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WORD OF GOD
chinese
bible
Greetings in the precious and
mighty name of our Saviour and Master Lord Jesus
Christ ! HEAR THE WORD OF GOD 
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BIBLE
TIMELINE
OF THE BIBLE
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.
The Bible, the movement
from glorious beginning to the greater glory of the end.
It might have looked like scattered fragments. It shows
coherence and recurring sequences where you might have
seen only randomness and confusion. It gives the world
in a grain of sand, each passage and portion of
the Bible is a lens through which the whole is uniquely
refracted.
BIBLE PROJECT

JOURNEY THRU THE BIBLE
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THE LAST SUPPER


Lamentation
over the Dead Christ by Niccolň dell’Arca and
Andrea Mantegna.
 
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Introduction to the Prophets
 

Prophets - northern kingdom of Israel and the southern kingdom of Judah.
Period |
Northern
Kings |
Northern
Prophets |
Southern
Kings |
Southern
Prophets |
United kingdom under Saul, David, Solomon, c. 1030 - 931 |
Divided
kingdom |
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
Amos
Jonah
Hosea |
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) |
Obadiah
Joel
Isaiah
Micah
Jeremiah
Zephaniah
Huldah
Nahum
Habakkuk |
Babylonian
exile |
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Ezekiel
Daniel |
Post-exilic
prophets |
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Zerubbabel, governor
Nehemiah, governor |
Haggai
Zechariah
Malachi |
535 BCE- 200 CE -
The 6 Periods of Political Rules
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535 – 333
BCE Persian Period
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 rebuilding
3. Ezra & Nehemiah –
consolidating the modality of worship
4. Limited enthusiasm to
return to Zion ( <50,000). Most Jews
remain in Babylonia
5. Social Consolidation
effort: Banning Intermarriage to retain
‘Jewishness’
6. Result in conflict
with neighbors – Samaria which was also
under Persian rule
7. 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 ?
Nehemiah’s Social Consolidation effort by
banning Intermarriage to retain
‘Jewishness’…. Political Or Religious
Reason?
Who Is a Jew:
Patrilineal or Matrilineal Descent?
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.
Some people say that Judaism goes by
matrilineal descent because we always
know who a person’s mother is, and we don’t
always know who a person’s father is.
However, a person’s status as a priest,
Levite, or Israelite is passed down from the
father, and such distinctions were of utmost
importance in biblical and Rabbinic times
(and still, to a certain degree, today).
Key Takeaways
1. The "Shechinah departed from Israel“
a.k.a Holy Spirit
2. The beginning of the antagonist
relationship between Jews and Samaritans –
who is a Jew?
3. Differences in Opinion over what
constituted Sacred Text (Pentateuch vs
Tanakh)
4. Alphabet set change - Jesus “Jot &
Tittle”Differences
5. Samaritans also have their own temple at
Mt Gerizim
A.J Levine
1. “Rule of three”: the first two set up the
third
2. For Jesus’ Audience, Mention a priest and
a Levite, and anyone who know Judaism will
know the third person is an Israelite.
3. Both priest and Levite should have
stopped to help. The audience, surprised at
this lack of compassion, would presumed that
the third person would be an Israelite and
he would help.
4. Surprise!.. The ‘enemy’ is the one that
helps. It is Jesus’ warning against
prejudice
5. Jewish listeners might balk at the idea
of receiving Samaritan aid. They might have
thought. "I'd rather die than acknowledge
that one from that group saved me.”
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The Samaritans
Who are the Samaritans |
who is a Jew |
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.
2. Hearing this Alexander announced to his
soldiers that he would take revenge. When
the Jews heard that Alexander was marching
on Jerusalem with a great army they were
stricken with fear. The High Priest Simon
the Just together with all the priests and
elders went to greet him. Simon the Just was
dressed in the priestly vestments that he
used to wear when going into the Holy of
Holies during the service on the Day of
Atonement.
3. As soon as Alexander saw him he descended
from his chariot and bowed to him. The
commanders of his troops asked him what
happened to make the conqueror of so many
lands, who placed his foot on the necks of
so many kings, bow before a Jew whom he
previously threatened to destroy.
4. Alexander answered that every night
preceding a victory he saw an old man in his
dream who resembled the Jewish High Priest.
5. He therefore refused to do him any harm
and believed that being kind to him would
bring him luck in the coming wars. Simon the
Just then led Alexander into the Temple.
Alexander liked the Temple and asked that a
stone image of himself be placed near the
altar. Simon the Just answered that this was
impossible because the Jewish faith does not
allow images in the Temple. But he promised
to immortalize the memory of Alexander’s
kindness in another manner.
6. He had all the boys, who were born that
year, named Alexander. The king liked this
idea even better than having his statue near
the altar. (The Jewish Spiritual Heroes)
Key Events Recap
1. Conquest of Alexander the Great of Israel
without
destruction (Simon the Just)
2. Samaria supported and then rebelled
against
Alexander the Great.
3. Start of the Hellenization of Jewish
culture

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Greek Period- Alexander the Great |
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
1. Alexander died in 323 B.C., and his death
plunged his empire into a civil war that
lasted for the next 20 years. Eventually,
his empire was divided among various
generals, the two most important being
Seleucus and Ptolemy.
2. Seleucus received most of Asia Minor,
Syria, and Mesopotamia. This was known as
the Seleucid kingdom. Ptolemy received
Egypt, which became known as the Ptolemaic
kingdom.
3. Judea was located right between the
Seleucids to the north and the Ptolemies to
the south. During most of the 3rd century
B.C., it was under the rule of the Ptolemies.
During most of the 2nd century B.C., it was
under the rule of the Seleucids.
Ptolemaic
Period- Peace with Religious Freedom and The
Septuagint
Seleucid Period - War with temple in eqypt -
Antiochus IV -Abomination of Desolation
Jewish
Independence (Maccabean/Hasmonean Period)
Retook Temple - Hannakuh means “Dedication”
- Maccabean -foreign and homegrown Hellenism
– Beginning of Pharisees and Sadducees
Roman Intervention in civil war- War between
Hasmonean rulers - Forced conversions of the
Idumeans
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
1. Both the Seleucid and Ptolemaic economies
flourished from 300 to 220 BCE.
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
1. Both Seleucid and Ptolemaic economies
flourished from 300 to 220 BCE.
2. In 220 BCE, the Ptolemy IV reverted back
to Egyptian culture and traditions.
3. Seleucid Antiochus III wanted to
‘re-constituted’ Alexander the Great Empire
Hellenization program by conquering Egypt
once again.
4. Antiochus III managed to annex Israel
from Ptolemy’s control in 199 BCE
5. High Priest in Jerusalem, Onias III
who was loyal to Ptolemy, left Israel with
9000 for Egypt and both Onias III/IV built
another temple in Leontopolis in Egypt.
6. Jason, brother of Onias III was appointed
high priest in Jerusalem by Antiochus III.
7. Antiochus IV became the greatest threat
that Israel ever known to that time. Born in
Athens he was a disciple of Hellenism. He is
described as the Nero of Jewish history.
8. Antiochus IV Sought to unify Kingdom
through Strict
Hellenization
9. Antiochus IV robbed temples and increased
taxes.
10. He sold the office of the high Priest to
the highest bidder, angering the Jews. A
newcomer named Menelaus outbid Jason in 171
BCE
11. Tried to turn Jerusalem into a Greek
city.
12. Antiochus
IV, also called Epiphanes waged war
on Egypt. The second campaign is cut short
by Roman intervention.
13. He retreated shamefully and vented his
anger on Jerusalem
14. He also attacked Jerusalem on Sabbath
knowing orthodox Jews would not fight and
killed many people. The city was plundered
and burned
15. 167 BCE, Antiochus IV forbade the people
to live by their ancestral laws, observance
of Sabbath, festivals, and circumcision and
destroyed copies of Torah
1.The “Abomination of Desolation”
2. High Priest role to the highest bidder -
the priesthood was of divine origin, and its
sale to the highest bidder was looked upon
as a grave sin against God.
3. Three co-existing temples – Jerusalem, Mt
Gerizim, Leontopolis
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167 - 65 BCE
Jewish Independent (Maccabean/Hasmonean
Period)
Français : Matthatias refuse de sacrifier
aux idoles Artist Gustave Popelin
1. The Revolution was flamed by Antiochus IV
“Abomination of Desolation”
2. It started when a Seleucid soldier forced
the Jewish priest Mattathias (Matityahu) to
offer a pagan sacrifice at Modein
3. Mattathias refused. He kills the soldier
and flees to the mountains with his 5 sons.
They started a guerilla war.
4. Mattathias died in 166 BCE and his son
Judas(Yehudah) continued to lead the revolt
–
and became known as “Maccabeus” (the hammer)
5. Judas led the retaking of the temple
exactly 3 years after Antiochus
IV defiled it. Jewish
sacrifices and rituals were reinstated and Hannakuh
was created to remember the day.
6. Hannukah
means “Dedication”. This is the Miracle of
oil in Menorah
burning for 8 days when there was only 1
day’s worth of oil.
7. The war with Seleucid continued, and
Judas also died in battle. His brothers
Jonathan and Simon were also killed.
The Maccabees refused to accept the terms of
peace with the Seleucid.
8. The war only stopped in 134 BCE when the
Maccabees attained full
independence from the Seleucid.
9. The last brother John
Hyrcanus became high priest in 134 BCE.
He also greatly expanded the kingdom and
inaugurated the Hasmonean Dynasty.
10. This was also the beginning of the
Pharisees and Sadducees sect.

