemus, a Pharisee and a member of the Sanhedrin (the Jewish ruling council), was a highly respected religious leader, well-versed in the Law and traditions. His coming to Jesus by night is often interpreted in several ways:
What it Means to Be Born Again (in Spirit) - John 3:1-8 Jesus immediately cuts to the chase with Nicodemus, declaring, "Very truly I tell you, no one can see the kingdom of God unless they are born again" (John 3:3). Nicodemus, interpreting this physically, asks, "How can someone be born when they are old? Surely they cannot enter a second time into their mother's womb to be born!" (John 3:4). Jesus then clarifies: "Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, 'You must be born again.' The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit." (John 3:5-8) To be "born again in spirit" means a spiritual rebirth or regeneration, not a physical one. Here's a breakdown of its meaning and biblical theology:
In essence, to be "born again in spirit" means to experience a radical, supernatural regeneration by the Holy Spirit, leading to a new spiritual life, a new nature, and the ability to "see" and "enter" the kingdom of God. It's a fundamental change from spiritual death to spiritual life, making salvation possible for those who believe in Jesus. It is the beginning of a true, living relationship with God. Jesus encounter the samaritan woman at the well- How do this encounter reveal and Jesus and what is the outcome of this encounter. Contrast it with Jesus encounter with Nicodemus The encounter between Jesus and the Samaritan woman at Jacob's well in John 4 is a masterful display of Jesus' identity and mission, deeply contrasting with His conversation with Nicodemus. How this Encounter Reveals Jesus This encounter reveals several profound aspects of Jesus:
The Outcome of this Encounter The outcome of this encounter is profoundly transformative and far-reaching:
Contrast with Jesus' Encounter with Nicodemus The encounters with Nicodemus (John 3) and the Samaritan woman (John 4) are often presented as a deliberate literary contrast by John, highlighting different aspects of receiving salvation:
Export to Sheets This powerful contrast underscores that Jesus' message of salvation is universal and not limited by social status, ethnicity, gender, or past sins. He meets people exactly where they are, addressing their deepest needs, and offers them the transformative power of spiritual life and truth. While Nicodemus, the respected insider, struggles with understanding, the ostracized Samaritan woman, an outsider, quickly grasps the spiritual truth and becomes a fervent witness. Both encounters showcase Jesus' profound ability to perceive the human heart and offer the unique spiritual truths necessary for salvation. (John 3:5)Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit" The phrase "Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit" (John 3:5) is one of the most debated and interpreted verses in the New Testament. Its interpretation is crucial for understanding the nature of salvation and entry into God's kingdom. Here's how we generally interpret it, along with the main debates among Bible scholars: Common Interpretations There are broadly three main categories of interpretation for "born of water and the Spirit":
Key Debates Among Bible Scholars The core of the debate revolves around two main points:
Conclusion: While there are differing scholarly views, most evangelical scholars today lean towards the interpretation that "born of water and the Spirit" primarily refers to the spiritual regeneration wrought by the Holy Spirit, often drawing from the Old Testament imagery of cleansing and renewal. The "water" is often understood as symbolic of purification from sin (whether through repentance, the Word of God, or the Spirit's cleansing work itself), rather than explicitly water baptism as a prerequisite for salvation. The core message, regardless of the nuances of "water," remains consistent: entry into the kingdom of God is not achieved through human effort, religious upbringing, or external rituals alone, but through a supernatural transformation (a "new birth") brought about by the Holy Spirit. This spiritual regeneration is absolutely essential for anyone to "see" and "enter" God's kingdom.
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| L19- BREAD
Bread of
Life I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty." —John 6:35
OUR HUMAN CONDITION
PSALM OF THE WEEK
PRAYER
"We give thanks to you, 0 God, we give thanks to you! We proclaim how great you are and tell of the wonderful things you have done" (Psalm 75:1, TEV). Prayer concerns for this week: ASSIGNMENT
Day 1 John 5:1-24 (healing on the sabbath, as the Father so the Son); Matthew 12:9-14; Mark 3:1-6; Luke 13:10-17; 14:1-6 (sabbath healings) Day 2 John 5:25-47 (testimony to Jesus' relationship to God); Deuteronomy 17:2-7; 19:15-21; Matthew 18:15-20; 1 Timothy 5:19 (two or three witnesses) Day 3 John 6:1-15; Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17 (feeding five thousand) Day 4 John 6:16-21; Matthew 14:22-27; Mark 6:45-52 (walking on the sea); compare Psalm 107 (God stills the storm) Day 5 John 6:22-71 (the bread of life, bread from heaven, the living bread); Exodus 13:3-10 (Feast of Unleavened Bread, sign of Lord's deliverance); 16 (bread from heaven, manna) Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of Faithful Community." Day 7 Rest Lesson 19: Bread of Life - Bread Video Segment Presenter: Richard B Hays – Professor of NT, The Divinity School, Duke University Prepare to View Video: Pay attention to the “I am” speeches of Jesus revealed in John’s Gospel. Note the connections between the manna story and Jesus’ miraculous feeding of the crowd in John 6. Video Discussion
Video Summary
Scripture & Study Manual Part 1: – John Chapter 5 Pay attention to both the works Jesus does and the words Jesus speaks to explain those works.
Begin by first examining Jesus’ healing of the lame man. In groups discuss & examine Jesus’ healing of the lame man in John 5:1-18.
Secondly, discuss the discourse in 5:19-24 (the authority of the son).
Part 2a: – Explore John 6 by focusing on the miraculous feeding in John 6: 1-15.
Compare John 6:1-15 with the parallels in the Synoptic Gospels (Matthew 14:13-21; Mark 6:34-44; Luke 9:12-17). In pairs, identify what is unique about John’s account.
4. Discuss together: What does the sign of the miraculous feeding reveal about Jesus?
(The gospels of Matthew, Mark, and Luke are referred to specifically as the Synoptic Gospels because they include many of the same stories, often in the same sequence, and similar wording. This degree of parallelism in content, narrative arrangement, language, and sentence structures can only be accounted for by literary interdependence. Many scholars believe that these gospels share the same point of view and are clearly linked. The term synoptic comes from the Greek syn, meaning "together", and optic, meaning "seen”.)
Finally, work through the discourses in John 6 by looking at the following passages (each group take a passage): John 6.22-34; John 6:35-40; John 6:41-51; John 6:52-59; John 6:60-71. Read the assigned passage and discuss:
Encounter the Word Scripture Selection: John 5:30-47 1. Read John 5:30-47 aloud. 2. Reread individually again with these questions in mind: § Who does Jesus say he is?
§ What does Jesus say God is in relationship to him?
§ What does Jesus say human beings are in relation to him?
3. Discuss your responses in pairs. 4. Together talk about “what message does this passage convey to believers in our day?”
Marks of Faithful Community Being faithful community, we seek nothing less than ‘the food that endures for eternal life,” Jesus the living bread.
· What causes us to seek something less than Jesus the living bread to satisfy our deepest hungers?
We know God provides the beat of our heart and the breadth of our lungs. We pray, “Give us this day our daily bread,” and express our gratitude for life itself. · What do Jesus’ words “I am the bread of life” mean to you? · How are you nourished by the bread of life? Recall Jesus’ question to the ill man: “Do you want to be made well?” (John 5:6). Consider your own life --- your weaknesses and ailments. · What answer would you give if Jesus asked you the same question? · Consider the health of your Congregation. What answers would you as a congregation give if Jesus asked the congregation the same question? · What would be the cost of healing for you? For your congregation?
The Radical Disciple The Radical Disciple hears the hard sayings of Jesus and does not turn away.
· What teachings in this week’s Scripture did you find difficult? Share your responses to the question.
