Good morning!
We're so glad you decided to join us today!
When we meet in person, we take some time to share our weeks, and any prayer requests we have. If you have a prayer request, please add it to this post as a comment. When you are ready, use the prayer below (source) to get started.
Dear Lord,
We come here together to walk in harmony with your presence, Lord God. May we also walk in harmony with each other in our words and thoughts. Bind us together with your love and peace, Father, so that together we may learn, grow, and give glory to your name. Open your word and guide us towards a church, a family that longs for your presence and one another. Thank you for the gift of fellowship that you invite and encourage us to partake in. In the mighty name of Jesus Christ, our Lord, Amen.
Psalm 119 is the longest single chapter in the Bible. A major theme is the persecution and affliction of God’s people is a major theme. Another prominent theme is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalm 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself: Righteousness, Trustworthiness, Truthfulness, Faithfulness, Unchangeableness, Eternality, Light. Another message of this psalm is that we are to live a lifestyle that demonstrates obedience to the Lord. Our God is a god of order.
The psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. Lessons we learn from this psalm are: The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work. Scriptures are a reflection of God’s nature, from them we learn that we can trust His character, His plan and purposes for mankind. Blessed indeed are we if our delight is in the law of the Lord, and on His law we meditate day and night.
Conclusion
The psalmist did not simply obey the rules. He enjoyed a relationship with God. The Law was not just a set of rules but a guide to a meaningful life. God's Law contains the secrets of spiritual growth for the people of Israel and, to a certain extent, for Christians as well. A life of obedience should not be burdensome but joyful. Faithful persons are required to free themselves from fear, prejudice, anger, greed, lust, and other vices. One of the principal causes of social discord in modern societies is the loss of trust in others and their honorable intentions. Psalm 119 and others like it open the door to the possibility of mutual trust. This stance of informed, reasonable trust begins with trust in God as the creator and educator, who draws anyone willing into a meaningful life.
Prayer
Father God, our Creator, you have fashioned us and continue to shape us into the image of Christ. Help us to understand to whatever degree we can your gracious movements in your creation, your care for all things, your love for us, and your desire that we grow in wisdom. In Jesus’ name we pray. Amen.
Questions for Discussion
Benediction
Next week's lesson will be on Psalm 130.
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Good morning!
We're so glad you chose to join us today!
When we meet together, we take time to share any joys or concerns we may have. If you have any prayer requests, you can add them as a comment to this post. When you are ready, use the prayer below to get started.
Loving Lord and Father, help me to feel Your closeness each day, especially in any times of troubles. Amen
This week's lesson is on Psalm 71:12-21.
Psalm 71 is part of a long string of prayers that express the hope that God will help those who trust in him. This section of Psalms addresses the suffering of either individual or Israel as a people in lament after lament. These psalms call God's attention to the humans' need for a continuing relationship or rescue. And the psalms remind the people of Israel of their constant need for self-examination, repentance and hopeful action. While this poem is a lament, we can also speak of it as a prayer. Psalm 71 interweaves requests and expressions of trust in God's righteousness and reliability throughout life. Verses 10-11: For my enemies have spoken against me; And those who watch for my life have consulted together, Saying, “God has forsaken him: Pursue and seize him, for there is no one to deliver.” These describe the insults of the psalmist's critics and enemies. They slandered not only the psalmist but also God, whom they accused of abandoning the faithful. The psalmist's real experiences are revealed in general terms, without naming names, so we are invited to consider our own experience as we consider the psalmist's troubles and he responded in faith.
On the heels of these insults, verse 12 responds to the enemies not by returning their insults but by asking for God's presence. The psalmist asserted the enemies' accusations were baseless and false and that God would prove their error and vindicate their victim. The verse's two requests are closely related. First, God's nearness allows him to save the psalmist. Coming quickly emphasizes God's nearness and his desires to respond to the prayerful request for help. This standard appeal for God's merciful presence depends on two prior ideas. First, God has shown himself to be a helper as defined by his being the one who provides needed aid unobtainable from anyone else. Second, humans often experience the need for God's aid as urgent , not as a pleasant future desire but as a present need. God's relative speed in responding to such pleas is less about a timeline than about attentiveness and care. The psalmist assumed that God wants to help in ways that bring hope-not from afar and not with needless delay. God is the one who shifts the power from the evildoers to the psalmist who has been mistreated. This change of fortune is entirely in God's hands. This verse turns back to those people (or the attitudes they represent) and asks God to change those who want to harm me by exposing their sins to public scrutiny. This would lead to everyone else recognizing the injustice and cruelty of the enemies' words and deeds. The language of shame does not refer only to individuals' internal feelings but to their status in society. Part of the pursuit of justice in the Old Testament involved ensuring that society does not reward evil behavior. The prayers of the faithful do not personalize attacks on evil people, but they do ask for God's help in real life interpersonal struggles. This verse asks God to somehow turn the enemies' wishes for the psalmist back on them. It does not ask for their physical harm but seeks their exposure as evildoers. Verses 14-16 work together as a vow of praise in direct contrast to the enemies' insults. The faithful person commits to a life of celebration of God's gracious deeds. That commitment implies a willingness to look for evidence of grace and reasons for hope in all aspects of life. This expresses the poet's desire for steady confidence in God's promises. The statement is also commitment to God and a bid for favor. The faithful person's desire is always to live in hopefulness, even when events and feelings challenge that attitude. Humans do not praise God for his sake, since God neither requires flattery nor needs to be informed about our lives. We praise God as an act of truth telling and orientation to reality. This praise happens primarily in a community of like minded people who encourage each other to see the joyful world God seeks to create for humanity. The commitment is to a lifetime of praise, whether in the midst of trouble or peace. God's deeds are so numerous that humans should spend time enumerating them while also realizing our inability to finish the list. The psalmist joins the community of the faithful at prayer in the place where Israel could gather for prayer. The one praying does not enter timidly, fearful of God's rejection or indifference, but confidently drawing on God's strength. While in the presence of God in the worshiping community, the psalmist will carry out the commitment to fair and loyal treatment for all. Since God's righteousness will be the subject of each individual's prayer, the whole community of faith will praise God's pursuit of justice and join in it themselves. The psalms shift its imagery from prayer to learning. It turns to God as a teacher. The learning process begins early and operates through the many dimensions of life. Some learning may occur in school, but that environment is only part of the whole. Learning occurs everywhere, just as long as the person pays attention to life's experiences and receives proper guidance from wise teachers. The elderly psalmist reflects on a life of learning from the days of his youth. When we declare God's marvelous deeds we are talking about creation and salvation. It can refer to the liberating plagues in Egypt, relief in an invasion or repeated acts of deliverance. The marvels also include the sustenance of the creation itself. The psalmist did not advocate mouthing empty phrases but instead expressed a deep respect for the many ways in which God works in the world. The wonders in question are diverse and deep, and we must think carefully about what each of them implies about humanity's place in God's creation. That process of thinking is precisely what the psalmist celebrates. God has gradually taught the lessons of life to an attentive pupil, but those lessons never end. The psalmist's education began in youth and continues in old age. He seeks wisdom and ask God never to forsake the role of teacher, not because the writer believes God might do so, but because it is valuable to express the human desire for God's presence during all phases of life. He wants to become wise in part so that he can teach the next generation as well. Some people could be said to have done great things, but by questionable means. God's righteousness permeates all his actions; every incredible act of creation or recreation, of love and mercy or justice, is done perfectly by the Lord. Unlike human beings, God does not waste time on trivialities but works for the good in all things. God's righteousness becomes tangible in ways that humans can identify and understand. No one else in heaven or on earth can bring about the good outcomes righteousness people experience everyday. God allows the faithful person to experience troubles, since much learning can occur under difficult circumstances. But God can also bring a person back to life, in this case figuratively. A person's trials may seem to resemble death itself, but God can revive even the dead. Suffering cannot have the last word because God has the power to restore a person's life again and bring that person out of whatever depth he or she experiences. The psalmist expects God to increase the praying person's honor rather than allowing him or her to suffer social isolation and disgrace. This is not the request of a boastful or already successful person for even more power.. Rather, this is the hope of an oppressed, downtrodden person to receive honor due to all human beings who trust in God. This hope is rooted in God's character. The prayer asks God to reverse the painful situation that the psalmist experienced because of the slander of the enemies. The Psalmist will find peace of mind at last. This request provides a fitting ending for the reading. The terrible present, with its rivalries among human beings and its moral struggles, gives way at the end to a world of healthy, ordered social relationships and deep spiritual engagement. Fitting, this prayer and others like it conclude by either praising God or promising to praise God.