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65 BCE – 135
CE Roman Period
Roman
Period 65 BCE – 70 CE
ANTIPATER
1. Antipater the Idumean of Edomite descent
(who was also Herod’s Father), through
forced conversion, was chosen by Roman
General Pompey to be the ‘key advisor’ to
Hyrcanus II.
2. Hyrcanus II became ‘Ethnarch’ meaning
ruler, and Antipater the governor of
Judea.
3. Antipater appointed Herod as military
governor of Galilee and his brother, Phasael,
over Judea.
4. Antipater died, and civil war broke out.
Herod appealed
HEROD
1. Herod
the Great ruled Judea from 37 BCE to 4 CE.
2. Octavian who became Caesar Augustus
‘promoted’ Herod to be ‘king of the Jews’.
3. People never saw Herod as the rightful
Jewish king which infuriated him.
4. Herod’s biggest gift to Jews was
renovating their temple.
5. Herod was cunning, clever, and constantly
suspicious of conspiracy against him.
6. Herod killed many family members who he
suspected conspired against him. His wife,
Mariamme who was a Hasmonean Princess, was
also killed
1. When Herod died, his sons contested his
will and appealed to Caesar.
2. Caesar divided Herod’s kingdom among them
and they became Ethnarchs –
Archelaus over Judea/Samaria/Idumea, Antipas
over Galilee & Philip over Syria.
3. Archelaus was erratic and was replaced
with Roman governors (these were Pilate,
Felix and Festus mentioned in the New
Testament).
4. Herod’s grandson, Agrippa I, who had a
stronger claim to Jewish identity through
matrilineal descent, regained the title of
‘king of the Jews’
The role
of the high Priest the Roman period
1. The office of high priest became a
political tool in the hands of the Roman
administration.
2. Herod, in an attempt to completely
disassociate himself from the Hasmonean
dynasty, passed the priesthood into the
hands of such houses as Phiabi and Boethus,
both having been transplanted from the
Jewish Diaspora.
3. Although the high priests continued to
serve as presidents of the Sanhedrin, both
their actual powers and measure of esteem
among the people gradually deteriorated.
4. The high priests from the Hasmonean
period onward were primarily Sadducees, and
frequent quarrels erupted between the
Sadducees and the Pharisees, even during the
Roman peiod
5. By the end of the Second Temple period,
the high priest was considered no more than
a religious functionary of the Roman
administration.
6. Even the garments of the high priest were
entrusted at times to the hands of the local
Roman procurator and handed over to the
priests just before the various festivals.
High
Priest during Jesus’ & Apostles’ time– Not
Lifetime ‘guaranteed’ position!
The High Priests During Jesus’ Life
1. Jesus, son of See (until 6 C.E)
2. Annas (6–15)
3. Ishmael b. Phiabi (c. 15–16)
4. Eleazar, son of Annas (c. 16–17)
5. Simon, son of Kamithos (17–18)
6. Joseph Caiaphas (c. 18–37)
7. Jonathan, son of Annas (Easter to
Pentecost 37)
8. Theophilus, son of Annas (from 37)
9. Simon Kantheras, son of Boethus (from 41)
10. Matthias, son of Annas
11. Elionaius, son of Kantheras (c. 44)
12. Joseph, son of Kami (c. 45–46)
Key
Takeaways
1. Herod became king but with no heirs
2. Renovated Temple but with Roman ideas
built in (Marketplace)
3. High Priest role appointed by Roman
Administration



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The Rise of the Rabbis |
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65 BCE – 135
CE Roman Period
Great Assembly…
Key Functions and Contributions:
The Great Assembly, a body of Jewish sages
and leaders, is traditionally associated
with the early stages of canonization.
They are believed to have played a crucial
role in the editing, compiling, and
preservation of sacred texts, including the
Torah and some of the Prophets.
1. Codification of Jewish Law: The Great
Assembly is credited with the final editing
and codification of the Hebrew Bible,
particularly the Torah. They helped to
solidify the text and ensured its
transmission to future generations.
2. Establishment of Prayer Practices: They
are also credited with formalizing Jewish
prayer, including the composition of key
prayers like the Amidah, which remains
central to Jewish liturgy.
3. Institution of Religious and Ethical
Norms: The assembly laid down many of the
ethical and moral teachings that became
foundational in Jewish tradition. They
emphasized the importance of Torah study,
prayer, and acts of kindness.
4. Transition of Prophecy to Wisdom: The
Great Assembly marked a transition from the
era of prophecy to the era of wisdom and
rabbinic leadership. With the
WHAT IS ZUGOT?
The Zugot (Hebrew: "pairs") were a series of
five pairs of Jewish sages who led the
Sanhedrin (the Jewish supreme court) during
the period of the Second Temple in
Jerusalem, from around 170 BCE to 30 CE.
Each pair consisted of a Nasi (president)
and an Av Beit Din (head of the court), and
they played a significant role in the
development of Jewish oral law.
The period of the Zugot was significant in
Jewish history as it set the stage for the
development of Rabbinic Judaism ( i.e after
70 CE).
The discussions and debates between these
pairs contributed to the shaping of the
Mishnah, which is the foundational text of
the Jewish oral tradition ( Oral Law).
Who were the Zugot?
1. Jose ben Joezer (Nasi) and Jose ben
Johanan (Av Beit Din) - Active around the
middle of the 2nd century BCE.
2. Joshua ben Perachiah (Nasi) and Nittai of
Arbela (Av Beit Din) - Led during the latter
part of the 2nd century BCE.
3. Judah ben Tabbai (Nasi) and Shimon ben
Shetach (Av Beit Din) - Key figures in the
early
1st century BCE, known for their opposition
to the Sadducees.
4. Shemayah (Nasi) and Avtalyon (Av Beit
Din) - Mid-1st century BCE leaders,
traditionally said to have been converts or
descendants of converts.
5. Hillel (Nasi) and Shammai (Av Beit Din) -
The most famous of the Zugot, active at the
turn of the Common Era. Their differing
interpretations of Jewish law laid the
foundation for much of the later Talmudic
debate.
Who is Shammai?
1. Shammai was likely a
Palestinian Jew. His family was relatively
well off, and he was an engineer by trade.
2. Shammai, a conservative, belonged to the
upper classes and followed strictly the
older, rigid, Oral Tradition.
3. A man of an irascible temperament, he
adhered to the "letter of the law" in most
cases, believing it was the responsibility
of Jews to uphold the Torah absolutely.
1. Shammai was the Av Bet Din, the "Father,"
or Senior Judge, of the Court of the Great
Sanhedrin.
2. Shammai was the head of the great school,
the Beit Shammai (House of Shammai).
Who is Hillel?
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.
2. Hillel was known for his kindness and
winsome personality, by which he would draw
secular-minded Jews under the wings of the
divine. Hillel was known for teaching the
‘Spirit of the Torah’. Hillel devoted
himself to studying the Torah whilst also
working as a woodcutter.
3. Hillel lived in Jerusalem during the time
of King Herod and the Roman emperor
Augustus. His 40 years of leadership likely
covered the period of 30 BCE to 10 CE.
Hillel was its Nasi, or President of the
Sanherian
4. Hillel was the head of the great school,
the Beit Hillel (House of Hillel)

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The Men of the Great Assembly |
Zugot |
Making Sense of the Chosen 10.Shammai and
Hillel |
JESUS
- HILLEL |
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AMIDAH
https://hebrew4christians.com/Prayers/Daily_Prayers/
Shemoneh_Esrei/H4C-weekday-amidah.pdf
The Amidah תפילת
(Hebrew: Tefilatהעמידה,
HaAmidah, 'The Standing Prayer'), also
called the Shemoneh Esreh שמנה עשרה
('eighteen'),
is the central
prayer of the Jewish liturgy.
https://hebrew4christians.com/Prayers/Daily_Prayers/
Shemoneh_Esrei/H4C-weekday-amidah.pdf
The first three benedictions state the
fundamental beliefs of Judaism in the one
true creator God;
1. God of History
2. God of nature
3. The God who sanctifies
The intermediate benedictions 4-15 are
petitions. 4-9 are personal in nature;
4. For understanding
5. Repentance
6. Forgiveness
7. Deliverance from affliction
8. Healing
9. Deliverance from want.
The 10th -15th benedictions are national
petitions;
10. For the reunion of Israel
11. The righteous reign of God
12. Against
slanderers, informers and traitors***
13. For the righteous
14. The rebuilding of Jerusalem
15. The Messianic King.
Benedictions 16-18 are regarding service to
God:
16. The Hearing of Prayer
17. The Temple Service
18. Thanksgiving for God's mercies.
19. Grant Peace