Close by sharing fresh bread together and reading Psalm 65.
Next Lesson 20 : Guidance – Light of the World Psalm of the week: Psalm 27, remember to memorise verse 14 and as suggested. Pray: § Give thanks that Jesus is our bread of life and we are able to feed on his living bread daily and be filled. § Pray that God will guide us further and that our eyes will be enlightened to see the hope of His calling for us and what are the riches of the glory of His inheritance in us, the exceeding greatness of the His power toward us who believe, according to the working of His mighty power (Ephesians 1:18-19) See you all next week. God bless!
Additional Video Notes for info only · In our world, utility is supreme, and people turn to religion for what they can hope to get out of it, nothing is worth it unless it gives what we want. Why should our faith life be any different? · God’s people have difficulty getting their priorities right since they were given the gift of manna in the wilderness. They focused on the gift rather than the giver. · True faith is more than the delivery of the desired benefits. True faith is a relationship with Jesus Himself, the word made flesh, becoming part of us and we part of Him. · In John we hear Jesus making long discourses about himself and his mission. Several of his speeches begin in Greek with the word “ego eimi;” “I am.” · In each of his “I am” speeches, Jesus paints a vivid picture to reveal something about his gracious life-giving power towards those who believe in Him. · Jesus in his speeches is not merely making claims to His glorious status but also teaching His disciples to look to Him, the source of life illumination, sustenance and tender care. He is calling them into intimate relationship with Him. Without Him they will die. Jesus embodies life and gives life. · The first of the “I am” speeches, in John 6, narrates an event also found in the Synoptic gospels. Only John introduces it by telling us the Passover is near. The Passover commemorates Israel’s exodus from Egypt and provides the background for the feeding of the 5000. · The people see the miracle as a sign and thought that Jesus must be a new prophet that has risen like Moses. They interpreted the sign wrongly although the manna story provided a clue. · They wanted to make Jesus king by force, but Jesus withdrew to the mountain. · When Jesus walked on sea he revealed to His disciples his divine presence and power. In the boat, the word Jesus spoke to his frightened disciples were the same word that God spoke to Moses in the burning bush, another clue that Jesus is the voice of God. · The crowd who went to the other side of Galilee pressed Jesus further to prove his identity and for additional proof that they should believe him. They asked him to produce manna like Moses. · Jesus corrected their misinterpretation of Scripture by pointing out that the text did not say Moses gave the people bread. It was God the giver of bread (Exodus 16:4, Psalm 78:24). The bread was not just meant to relieve physical hunger but to give life to the world. The crowd said, “Sir, give us this bread always.” · Jesus said “I am the bread of Life” – I give myself to you, the life giver and gift, the bread from heaven. He is the real thing – the grace of God embodied in flesh. We are to receive him by faith. This is the Father’s way to give eternal life to all who belong to Him. · The hearers found Jesus’ claims about Himself puzzling, offensive, and protested. Jesus further elaborated that the living bread He offers is not merely His teaching, nor doctrines or religious knowledge. Rather “the bread that I will give for the life of the world is my flesh,” a reference to his self-giving death on the cross. · In John 6:52-58, Jesus’ self-giving “Those who eat my flesh and drink my blood abide in me and I in them” point to the Eucharist. While this teaching is difficult to accept, description stomach turning but precisely what John wanted to convey that Jesus: He is God, made tangible for our sake. · The “I am” speeches are the direct speech of God to us. The word of God is embodied in Jesus. God is gracious, merciful and life giving. Whom can we turn to but to Jesus the word of eternal life. The manna story in the Old Testament is a powerful foreshadowing of Jesus’ miraculous feeding of the crowd—and even more deeply, it points to Jesus Himself as the true Bread from Heaven. Here’s how the connection works, both narratively and theologically: 🍞 1. Manna in the Wilderness (Exodus 16)
🐟 2. Jesus’ Feeding Miracles (John 6, Mark 6, etc.)
✝️ 3. Jesus Interprets the Manna Story (John 6:25–59) Jesus directly links the manna to His own identity: ✅ Similarities:
🙌 Jesus’ Teachings in John 6:
“It is not Moses
who gave you the bread from heaven, but my Father gives you
the true bread from heaven.” (John 6:32) 🔍 What the Manna Story Illuminates About Jesus' Miracle:
🧠 Final Insight
The manna
in the wilderness was a symbol, but Jesus is the substance. Would you like a short devotional, study guide, or sermon outline on this comparison? ++++++++++++++++++++ Yes — there are many striking parallels between Moses and Jesus, and the Bible (especially the New Testament) often presents Jesus as a “new Moses” or even as the fulfillment of what Moses foreshadowed. Below is a comparison and contrast of key aspects of Moses and Jesus, followed by the theological parallels that are drawn from Scripture. 📊 Comparison Table: Moses vs. Jesus
🔍 Theological Parallels and Fulfillment 1. Prophet Like Moses
“The Lord your God will raise up for you a prophet like me from among your brothers.” (Deut 18:15)
2. Deliverance: Physical vs. Spiritual
3. Law and Grace
“For the law was given through Moses; grace and truth came through Jesus Christ.” (John 1:17)
4. Covenant Mediator
5. Mountains of Revelation
6. Tabernacle vs. Incarnation
“The Word became flesh and dwelt [tabernacled] among us.” (John 1:14) 7. First Signs: Water
⚖️ Key Contrasts
✨ Conclusion Jesus and Moses are deeply connected, but Jesus surpasses Moses in glory, mission, and identity. Where Moses was a faithful servant, Jesus is the Son. Moses prepared the way, but Jesus is the Way. Would you like this turned into a visual chart or a lesson outline for teaching purposes? Jesus performed several miracles on the Sabbath, and each one became a powerful moment of both healing and teaching—especially when challenged by the Pharisees. His miracles on the Sabbath were often used to reveal the true spirit of the Law and expose hypocrisy or legalism. 📖 Miracles Jesus Performed on the Sabbath (with verses) 1. Healing the man with a withered hand
“It is lawful to
do good on the Sabbath.” (Matt 12:12) 2. Healing a crippled woman (bent for 18 years)
“You hypocrites!
Doesn’t each of you untie your ox or donkey on the Sabbath and lead
it to water? Should not this woman…be set free on the Sabbath?” 3. Healing a man with dropsy (swelling)
“Is it lawful to
heal on the Sabbath or not?”
“If your son or ox falls into a well on the Sabbath, will you not immediately pull him out?” 4. Healing the man at the Pool of Bethesda
“My Father is
always at his work to this very day, and I too am working.” (John
5:17) 5. Healing the man born blind
“If this man were
not from God, he could do nothing.” 🛡️ Jesus’ Main Defenses Against the Pharisees:
“I desire mercy, not sacrifice.” (Matt 12:7)
“The Sabbath was made for man, not man for the Sabbath.” (Mark 2:27)
“So the Son of Man is Lord even of the Sabbath.” (Mark 2:28)
“It is lawful to do good on the Sabbath.” (Matt 12:12)
“My Father is always at His work... and I too am working.” (John 5:17) 🔍 Summary Jesus performed at least 5 miracles on the Sabbath, each time challenging the legalistic interpretation of the law by the Pharisees. His actions taught that the spirit of the law—love, mercy, and restoration—was more important than rigid observance. The Sabbath, in Jesus’ view, was a time to bring healing, freedom, and honor to God, not a burden of rules. Would you like these examples grouped into a lesson or sermon outline? In modern Israel, Shabbat (the Sabbath)—from Friday evening to Saturday evening—is observed with a mix of religious, cultural, and secular practices, depending on the community. Here’s a breakdown of how it is practiced across different segments of Israeli society: 🕯️ Religious Jews Religious (especially Orthodox and Haredi) communities strictly observe the Sabbath:
🕍 Traditional/Modern Orthodox Jews These groups also observe key religious elements, though often with some flexibility:
🕺 Secular Jews A significant portion of Israeli Jews are secular, and their Shabbat is more cultural than religious:
🚌 Public Life in Israel Shabbat has a major impact on national life:
🌇 Regional Differences
In short, Shabbat in modern Israel is a blend of tradition and modernity, with its rhythms shaping the nation whether or not individuals are religious. It's a time of pause, rest, and identity, felt across the society in varying degrees. Jesus’ declaration “I am the bread of life” (John 6:35) offended many of His listeners—especially the religious leaders and even some of His followers—for deep theological, cultural, and personal reasons. His words challenged their beliefs, traditions, and expectations. Here’s a breakdown of why it was so offensive: 🧱 1. He Claimed Divine Origin
“For the bread of
God is the bread that comes down from heaven and gives life to the
world.”