Conclusion
This psalm, like others, portrays God as the head teacher in the school of life. The attentive student enters enthusiastically into the lessons even when they are difficult, even when they involve real suffering. When other people seem bent on our destruction, when everything we attempt fails, or when our most cherished plans crumble into the dust, even then, there is hope. Hope is possible because this life does not fully belong to human beings, and whatever evil we may dream of, carry out, or merely tolerate will not prevail in the end. God reigns in life. He works steadily for the good, building a world in which love prevails over hate. Hardships can teach us hope because we trust the teacher to provide valuable learning that will transform our lives and lead to a better situation. As the good teacher, God cares deeply about the welfare of his students and leads us at a pace at which we can successfully proceed toward the ultimate goal, a life of goodness and peace before him. A more righteous world begins by improving our use of language as people of faith . We refuse to join in the fearful, hateful barrage of words that does so much damage. Instead, we fill the air with praise for God's justice and mercy, as the psalm does. Better words lead to better actions and better relationships. Hope spreads from life to life to create a new world. The social alienation and pain caused by human greed, pride and envy will give way to social harmony wrought by mutual love and full of praiseworthy actions. May God grant us this comfort and bring his kingdom to earth as it is in Heaven.
Prayer
O God, our teacher, help us to learn to read the signs of your grace everywhere, to add up the evidence of your mercy and subtract the fears that overwhelm us so easily. Write on our hearts the words of joyful expectation you have opened to us, We pray in Jesus' name. Amen.
Questions for discussions
Benediction
Next week's lesson is on Psalm 119:73-80.
Good morning!
We're so glad you decided to join us today!
When we meet in person, we share our joys and concerns with each other. If you have prayer requests to share, you can add them to the comments on this post. When you are ready, you may use the prayer below to get started:
God, there are times when we experience pain and loss, times when we cry out and wonder if anyone is listening. We go through illness and trauma, doubt and grief. But when we lay our burdens before you, the situation continues and the pain persists.
‘Where are you, Lord?’ we ask. During those times, we cling to the hope that you are present and that you love us. Give us faith to trust in what we have learned about your abiding love — that your faith and mercy toward us is great, even when we do not feel it. We trust you today for all that we are going through now and for everything that lies ahead. In Christ’s name we pray. Amen.
This week's lesson is on Lamentations 3:16-24.
Lesson context
The book of Lamentations is composed of five poems that describe the pain and suffering of the time when Jerusalem and the temple were destroyed in 586 BC. Nebuchadnezzar, king of Babylon, invaded Judah, destroying the walls of the city, leveling the buildings and defiling and pillaging the temple. This was a key moment in the life of the Jewish people. Many died of starvation during the long siege or were killed in violent ways. Even the Davidic royal family was executed. Others were brutalized and taken captive. Throughout the book, the author voices the suffering and despair of the people. Many of us have experienced tragedy and hopelessness, but not many experience it on the scale that the author of Lamentations describes. Everything that the people of Judah had relied on, including the special relationship they had with God, seemed to have disappeared. In fact, it must have seemed that this was the end of the people God had established a covenant with centuries earlier. “The book of Lamentations was written by and for people who had survived an unimaginable trauma with personal, political, social, and theological dimensions,” writes Brennan Breed, associate professor of Old Testament at Columbia Theological Seminary. “Life suddenly felt chaotic, brutal, meaningless, and hopeless.” The first four chapters of Lamentations are acrostic poems. The first word of each stanza begins with a succeeding letter of the Hebrew alphabet. This provides a framework onto which the poet can express thoughts and images of almost unimaginable chaos and loss.
Remembering judgment (verses 16-20)
Our text begins in the midst of an extended reflection on how God has behaved like one of Judah’s vicious enemies, seemingly seeking the people’s annihilation (Lamentations 3:3-15, not in our printed text). The image is of extreme humiliation. God — through the actions of the Babylonian conquerors — has “broken my teeth with gravel.” The physical reality is that many have been thrown to the ground with enough force to break their teeth, but it points to a deeper and more lasting reality that the people have been brought low spiritually. The psalmist twice asks that God would break the teeth of his wicked enemies (Psalm 3:7 and 58:6). But it seems that Judah has now become God’s enemy, and God is punishing her so severely that it appears to be her destruction.
Broken teeth
When I was in junior high, my youth group hosted a lock-in. Someone had the “bright” idea of playing hide-and-seek in the basement — in pitch darkness. I was “it,” and as I blindly searched, a girl ran straight into me. The top of her head collided with my teeth. She got eight stitches, and I got frequent dentist appointments. Eating was painful, temporarily robbing meals of joy. Today my front two teeth are made of porcelain and gold. My experience gives me some physical insight into the pain described here, if not the utter humiliation. The people’s misery was not just broken or missing teeth, but also the loss of joy and nearly of hope as well. God had once granted them many good things to eat, but now their teeth — and spirits — were broken. As you continue with this lesson, consider the juxtaposition of this pain with the faithful declarations to come. The image of humiliation by God through the actions of the Babylonians continues. He has “trampled me in the dust.” Even if we believe that God is ultimately in control, that does not mean that God ordains every bad thing that happens to us. Looking back, the Jewish people did conclude that their suffering and captivity were a result of God’s judgment of their sin, as the poet makes clear in Lamentations. The devastation was so complete that the poet has no peace or wholeness (shalom). Not only have the people been reduced to poverty, but the poet says he has forgotten what prosperity is. All of the splendor the poet — as the representative of the people — had enjoyed is gone, and all that the poet had hoped to receive from the Lord has been wiped away. In other words, in this moment all the joy of the past is forgotten and all hope for the future is gone. The only thing that remains is the memory of affliction and the bitterness of loss. And as the poet’s memory flashes back to images of violence and loss, his outlook only continues to darken.