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L1-FAMILY 1
Redeem the Inheritance
Ruth
said,
`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
For thirty-two weeks, every day, every week, we will live in the
Psalms. We will join our voices with the faith community that
stretches across the centuries and reaches around the world. Pray
Psalm 146 aloud each
day this 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Yǎngwŕng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Xěnshí可靠。
7
祂为受压制的人申冤,Shēnyuān
赐食Cě
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Jějū
yědě的人,
看顾Kŕngů孤儿寡妇,
祂挫败Tā
cuňbŕi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
Pray daily before study:
"LORD, make us prosperous again,just as the rain brings water back
to dry riverbeds.
Let those who wept as they planted their crops,gather the harvest
with joy!" (Psalm 126:4-5, TEV).
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)
Day 2 Ruth 1 (Ruth and Naomi in Moab); Judges 3:12-30 (tension
between Israel and Moab); Psalms 13; 77 (prayers for deliverance)
Day 3 Ruth 2 (Ruth meets Boaz); Leviticus 19 (be holy); 23:9-22
(appointed festivals); Deuteronomy 24:10-22 (laws to protect the
poor); Psalm 69 (prayer for deliverance)
Day 4 Ruth 3 (family loyalty); Genesis 38 (Judah and Tamar); Psalm
103 (thanksgiving)
Day 5 Ruth 4 (Boaz marries Ruth); Deuteronomy 25:5-10 (redeem the
inheritance); Jeremiah 32:1-15 (Jeremiah buys a field); 1
Chroni-cles 2:1-17 (descendants of Judah); Matthew 1:1-17 (Ruth,
ancestor of kings); Psalm 111 (hymn of praise to the Lord)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks
of Faithful Community." Day 7 Rest

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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
Now, and who we are now, is what matters. We can't live in the
past—in fact we want to be free of the past. Besides, people who
look backward tend to sentimentalize the "good old days," offering
us little of value for our own time. We want no claim on us by
either the past or the future. Free to be, in the here and now!
That's us.
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
guě 的消息,
在基列·耶琳jī
lič·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
jěng bŕi
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jěsī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Qě
jué你所膏立的人。
11
耶和华曾向大卫起了永不废弃的誓说:fčiqě de shě 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,Xiūkuě,
但他头上的王冠必光芒四射。”
PRAYER
Pray daily before study:
"Happy are those whom you choose, whom you bring to live in your
sanctuary.
We shall be satisfied with the good things of your house, the
blessings of your sacred Temple" (Psalm 65:4, TEV).
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)
Day 2 1 Chronicles 7-12 (genealogies of northern tribes, descendants
of Benjamin, people of Jerusalem after the exile, death of Saul,
David anointed king)
Day 3 1 Chronicles 13-18 (bringing the ark of the covenant to
Jerusalem, psalm of praise, God's covenant with David, David extends
the kingdom)
Day4 1 Chronicles 19-23 (David's wars, census and plague,
preparation for building the Temple, Levites and their duties)
Day 5 1 Chronicles 24-29 (divisions of worship heads, military
divisions, civil officials, and Temple personnel; plans for Temple
to Solomon)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks
of Faithful Community." Day 7 Rest

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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
We pretend to be self-sufficient, able to live freely, without
boundaries. We're drawn by the claim of culture that the right
choice is having many choices, that the way to live fully is to have
it all.
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
Pray daily before study:
"Turn to us, Almighty God! Look down from heaven at us; come and
save your people!" (Psalm 80:14, TEV).
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)
Day 2 2 Chronicles 6-9 (Solomon's prayer, dedi-cation of the Temple,
the queen of Sheba, death of Solomon)
Day 3 2 Chronicles 10-18 (the kingdom divided—Judah and Israel, good
kings and bad kings)
Day 4 2 Chronicles 19-28 (more good and bad kings; goodness and
prosperity, sin and punishment)
Day 5 2 Chronicles 29-36 (Hezekiah, the great Passover, invasion and
defeat of Sen-nacherib, Josiah's reform, the book of the Law found,
fall of Jerusalem, edict of Cyrus)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks
of Faithful Community." Day 7 Rest

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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
Sometimes an opportunity comes along to take a bold action or an
unpopular stand that requires total commitment, great risk, and
uncertain outcome. We hesitate, then stay put. The obstacles are too
great, the cost too heavy. We play it safe.
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
Pray daily before study:
"0 God, be kind to Zion and help her; rebuild the walls of
Jerusalem" (Psalm 51:18, TEV)
Being faithful community, we stand ready to hear rather than not
hear, ready to do rather than not do in order to respond to God's
call and direction
Day 1 Lamentations 1-5
(lament over Jerusalem); Ezra 1-2 (Cyrus's edict, returned exiles)
Day 2 Ezra 3-6 (Temple foundation laid, opposi¬tion to rebuilding,
Darius's decree); Haggai 1-2 (prophetic encouragement and warn¬ing);
Ezra 7-10 (Ezra's mission, mixed marriages); Psalm 85 (prayer for
restoration)
Day 3 Nehemiah 1:1-7:4 (Nehemiah's prayer, return to Jerusalem,
rebuilding the wall)
Day 4 Nehemiah 7:5-10:39 (list of returned exiles, reading the Law,
public confession and covenant)
Day 5 Nehemiah 11-13 (Jerusalem residents, ded-
ication of the wall, Nehemiah's reform);
Psalms 147; 149-150 (hymns of praise) Day 6 Read and respond to
"Fruit From the Tree of
Life" and "Marks of Faithful Community."
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
Being different can bring trouble, can even be dangerous. Better to
keep what we believe to our¬selves. Certainly don't want to offend
anyone by what we say or do. Being serious about beliefs seems to
rub people the wrong way. We want to get along with others,
especially people in power. Better lie low.
PSALM OF THE WEEK
Keep Esther's people in mind as you pray
Psalm 83 aloud daily. While
the psalmist names nations and people threatening Israel in his day,
call to mind the many forms of persecution Jews have faced down
through history. Pray daily for Israel and its neighbors now that
they may achieve a peace beneficial to all.
PRAYER
Pray daily before study:
"Save us by your might; answer our prayer, so that the people you
love may be rescued" (Psalm 60:5, TEV
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)
Day 2 Esther 4-6 (Esther plans to help her people, Mordecai
honored); 1 Samuel 15 (Saul's war with the Amalekites)
Day 3 Esther 7-10 (Esther's feast, Haman hanged, Mordecai promoted,
edict revoked, enemies of the Jews destroyed, Purim)
Day 4 Esther (Greek Version, Apocrypha duction; 11-12 (Addition A);
1-3; 13 (Addition B); 3-4; 13 (Addition C)
Day 5 Esther (Greek Version, Apocrypha)-14 (Addition C); 15
(Addition D); 5-8; 16 (Addition E); 8:13-10:3; 10:4-11:1 (Addi¬tion
F)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks
of Faithful Community."
Day 7 Rest