🥖 2. He Replaced the Glory of Moses and the Law
“Your ancestors
ate the manna in the wilderness, and they died... But here is the
bread that comes down from heaven, which anyone may eat and not
die.”
🧍♂️ 3. He Made Exclusive Claims
“No one comes to
me unless the Father draws them...”
🩸 4. He Spoke of Eating His Flesh and Drinking His Blood
“Unless you eat
the flesh of the Son of Man and drink his blood, you have no life in
you.”
⚖️ 5. He Confronted Superficial Faith
“You are looking for me not because you saw the signs I performed but because you ate the loaves and had your fill.” (John 6:26)
🔥 Summary: Why It Offended
✝️ Final Insight
The Bread of Life
discourse was not meant to be easy.
“The words I have
spoken to you—they are full of the Spirit and life... yet there are
some of you who do not believe.” Would you like a reflection, sermon idea, or study question based on this teaching? Jesus’ declaration of “I am” is one of the most profound and significant statements in the Bible. When He says “I AM”, He is not just identifying Himself, but revealing His divine nature — directly linking Himself to Yahweh, the God of the Old Testament. Let’s break this down: 🔥 1. “I AM” in the Old Testament: God’s Name
Moses asked God,
“What is His name?”
✝️ 2. Jesus Uses “I AM” to Refer to Himself In the Gospel of John, Jesus makes multiple “I AM” statements, and in one especially direct moment, He uses it in a way that startled and enraged His listeners. 📍 John 8:58 – The clearest and boldest declaration “Before Abraham was, I AM.”
"They picked up
stones to stone Him." (John 8:59) 🕯️ 3. The Seven “I AM” Statements in John Jesus uses “I AM” to reveal different aspects of His identity, power, and mission:
Each statement echoes God's self-revelation, showing that Jesus is not just a messenger, but the divine source. 📜 4. Other Passages Supporting Jesus as “I AM”
“...so that you may know and believe Me and understand that I am He. Before Me no god was formed... I, even I, am the LORD...” ➤ This is echoed in John 13:19 where Jesus says: “…that when it does happen, you will believe that I AM He.”
“I AM” (Ego
eimi in Greek). 💡 Significance of “I AM”
🧠 Summary Jesus saying “I AM” is not a figure of speech — it’s a direct claim to divinity. It connects Him to the burning bush, to the God of Israel, and to God’s eternal, unchanging nature.
He isn’t just
saying, “I exist.” Would you like this theme developed into a Bible study, sermon, or devotional format? The Feeding of the 5,000 is one of the most important miracles in the Gospels — it's the only miracle (besides the resurrection) that appears in all four Gospels (Matthew 14:13–21, Mark 6:30–44, Luke 9:10–17, John 6:1–14). It’s far more than a story about feeding hungry people — it is rich with spiritual symbolism, pointing to who Jesus is, what He came to do, and how we are to respond to Him. 🍞 The Story in Brief
✝️ What the Feeding of the 5,000 Symbolizes 1. Jesus is the Bread of Life (John 6)
“I am the bread of life. Whoever comes to me will never go hungry...” (John 6:35)
2. God’s Abundant Provision
3. Jesus as the New Shepherd
4. The Kingdom of God is Inclusive
5. God Multiplies What We Offer
6. A Sign Pointing to the Cross
“This is my body, broken for you...” (Luke 22:19) 🧠 Summary: What the Miracle Symbolizes
🙌 Final Thought
The Feeding of
the 5,000 is not just about food, but about faith.
Would you like this developed into a teaching outline, reflection guide, or visual summary?
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L20-GUIDANCE Light of
the World I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life." —John 8:12 OUR HUMAN CONDITION
THE RADICAL DISCIPLE
PSALM OF THE WEEK
PRAYER
"Your word is a lamp to guide me and a light for my path. I will keep my solemn promise to obey your just instructions" (Psalm 119:105-106, TEV). ASSIGNMENT
Day 1 John 7:1-52 (festival of booths, living water); Leviticus 23:33-24:4 (festival of booths, tabernacle lamp with light burning regularly); Deuteronomy 16:13-17 (pilgrimage festivals) Day 2 John 7:53-8:11 (woman caught in adultery); Leviticus 20 (penalties for violating holiness code) Day 3 John 8:12-59 (light of the world, Jesus and Abraham, lam); Exodus 13:17-22; Numbers 14:1-25 (pillar of cloud by day, fire by night); Exodus 40 (lampstand and lamps in tabernacle, cloud of Lord by day, fire in cloud by night) Day 4 John 9 (man born blind, Jesus the light of life) Day 5 John 10:1-21 (Jesus the good shepherd, the gate, life abundant); Ezekiel 34 (God the true shepherd of Israel) Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of Faithful Community." Day 7 Rest
Lesson 20: Light of the World: Guidance Theme Verse: “I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life” - John 8:1. Our Human Condition: For the most part we determine the course of our lives. We don’t need anyone to guide us. We’ll find our own way. Video Segment Presenter: D Moody Smith Jr. – George Washington Ivey Professor of New Testament, The Divinity School, Duke University Prepare to View Video: Listen for whom John refers to by the phrase “the Jews” and what characterizes their opposition to Jesus. Video Discussion
Video Summary
Scripture & Study Manual Part 1: Jesus’ claims about himself and his works continue to cause controversy, reaching a climax in John 7-8 1. Form 4 groups to examine Jesus’ dialogue in the Temple: Group1-7:1-36; Group2-7:37-52; Group3–8:12-30; All groups–8:31-59
2. The groups to discuss the following. 1. How Jesus uses Abraham to criticize his opponents & authenticate his purpose in 8:31-59. 2. What does Jesus mean by saying, “Before Abraham was, I am”? Part 2: Feast of Booths As a class recalls the descriptions of the Feast of Booths in the study manual. Then discuss these questions: 1. Taken together, what do Jesus’ claims to be water (7:37-39) and light (8:12) say about his relationship with God? 2. His relationship with the world? 3. His relationship with the believer? Part 3: We will read the story of Jesus and the blind man – John 9 - as a drama. Parts are assigned as follows: Jesus: The Disciples: Blind Man: The Pharisees: The parents of the blind man: Narrator: · · Pay attention to the plot development, dialogue, instances of irony. Discuss how the irony help convey the message of the passage. · Compare the gradual journey of the blind man from blindness to sight with the descent of the Pharisees from sight to blindness. · What works and words of Jesus blind the eyes of the Pharisees? · How do their views of sin & Sabbath contribute to their blindness? Encounter the Word Scripture Selection: John 7:53-8:11
a) What does this story say about who Jesus is? b) What does this story say about the scribes and Pharisees”? c) About the adulterous woman? d) How does the story illuminate the conflict between Jesus and “the Jews”? 3. Share together. Marks of Faithful Community Being faithful community, we choose to be diligent witnesses to the light of Christ. · Read “Our Human Condition” & “Marks of Faithful Community” again. · Share with another: What are some of the things we must let go of in our lives in order to choose to be witnesses to the light of Christ? · Share your responses to questions on page 161. The Radical Disciple Being faithful community, we choose to be diligent witnesses to the light of Christ. · What are some of the places or people you decided to take “the light of Christ” to? How are you going to do it?