Remembering mercy (verses 21-24)
Suddenly the poet offers one of the very few words of hope in the entire book. Instead of continuing to dwell on his personal experiences of violence and loss, he remembers that “the faithful love of the Lord never ends” and “His mercies never cease.” For a few reasons, this is a more likely translation of verse 22 than the one used by the Sunday school lesson. The poet is remembering what he has been taught from his youth and what he clings to, even in this most traumatic moment. Despite what he has seen with his eyes, God’s love does not end and God’s mercy will not fail. According to the Sunday school lesson, the fact that the people were not destroyed is evidence of God’s continued love and mercy. But according to the alternative translation, it is simply because of their deeply held belief in God’s love and mercy that they will not abandon all hope. The poet continues by reminding himself and his people that God continues to show numerous instances of compassion for his people. Because of that, he trusts they might yet again experience divine mercy. Finally, the poet offers a brief prayer directed to God: “Great is your faithfulness.” Everything else he has said in this passage has been directed to himself or to his people, but these few words offer a hint that he still may connect with God. This is especially noteworthy since elsewhere in this chapter he seems to view the prospect of prayer as an impossibility. In the final verse of this passage, the poet begins by saying to himself, “The Lord is my portion.” Portion here refers to the plots of land that were distributed to the tribes of Israel once they entered and conquered the land God had promised them. It would seem that those land grants were meaningless now that a foreign power was in control. But the poet asserts that the Lord himself is his portion — that it is not the land but the Lord himself that is their primary possession. With that in mind, the poet concludes that he will wait for God to do whatever God will do. This section concludes with a note of hope, although the book of Lamentations begins and ends with cries of suffering, loss and even a sense of abandonment. That, indeed, is the tenor the poet sets throughout almost the entire book.
Conclusion
Lamentations 3:16-24 can be thought of as an exercise in remembering the whole truth. The text does not shy away from the ugly reality of the community’s suffering. Honest and vivid expression is given to the pain, disillusionment, and bitterness experienced by the poet and his people. This, however, is not the whole truth. Experience is important and sheds valuable light on reality, but it is not the only or final word. The poet balanced his experience with revelation Scriptures, prayers, and traditions he had learned since his youth. Though the tension created by their juxtaposition at times seems greater than our hearts can bear, the internal dialogue between our lived experience and the Spirit’s testimony in Scripture is essential to our arriving at the whole truth and to the survival of our hope. When enduring great trials and suffering, we cannot isolate ourselves in an echo chamber of despair. Never is it more crucial to participate in the worshipping community than when we are wrestling with intense doubts regarding God’s goodness and love. Many people of faith have survived harrowing experiences only to rebound from them with greater assurance of God’s love. We must not ignore their testimony. All of these form a great cloud of witnesses testifying that faith in God’s ceaseless love need not wither and die in the face of the world’s horrors. The secret to their resilient faith was that they trained their memories to recall not only the pain of their experiences but also the many pieces of evidence of God’s enduring love, both in their own lives and in the lives of believers who preceded them.
Prayer
Our Father, we thank you for the testimonies of the cloud of witnesses who remind us of your enduring love even in our darkest moments. May your Spirit awaken in us memories of your faithfulness and love to balance the memories of our heartbreak and pain. In Jesus’ name we pray. Amen.
Questions for discussion
Benediction
Next week's lesson will be on Psalm 71:12-21.
Good morning!
We're so glad you decided to join us today!
When we meet together each week, we take some time to share our weeks. If you have any prayer requests to share, you can leave them in the comments on this post. When you are ready, use the prayer below (source) to get started.
O Father, we want to be your people. We want to live on mission for Jesus and his Kingdom. However, we get diverted and divided by all sorts of problems. We need your guidance, O God, through the Holy Spirit. We want to inspire new leaders by involving other disciples in ministry. We want to meet the needs of your people through tender care. We want our leaders to remain focused on their primary tasks that you have called them to fulfill. Help each of us, Lord Jesus, to see our need to be involved, to use our spiritual gifts, and to remain true to the calling you have given us. We pray this to your glory. Amen.
This week's lesson is on Acts 26:1-11.
Lesson Context
The book of Acts records the history of the very early church. A prominent part of the book is Saul's conversion from staunch opponent to follower of Christ after an encounter with the risen Lord. Saul converted to Christianity in about AD 34. He traveled around the Mediterranean area on three missionary journeys. Saul became known as Paul early in these journeys. Shortly after his third journey, he traveled down to Jerusalem, probably in about AD 58. There, he was sighted by his enemies who incited a riot to silence him. Paul's subsequent arrest undoubtedly saved his life. After another riot (or near riot), Paul used his Roman citizenship to avoid being flogged. An inquest and a murder plot ensued, so Paul was transferred under heavy guard to Caesarea Maritima for trial. (As an aside, this place still exists as Caesarea National Park, on the Mediterranean in Israel.) The trial was inconclusive, and Paul was held in prison for two years until Governor Festus replaced Felix. The change in leadership caused another trial, Paul's appeal to Caesar, high-level consultation, and appearance before King Herod Agrippa II. That is the immediate backdrop to today's lesson, which occurs about two years after Paul's initial arrest.
Paul Begins his Defense (verses 1-8)
Paul had spent 26 years as Christianity's chief proponent debating with authorities. He was practiced in defending his actions, countering personal attacks, and dividing his opposition. Paul's case was difficult for the civil authorities to deal with, somewhat like the case of Jesus 30 years earlier. The authorities were primarily interested in maintaining law and order. But how was order to be maintained when it involved bodily harm due to issues of personal religious belief and practice? Should they insert themselves into the dispute, or should they leave it up to the Jews and their religious authorities? Paul was aware of this tension, and he used his Roman citizenship as leverage in his defense on at least two occasions. Paul acts with deference to his judge. He says he will address the accusations of the Jews: (1) Paul had been causing divisions among the Jews, and (2) Paul had desecrated the Temple. King Agrippa's family was outwardly Jewish, so Paul expected the king to be familiar with Jewish customs. However, the family was more interested in loyalty to Rome. Paul explains all the ways that he was an excellent Pharisee. By talking about being raised in Jerusalem, he makes himself an insider. Paul knew what God promised to his ancestors -- the patriarchs: Abraham, Isaac, and Jacob. This promise is the resurrection of the dead. Since what Paul is being accused of is part of Jewish belief, there is no wrongdoing -- at least from the viewpoint of the Pharisees' doctrine. What drew the ire of the Pharisees is Paul's claim that the resurrection of Jesus is the basis of the future resurrection of people. Paul tries to seek common ground with his audience. Paul could mean either a belief in general resurrection, or the resurrection specifically of Jesus. Certainly, his audience should believe that God can resurrect the dead.
Paul Summarizes his Error (verse 9-11)
Jesus of Nazareth was a way to identify one individual with a fairly common name. However, it was also a fulfillment of prophecy. Nazareth had a pretty poor reputation, so using "of Nazareth" probably had a negative, dismissive connotation. Our book says that Paul's opponents labeled him as, "a ringleader of the Nazarene sect." Believers, however, seems to have preferred to be known as "Christians" or "the Way." Our lesson text ends with Paul admitting all of the things he did to oppose the followers of Christ before his conversion. Paul's persecution of Christians was notorious, spreading at least as far as Damascus (225 miles from Jerusalem). Paul must have had some measure of responsibility in the deaths of some Christians as well. Our book says that beginning his defense with an admission of his bloody and oppressive details of his former way of life had a purpose. It allowed Paul to convince King Herod Agrippa II that a man who would admit doing such horrible things wouldn't be lying about anything else. Additionally, the king's father had persecuted Christians, and had blood on his hands.