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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
Because we assume our times and systems are forever, we make the
necessary tradeoffs to fit in. Whether we recognize it or not, we
all tend to con-form—in small ways, every day.
PSALM OF THE WEEK
Let Psalm 9 guide you in praying for the nations of the world. As
you pray the psalm aloud, let the verses suggest to you needs of
particular nations. Keep a balance in your view of nations as you
pray for judgment, mercy, justice.
PRAYER
Pray daily before study:
"LORD, I have come to you for protection;
never let me be defeated!
Because you are righteous, help me and rescue me.
Listen to me and save me!
Be my secure shelter and a strong fortress to protect me;
you are my refuge and defense" (Psalm 71:1-3, TEV)
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)
Day 2 Daniel 4-6 (Nebuchadnezzar's second dream, handwriting on the
wall, the lions' den); Psalm 55 (prayer for deliverance)
Day 3 Daniel 7-12 (Daniel's visions, prayer for the people, end
time)
Day 4 2 Maccabees 5-6 (Antiochus IV's persecu¬tion of Jews); 1
Maccabees 1-4 (introduc¬tion of Greek culture and religion,
desecra¬tion of Temple, Jewish revolt, rededication of Temple)
Day 5 2 Esdras 3:1-5:20 (Ezra in Babylon, vision, God's ways
incomprehensible, questions about coming age)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks
of Faithful Community." Day 7 Rest
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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
We don't like being told what to do, how to live. We resent the
notion that anyone knows more about how we should act than we do.
The old sayings probably aren't true anyway. We sure don't want to
be bossed around, much less be disciplined by any-one else. We're
not worried about consequences; we'll beat them.
PSALM OF THE WEEK
In Psalm 1, the righteous are compared to trees and the wicked to
chaff. As you read Psalm 1 aloud on Days 1-4, think about what other
images might replace trees and chaff and still carry the psalm's
message. Make note of characteristics of trees and chaff. On Days
5-6, rewrite the psalm, replacing trees and chaff with other images.
PRAYER
Pray daily before study:
"My sins, 0 God, are not hidden from you;you know how foolish I have
been.
Don't let me bring shame on those who trust in you, Sovereign LORD
Almighty!
Don't let me bring disgrace to those who worship you" (Psalm 69:5-6,
TEV).
Being faithful community, we listen to wisdom and try to incorporate
those insights into daily behaviorDay 1 Read "Fruit From the Tree of
Life."
Day 2 Proverbs 1-3 (awe and reverence toward God, value of wisdom)
Day 3 Proverbs 4-6 (parental instruction and warnings)
Day 4 Proverbs 7-9 (warning against adultery, the call of wisdom,
wisdom at Creation, folly's invitation)
Day 5 Proverbs 10-12 (wise sayings, rewards of righteousness,
dangers of wickedness)
Day 6 Proverbs 13-15 (rewards of wisdom, con-sequences of folly,
danger of anger). Read and respond to "Marks of Faithful Commu-nity."
Day 7 Rest
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
&
Invitation
Ř
What
substitutes did you
make in place
of “trees” and “chaffs”?
Ř
Invitation – Read
“personal” version of
Psalm
1.
Part 2
– Plumbing Wisdom
1.
Together
Read aloud:
Proverbs 1:7
and Our
Human
Condition
2.
Now
together Read
aloud in
reverse
order:
3.
Talk
in pairs
about what
you heard
when the
proverb 1:7
and “human
condition” were
read together
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)
Ř
What
is being
said?
Ř
How might it
be said differently?
Ř
Paraphrase.
Ř
Share your
paraphrase.
Ř
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
Ř
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”
Ř
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
Ř
1:24-28
Ř
3:5, 6
, 9-12,
19-26
Ř
6:16-19
Ř
8:22-31
Ř
11:30
Ř
14:12,34
Ř
16:3,
7,
18
Ř
18:10
Ř
24:16,
17, 28,
29
Ř
25:19-22
Ř
27:1
Ř
28:13
Ř
29:1,
18
Ř
30:4-9,
11-14
Ř
31:10-12,
28,
30

|
L8-INSTRUCTION The Path of
Life
Whoever
heeds instruction is on the path to life."
—Proverbs 10:17
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 a bumper sticker, we're not
interested. We want what's current, even temporary, not neces¬sarily
wisdom.
PSALM OF
THE WEEK
Each day choose a path and pray
Psalm 25 aloud as you walk it. Or if
you have access to a labyrinth (a circle design used for meditative
walking), pray the psalm as you walk the labyrinth.
PRAYER
Pray daily before study:
"I praise you, 0 LORD. ...
I delight in following your commands more than in having great
wealth.
I study your instructions;
I examine your teachings.
I take pleasure in your laws;
your commands I will not forget" (Psalm
119:12, 14-16, TEV).
Being
faithful community, we trust God's wisdom, not the world's wisdom,
in making our choices.
Read
"Fruit From the Tree of Life."
Proverbs 16-18 (perils of pride, dangers of strife, relationships)
Proverbs 19-21 (virtue of integrity, rewards of justice)
Proverbs 22-24 (sayings of the wise; dan-gers of drunkenness,
gluttony; weakness and laziness)
Proverbs 25-27 (wise sayings, the nature of folly, virtue tested)
Proverbs 28-31 (penalties of fear, need for wisdom, four types of
sinners, a capable wife). Read and respond to "Marks of Faithful
Community."
Rest
Lesson
8: The Path
to Life:
Instruction
Video
Segment
Video 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 Summary
1.
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 Discussion
1.
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
Manual
Part
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.
Walk
round the
floor of
our classroom, or anywhere
round the
premise of
the building, as you recite this
Psalm (5mins)
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
Word
Scripture
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
Community
Being
faithful
community, we trust
God’s wisdom, not
the world’s wisdom, in
making our choices.
Ř
Read
“Marks of
Faithful Community
together.
Ř
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.
Ř
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?
Ř
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!

|
L9- FUTILE Destined to Die
'Meaningless! Meaningless!' says the Teacher.
`Utterly
meaningless!
Everything is meaningless."
—Ecclesiastes 1:2, NIV
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.
PSALM OF THE WEEK
In Psalm 39 the psalmist puts into words what we often have thought:
Life goes by too quickly. As you read the psalm aloud daily, talk
back, raise questions, speak your mind—either aloud or with paper
and pen.
PRAYER
Pray daily before study:
"Hear my prayer, 0 God;
don't turn away from my plea!
Listen to me and answer me;
I am worn out by my worries" (Psalm55:1-2, TEV).
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 2 Ecclesiastes 3-4 (a time for everything, value of a friend,
impermanence of fame)
Day 3 Ecclesiastes 5-7 (injustice and hopelessness, wisdom and
folly)
Day4 Ecclesiastes 8-9 (God's mysterious ways)
Day 5 Ecclesiastes 10-12 (vulnerability of wisdom, diligence, zest
for life, youth and old age)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks
of Faithful Community."
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
Segment
Video
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 Summary
1.
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 Discuss
1.
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
Manual
Part
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; 9:13-18
1.
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
death
a.
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 Word
Scripture
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
Community
Being
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 Disciple
Enter
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
Information
Qoheleth
(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.
Ecclesiastes
Solomon 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.

|
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
Pray Psalm 90 aloud daily. Each day choose a verse or a line and
meditate on it all day. Write it on a sticky note and put it where
you will see it. Memorize 90:17 and pray it as you begin work each
day.
PRAYER
Pray daily before study:
"What a rich harvest your goodness provides!
Wherever you go there is plenty.
The pastures are filled with flocks;
the hillsides are full of joy.
The fields are covered with sheep;
the valleys are full of wheat.
Everything shouts and sings for joy" (Psalm65:11-13, TEV).
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 2 Ecclesiastes 3-4 (rhythm, dependability, and order in life and
in the universe, good friends make life easier)
Day 3 Ecclesiastes 5-7 (keep your vows, enjoy possessions as a
momentary gift, accept mystery and incongruity)
Day 4 Ecclesiastes 8-9 (all people and all deeds are in God's hands,
death is inevitable, do your tasks with joy, enjoy life)
Day 5 Ecclesiastes 10-12 (be generous, sow gen-erously, trust God,
live now)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks
of Faithful Community."
Day 7 Rest
Lesson
10: Life Is
a Gift:
Enjoy
Video
Segment
Video 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
Discuss
1.
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
Manual
Part
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:
Ř
What
kind of
enjoyment does
the writer
recommend?
Ř
To what
extent is
one’s
enjoyment an answer
to futility
and
absurdity?
Ř
What
part does
God play in
the enjoyment
described?
Part
2
1.
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
3
1.
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 11
1.
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
Community
Being
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 Disciple
Start 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
Summary
We
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!