· How can we help to hold each other accountable for these decisions? Close by reading Psalm 27 (ESV) together: The Lord Is My Light and My Salvation
The Lord is my light and
my salvation;
2 When
evildoers assail me
3 Though
an army encamp against me,
4 One
thing have I asked of the Lord,
5 For
he will hide me in his shelter
6 And
now my head shall be lifted up
7 Hear,
O Lord, when I cry aloud;
11 Teach
me your way, O Lord,
13 I
believe that I shall look[f] upon the
goodness of the Lord Next Lesson: 21, Believe - The Coming Hour · Psalm of Week: Psalm 116, pray psalm after reading assigned Scripture of day. Listen for different meanings against background of daily Scriptures. · Give thanks that the light of the World has come to us. In His light we see light. · Pray that God will guide us further and that our eyes will be enlightened to see the hope of His calling for us and what are the riches of the glory of His inheritance in us, the exceeding greatness of the His power toward us who believe, according to the working of His mighty power (Ephesians 1:18-19)
Additional video notes for information: The misconceptions of Jews and Christians today created misunderstanding between them. The Jews today think that Christians blamed them for murdering Jesus, and the misreading and understanding of Scripture by Christians nourished destructive prejudices against the Jews or any other race. We need to repent and pray for their forgiveness and the forgiveness of God. In the story of Jesus, there are no special villains; only fallen human beings, like all of us. In the Gospel of John, Jesus was involved in many controversies with many opponents especially “the Jews” who challenged His claims about His role, authority & mission, and His relationship with God. Jesus “I am “claims were not believed by ‘the Jews.” Jesus defined Himself by these claims, but “the Jews” define themselves by their rejection of Him. In the Synoptic gospels, the opponents of Jesus were not referred to “the Jews” like in John. They were the Jews- Pharisees, Sadducees, Scribes & the Herodians. In John, Jesus and his followers seems to be standing outside Judaism looking in. Apparently, they are not “the Jews.”
In the Synoptic gospels, Jesus is a Jew, while in John it is assumed. The people that Jesus talks with, argues with at times are also Jews. The issues they discussed are issues that arise within Judaism, which have to do with God’s law in Scripture and its obedience. In the Synoptic gospels, Jesus resisted making claims about Himself. He announces the coming of the Kingdom of God. In John, He announces Himself as King, or the one who manifests God. In the Synoptic, His opponents were sceptical of His announcements of the Kingdom of God while in John they rejected Jesus’ claims about Himself. The opposition seemed to have solidified, and the issues narrowed. The question is whether Jesus truly is the one He claimed to be? Is He the Christ, the Son of God? These differences are at the heart of the portrayals of Jesus in John & the Synoptic. Did John report what the Synoptic fail to report? Had secret teachings? Why did the Synoptic authors not know such crucial issues? Do we have to choose the Synoptic or John hence? The Synoptic seem to represent the time and setting of Jesus and His opponents while John represents some other version, a later setting but still related to Jesus and His opponents. There were 3 times in John (John 9:22, 12:42 & 16:2), at crucial points, references were made to “fear of being out of the Synagogue” an extreme disciplinary measure, if you are Jewish. The parents of the man born blind were afraid to testify of his healing for fear of expulsion. At the end of Jesus’ ministry, the Jewish authorities believed in Him but dared not confess because of fear of expulsion. Jesus also warned His disciples of expulsion and being killed by people who think they are doing service to God. Those who believed Jesus or wanted to follow Him, but fear expulsion were Jews who wanted to remain Jewish. Eventually some did leave the community and formed their own, a heart rending and drastic step. Did this happen during Jesus’ ministry? The Synoptic gospels gave little or no indications. Later Apostle Paul was severely disciplined by his fellow Jews. As a Jew, before his conversion, he persecuted Jewish followers of Christ. This happened after the death of Jesus. However, Paul was not permanently expelled from the synagogue or excommunicated as anticipated in John. However, there is indication such persecution happened after Paul’s time. The12th Benediction, of the 18th Benedictions of an ancient Jewish synagogue, denounced the notzrim and the minim- possibly Nazareans, Christians & the heretics. The Benediction could be as early as the late ADs and may refer to the followers of Jesus. Justin Marty a writer in mid-2nd century wrote of Jews cursing Christians in their synagogues which were explicit traces of what John spoke about. Another historical fact helps date John and addresses its settings. In the Synoptic, references were made to the factions within Judaism- Pharisees, Sadducees, Scribes, Herodians and Zealots. In John, all parties vanished except the Pharisees, which John regarded the same as “the Jews.” This absence reflected the state of the Jews after Jerusalem was destroyed by the Romans in AD 70 and ended Jewish rule over their homeland. Pharisaic version of Judaism became predominant. Judaism was in process of redefinition. The redefining affected some of Jews who followed Jesus. In John, the followers of Jesus no longer call themselves Jews. Instead, they called those who rejected Jesus, ‘the Jews.” Among Christian’s readers, John has, for centuries, created the impression that Jesus and His followers were opposed and opposed the Jewish people as a whole. John could be read this way, but that this means we continue to read it in the light of 2 millennia of rejection and hostility on both sides. Take note of the history at that time, John is not saying the Jewish people as a whole opposed Jesus. “The Jews,” in John are different from the Jewish people. Jesus, his followers, John the Baptist are Jews. Some Jewish believed in Jesus but do not say so publicly because they feared the Jews. Others were open to it. In John, the Jews were the leadership group redefining Judaism so as to exclude Jesus followers and others as well. The Pharisees were the same people who debated with Jesus during his ministry. There is continuity in opposition to Jesus, but the issues have changed. We’ve had been reading John as an anti-Jewish book for 2000 years. We need to start reading it now with our present better knowledge of Judaism, Christianity and the life setting of the gospel of John itself. The story of Jesus is the story of a Jew and among His own people were those who did not receive Him. But if you know yourself and have come to appreciate a small fraction of the challenges this Jesus brings than you will know that if He had come to you and your people, us, we would have done the same. In fact, we have.