Conclusion
All believers who have turned to God were once opposed to what God was doing. God desires to make peace, find reconciliation, and move forward in life's newness. We should seek reconciliation rather than victory. Paul, who once opposed Christ, wrote all those texts on reconciliation. Though Paul was ashamed of his past behavior, this did not hinder his ministry. Through it all, he followed the call of God to bring hte gospel to the ends of the Earth.
Prayer
Father in Heaven, we were once your enemies, but you sent Jesus to die for our sins. Make us skillful in communicating your reconciliation to others. Make us eager to make disciples rather than to win arguments. We pray this in Jesus' name. Amen.
Questions for Discussion
Benediction
Next week's lesson will be on Lamentations 3:16-24.
Good morning!
We're so glad you chose to join us today!
This morning, we are at Taylorstown Church for our picnic!
When we meet in person, we take time to share our joys and concerns. If you have any prayer requests, please add them as a comment on this post. When you are ready, use the prayer below (source) to get started.
Heavenly Father, You are a good and righteous God Whose faithfulness continues from one generation to the next. Thank You for my great salvation. Thank You for the opportunity I have to work to Your praise and to love others with the love that You first gave to me. May I live to each day of my life as unto the Lord, and I ask that You would give me opportunities to minister, in love, to the Body of Christ. Thank You that nothing we do ever goes unnoticed by You. May my life be a daily witness and living sacrifice to Your grace and goodness. This I ask in Jesus' name, AMEN.
Today's lesson is on Hebrews 6:9-20.
"But hope is not a wish. ... Hope is trusting that no matter what pains or tragedies befall us, no matter what darkness envelopes us, no matter what grief we live with, that God is still here."
The Hard Work of Hope by Eliza C. Jeremko. We hope right in the middle of the hard. For God has called each and every one of us to the vocation of hope. We hope in the face of fears. We hope in the face of sorrows. We hope in the face of hardship. Every day, we keep going. Every day, we hope. Hope may be hard work, but as Apostle Paul reminds us, “hope does not disappoint us” (Romans 5:5).
Prayer
Father, we thank you for the certainty of your promises -- promises based on your Son's work on the cross. May this ever be a reminder to us that you will do the things you promised, even as we anticipate the return of Jesus. We pray this in his name. Amen.
Benediction
Next week's lesson will be on Acts 26:1-11.
Good morning!
We're so glad you decided to join us today!
Next Sunday is our joint church picnic with Taylorstown.
When we meet in person, we take time to share any joys or concerns from the past week. If you have any prayer requests you would like to share, please add them as a comment below this post. When you are ready, use the prayer below to get started.
Dear God, Bless all the fathers and father-figures with such love and faithfulness that children flourish and grow in uprightness and joy. Bless those who long to be fathers and those for whom this day is difficult. Amen
Today's lesson is on Romans 15:1-13.
The apostle Paul probably wrote his letter to the Romans while in the city of Corinth during his third missionary journey. That would have been about AD 58. Paul had not yet visited the church in Rome; others had started it years before.
The nature of the church in Rome was influenced by an edict issued by Emperor Claudius in about AD 49 that forced Jews living in the city to leave (Acts 18:2) This experience probably fostered a certain division within the Roman church between believers of Gentile and Jewish backgrounds. We can imagine each group contending that it had a better claim on salvation in Christ than the others. The expulsion of Jews from Rome resulted in Christians of Gentile backgrounds being in the majority in the church there, if they had not been the majority already. Their majority status seems to have continued even in the death of Claudius in AD 54, which allowed Jews to return to the imperial city. Paul thinks the attitude of the strong toward the weak in this verse is so important that it's a variation of what he has already said in Romans 14:1: “Accept the one whose faith is weak, without quarreling over disputable matters.” Note the all-encompassing nature of this imperative: the two groups of strong and weak means that it applies to everyone. So far in this letter, there have been three issues dividing these two groups: what kind of food can be eaten, the value of certain days and the use of wine. These don't seem to be random examples of how to get along with fellow Christians: rather, it's much more likely that these were actual problems in the church of Rome. What needed to be addressed was the basis for these points of tension. Who were the “strong” and the “weak” and what made them that way? There is no shortage of opinions on these questions. But the most likely explanation is that the weak were Christians of Jewish background who maintained their devotion to the Law of Moses. The strong, therefore, would be primarily those Christians of Gentile background. We say “primary because Christians of Jewish background who realized they had been freed from that law could be numbered among the strong which Paul was one. Our challenge, whether stronger or weaker, is to build up each other so that all of us will please God in the Christian life. By helping one another, we accomplish the goal. We should please our neighbors. The idea here is that of pleasing a fellow believer rather than ourselves. Living that way will build the faith of one's fellow Christians. If God's love compels love for all around us, how much more does it compel love for our sisters and brothers in Christ! Paul quotes from Psalm 69, recounting the way the righteous is often blamed for the sins of the wicked, anticipated the work of Christ, who took the guilt of sinful humanity on himself on the cross. Christ's sacrifice is the supreme expression of God's love that overcomes division and boundaries. If anyone asks you what value there is in studying the Old Testament, now that we're in the New Testament era, the answer is in verse 4. Another passage that affirms this value is 1 Corinthians 10:11. As we note the Old Testament's limitation for application to today, we do not ignore it. If the church is to be unified in its diversity and diverse in its unity, it will only be so because of the good news of Jesus and the work of God the Father. God is characterized by endurance, his capacity to bear failure and rebellions of humanity while continuing to offer them forgiveness. God is characterized by encouragement, his constant provision of the tangible and intangible resources his people need as they navigate life's challenges. The supreme expression of God's patience and consolation is in Jesus, God's true king, who willingly gave his life for the unworthy. This is the God who calls his people to pursue unity in their diversity. Paul recognizes that it is not within the flesh's capacity to unite with one another. Thus, this verse requests God to give readers this ability. Because of who God is and what he is done in Christ, his people can remain faithful to him only if they have the same mind and heart, characterized by patience and encouragement for one another. That person might be different from me, but Christ died for that person, so I need to love that person just as God does. That like mindedness goes beyond being agreeable. As Paul says in Philippians 2, it will mean putting others' interest above our own. The story of God has always been one of patience and comfort. That story came to its pinnacle in Jesus. Now we continue that story as the church that pursues a shared life filled with patience and consolation fitting our Lord. The unified mind of God's people leads to unified praise of God. Paul gives us an image of a church gathered with members from every imaginable background and identity but with every voice raised in praise to God. But that expression of praise is not simply in corporate worship. It is vividly expressed in the concern for others more than oneself that each Christian demonstrates, the exercise of the unified mind in all the Christians relationship. To glorify God is to praise God for what he truly is and truly done. The true God is the Father of our Lord Jesus Christ, who died and rose for unworthy humanity. That one is the ruler of all, the one to whom all God's people and ultimately all of humanity will bow. To bow to him as Lord can only mean that we surrender our rights, customs, privileges and desires to put others first. When we do, God is truly glorified, for in our actions the word sees what God has done. Paul ends this section with a pointed summary. What should I do with this person who prefers things I do not like, accepts things I reject and rejects things I accept? The answer is to respond to that person as Christ responded to us. Christ did not forgive