|
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
Recognizing that basic injustices do exist, pray
Psalm 17 aloud
daily for yourself and also on behalf of others. Recall your own
experiences of injustice, your sense of things being unfair. Each
day think of someone who needs deliverance of some kind, who needs
justice. Plead that person's cause as you pray the psalm aloud.
PRAYER
Pray daily before study:
"How much longer will you forget me, LORD?
Forever?
How much longer will you hide yourself from me?
How long must I endure trouble?
How long will sorrow fill my heart day and night?
How long will my enemies triumph over me?" (Psalm 13:1-2, TEV).
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 2 Job 4-8 (first speech of Eliphaz, Job
replies, first speech of Bildad) Day 3 Job 9-14 (Job replies, first
speech of
Zophar, Job replies)
Day 4 Job 15-17 (second speech of Eliphaz, Job replies)
Day 5 Job 18-21 (second speech of Bildad, Job replies, second speech
of Zophar, Job replies)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks
of Faithful Community."
Day 7 Rest
Lesson 11:
A Just
Complaint:
Calamity
Video
Segment
Video
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 Discussion
1.
How did ancient
Israel
understand
suffering?
2.
How has Job’s
experience of suffering
affected his
view of
God?
Scripture
& Study
Manual
Part 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
Group
1.
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.
Ř
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
Word
Scripture
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
Community
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.
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 Disciple
The 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 –
Highlights
1.
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:
Ř
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?
Ř
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.
Ř
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.
Ř
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.
Ř
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.
Ř
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 Summary
1.
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. |
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
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 uncom-fortable with
mystery.
SALM OF THE WEEK
We are trying to live in the psalms. Pray
Psalm 102 aloud daily and
reflect on what it means to live in a psalm, parts of which may not
connect with your experience at the moment. Be aware of whether the
words strike you differently each day.
PRAYER
Pray daily before study:
"Your righteousness, God, reaches the skies. You have done great
things;there is no one like you.
You have sent troubles and suffering on me, but you will restore my
strength" (Psalm 71:19-20, TEV).
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.
Day 1 Job 22-24 (third speech of Eliphaz, Job's complaint in reply)
Day 2 Job 25-28 (third speech of Bildad, Job's
reply; wisdom found only in God)
Day 3 Job 29-31 (Job's final defense)
Day 4 Job 32-37 (four speeches of Elihu)
Day 5 Job 38-42 (first speech of God, Job's reply, second speech of
God, Job's reply, epi¬logue)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks
of Faithful Community." Day 7 Rest
Lesson
12:
On God’s Terms:
Mystery
Video
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
Discussion
1.
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
Summary
1.
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
Manual
Part
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
Group
1.
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
Ř
Form a Circle
Facing Inwards
for Job
29
Ř
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
Community
Our 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 Disciple
The 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?
Closing
Psalm
102:1-2 -
A Prayer of
one overwhelmed
with trouble,
pouring out
problems before
the
LORD.
For
information:
Video Highlights
1.
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
|
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
We underestimate the need and desire for inti-macy. We think of love
as a feeling that just comes and goes. We romanticize love and treat
sex as an all-consuming end in itself.
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 2 Song of Solomon 3-4 (woman dreams of searching for her lover,
wedding procession, man praises her beauty); Genesis 2:4-25
(creation of man and woman)
Day 3 Song of Solomon 5-6 (dream of love, a search, the woman's
beauty); Proverbs 2-3 (search for wisdom, trust and honor God)
Day 4 Song of Solomon 7 (delight and desire); Proverbs 4-5 (wisdom's
way, faithfulness in marriage)
Day 5 Song of Solomon 8 (lovers' vows, promise of fidelity);
Ecclesiastes 9; 11 (enjoy your wife, rejoice while young)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks
of Faithful Community."
Day 7 Rest

|
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
(royal psalm); 22 (individual lament); 23
(song of trust)
Day 3 Book //—Psalms 42-43 (lament, deliver¬ance and restoration);
46 (song of Zion); 51 (penitential psalm); 57 (lament, deliverance
from enemies)
Day 4 Book ///—Psalms 74 (community lament); 78 (historical psalm);
81 (festival liturgy); 88 (individual lament)
Day 5 Book /V—Psalms 90 (community lament); 93 (God as king,
enthronement); 95 (God as king, liturgy of praise); 105 (history of
God's deeds)
Day 6 Book V—Psalms 112 (wisdom psalm); 113 (hallelujah psalm); 119
(meditation on
Torah); 130 (deliverance, individual lament); 150 (hymn of praise,
doxology). Read and respond to "Marks of Faithful Community."
Day 7 Rest