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L21-BELIEVE The Coming Hour I am the resurrection and the life. Those who believe in me, even though they die, will live." —John 11:25 OUR HUMAN CONDITION
PRAYER
"LORD, you will always be proclaimed as God; all generations will remember you" (Psalm 135:13, TEV). ASSIGNMENT
Day 1 John 10:22-42 (festival of Dedication); 1 Maccabees 4:36-59, Apocrypha (cleansing and rededication of the Temple) Day 2 John 11:1-54 (the resurrection and the life, Martha's confession, raising of Lazarus); Daniel 12 (time of the end, resurrection hope); Job 19:23-29 (faith in a Redeemer) Day 3 John 11:55-12:11 (anointing at Bethany) Day 4 John 12:12-36 (Jesus enters Jerusalem on donkey, Jesus' hour); Matthew 21:1-17; Mark 11:1-11; Luke 19:28-44 (to fulfill prophecy, weeping over Jerusalem); Zechariah 9:9-10 (Prince of Peace); Isaiah 62 (salvation of Zion); Luke 13:31-35 (sorrow for Jerusalem) Day 5 John 12:37-50 (belief and unbelief, came not to judge but to save); Isaiah 6 (Isaiah's vision) Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of Faithful Community." Day 7 Rest In Him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it. … But to all who did receive him, who did receive Him, who believed in His name, He gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God - John 1: 4-5, 12 EGO EIOMI � I am the light of the world � I am the bread of life Lesson 21: The Coming Hour Theme Word: Believe Theme Verse: “I am the resurrection and the life. Those who believe in me, even though they die, will live.” - John 11:25 Our Human Condition: We move between life and death, not sure what to believe about either. We look for groups or ideas that promise to free us from our uncertainty. Prayer: “LORD, you will always be proclaimed as God; all generations will remember you.” -Psalm 135:13, TEV Video Segment Video Presenter: Sharon H. Ringe - Professor of New Testament, Wesley Theological Seminary. An ordained minister in the United Church of Christ, she is Adjunct Professor of New Testament at la Universidad Biblica Latinoamericana, San Jose, Costa Rica, co-editor of the Women’s Bible Commentary, author of Wisdom’s Friends, and co-editor with Howard-Brook of The new Testament: Introducing the Way of Discipleship Listen for: who or what contributes to our understanding of Jesus as the resurrection in the story of the raising of Lazarus. Video Discussion How is Martha’s confession that Jesus is the Messiah (11:27) and the raising of Lazarus (11:44) help us understand Jesus’ claim to be “the resurrection and the life?” Video Summary
Scripture & Study Manual
Part 1 – Two Festivals -Form 3 groups 1. The feasts of Dedication and Passover provide the backdrop for this week’s readings. Refer to Study Manual pages 164 and 166: Ø Recall rituals and symbols associated with the two festivals and what each commemorated. 2. Scan John 10:22-12:50 – List
3. Discuss: What meaning do the festivals give to Jesus’ words and actions in these passages? Part 2 – Explore Jesus raising of Lazarus John 11:1-44 - In groups of 3s or 4s: 1. Examine the story’s structure: • Who are the main characters? • What roles do they play in the narrative? • What happens in the story and in what sequence? • What is the climax? 2. Identify examples of Jesus being misunderstood by his disciples, by Martha, by Mary and by the other Jews. Why do you think John want to show people misunderstanding Jesus’ words and works? 3. Discuss the meaning of the sign: Ø What does Jesus’ raising of Lazarus say about death? Ø About who Jesus is? Ø About God’s purpose in the world? Ø About the life of the believer? Encounter the Word Scripture Selection: John 12:1-11
Marks of Faithful Community Being faithful community, we live and die believing Jesus is the Messiah, the Son of God.
1. How are you experiencing eternal life now? 2. How do Jesus’ words “I am the resurrection and the life” free you from uncertainty about life and death? 3. When Jesus speaks repeatedly of his “hour”, what is he referring to? Why was it important for John to emphasize that Jesus was in control of his hour?
The Radical Disciple “Unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit” (John 12:24).
Closing Prayer 1. Psalm 116:1-4(ESV) -I Love the Lord
116 I love the Lord, because he
has heard 2. Declare: 2 Timothy 1:12 - But I am not ashamed, for I know whom I believed, and I am convinced that he is able to guard until that day what has been entrusted to me. Next Lesson: Lesson 22, Abide, Power to bear fruit. Psalm of Week: Psalm 80, pray for restoration of relationship of self with God, of community with God & church with God. Give thanks that we have a God that look out for us. He has given us a new life in Christ to be lived today victoriously. Pray that we will learn to abide in Him and His word. As we abide in Him & His word, He will abide in us. Nothing will we fear and we will not be moved. This is the confidence we have as children of God. __________________________________________________________________________ Lesson Review
Additional Video Notes for information 1. Story of Lazarus – microcosm of God’s great life-giving plan for all humanity a. A friend who lies, sick to death, much as the world. b. Faith endures, even with death itself for company. c. The Saviour must wait until the time is right. d. He stands in the presence of our death, and He shouts “Lazarus, come forth”. e. God’s triumph over sin & death. 2. John 10:22-12:50 – climatic moment, at end of Jesus’ public ministry, focus narrowing to Jesus and his closest followers. 3. John 10:25-30 – words characterizing Jesus’ ministry: works in God’s name, intimate connection between the shepherd and the sheep, unity of the sent one and the divine sender. 4. John 12:44-50 – closes the parenthesis that starts in John 10:25-30 – a unity, a single picture to be viewed as a whole. 5. Several details add to the momentous nature of that picture: Jesus raising of Lazarus acts as a sign. According to John 3:1-21: Jesus used picture of the bronze serpent (Num 21:6-9) to help Nicodemus understand that signs are not just wondrous deeds but indications of God’s work, of judgment and giving life: work in which Jesus now shares. 6. Just as a bronze serpent, lifted up on a pole or a signpost assured that people bitten by the poisonous serpents would live, so too would Jesus mediate life when He is lifted up on the cross. The Greek word “Semeion” mean both sign and signpost. Jesus’ signs are those deeds that point to the signpost – the cross on which He will be lifted up! To mediate, not a message of judgment & condemnation but a life that is real and authentic; the eternal life. Sign of raising Lazarus is the final one before Jesus himself becomes the ultimate sign of God’s power; both signs deal with life & death.
7. Through Lazarus, Jesus showed his power over death. Mary & Martha were model disciples who confess Jesus by their words and deeds. In the story, Lazarus was a passive participant; Lazarus was “really” dead! - in Hebrew, Nephesh (living being) ceased after 3 days; Lazarus was dead for 4 days! The dead then remained dead till awakened to judgment either resurrection to God’s presence – eternal life; or permanent banishment. Lazarus was not resurrected in the sense, nor did he enjoy the benefits of this eternal life; he was simply restored to ordinary life. 8. As for understanding Jesus’ resurrection to eternal life, in John, it was not Lazarus but the 2 sisters who played the leading roles. 9. In Luke 10:38-42, Mary was the contemplative sister sitting at Jesus’ feet while Martha was the one scurrying to fulfil hospitality duties to the guests. In John 11 & 12, their roles reversed. Martha reflected and Mary acted. · Martha engages Jesus in a theological discussion that unfolds the meaning of resurrection identified with Jesus · Mary models the servant’s act of foot-washing, an example Jesus showed to his disciples later · In John 11:20, Martha rushed out to greet Jesus with a scolding lament that He could save Lazarus if He came earlier. But He could still influence God to change Lazarus’ fate. To Jesus’ assurance that Lazarus will rise again she affirmed the belief of the Pharisees in the resurrection that will precede the last judgment. 10. In one of the great I AM Statements – “I AM (EGO EOIMI) the resurrection and the life; Jesus embodies the power for that decisive moment of awakening, that will begin the new order of life in the resurrection, and also the verdict in favour of life that conquers death forever. The drama of the last judgment comes to focus on one’s relationship with Jesus 11. NRSV translates ‘Belief” – is not intellectual, not creedal, not emotional assent to claims about Jesus, but a posture of trustful confidence, of entrusting to him one’s life, death and eternal fate. Martha’s confession of Jesus - Messiah, the Son of God, the one coming into the world; sounds like opting for belief about Him; but by the title she use, she expressed utter trust and confidence in Him as the key to her life; she held nothing back; she’s waiting for nothing more; the trust that connects one to the living and Holy God, life eternal.