us because we started pleasing him. No, he forgave us in our sins. In our gratitude we ought to please him, but first, he received us as we are. Of course, he continues to receive us, even in our ongoing failure. That is the supreme model of how God calls us to respond to one another. Paul now puts the work of Christ in the frame of the major division in the Roman church, between Jewish and Gentile Christians. He affirms that Christ's work fulfilled God's promises to Israel, that Christ was a servant of those who received circumcision as a sign of God's covenant and promise. The God of Israel was never content to be just the God of one tribe. He always pointed forward to the peoples of the world joining with that tribe to be God's people. The story of the Old Testament is peppered with God's repeated promises to make himself known to the nations of the world through Israel. God fulfilled those promises in Jesus, the true Israelite. Paul now cites several passages from Israel's sacred Scriptures. This reminds readers that God always intended his people to be diverse and inclusive. Paul's ministry was built around this divine intention. To believers in Jesus of different backgrounds, he repeatedly taught that Christ's church must express the promise of God to redeem all people as the church expresses love across lines of ethnicity, class and custom. Paul quotes from 2 Samuel 22:50 and Deuteronomy 32:43 and a third quotation from Psalm 117:1. These quotes from the Old Testament are about Gentiles praising God along with Israel. The last quotation comes from Isaiah 11:10 quote of the root of Jesse refers prophetically to Jesus, the descendant of David, the son of Jesse. Jesus is the root, is the one who fulfills God's promise of David's descendant who will rule over the nations without end. People of all nations will trust him as a good, wise and powerful ruler, just as he demonstrates in making the nations his people despite their rebellion against him. True submission to Jesus as king means that his people must pursue unity just as he pursues it . May the God of hope fill you with all joy and peace as your trust in him so that you may overflow with hope by the power of the Holy Spirit. God's peace is not merely the absence of hostility. Rather it is positive, active goodwill toward others, living in active harmony and active services for one another. Likewise, God's joy is more than a pleasant state of mind. In joy, we respond to the experience of God's love, as we receive it from God and as we receive it through one another. The peace and joy will be in each of them shared among them as they express Christ's reign by living in harmony, deferring to one another in love. The hope of the future is grounded in the experience of the present. The Holy Spirit living in the Christian provides the proof of God's commitment to his people, assuring us that he will complete at Christ's return the salvation he began at our conversion. God's hope is not mere optimism. It is grounded in what God has done and is doing, expressing confidence in what God promises yet to do. Hope binds God's people together in the present. By Christians hope, we affirm that we will spend eternity together in the fullness of Christ's kingdom. If we will be unified in eternity, pursuing unity in the present is our only faithful, hopeful alternative.
Conclusion. Doctrinal? Practical?
A teacher of an adult Bible Study class announced that when their current study of the book of Mark was concluded, the class would study a certain doctrine. This announcement resulted in an immediate objection from a participant who said that every church she had been part of had had divisions over doctrine. Her objection was along the lines of “ Give us something practical, not doctrinal!” Doctrine (what we believe ) is the basis of practice (how we behave) The doctrine of the church's global, multinational, multiethnic, inclusive, and diverse membership is grounded in the even more foundational doctrines of creation and redemption. God created all people of every nation, and Christ died and rose for all people of every nation. Those doctrinal foundations leave us with a practical question: Are we willing to surrender our privilege and defer to those unlike us to express our faith in and submit to the Creator God and the crucified Christ?
Prayer
Dear God, we celebrate your love that made us one body of Christ composed of many tribes and nations. Empower us to live according to your plan for your kingdom. In Jesus' name we pray. Amen.
Questions for Discussion
Benediction
Next week's lesson will be on Hebrews 6:9-20.
Good morning!
We're so glad you decided to join us today!
When we meet in person, we share our joys and concerns with each other. If you have prayer requests to share, you can add them to the comments on this post. When you are ready, you may use the prayer below to get started:
Lord, we continually struggle against the mentality that everything depends on us — on our goodness, our effort, our worth. But when it comes to faith, remind us that it is all about what you have done for us in Jesus Christ. Help us to set aside the losing battle of works righteousness and learn to rest in the fact that Jesus is our righteousness and our hope of glory. In his name we pray. Amen.
Today's lesson is on 2 Corinthians 3:5-18.
Lesson context
Paul established the congregation in Corinth during his second missionary journey (Acts 18:1-11). Afterward he stayed in touch with that congregation, just as his did with others he had established. The letters of 1 and 2 Corinthians show a congregation troubled on several fronts. Challenges to his apostolic authority aggravated those troubles, and his letters to that church feature responses to personal criticisms leveled at him. Therefore, Paul used much of 2 Corinthians to defend the legitimacy of his apostolic calling. Today’s lesson is part of a section that explains his authority.
Paul’s expertise (verses 5 and 6)
Paul begins by explaining the nature of his ministry. Several times he uses a word that is translated as “competent” or “competence”. In doing so, he makes it clear that although he has confidence in the results of his ministry, it is God who must have the credit, not Paul or his fellow apostles. Any sufficiency is from God, who has made Paul and others competent to deliver the message of the new covenant. Although the covenant is new, it has always been a part of God’s plan. In fact, Jeremiah explicitly states that God will make a new covenant in which the law is written on people’s hearts and minds. This covenant, which came through Christ, is connected to the Spirit. Unlike the old covenant — which was written on stone tablets and served only to point out how people violated it and deserved death — the new covenant gives life. This does not mean that the law was bad. Its purpose was to teach people what a life that pleases God looked like. And when they inevitably failed, the law pointed out that they deserved death. That is why Paul writes that it was a ministry that brought condemnation and death.
Paul’s interpretation (verses 7-11)
Having established that the covenant established in the Old Testament was good and accomplished its intended purpose, Paul now argues that the new covenant is superior. When Moses received the law from God (Exodus 34:29-35), his face shone with God’s glory. However, that glory faded with time. It was temporary. In the same way, Paul argues, the old covenant, though glorious, was temporary. In its place, God has given a new covenant through Jesus Christ, with a glory that does not fade. This covenant is a ministry that brings righteousness through faith in Christ. Therefore, the lesson points out, the new covenant is superior because those who merit condemnation for sin receive instead imputed righteousness because of Christ. The law could not make humanity holy or perfect because people could not live up to its requirements. But the surpassing glory of the new covenant is that, through Christ, the righteous requirements of the law are accomplished on our behalf.
Paul’s application (verses 12-18)
Now Paul returns to his defense of his ministry and the ministry of others. He writes that it is because of the sincere hope that we now have in Christ that they are very bold in their message. He notes that Moses delivered the law, he used a veil so that the Israelites did not see the reflected glory of his face. In a sense, Paul says, a kind of veil continues to dull their understanding and their hearts in regard to the Mosaic covenant. Paul is speaking here of spiritual insensitivity to what God is doing. Only in Christ is the veil taken away, and that happens when a person turns to the Lord. Those who oppose his message are doing their best to retain the veil that Christ has removed. Through the Spirit, those who follow Christ have freedom — freedom to have direct access to God and to contemplate God’s glory in Christ. Although in this life we do not experience all of God’s glory, we are being gradually transformed. Therefore, we are being formed more and more into Christ’s image.