|
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)
Day 2 Community Lament—Psalms 12 (help in faithless times); 80
(Israel's restoration); 85 (restoration of God's favor); 94 (appeal
to God the avenger of the righteous); 126 (deliverance from national
misfortune); 137 (lament for Jerusalem)
Day 3 Penitence—Psalms 6 (healing); 32 (thanks-giving for
forgiveness); 38 (plea for healing and forgiveness); 103
(thanksgiving for God's goodness); 131 (submission to God's will)
Day 4 Trust—Psalms 11 (confidence and trust in God); 63 (delight in
God's presence); 91 (assurance of God's protection); 121 (confi¬dence
in God's care); 139 (known to God)
Day 5 Torah, Wisdom—Psalms 19 (God's glory in creation and the Law);
37 (retribution for
the wicked); 49 (transience of life and wealth); Liturgies—Psalms 82
(God's judg-ment on pagan gods); 115 (greatness of God)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks
of Faithful Community." Write your personal lament.
Day 7 Rest
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
-
What makes us
uncomfortable with the biblical claim that the Lord reigns over
every aspect of our lives?
-
Why are the psalms
of lament unsettling?
-
How do the psalms
of lament challenge our understanding of God and our
relationship with God?
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?
-
Desire for Autonomy: Modern
culture highly values individualism and self-determination. The
idea of God’s absolute sovereignty challenges our perceived
control over our lives, making us uneasy about surrendering our
plans, desires, and struggles to a higher authority.
-
Fear of Vulnerability: Acknowledging
God’s reign means admitting our limitations and dependence. This
can feel threatening in a world that equates strength with
self-sufficiency.
-
Misconceptions of God’s Rule: If
God is seen as harsh or capricious (rather than loving and
just), His reign may evoke fear rather than trust. The Psalms of
lament correct this by portraying God as both sovereign and faithful,
but this tension can still unsettle us.
-
The Problem of Suffering: If
God reigns over everything, why does He allow pain? The
Psalms of lament don’t resolve this tension but insist on
bringing our questions to God, which can be uncomfortable
if we prefer avoidance or easy answers.
2. Why are the psalms of lament unsettling?
-
Raw Honesty: They
disrupt polite religiosity by giving voice to despair, anger,
and doubt (e.g., "Why have you forsaken me?" in Psalm 22). This
confronts our tendency to sanitize faith.
-
Lack of Instant Resolution: Many
laments don’t conclude with neat answers. They sit in tension,
mirroring the unresolved pain of life, which challenges our
preference for closure.
-
Confrontation with Evil/Suffering: They
force us to face the reality of brokenness—both in the world and
in ourselves—rather than retreat into denial or superficial
optimism.
-
Demand for Justice: Laments
often cry out against injustice (e.g., Psalm 10), implicating
systems we might benefit from or feel powerless to change.
3. How do the psalms of lament challenge our understanding of God
and our relationship with God?
-
God Welcomes Our Anger and Grief: They
dismantle the idea that faith requires cheerful stoicism. God
invites our full emotional engagement, even when it’s messy.
-
Sovereignty ≠ Absence: The
laments assume God is present in suffering (Ps 34:18)
and capable of acting, even when He seems silent. This
challenges our impulse to equate God’s silence with
indifference.
-
Transformation Through Trial: They
reframe suffering as a locus of encounter with God (Ps 119:71)
rather than a sign of His abandonment. This contradicts
prosperity gospel or "comfortable Christianity."
-
Communal and Personal: Laments
are both individual (Ps 13) and collective (Ps 44), reminding us
that faith isn’t privatized. Our relationship with God is lived
in solidarity with others’ pain.
-
Hope Amidst Lament: Even
in despair, the Psalms often pivot toward trust (e.g., Ps
13:5–6). This challenges us to hold lament and hope together,
rejecting false binaries.
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 psalms of
lament demand a re-orientation of human life in relation to God.
-
In the world of the
psalms, the reign of the Lord is absolute and comprehensive.
-
God is at the
center rather than self.
-
God does not
immunize the faithful against difficulties; neither does God
abandon the faithful.
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.
-
In your group, review individual lament and your notes for Day
1:
-
Look for expressions of trust and mention of God’s past
actions in each psalm.
-
Identify the lament pattern!
-
In the same group, look at community laments and notes for Day 2
and discuss the following questions:
-
Where do you see Israel’s strong belief in a God of justice
expressed in these psalms?
-
What difference in tone and content do you see between the
individual and community laments?
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:
-
Psalm 3 –
David, fleeing Absalom’s rebellion, recalls that God has been
his "shield" and sustainer in past battles (v. 3).
-
Psalm 31 –
The psalmist remembers, "In you, Lord, I have taken refuge" (v.
1) and recounts God’s past deliverance (v. 21-22).
-
Psalm 77 –
Asaph wrestles with despair but then chooses to remember
God’s mighty deeds in Exodus (vv. 11–20).
Key Insight:
God’s past faithfulness is not just a memory—it’s evidence of His
unchanging nature. If He delivered before, He can do it again.
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:
-
Psalm 4 –
Though distress remains, the psalmist finds peace in God’s
presence (v. 8).
-
Psalm 39 –
Acknowledging life’s brevity, the psalmist still turns to God as
his only hope (v. 7).
-
Psalm 71 –
The elderly psalmist, after a lifetime of trials, declares, "You
have been my hope, Sovereign Lord, my confidence since my youth"
(v. 5).
Key Insight:
Confidence in God doesn’t mean certainty about how He will
act, but that He will act—whether in deliverance, endurance,
or ultimate redemption.
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:
-
Psalm 77:7-9 –
"Will the Lord reject forever?" shows raw doubt, yet the
psalmist still seeks answers in God’s history.
-
Psalm 31:14-15 –
"But I trust in you, Lord… My times are in your hands" is a
declaration made mid-suffering.
Key Insight:
Biblical lament doesn’t suppress questions—it directs them toward
the One who holds the future.
4. How This Applies to Us
-
Remembering God’s Faithfulness –
Like the psalmists, we must actively recall how God has
sustained us before (journaling, testimony-sharing, etc.).
-
Honesty in Prayer –
God invites our complaints (Ps 142:2), but the goal is trust,
not just venting.
-
Future Hope Rooted in God’s Character –
Our confidence isn’t in a pain-free life, but in the God who
walks with us (Ps 23:4) and will ultimately make all
things right (Ps 73:24-26).
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)
-
Psalm 12 –
The Lord responds to oppression and deceit (vv. 3–5), promising
to protect the vulnerable (v. 5).
-
Psalm 80 –
Israel is like a vine (symbolizing God’s covenant people) that
has been broken down by invaders (vv. 8–13). This
reflects God’s discipline due to unfaithfulness (cf. Isaiah
5:1–7).
-
Psalm 94 –
A cry for God to judge the wicked, affirming that "the Lord
will not reject his people" (v. 14) but will discipline them
(v. 10).
Key Insight:
God’s justice is not arbitrary—He punishes Israel’s idolatry and
injustice, but always with the purpose of restoration (see
Psalm 85).
B. God Remembers Mercy (Covenant Faithfulness)
-
Psalm 85 –
After judgment, the psalmist pleads, "Restore us again, God
our Savior… Will you be angry with us forever?" (vv. 4–5).
God’s wrath is temporary, but His love is steadfast (vv. 7, 10).
-
Psalm 126 –
A post-exilic song celebrating God’s restoration: "The Lord
has done great things for us!" (v. 3).
-
Psalm 137 –
A raw lament from exile, yet it presumes God’s justice ("Remember,
Lord, what the Edomites did…" v. 7).
Key Insight:
Even in wrath, God remembers mercy (Habakkuk 3:2). His discipline is
corrective, not destructive.
2. How Does Israel Respond to God’s Justice?
A. Lament and Repentance
-
Psalm 80:3, 7, 19 –
Repeated cry: "Restore us, O God; make your face shine on us,
that we may be saved."
-
Psalm 85:4–6 –
A plea for revival: "Will you not revive us again, that your
people may rejoice in you?"
-
Psalm 94:12–15 –
Affirms that discipline is for their good, leading them
back to God.
Key Insight:
True lament is not just complaint—it includes repentance and a
return to covenant loyalty.
B. Trust in God’s Future Justice
-
Psalm 12:5 –
Confidence that God "will protect the oppressed."
-
Psalm 126:5–6 –
Hope that present suffering will lead to future joy: "Those
who sow with tears will reap with songs of joy."
-
Psalm 137:7–9 –
A cry for God’s justice against enemies, trusting that He
will vindicate His people.
Key Insight:
Israel’s hope is not in their own righteousness but in God’s
unchanging justice and covenant love.
3. Key Lessons for Today
-
God’s Justice and Mercy Are Inseparable –
He disciplines His people but never abandons them (Psalm 94:14).
-
Lament Is an Act of Faith –
Israel’s cries assume that God hears and will act (Psalm
80:1–2).
-
Restoration Follows Repentance –
Judgment is not the end; God’s goal is always redemption (Psalm
85:10–13).
-
Hope in God’s Ultimate Justice –
Even in exile (Psalm 137), Israel looks to God as the final
judge.
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:
-
God’s people are not immune to suffering,
but suffering is not the end.
-
True faith wrestles with God yet
trusts His justice.
-
The ultimate hope is not in political power but in God’s
covenant faithfulness.
"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
"O Lord, how long will You forget me? Forever?
How long will You hide Your face from me?" (Psalm 13:1)
God, I am crushed under the weight of this judgment—
not just the sentence, but the shame, the scorn, the lies.
They have made me a spectacle, a story to be twisted,
a warning tale for others to dissect.
The judge assumed motives I never had,
imagined dangers I never posed.
"I am poured out like water… my bones are out of joint." (Psalm
22:14)
2. PLEA FOR JUSTICE
"Vindicate me, Lord, for I have walked in integrity.
Let the malice of my accusers be exposed." (Psalm 26:1,
35:26)
You know the truth, Lord.
You know I did not act with the recklessness they accuse me of.
You see how fear and public outrage swayed the scales,
how assumptions became verdicts.
"Rise up, O Judge of the earth; pay back to the proud what they
deserve." (Psalm 94:2)
But even as I ask for vindication,
I surrender my rage to You.
3. REMEMBRANCE OF GOD’S FAITHFULNESS
"I will remember the deeds of the Lord…
Your path led through the sea, Your way through mighty waters." (Psalm
77:11, 19)
Yet this I call to mind:
You have delivered me before.
You have been my refuge when friends turned away,
my strength when my name was slandered.
"In the past, You have shown me mercy—
will You now abandon me to the dust?" (Psalm 71:9, 20)
4. STATEMENT OF TRUST
"Into Your hands I commit my spirit;
You have redeemed me, Lord, faithful God." (Psalm 31:5)
Though the world brands me a villain,
You call me Yours.
Though the court records condemn me,
You are my Advocate.
"The Lord is close to the brokenhearted;
He saves those crushed in spirit." (Psalm 34:18)
I will wait on You—not for a changed sentence,
but for a changed heart.
5. VOW & PRAISE
"I will sing to the Lord, for He has been good to me." (Psalm
13:6)
If You lift me from this pit, I will proclaim Your mercy.
If You leave me here, I will still say:
"You are God, and Your judgments are right." (Psalm 119:75)
Let the mockers see—not my innocence, but Your grace.
Let the critics witness—not my defense, but my dependence.
"You have turned my mourning into dancing…
my God, I will give You thanks forever." (Psalm 30:11-12)
Key Elements of Your Lament
-
Raw Honesty (like
Psalm 137: "How can we sing in a foreign land?")
-
Appeal to God’s Justice (like
Psalm 7: "Judge me, O Lord, according to my righteousness.")
-
Trust Despite Unfairness (like
Psalm 73: "When my heart was embittered… I am always with You.")
-
Praise as Defiance (like
Psalm 42: "Why so downcast, O my soul? Put your hope in God!")
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.
e.
A psalm of David.
f.
1 Lord,
hear my prayer,
listen to my cry for
mercy;
in your faithfulness and righteousness
come to my relief.
2 Do not bring your servant
into judgment,
for no one living is
righteous before you.
3 The
enemy pursues me,
he crushes me to the
ground;
he makes me dwell in the darkness
like those long dead.
4 So
my spirit grows faint within me;
my heart within me is
dismayed.
5 I
remember the days of long ago;
I meditate on all your
works
and consider what your
hands have done.
6 I
spread out my hands to you;
I thirst for you like a
parched land.[a]
g.
7 Answer me quickly, Lord;
my
spirit fails.
Do not hide your face from me
or I will be like those
who go down to the pit.
8 Let the morning bring me word
of your unfailing love,
for I have
put my trust in you.
Show me the way I should go,
for to you I entrust my
life.
9 Rescue me from my enemies, Lord,
for
I hide myself in you.
10 Teach me to do your will,
for you are my God;
may your good Spirit
lead me on level
ground.
h.
11 For your name’s sake, Lord, preserve my life;
in your
righteousness, bring me out of trouble.
12 In your unfailing love,
silence my enemies;
destroy all my foes,
for I am your servant.
i.
Footnotes
Part
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
-
The Babylonian Captivity: In
586 BC, Babylon destroyed Jerusalem, burned the Temple, and
deported the Israelites (2 Kings 25, Jeremiah 39).
-
Forced Relocation: The
psalm opens with the exiles sitting "by the rivers of Babylon"
(v. 1), a foreign land where they were mocked and taunted (v.
3).
-
Deep Grief: The
Temple was the center of their faith, so its destruction felt
like God had abandoned them (Lamentations 1–2).
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)
-
"By the rivers of Babylon we sat and wept…" (v.
1)
-
The exiles are too heartbroken to sing worship songs (v. 4).
-
Their captors mock them, demanding "songs of Zion" (v. 3).
B. Oath of Loyalty to Jerusalem (vv. 5–6)
-
"If I forget you, Jerusalem, may my right hand forget its
skill."
-
The psalmist swears never to abandon their identity as God’s
people.
C. Cry for Vengeance (vv. 7–9)
-
A shocking plea for God to punish Babylon ("Happy is the one who
repays you… dashes your infants against the rocks").
-
This reflects ancient Near Eastern warfare language (see Isaiah
13:16; Hosea 13:16).
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
-
The psalmist entrusts justice to God, not human hands
(Romans 12:19).
-
Similar to other imprecatory psalms (Psalms 58, 109), it cries
out for divine justice, not personal revenge.
B. It Reflects Covenant Justice
-
Babylon was not just an enemy but a nation that defied God (Jeremiah
50–51).
-
The psalmist asks God to fulfill His promise to judge oppressive
nations (Deuteronomy 32:43).
C. It Points to Christ’s Justice
-
Jesus wept over Jerusalem (Luke 19:41) but also warned of
judgment (Matthew 23:37–38).
-
Revelation 18 echoes Psalm 137 in celebrating Babylon’s (Rome’s)
fall.
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
-
Like the psalmist, we can pour out our pain to God (even anger).
-
Example: Praying for persecuted Christians today who suffer
injustice.
B. Trusting God’s Justice
-
We don’t take vengeance but ask God to judge evil rightly (Revelation
6:10).
-
Example: Praying for God to stop oppression without hatred in
our hearts.
C. Hope Beyond Judgment
-
The exiles eventually returned (Ezra 1), showing God’s mercy.
-
Christ fulfills this longing for justice and redemption
(Luke 4:18–19).
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:
-
God welcomes our rawest emotions.
-
Justice belongs to Him, not us.
-
Even in exile, we hold onto hope.
"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
-
Read aloud :
Psalm 139
-
Work individually, reread and make notes on what Psalm 139
teaches you:
-
What does the psalm tell us about God?
-
What does the psalm tell us about women & men?
-
What does the psalm tell us about the relationship between
God and human beings?
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.
Read
“Our
Human Condition”
- Share with another person when & why you
have experienced this statement as true.
What
response does the Marks of Faithful Community make to our Human
Condition?
Share
your responses to the questions on page 125 of your manual.
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
Classifying the Psalms by Genre
Dennis Bratcher
Lament Psalms |
Community |
12, 44, 58, 60, 74, 79,
80, 83, 85, 89*, 90, 94, 123, 126, 129 |
Individual |
3, 4, 5, 7, 9-10, 13,
14, 17, 22, 25, 26, 27*, 28, 31, 36*, 39, 40:12-17, 41,
42-43, 52*, 53, 54, 55, 56, 57, 59, 61, 64, 70, 71, 77,
86, 89*, 120, 139, 141, 142 |
Specialized Lament Psalms |
Penitential |
6, 32*, 38, 51, 102,
130, 143 |
Imprecatory |
35, 69, 83, 88, 109,
137, 140 |
Thanksgiving (Todah) Psalms |
Community |
65*, 67*, 75, 107, 124,
136* |
Individual |
18, 21, 30, 32*, 34,
40:1-11, 66:13-20, 92, 108*, 116, 118, 138 |
Specialized Thanksgiving (Todah) Psalms |
Salvation
History |
8*, 105-106, 135, 136 |
Songs
of Trust |
11, 16, 23, 27*, 62, 63,
91, 121, 125, 131 |
Hymnic Psalms |
Hymn and
Doxology |
8*, 19:1-6, 33, 66:1-12,
67*, 95, 100, 103, 104, 111, 113, 114, 117, 145, 146,
147, 148, 149, 150 |
Liturgical Psalms (for Public Worship) |
Covenant Songs |
50, 78, 81, 89*, 132 |
Royal /
Enthronement |
2, 18, 20, 21, 29, 45,
47, 72, 93, 95*, 96, 97, 98, 99, 101, 110, 144 |
Songs of Zion |
46, 48, 76, 84, 87, 122 |
Temple Liturgies |
15, 24, 68*, 82, 95*,
115, 134 |
Community Psalms |
Wisdom
Psalms |
1*, 36*, 37, 49, 73,
112, 127, 128, 133 |
Torah
Poems |
1*, 19:7-14, 119 |
*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