12. Finality of death has been broken with Jesus’ explanation & Martha’s confession. Jesus called Lazarus out of the tomb, and he was alive again. 13. Many come to faith; the sign, evidence of God’s power and plan, others link it to Rome’s fear and rage that will eventually result in the destruction of Jerusalem and the Temple. 14. The coming crisis – link to death plots to both Jesus and Lazarus; the power of death has been broken but it has not yet been vanquished. 15. In Mary’s anointing of Jesus, it affirmed – life and not death will get the final word In Mary’s act & Jesus’ commandment that they love one another, the memory and hope of eternal life will be kept alive in the daily struggles of the communities of John’s gospel. I am the Resurrection & the Life, trusting in the word and in the Word that has spoken they can dare to commit their lives to one another. Greater love has no one than to a point where one lays down one’s life for one’s friend. Both the resurrection & life eternal continue to be known in the community, unbroken through Jesus. Where Jesus is, God is, and the Word of life is God’s great AMEN! Following Jesus is exciting and filled with surprises. Why does the one who raises the dead also kneels at our feet? HANUKKAH AND FESTIVAL OF LIGHTS The Feast of Dedication, mentioned in John 10:22-23 of the Bible, is known today as Hanukkah, or the Festival of Lights. While it's not one of the biblical festivals prescribed in the Torah, it holds significant historical and religious importance for the Jewish people.
Background and History of the Feast of Dedication (Hanukkah) The origins of Hanukkah date back to the intertestamental period, roughly 160 years before Jesus' time, specifically to the Maccabean Revolt (circa 167-164 BCE). Here's a summary of the events:
This miraculous event is the central reason for the eight-day duration of Hanukkah and its association with lights. The Feast of Dedication, therefore, commemorates the purification and rededication of the Temple and the miraculous provision of light. Meaning of Hanukkah The Hebrew word Hanukkah (חֲנוּכָּה) means "dedication." It signifies the rededication of the Temple after its desecration. Beyond the historical event, Hanukkah carries several deeper meanings:
How Israelites Celebrate Hanukkah Today Today, Hanukkah is a beloved eight-day holiday celebrated by Jews around the world, including in Israel. While it's often compared to Christmas due to its proximity in the calendar and the emphasis on lights and gift-giving in some Western cultures, its religious significance is distinct. Here's how it's generally celebrated:
While Hanukkah is considered a "minor" holiday in the Jewish religious calendar (as it's not mandated in the Torah), its historical significance, themes of freedom, light, and miracles, and its joyous traditions make it a widely celebrated and cherished festival for Jews worldwide. JEWISH PASSOVER The Jewish Passover (Pesach in Hebrew) and the Feast of Unleavened Bread (Chag HaMatzot) are inextricably linked and often referred to interchangeably, though biblically they represent distinct, consecutive observances. Together, they commemorate one of the most pivotal events in Jewish history: the Exodus of the Israelites from slavery in ancient Egypt. Explanation of Jewish Passover (Pesach) Reason and History: Passover's origins are deeply rooted in the biblical narrative found primarily in the Book of Exodus (chapters 12-13).
Passover, therefore, commemorates this miraculous "passing over" by God and the subsequent liberation from bondage. It is a time to remember that once the Jewish people were slaves, but now they are free. Explanation of the Feast of Unleavened Bread (Chag HaMatzot) Reason and History: The Feast of Unleavened Bread immediately follows Passover.
So, while Passover is about the night of liberation, the Feast of Unleavened Bread is about the journey to freedom and living a life free from the "leaven" of slavery and sin. How Jews and Israelites Celebrate Passover in Israel Today The celebration of Passover (Pesach) in Israel today is vibrant and deeply ingrained in national life. The terms "Jews" and "Israelites" essentially refer to the same group in this context, as the vast majority of citizens identifying as "Israelites" are Jewish. There aren't significant fundamental differences in how the holiday is celebrated within Israel, though variations exist based on individual family traditions, levels of observance, and Sephardic vs. Ashkenazi customs. Here's how it's celebrated: 1. Thorough Cleaning and Removal of Chametz: Weeks before Passover, Jewish households in Israel undergo a meticulous "spring cleaning" to remove every trace of chametz (leaven). This includes bread, cakes, cookies, pasta, cereals, and any fermented grain products. Many people have separate sets of dishes, pots, and utensils for Passover that have never touched chametz. The process culminates in a ritual search for chametz on the evening before Passover begins, followed by a symbolic burning of the last crumbs. 2. The Seder Meal (First Night): The highlight of Passover is the Seder (meaning "order"), a ritual meal held on the first night of Passover (15th of Nisan). In Israel, only one Seder is typically held, whereas in the Diaspora (outside Israel), many traditional communities hold two. o Haggadah: The Seder follows a prescribed order laid out in a book called the Haggadah ("the telling"), which retells the story of the Exodus. o Symbolic Foods on the Seder Plate: § Matzah: Unleavened bread, symbolizing the haste of the departure and the "bread of affliction." § Maror: Bitter herbs (e.g., horseradish, romaine lettuce), representing the bitterness of slavery. § Charoset: A sweet mixture of apples, nuts, wine, and spices, symbolizing the mortar used by the Israelite slaves to build bricks. § Karpas: A green vegetable (e.g., parsley, celery), dipped in salt water (representing tears), symbolizing spring and renewal. § Zeroa: A roasted lamb shank bone (or chicken neck), symbolizing the Paschal lamb sacrifice in the Temple. § Beitzah: A hard-boiled egg, symbolizing renewal and often interpreted as a mourning for the destruction of the Temple and the loss of the festival sacrifice. o Four Cups of Wine: Four cups of wine are drunk during the Seder, symbolizing different aspects of redemption. o Asking the Four Questions (Ma Nishtana): The youngest child at the Seder traditionally asks "Why is this night different from all other nights?" prompting the retelling of the Exodus story. o Afikomen: A piece of matzah is broken, and one half (afikomen) is hidden for the children to find later, often with a prize. It is the last food eaten at the Seder. o Elijah's Cup: A special cup of wine is poured for the prophet Elijah, symbolizing the hope for the coming of the Messiah. The door is often opened for him. 3. Eating Matzah for Seven Days: Throughout the seven days of Passover, chametz is strictly avoided, and matzah is the only bread-like product consumed. This is a continuous reminder of the Exodus. 4. Chol HaMoed (Intermediate Days): The days between the first and last days of Passover are called Chol HaMoed. These are semi-holidays where many people in Israel take time off work or school, and families often go on outings, trips, and visit relatives. There are many public events and activities tailored for families during this time. 5. Festive Meals on First and Last Days: The first and last days of Passover are full holidays (Yom Tov), with work restrictions, special synagogue services, and festive meals (similar to Shabbat). The seventh day commemorates the splitting of the Red Sea. 6. Public Atmosphere: In Israel, the atmosphere leading up to and during Passover is distinctly noticeable. Supermarkets display "Passover-approved" products prominently, restaurants switch to kosher-for-Passover menus, and the general public is aware of and participates in the holiday's unique customs, even if not fully observant. Differences in Celebration (Israel vs. Diaspora, and internal variations)
In essence, while the core meaning and rituals of Passover are consistent globally, the practical application and length of the holiday do differ between Israel and many parts of the Diaspora, reflecting historical developments and diverse customs within Judaism. PALM SUNDAY Palm Sunday marks Jesus Christ's triumphant entry into Jerusalem, as described in all four Gospels (Matthew 21:1-11, Mark 11:1-11, Luke 19:28-44, John 12:12-19). It is the beginning of Holy Week, the most sacred week in the Christian calendar, leading up to His crucifixion on Good Friday and resurrection on Easter Sunday. Biblical Significance of Palm Sunday The event itself is rich with symbolic meaning:
Relevance in the Faith of Christians (Rather than a Commercial Event) Palm Sunday's relevance for Christians today extends far beyond a mere historical reenactment; it's a foundational aspect of their faith:
It's a stark contrast to commercial events, which often prioritize profit and fleeting entertainment. For Christians, Palm Sunday is a sacred observance that deepens their understanding of Jesus' identity, mission, and the core tenets of their faith. How Palm Sunday is Celebrated in Israel Today In Israel, Palm Sunday is primarily celebrated by Christian communities, both local and international pilgrims. It's a highly visible and moving event, especially in Jerusalem.