Conclusion
The larger context of Exodus 34 — the source of Paul’s illustrations regarding glory — is the sin of the Israelites in chapter 32. From Exodus 32:9 to 34:9, the Lord characterizes the people as “stiff-necked” four times. The face covering Moses needed is noted only after Moses returned from the mountain a second time, following the incident of the golden calf. Thus that great sin was answered with a sign of great holiness: the radiant glory of Moses’ face, which needed to be covered. But despite the greatness and holiness that that radiance symbolized, another episode of glory, the advent of Christ, was yet to be. Some 15 centuries later, Christ arrived in God’s perfect timing. Few, if any, people expected him in the way he came. And relatively few allowed him to remove the veil from their hearts so they might see him clearly. And so it is yet today. Think of someone who believes that he or she will have no problem getting into heaven because he or she is basically “a good person.” Whether consciously or unconsciously, that attitude comes from a salvation-by-works mentality. Such thinking often presents itself when a person compares himself or herself to another who is relatively “more evil.” But that’s not how salvation works; that is not the criteria for entrance. Those stuck in this mode of belief have a veil they refuse to remove. They need to encounter the great veil-remover, Jesus Christ. (Matthew 27:51; Mark 15:38; Luke 23:45). How will you seek out someone who is lost in this way this week?
Prayer
Thank you, heavenly Father, for the lesson’s perspective on what is true and necessary. Deliver us from the worldly mindset that repeatedly tries to take our thoughts captive. May we be alert to spiritual blindfolds that we willingly put on so readily and easily. This week, provide us with opportunities to help remove the veil from someone’e heart. We pray as your servants in the name of your Son, Jesus. Amen.
Questions for discussion
Benediction
Next week's lesson will be on Romans 15:1-13.
Good morning!
We're so glad you decided to join us today!
When we meet together, we take some time to share our joys and concerns. If you have any prayer requests, please add them as a comment to this post. When you are ready, use the prayer below, written by Alan Paton, (source) to get started.
O Lord, open my eyes that I may see the needs of others
Open my ears that I may hear their cries; Open my heart so that they need not be without succor; Let me not be afraid to defend the weak because of the anger of the strong, Nor afraid to defend the poor because of the anger of the rich. Show me where love and hope and faith are needed, And use me to bring them to those places. And so open my eyes and my ears That I may this coming day be able to do some work of peace for thee.
This week's lesson is on Colossians 1:19 - 2:3.
Lesson Context
Four of the letters written by Paul while in prison in Rome are called the prison epistles: Colossians, Philemon, Ephesians and Philippians. Colossians was written to the church in Colossae. This church was likely planted as a result of Paul's third missionary journey, but not by Paul. The congregation's of Paul's day were either of Jewish or pagan backgrounds. A major threat was syncretism -- a blending of old beliefs and practices with new ones. Teachers of this system would say something like, "Having Christ is important, but to be saved, you also need..." That sentence might be completed by one or more Jewish practices of the Law of Moses, or it might be finished with speculative elements of Greek philosophy. Both seemed to have been problems at Colossae.
Paul's Status (verse 24)
Paul's ministry was to be characterized by suffering. But his suffering had a purpose. Paul was clear that Christ's afflictions were complete in their intended purpose. Paul's suffering was instead for the body of Christ, the church.
Paul's Intent (verses 25 - 29)
Paul says he is a servant. The word translated "servant" comes from the Greek word diakonos, from which we also derive the word deacon. The book of Acts records Paul's mandate:
But the Lord said to Ananias, “Go! This man is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel.
... “Then he said: ‘The God of our ancestors has chosen you to know his will and to see the Righteous One and to hear words from his mouth. You will be his witness to all people of what you have seen and heard. ... ‘Now get up and stand on your feet. I have appeared to you to appoint you as a servant and as a witness of what you have seen and will see of me. I will rescue you from your own people and from the Gentiles. I am sending you to them to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’
The mystery Paul refers to is the content of Pauls' preaching, the good news of Jesus, once hidden, but not revealed. The gospel message broadly deals with two issues: (1) the person of Christ, and (2) the work of Christ. The four gospels focus mostly on the person issue. That is, evidence and belief that Jesus is the divine Son of God. The meaning and significance of Jesus' work -- primarily why his death, burial, resurrection, and ascension are essential -- are largely not addressed in the gospels. Instead, it received full treatment after his ascension as the apostles received further revelation and the rest of the New Testament was written.
The gospel message is inclusive, including both Jews and Gentiles. The mystery of the gospel is that Christ is in and of himself, and that Christ is in each believer. This indwelling is the glorious riches Paul is talking about. Riches refers to spiritual blessings. Christ is proclaimed, by both admonishing (or preaching) and teaching. The content of the message has the singular goal of presenting everyone fully mature in Christ Jesus. We can understand mature as meaning perfect in this case. Clearly, perfection is not possible. But we keep aiming for that standard, and asking for forgiveness when we fall short. We must apply wisdom to help work toward perfection. God's power works within the church. The purpose of the church is for her members to be not only reconciled (justified) but also to be complete in holiness (sanctified).
Paul's Labor (verses 1-3)
Paul wants his readers to know of his ministry of prayer on their behalf. While Paul may have known a few people in Colossae, he probably had not actually been there. Although many within this letter's audience are strangers to Paul, they are still objects of Paul's concern that arises from the unity believers have in Christ. Scripture often uses the word heart to designate the person, especially one's center of moral and ethical deliberation, will , and attitudes. One is strengthened in the kind of comfort Paul means. United in love suggests a harmony of purpose and thought. It has its source in devotion to Christ, who empowers us to love one another. Paul desires his readers to have the confidence and power that comes from an ability to distinguish between true and false teaching. False teachers claim to have hidden truth to which only the spiritual elite have access. In contrast, Christ is the one in whom are hidden all the treasures of wisdom and knowledge. Knowledge is the mental grasp of truth. Wisdom is the ability to use knowledge appropriately.
Conclusion
God's care for the first-century church came primarily through human hands. Paul is a primary example of this. But what Paul began needed the help of others to carry it out on a long-term basis. Paul wrote a call to alertness and action. His readers needed to remain alert to wrong views of Christ, wisdom, power, glory, mystery, etc. Only with such alertness could they be prepared to act to protect the church. How well did the church at Colossae do in this regard? We don't really know, but the church in nearby Laodicea received criticism decades later for being lukewarm in Revelation 3:14-22. Lukewarmness manifests itself in the form of complacency. Do you see signs of complacency in your church? How do we know when complacency is setting in? What are its signs? To be able to answer such questions is an issue of alertness, which must precede action. And who do you expect to take the corrective or preventative action?
Prayer
Heavenly Father, remind us constantly of your presence and available power! May we never exchange your Son and his wisdom for counterfeits. Let us become experts in Christ to be able to stay alert to those pretenders! We pray in the name of your Son, Jesus. Amen.
Questions for Discussion
Benediction
Next week's lesson is on 2 Corinthians 3:5-18.
Good morning!
We're so glad you chose to join us today!