|
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
Pray
daily before study:
"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)
Day 2 Thanksgiving—Psalms 18 (royal psalm, king's thanksgiving for
victory); 34; 92 (individual thanksgiving after deliverance from
enemies); 107 (community thanks¬giving for pilgrims); 124 (community
thanksgiving for national deliverance)
Day 3 Praise—Psalms 8 (God's glory); 100 (all nations praise the
Lord); 104 (hymn to the Creator); 148 (all creation praise the Lord)
Day 4 Trust—Psalms 27 (trust for deliverance); 62; 125 (confidence
in God's protection); 131 (submission to God's guidance)
Day 5 Praise—Psalms 111 (God's great deeds); 112 (a wisdom psalm);
Hallels—Psalms 113-118 ("Egyptian Hallel," festival hymns of praise
to God); Liturgy—Psalm 122 (praise, prayer for Jerusalem); Enthrone
king¬ship); Doxology—Psalm 150 (everything praise the Lord)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks
of Faithful Community."
Day 7 Rest
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
-
Why is God worthy
of praise?
-
How would you
describe the justice of God?
-
Who are the
righteous?
Video Summary
-
Every Psalm of
praise begins with the call to praise.
-
The God who does
not die, who creates all there is, is faithful to God’s
creation.
-
The deeds of this
God are particularly seen in mighty acts of justice.
-
“The righteous” are
those who are committed to “justice”.
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
-
What is evidence of
God’s majesty & glory?
-
What are examples
of God’s wisdom in creation?
Group 4 –Day 4
-
What images of
trust, strength and power do you see in these psalms?
-
How who you
describe the psalmist’s own sense of his relationship to God?
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)
-
Adapt the pattern
of the Psalms to contemporary experiences of deliverance from
troubles
-
Form 4 groups. Each
group takes a portion of the Psalm (Ps 107:1-9; 10-16; 17-22;
23-32)
-
Notice the
repeating pattern & wordings in verses 6-8 which repeat in
each of the other assigned portions.
-
Study your
assigned portion, identify a contemporary experience of
deliverance from trouble, and write a psalm, describing the
experience and include the words and pattern of the verses
that repeat.
-
Read your
written psalm to the class (rest of class please listen & no
comments needed)
Marks
of Faithful Community
Being faithful
community, we praise God because God is worthy of praise, whatever
our life situation.
Responses to Page 132 of the Manual
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?
Reflect then read our Human Condition & Marks of Faithful Community
together. Then respond to the question below.
If genuine praise of
God has little to do with how we feel, what enables you to praise
God in difficult times?
The
Radical Disciple -
The
radical disciple
praises God.
Close by reading Psalm
100 together
Additional Information
Psalms
Ř
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.
 |
JOHN
AND REVELATION |
L17-INCARNATION The Word
Became A Human Being
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
-
What do you think
John wants to say by calling Jesus the Word of God?
-
How does John use
Greek and Hebrew ideas about wisdom to reveal Jesus’ identity?
Video Summary
-
John 1:1-18 was
written to answer the question: “Who is Jesus?”
-
Many persons seek
Jesus, trying to find out who he is; the difficulty is that none
knows what the reader knows – Jesus is the incarnation of the
Word of God.
-
John’s use of
Logos to refer to Jesus recalls the Creation story.
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?
Share your written paragraph on the question on Page 139.
What
the words “come and see” have meant in your life?
Encounter the Word
Scripture Selection: John 1:43-51
-
Read the passage as a dialogue (assigned people to read as
narrator, Jesus, Philip & Nathanael).
-
Read the passage silently again on your own.
-
Together – Identify what were the names of Jesus mentioned in
the passage?
-
In two groups:
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
Being
faithful community, we receive and claim the teaching of the
community that Jesus is God in the flesh.
Our
Human Condition
- We hope for
something new and something different, but when it comes it does not
match our expectations, it surprises us, confuses us, and puts us on
the defensive.
Read John
1: 14 aloud -
“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!”
In what
ways has or does the teaching that Jesus is God in the flesh put you
on the defensive?
Share
your responses to the questions on page 139.
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
What issues related
to living in a pluralistic society challenge our belief that Jesus
is the unique Word of God?
Close by reading Psalm 33:1-9 together.
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.
2 Give thanks to the Lord with the lyre; make melody to
him with the harp of ten strings!
3 Sing to him a new song; play skilfully on the strings,
with loud shouts.
4 For
the word of the Lord is upright, and all his work is done
in faithfulness.
5 He loves righteousness and justice; the earth is full
of the steadfast love of the Lord.
6 By the
word of the Lord the heavens were made, and by the breath of his
mouth all their host.
7 He gathers the waters of the sea as a heap; he puts the
deeps in storehouses.
8 Let
all the earth fear the Lord; let all the inhabitants of the world
stand in awe of him!
9 For he spoke, and it came to be; he commanded, and it
stood firm.
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:
-
His Deity:
To be the "Son of God" means to be of the same nature as God, to
be God manifest in human form. The Jewish leaders understood
this clearly, which is why they accused Jesus of blasphemy when
He claimed this title (John 19:7).
-
His Eternal Relationship with the Father:
Jesus' sonship is not merely a metaphor but reflects an eternal,
intimate relationship within the Godhead. He is "of God."
-
His Uniqueness:
He is not a son in the same way believers are "children of God"
by adoption. He is the only begotten Son (John 3:16).
-
His Authority and Kingly Rule:
In the Old Testament, kings of Israel were sometimes referred to
as "sons of God" (2 Samuel 7:12-14a), connecting the title to
royal lineage and authority. Jesus, as the Son of God, is the
ultimate King.
Bible Verses for
"Son of God":
-
Luke 1:35:
"The angel answered, 'The Holy Spirit will come on you, and the
power of the Most High will overshadow you. So the holy one to
be born will be called the Son of God.'" (Annunciation to Mary)
-
Matthew 3:17:
"And a voice from heaven said, 'This is my Son, whom I love;
with him I am well pleased.'" (Jesus' baptism)
-
Matthew 16:16:
Simon Peter answered, "You are the Christ, the Son of the living
God." (Peter's confession)
-
John 1:1, 14:
"In the beginning was the Word, and the Word was with God, and
the Word was God... The Word became flesh and made his dwelling
among us. We have seen his glory, the glory of the one and only
Son, who came from the Father, full of grace and truth."
-
John 10:30:
"I and the Father are one." (Jesus asserting His equality with
God)
-
John 19:7:
The Jewish leaders "insisted, 'We have a law, and according to
that law he must die, because he claimed to be the 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:
-
His True Humanity:
On one level, "Son of Man" emphasizes Jesus' full humanity. He
was truly a human being, experienced life as a human, and could
identify with human suffering. This is crucial for His role as
Savior, as He had to be truly human to represent humanity and
offer Himself as a sacrifice for human sin.
-
Matthew 8:20:
Jesus said to him, "Foxes have dens and birds of the air
have nests, but the Son of Man has no place to lay his
head." (Emphasizing His humility and human experience)
-
Mark 8:31:
He then began to teach them that the Son of Man must suffer
many things and be rejected by the elders, the chief priests
and the teachers of the law, and that he must be killed and
after three days rise again. (Foretelling His human
suffering and death)
-
Messianic and Apocalyptic Figure (Daniel 7):
The most significant biblical theology behind "Son of Man" comes
from Daniel 7:13-14. This passage describes "one like a son of
man" coming "with the clouds of heaven" to the "Ancient of Days"
(God), who is then given "authority, glory and sovereign power;
all nations and peoples of every language worshiped him." This
vision portrays a divinely appointed, exalted, and eternal
ruler.
-
Daniel 7:13-14:
"In my vision at night I looked, and there before me was one
like a son of man, coming with the clouds of heaven. He
approached the Ancient of Days and was led into his
presence. He was given authority, glory and sovereign power;
all nations and peoples of every language worshiped him. His
dominion is an everlasting dominion that will not pass away,
and his kingdom one that will never be destroyed."
-
Matthew 26:64:
"Yes, it is as you say," Jesus replied. "But I say to all of
you: In the future you will see the Son of Man sitting at
the right hand of the Mighty One and coming on the clouds of
heaven." (Jesus' direct reference to Daniel 7 during His
trial, which the Jewish leaders understood as a claim to
deity and power, leading to their accusation of blasphemy.)
-
Mark 14:62:
"I am," said Jesus. "And you will see the Son of Man sitting
at the right hand of the Mighty One and coming on the clouds
of heaven."
-
Acts 7:56:
"Look," he said, "I see heaven open and the Son of Man
standing at the right hand of God." (Stephen's vision)
-
Authority and Judgment:
As the Son of Man, Jesus claims authority on earth to forgive
sins, to be Lord of the Sabbath, and to be the one who will
execute judgment at the end of time.
-
Matthew 9:6:
"But I want you to know that the Son of Man has authority on
earth to forgive sins."
-
Mark 2:28:
"So the Son of Man is Lord even of the Sabbath."
-
John 5:27:
"And he has given him authority to judge because he is the
Son of Man."
-
Suffering Servant and Glorified King:
The title "Son of Man" uniquely bridges Jesus' earthly humility,
suffering, and death with His ultimate exaltation and glorious
return as King and Judge. It allowed Jesus to speak of His
impending suffering without immediately triggering the political
expectations of a conquering Messiah that many Jews had.
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.