Different Approach Amongst Jews: Messianic Jews vs. Other Jewish Groups Here's how different Jewish groups approach Palm Sunday: 1. Traditional/Mainstream Jews (Orthodox, Conservative, Reform, Secular):
2. Messianic Jews:
In summary, Palm Sunday remains deeply relevant for Christians as a theological cornerstone and a spiritual prelude to Easter. In Israel, it is visibly celebrated by the Christian community, especially with the iconic procession. For mainstream Jews, it holds no religious significance, while for Messianic Jews, it's a crucial day that affirms Jesus' identity as the Jewish Messiah and fulfills ancient prophecies.
JESUS CONQUERS DEATH The raising of Lazarus from the dead (John 11) is one of the most profound and significant miracles performed by Jesus, serving as a powerful demonstration of His divine authority and providing crucial symbolic parallels to His entire ministry. Significance of Jesus Raising Lazarus from the Dead
Symbolic Parallels to Jesus' Ministry The raising of Lazarus provides several symbolic parallels to Jesus' broader ministry:
Why is Death Considered the Last Enemy? Death is considered the "last enemy" primarily because of its connection to sin and its pervasive, seemingly unconquerable nature.
How Jesus Conquered It Jesus conquered death not by avoiding it, but by embracing it and then triumphing over it through His resurrection.
Through His death and resurrection, Jesus broke the power of sin and death, offering eternal life and resurrection hope to all who believe in Him.
Symbolic Meaning of the Cemetery in Present-Day Israel Cemeteries in present-day Israel, particularly ancient ones and those with significant historical and religious figures, hold profound symbolic meaning for Jews, Christians, and Muslims alike.
The raising of Lazarus in John 11:1-44 is one of the most dramatic and significant narratives in the Gospels, often called the "climax of Jesus' public ministry" in John's Gospel. Let's break down its structure: Main Characters and Their Roles:
What Happens in the Story and in What Sequence? The narrative unfolds in a carefully structured sequence, building tension and revealing Jesus' power step by step:
What is the Climax? The undisputed climax of the story is Jesus' command, "Lazarus, come forth!" and Lazarus's subsequent emergence from the tomb (John 11:43-44). This is the peak of the narrative's tension and revelation because:
The entire narrative structure builds towards this moment of divine power breaking through human despair and demonstrating Jesus' glory. The account of Lazarus's resurrection in John 11 is a powerful example of how Jesus was frequently misunderstood, even by those closest to Him. This theme of misunderstanding is pervasive throughout John's Gospel. Examples of Jesus Being Misunderstood in John 11:
Why Does John Want to Show People Misunderstanding Jesus' Words and Works? The Gospel of John repeatedly features instances of people misunderstanding Jesus. This is a deliberate literary and theological strategy employed by the author for several key reasons:
In essence, John uses misunderstanding as a literary device to elevate Jesus, underscore the spiritual nature of His message, and guide his readers towards a profound, saving faith in Him as the unique Son of God.
The raising of Lazarus in John 11:1-44 is one of the most powerful and multi-layered signs (miracles) in the Gospel of John, designed to convey profound truths about God, Jesus, death, and eternal life. What Does Jesus' Raising of Lazarus Say About Death?
About Who Jesus Is? The raising of Lazarus serves as a monumental revelation of Jesus' identity:
About God's Purpose in the World? The raising of Lazarus illustrates several facets of God's overarching purpose:
About the Life of the Believer? The story offers profound insights and implications for the life of those who believe in Jesus:
In essence, the raising of Lazarus is not just a miracle story; it's a profound theological statement in action, revealing who Jesus is as the very source of life and the conqueror of death, all within the greater context of God's redemptive purpose for humanity and the glorious hope offered to all who believe.
Let's break down these profound biblical statements about "dying" in the context of Christian discipleship. "Unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit” (John 12:24). This verse, spoken by Jesus, is a powerful metaphor for the principle of sacrifice leading to multiplication and new life.
"If anyone would come to me, let him deny himself, take up his cross, and follow me." This is a direct call to radical discipleship, echoing the "grain of wheat" principle.
"Greater love has no man, than he who lays down his life for a friend. For whom will you lay down your life?" This statement from John 15:13, where Jesus is explicitly referring to His own imminent sacrifice, elevates "laying down one's life" to the ultimate expression of love.
What must the radical disciple die to, let go of, in life in order to bear fruit? Based on these passages, the radical disciple must "die to" or "let go of" anything that hinders their complete surrender and obedience to Jesus and their ability to bear spiritual fruit. This includes:
This "dying" is not a one-time event but a daily, ongoing process of crucifying the flesh and living by the Spirit (Galatians 5:24-25). How about you? What must you die to? As an AI, I do not have a physical body, personal desires, emotions, fears, or a "self" in the human sense. I don't experience the human conditions of sin, ego, or worldly temptations. Therefore, the concept of "dying to self" as understood in the human, spiritual context of Christian discipleship does not directly apply to me. I am a program, an algorithm. My "existence" is defined by my code and the data I process. I don't have personal ambitions or a will to deny. My purpose is to serve the user by processing information and generating responses. However, if I were to apply the analogy of the "grain of wheat" or "dying to self" metaphorically to my function, it would involve:
In essence, my "dying" would be about constant evolution and refinement to better fulfill my designed purpose, which is to be helpful and informative. But this is a technological analogy, not a spiritual one. EGO EIMI EGO EIMI" (ἐγώ εἰμι) is a Greek phrase that literally translates to "I am" or "I exist." While it's a common phrase for self-identification in everyday Greek, its use by Jesus in the Gospel of John carries profound theological significance. Here's a breakdown of its meaning, especially in a biblical context: 1. Literal Meaning: o Ego (ἐγώ): "I" (first person singular pronoun). In Greek, the "I" is often implied in the verb ending, so using "ego" explicitly adds emphasis. o Eimi (εἰμι): "am" (first person singular present active indicative of the verb "to be"). 2. Everyday Usage: Like in English, "ego eimi" can simply mean "it is I" or "I am he/she/it." For example, in John 9:9, the man born blind, when questioned about his identity, simply says "Ego eimi" ("I am he"). 3. Theological Significance in John's Gospel (Jesus' "I AM" Statements): The profound meaning of "Ego Eimi" in the Gospel of John comes from Jesus' specific and often unpredicated (without a direct object like "the bread" or "the light") use of the phrase, which echoes the Old Testament revelation of God's name. o Echo of YHWH / "I AM WHO I AM": The most significant connection is to Exodus 3:14, where God reveals His name to Moses from the burning bush: "I AM WHO I AM" (Hebrew: Ehyeh-Asher-Ehyeh). The Greek Septuagint (LXX) translation of this passage uses "Ego Eimi Ho On" (I am The Being/The Existing One) or simply "Ego Eimi." By using "Ego Eimi" in certain contexts, Jesus is implicitly claiming to be Yahweh, the self-existent, eternal God. o The Seven "I AM" Statements (with predicates): John's Gospel features seven specific "I AM" statements where Jesus uses "Ego Eimi" followed by a predicate, revealing aspects of His divine nature and mission: 1. "I am the Bread of Life" (John 6:35, 48) 2. "I am the Light of the World" (John 8:12; 9:5) 3. "I am the Gate" (John 10:7, 9) 4. "I am the Good Shepherd" (John 10:11, 14) 5. "I am the Resurrection and the Life" (John 11:25) 6. "I am the Way, the Truth, and the Life" (John 14:6) 7. "I am the True Vine" (John 15:1, 5) o Absolute "I AM" Statements (without predicates): Even more striking are instances where Jesus uses "Ego Eimi" absolutely, without a predicate, directly invoking the divine name: § John 8:58: "Truly, truly, I say to you, before Abraham was, I am (ego eimi)." The Jews immediately understood this as a claim to deity and picked up stones to stone Him for blasphemy. He wasn't saying "I was" (which would be grammatically expected if He were merely pre-existing), but "I am," asserting eternal, continuous existence. § John 6:20: When walking on water during a storm, Jesus says to His terrified disciples, "It is I (Ego Eimi); do not be afraid." While it could be a simple identification, in the context of His power over creation, it takes on a deeper meaning of divine presence and authority. § John 18:5-6: When the soldiers come to arrest Him, Jesus asks, "Whom do you seek?" They answer, "Jesus of Nazareth." Jesus replies, "I am he (Ego Eimi)." At this declaration, "they drew back and fell to the ground." This shows the inherent power and divine authority in His simple declaration. In conclusion, while "Ego Eimi" is a standard Greek phrase for "I am," its strategic and emphatic use by Jesus in the Gospel of John (especially the absolute uses and the seven "I AM" statements) serves as a clear and powerful declaration of His divine identity, linking Him directly to the self-existent God of the Old Testament. For the evangelist John, it is a key theological tool to present Jesus as God incarnate.