When we meet together, we take time to share any joys or concerns we have. If you have a prayer request, please add it as a comment on this post. When you are ready, use the prayer below to get started.
God, All peoples have their origin in you and it is your will to gather them as one family in yourself. Fill the hearts of people with your love and the desire to ensure justice for all their brothers and sisters. Amen
Today's lesson is on Romans 10:1-17.
Just how comprehensive is the good news of Jesus the Messiah? The entire book of Romans is concerned with this question. Romans 1-8 sets forth proof of the need and extent of God's mercy available to those who trust him with their lives. God has announced salvation for all who trust. The gospel of grace has come to light for all. The extension of God's offer of salvation to Gentiles does not exclude Jews. The depth of God's love extends to Israel as well as the Gentiles.
Romans 10 reflects on Paul's hope that the good news that Jesus is the Messiah and Lord will also come to his fellow Jews. God promised salvation to Israel, and God keeps promises at all times. Therefore, the promise of salvation must come to Israel. The hard division between Jews and Gentiles did not occur until several generations after Paul's lifetime. Paul himself never used the word “Christians” in his writings, though it had begun to circulate within the church. He likely did not anticipate the centuries of hostility between the two groups or the habit of those thinking themselves to be Christians of insulting and even persecuting Jews. The hard division that Paul's experience and wrote about was between Jews (whether Christs-followers or not) and Gentile (whether God fearing or not). The gospel of reconciliation and peace in Christ reaches all, allowing God both to keep the ancient promises of Israel and to add the Gentiles to the faithful community. Praying for God's salvation for the Israelites was probably habitual for Paul. His concern for his people – including his family and friends – was reason enough to pray for the nation. The Scriptures he long had studied modeled praying for deliverance for Israel from its various foes. And there was an expectation, found particularly in the prophets' writings, that the nation would be restored after suffering for their sins. Paul's prayers expanded to include that his people would turn to Christ and find eternal salvation in him. Paul does not suggest that his fellow Jews were all pursuing evil ends, because that was clearly not true. Jews who did not follow Jesus still desired to follow God, But, Paul asserts, they misunderstood the trajectory of God's work and how their own Scriptures pointed to Jesus as their Messiah. Paul does not dismiss zeal for God as insignificant; he knew from personal experience that misdirected zeal could be turned to God's purpose. Still, his people's zeal without knowledge of Christ prevented them from recognizing that God's long anticipated provision of deliverance of his people (and indeed to all people) had finally been revealed. Paul has argued the righteousness of God consists of extending salvation to all on the basis of trust in the work of Christ. Paul criticized the attempt to make Jews out of Gentiles. Attempts to come to God on the basis of anything other than Christ, and especially on the basis of any human achievement, fail. An approach to saving the Gentiles that tried to compel them to keep the Law of Moses neglected the deeper reality that the relationship with God always depends on faithful trust, not on the works themselves. The word translated culmination has the sense of “ultimate goal” in Greek. The coming of Christ and his activity in revealing God's salvation to all human beings was always the goal of the Law. And the Law of Moses itself pointed to the work of God, as opposed to the law existing for its own sake. Paul did not expect the abolition of Torah but the completion of God's promises. Those who trust God's work through Jesus have fulfilled the Torah's overarching objectives. Paul quotes Leviticus 18:5: "The person who does these things will live by them." Paul did not oppose Jews keeping the Law, and he accepted the idea that its instructions can guide a person to a wiser, more faithful life. In this way, Jews who kept the Torah in faith did live by them and could experience limited righteousness of striving to accomplish God's will. Paul next quotes Deuteronomy 30:12-13: "Do not say in your heart,..'Who will descend into heaven... Who will descend into the deep?'". These verses are part of God's promise that he would extend mercy to Israel after the nation experienced the consequences of breaking covenant and turned to him in repentance and faith. Paul adds to these quotations two comments, the first being that is to bring Christ down. Paul's point is that Christ's descent into the human world was God's work, not that of striving human beings. Salvation, therefore, comes from God and not from humans. The second comment, to bring Christ from the dead, connects the ancient text to the core Christian story of Jesus' resurrection. Paul links the confession of faith from one's mouth with the belief in one's heart and thus to the commitments of the whole person. To believe that God has raised Jesus from the dead also means to trust that God has overcome the power of death itself. Salvation involves both the present and the future. We can understand being saved as a shorthand for the entire relationship that the redeemed person enjoys with God. The effects begin in our Spirit-led lives now and will culminate in everlasting life in Heaven. Confession of Christ's lordship occurs daily, both in the face of opposition or hardship and in more peaceful times. It also involves witnesses, making a public commitment. The message of the gospel connects deeply to real lives, and those who hear it must internalize it and proclaim it. When the heart and the mouth align in acknowledging the saving work of Christ, it becomes possible to experience both righteousness and salvation. Paul quotes Isaiah 28:16, which is part of a promise that God would rebuild Zion after its destruction. The Bible often conceives of shame as a social condition, visible to all, rather an inner, more private emotion. Paul understands trust in God as the opposite of public humiliation. At the final judgment, those who trust in Jesus for deliverance from sins will never be put to shame because our hope of salvation will be fully realized. Paul then quotes from Joel, "For Everyone who calls on the name of the Lord will be saved." Both Joel and Paul understand God as one who answers the sincere cries of people longing for help. Because Jesus is “Lord of all” everyone may call on him. An important characteristic of Christian's preaching is the proclamation of peace between God and humanity. When one experiences reconciliation with the Lord, it becomes possible to reconcile to other people as well. Christian teaching and preaching should, therefore, be filled with joy about hope because of the good things God wants to accomplish in us and through us. Verse 16 & 17. But not all the Israelites accepted the good news. For Isaiah says, “Lord, who has believed our message?” Consequently, faith comes from hearing the message, and the message is heard through the word about Christ. Paul quotes Isaiah 53:1 that is part of the prophetic reflection on the fact that people do not always listen to God's Word. In its immediate context continues the account of the Suffering Servant, noting the disbelief of many. In spite of that disbelief, Paul's job and the job of Christ followers, is to keep celebrating the good news and to live lives that reflect our faith in Jesus. After all, we might plant the seed and water it, but God makes it grow. Our responsibility is not the outcome but our faithfulness to report the good news. There is a contrast between the two verses. Verse 16 emphasizes the negative side of unbelief, while verse 17 understands the power of the message to be so great that it leads people to trust Christ. Paul was confident that both Jews and Gentiles would learn to trust God once they understood the nature of the gospel.
Conclusion
The offer of salvation comes through the preaching of the Word as one of hope and expectation. God is for us and wishes to be with us. When we trust the reliability of that offer, we can enter into a life of joyful hope, which is the Bible salvation. That life begins now and extends into eternity. In Romans 10, Paul speaks of those who cry out to God, confess Jesus as Lord and so receive salvation. Like the prophets of Israel, who called on their people to turn from evil towards good, Paul makes a direct connection between the words that humans speak and God's willingness to save. The words must be sincerely uttered, but the key actor in this drama of salvation is God. Preaching connects closely to prayer as we seek to conform our desires to God's desires. It must be full of hope, inviting listeners to trust a gracious God. This readiness to hear comes from God's passionate love for the creation. In truth, God created the world originally out of love, and he sustains the creation out of the same love. In an environment of love, a needy humanity crying out for help receives a willing ear.