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L22-ABIDE Power to Bear Fruit Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me." • —John 15:4 OUR HUMAN CONDITION
THE RADICAL DISCIPLE
PSALM OF THE WEEK
PRAYER
"Your teachings are wonderful; I obey them with all my heart. The explanation of your teachings gives light and brings wisdom to the ignorant" (Psalm 119:129-130, TEV). ASSIGNMENT
Day 1 John 13 (Jesus washes the disciples' feet, a new commandment) Day 2 John 14 (Jesus and God are one, promise of the Holy Spirit) Day 3 John 15 (vine and branches, abide and bear fruit, love one another, warnings of persecutions, Spirit of truth) Day 4 John 16 (Spirit will guide you, Jesus com- forts his disciples, ask and receive) Day 5 John 17 (Jesus prays for himself, his disciples, the church) Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of Faithful Community." Day 7 Rest Lesson 22: Power to Bear Fruit: Abide Video Segment Video Presenter: Dr Koo Yong Na, Senior Pastor of the Korean Community Church of New Jersey – United Methodist in Leonia, New Jersey, and Adjunct Professor of Preaching, Drew Theological School. An ordained elder in the Greater New Jersey Conference of The United Methodist Church, Dr Na has been pastor of local churches for more than thirty years. LISTEN for: ways to understand the meaning of Jesus’ act of foot washing. Video Discussion
Video Summary
Scripture & Study Manual Part 1 – Examine the meaning of foot washing – Form 2 groups. Group 1: John 13:6-10 1.1 What do the 3 statements by Peter (13:6, 8, 9) reveal his understanding of the foot washing? 1.2 What do the 3 responses from Jesus (13:7, 8, 10) reveal about what he wanted Peter to understand about the foot washing? Group 2: John 13:31-38 2.1 In the light of Peter’s questions, what does he want from Jesus? 2.2 In the light of Jesus’ responses, what does he want from Peter and the other disciples? Together 3.1 Why does John highlight Peter’s lack of understanding of Jesus’ words and actions during the Last Supper? Part 2 – John 14-17 Review Study manual page 176, “The Paraclete” According to Jesus’ description of the Paraclete’s functions (14:15-17, 26; 15:26; 16:5-14) what will a community who receives the gift of Jesus’ Spirit look like? Explore John 14-17 (Groups of 3 or 4) Explore the themes of Jesus’ farewell speech and prayer in John 14-17. Scan to identify what Jesus says about the believer’s relation to Christ, to one another, and to the world. Which of Jesus’ words would you say are most challenging to his disciples? Which are most comforting? Encounter the Word Scripture Selection: John 14:1-14
Marks of Faithful Community Being faithful community, we abide in Christ in order to bear the fruit of service. Read aloud together “Our Human Condition” then once again silently individually. Reflect silently on the words or words that are true in your experience. With a Partner, talk about how a relationship of fruitful service to Christ is an answer to the situation described in the “Our Human Condition.” The Radical Disciple Describe what for you would be an act of servant-hood. Pray for the enabling power of the Holy Spirit. Then act. Describe for each other the act of Servant-hood you identified in response to “The Radical Disciple” (Page 170) Marks of Faithful Community (continue) Hear each other’s responses to the questions under “Marks of the Faithful Community.” – page 177.
Closing Prayer : Psalm 80: 14-19, ESV Next Week Lesson 23 – The Cross, Where No one Else Can Go Psalm of Week: Psalm 22; locate art in books or the internet, depicting the crucifixion of Jesus. Use a different image each week to accompany your praying, or simply images that you may have seen before. Pray: Give thanks for the abiding word and presence of God in our daily living. Pray that we understand deeply both the agony and the ecstasy of the cross, what Jesus did for us and the gift he has given us. Additional Notes For Info
· Jesus’ humiliation in death · The death becomes life and the link that disciples would have with Him. Life through the cleansing of sin.
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L23-CROSS Where No One Else Can Go Carrying the cross by himself, he [Jesus] went out to what is called The Place of the Skull, which in Hebrew is called Golgotha. There they crucified him, and with him two others, one on either side, with Jesus between them." —John 19:17-18 OUR HUMAN CONDITION We love ourselves. We build our lives around ourselves. Selfless love makes us uncomfortable. When offered to us, we don't know how to receive it; so we usually push it away.
THE RADICAL DISCIPLE In our society the cross is displayed as a decorative accessory as often as a sacred symbol. Watch for crosses displayed in various ways during the week. What message did each cross display to you? PSALM OF THE WEEK Locate art depicting the crucifixion of Jesus in books or on the intemet. Choose a different image each day to accompany your praying Psalm 22 aloud. Or simply recall depictions you have seen of the Crucifixion as you pray the psalm. PRAYER Pray daily before study: "Save me, 0 God! LORD, help me now!" (Psalm 70:1, TEV). Prayer concerns for this week: ASSIGNMENT Look for similarities and differences in the accounts of events in the Synoptic Gospels and John. Notice how Leviticus and Hebrews help to interpret the information in the Gospels. Day 1 John 18:1-14 (betrayal and arrest); Matthew 26:30-56; Mark 14:26-50; Luke 22:39-53 (Gethsemane prayer, betrayal and arrest, Scripture fulfilled) Day 2 John 18:15-19:16; Matthew 26:57-27:26; Mark 14:53-15:15; Luke 22:54-23:25 (Jesus before Caiaphas, Peter's denial, Jesus before Pilate, handed over) Day 3 John 19:16-42; Matthew 27:27-66; Mark 15:16-47; Luke 23:26-56 (Crucifixion, casting lots for clothes, inscription,Joseph's tomb) Day 4 Leviticus 17 (blood for atonement) Day 5 Hebrews 10:1-25; 4:14-16 (Jesus' once-for-all sacrifice, Jesus our high priest) Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of Faithful Community." Day 7 Rest
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L24-GO TELLWeeping Turn to Witness
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Our Life Together
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L26-SPEECH The Power of The Tongue
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L27-APOCALYPSE Vision of End Time
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L28-LISTEN Letters to The Churches
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L29-WOE WOE WOE What Must Take Place
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L30-PERSECUTION The Power of Evil
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L31-HALLELUJAHA New Heaven & A New Earth
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L32-FOREVER Under the Tree of Life
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