Prayer
O God who makes promises and keeps them over generations and long centuries, our prayer is for all the people near and far to come to know Jesus. Send us! In Jesus' name we pray. Amen
Questions for discussion
Benediction
Next week, we will be starting the summer quarter. If you have been reading the lessons, we would love for you to join us in person, at 10 am. The topic for the summer quarter is Hope in the Lord.
The lesson for next week will be on Colossians 1:24-2:3.
Good morning!
Happy birthday to the church!
When we meet in person, we share our joys and concerns with each other. If you have prayer requests to share, you can add them to the comments on this post. When you are ready, you may use the prayer below to get started:
Heavenly Father, I ask you to help me to continue to grow in You so I may find joy amid my suffering. Help me to know You can use my suffering to grow me and encourage others. In Your name I pray. Amen
Today's lesson is on Romans 5:1-11.
Romans 5 depends entirely on Paul's previous discussion of the human response to the gospel found in Romans 4. Paul has argued, based on the experience of Abraham, that the true basis for a relationship with God is trust in his promises, that is, faith.
Our text today makes an important argument about why followers of Jesus both build their lives based on trust in God's promises yet still experience hardship. Those suffering might wonder whether the new era of God's mercy had dawned or not. In the past, prophets had revealed certain hardships to be God's judgment on sin. Is a Christian's suffering also God's judgment? Elsewhere, Paul boasted about his own suffering as evidence of God's work in his life. Paul would go on to be executed in Rome in AD 67 or 68. In his estimation, this surely was another opportunity to imitate Christ. The transformation to be like Christ has several parts, including a new understanding of suffering, reconciliation, growing friendship with God, and ultimately rescue from the power of sin and death. Paul explores each dimension of these implications in today's text.
Effects of Justification
Because God declares us accepted based on our faith in the Messiah, Jesus, this trust yields certain effects. Justification is not simply an accounting trick God makes. It begins a transformation of life. This includes Jews and Gentiles, with God showing no partiality to either. Because of God's work to keep the ancient promises to Abraham, everyone can have the kind of peace of which Paul speaks. In contrast to peace enforced at the point of the sword, God offers genuine reconciliation of all people to himself through Jesus' faithful obedience. Paul exhorts the Romans to have peace among themselves. Peace with God leads to (or should lead to) peace among followers of God when exhibiting the fruit of the Spirit. Access to God's grace does not derive from an accident of birth or even from doing good deeds. It comes by faith in God's gracious offer of mercy. We take confidence in God's promise, building our lives on it. Because Jesus trusted God, those who follow him may do so as well. The glory of God comes to light in the saving work of Jesus in his crucifixion and resurrection. God's glory is also evident in the life of the church and at the final judgment, when all things will become subject to God and open to his full presence (Romans 8:18) For this reason we boast in expectant hope that God has forgiven us and given us new life now and in Heaven. Paul opens the possibility that Christians might celebrate, not only while experiencing pleasant things but also in suffering. These words do not refer to mild annoyances or everyday problems but to devastating experiences. We think of tribulation that confronts the faithful who overcome it by the power of Christ's love and patience. Such hardship is an opportunity for God's grace to be revealed. Troubles and pain need not diminish our joy in Christ nor define our self-understanding. Suffering can nurture perseverance if we face the tribulation with the proper spiritual attitude. For Paul, growth occurred in the context of the mutual love between God and humankind. It does so because the suffering itself is part of God's movement in the present age to bring about the new era that commenced in Calvary and comes to full blossom at the Last Judgment. A willingness to endure hardship strengthens a person's character and makes it possible to hope in a better future. The overall idea is that of being tested to determine (or improve) one's mettle or your ability to continue despite difficulties. Character should be understood in the positive sense of a high level of integrity that has developed through difficulties. Those who have hope in God's saving work, even if they experience isolation or persecution, still have God's approval. God's love is the source of honor. The evidence of Paul's claim that suffering produces spiritual growth comes from the life of Christ himself. Christ suffered patiently and voluntarily in part because he knew what would be accomplished through his death. His followers may imitate his action, Christ did not die for righteous but the wicked. We were helpless to overcome death and evil before God's presence among humankind overcame those dangerous forces. God's mercy extends to those who need it most. Christ died for those who had done nothing for him and never could. The sustained human commitment to sin necessitated Christ's saving work. God shows love toward us by the radical nature of Jesus' death for strangers and enemies. God has overcome the power of sin and death. Since Jesus had already done the hard work of saving us from the power of sin and death, he can do much easier work of saving us from God's wrath against unrighteousness. Wrath in this context refers to the last judgment, in which the true distinctions between good and evil become unmistakable to all. In that moment of truth telling, the truth of God's mercy shown in Christ's death will win through. Those who trust God's promises to save through his Son will see their hope become a reality. Jesus' death paid the price we could never pay on our own. Rather, by entering the world of sin and death that humans experience, God in Christ overcame those great evils and ended the estrangement that separated humanity from our creator. The end of that alienation from God came about because of his actions, not ours. We can be at peace with God. We are new creatures, we wear a new name and we have a new destiny. 2 Corinthians 5: 17 The final two verses of this section build on the idea of salvation in two ways. First, Paul asserts that Christ's death has made possible our reconciliation to God. While Paul did consider humans as active participants in the process, here he emphasizes God's work rather than human responses. Paul's new thought is that humanity can be saved by Christ's life. We participate in the life he has brought about through his actions in Calvary. Those who trust God can anticipate rescue from the forces of evil. They will experience Christ's life in their own lives. Salvation has tangible results in one's attitude toward daily life. Verse 3 raised the possibility of celebrating even the worse parts of life as opportunities to experience God's mercy. But here, the rejoicing focuses on the mercy itself. Those who rejoice focuses on the mercy itself. Those who trust God celebrate the fact that God's mercy extends to all, not just to themselves. They see themselves as part of the grand story of redemption from the power of evil and share that joy with others. Most importantly, their joy comes through our Lord Jesus Christ. That is, he is the author, inspirer, and basis of their words of celebration. God's act of reconciliation involved not counting our sins against us. He refuses to let them define the relationship with us.
Conclusion
All human groups believe certain actions are respectable and others unrespectable, with many gradations in between the two poles of honor and shame. Because they followed a crucified Messiah, early Christians had to rethink their cultures' understanding of honor and shame from the ground up. This rethinking allowed them to endure the suffering that families and governments impose on them for their faith. They concluded that human life was not a contest for a limited supply of honor and that the true fount of honor was God. The God who raised Jesus from the dead would raise them too. They endured suffering, not for its own sake, but because in suffering, they could imitate Jesus Christ. That radical hope allowed them to face public disgrace or private strife with generous hearts and confident minds. It still can today. The ability to endure suffering as Christ did shows that the new era is in the process of dawning and that God's promises to protect those who trust him are reliable.
Prayer
God of our Lord Jesus Christ and of all who follow him, we thank you for not allowing us to be shamed by our failures or even our sins. You have welcomed us into your household as honored members, and for that, we are grateful. In Jesus' name we pray. Amen Thought to remember: We have peace with God because Christ paid sin's price for us.
Question for discussion
Benediction
Next week's lesson will be on Romans 10:1-17.
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