|
L18-NEW BIRTH
Born of Water & Spirit
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
- How do
the works of Jesus function as signs in John?
- What
kind of belief do the signs call for?
- What
“sight and insight” comes from the sign of Jesus turning water
into wine?
Video Summary
-
The miracles or
works of Jesus function as signs because they point beyond
themselves.
-
Two levels of
perception in seeing a sign are “sight” and “insight”.
-
Jesus’ deeds are
manifestations of God’s life-giving power in and through him.
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
-
What elements
do the passages have in common? How do they differ?
-
How do the
details help to convey the meaning of the signs?
-
In each of
the passages, what does Jesus offer those who witness his
miraculous sign?
-
What evidence
does John give of belief in Jesus resulting from what Jesus
accomplishes with these first two signs?
Part
2: – Jesus first extended conversations with 2
individuals-Nicodemus (John 3:1-21) & the Samaritan woman (John
4:7-42)
-
Scan the
passages & daily notes. Describe the occasion & setting of the
conversation. Compare & contrast.
-
Explore the
content of the conversation between Jesus & each individual.
-
What
change takes place in each character’s understanding of
Jesus over the course of the conversation?
-
What
images does Jesus’ use and how are they appropriate to
each person?
-
Discuss
John’s purpose.
-
What
aspect of Jesus’ identity is clarified through each
conversation?
-
Together:
discuss – How would you describe the faith of Nicodemus & the
Samaritan woman based on their conversations with Jesus.
-
Hear reports
of research on the various interpretations of John 3:5
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?
Reflect: How does the new life offered by God in Jesus give purpose
both to our living and to our dying?
Hear
each other’s responses to the questions under “Marks of the Faithful
Community.” – page 147.
-
Jesus offers new
life to the living. Think about the people and the events in
the week’s readings. What was new about the life Jesus offered
in those Scriptures? How does it apply to you?
-
Different versions
of the bible translate John 3:3 as “born again”, “born from
above” or “born anew”. How do you understand each of those
terms?
-
Which one of these
three terms best describe your experience of new life in Christ?
The
Radical Disciple
The
radical disciple bears witness to the new life in Christ through
daily acts of faithful living.
Discuss: How do you think your experience of new life is evident to
those around you?
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
-
All the Gospels
report that Jesus did amazing deeds, called “marvels”, “powers”,
“wonders”, or “mighty deeds”. But the Gospel of John uses two
other words, which we translate as “works” and “signs”.
-
When Jesus speaks
of his deeds of healing or feeding the multitudes or raising the
dead, he refers to them as his “works”. When he speaks to others
about his “works”, he refers to them as “signs”.
-
The joining of the
“sign” with the “I AM” saying shows that the signs point beyond
themselves to what Jesus brings and what he embodies in his very
person.
-
When we understand
Jesus’ deeds as manifestations of God’s life-giving power in and
through him, we understand them as “signs”, as indicators of the
unique relationship he has to God.
-
Signs call for
belief in the reality to which they point. They are witnesses to
the distinctive identity of Jesus as the one who makes God
known.
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:
-
Water into Wine (John 2:1-11)
-
Description:
At a wedding in Cana, Jesus turns a large quantity of water
into high-quality wine when the supply runs out.
-
Meaning/Significance:
-
Jesus' Glory and Deity:
John explicitly states this was "the first of his signs"
and "manifested his glory." It reveals Jesus' power over
creation and His divine authority to transform.
-
New Covenant:
The abundance and quality of the new wine symbolize the
superiority and fullness of the new covenant that Jesus
inaugurated, replacing the old, ritualistic Judaism
(represented by the water jars for purification). It's a
foreshadowing of the overflowing joy and blessing of
God's kingdom.
-
Messianic Feast:
In the Old Testament, the coming of the Messiah was
often associated with a lavish feast, sometimes
involving abundant wine (e.g., Isaiah 25:6). Jesus' act
hints at His messianic role in bringing ultimate joy and
provision.
-
Healing the Royal Official's Son (John 4:46-54)
-
Description:
A royal official from Capernaum pleads with Jesus to heal
his dying son. Jesus simply tells him, "Go, your son will
live," and the boy is healed at that very moment, despite
the distance.
-
Meaning/Significance:
-
Jesus' Authority Over Distance and Sickness:
This sign demonstrates Jesus' power to heal from afar,
without physical touch or presence. It highlights His
omnipotence and transcendent authority.
-
Faith Without Seeing:
The official believes Jesus' word before seeing the
result, serving as an example of true faith. This
emphasizes that faith in Jesus' word is powerful and
effective, even when immediate evidence is not present.
-
Life-Giving Word:
Jesus' spoken word alone is sufficient to bring about
healing and life.
-
Healing the Paralytic at Bethesda (John 5:1-15)
-
Description:
At the Pool of Bethesda, Jesus encounters a man who has been
an invalid for 38 years. Jesus asks him if he wants to be
well, then commands him to "Get up! Pick up your mat and
walk." The man is instantly cured.
-
Meaning/Significance:
-
Jesus as Lord of the Sabbath:
This miracle occurs on the Sabbath, provoking
controversy with the Jewish leaders. Jesus' actions and
subsequent discourse (John 5:16-47) establish His
authority over the Sabbath law, declaring that "My
Father is always at his work to this very day, and I too
am working" (John 5:17). He is greater than the Law.
-
Jesus as the Source of Life:
The man's long-standing paralysis symbolizes the
spiritual deadness of humanity under sin. Jesus' ability
to restore movement and life points to His power to give
spiritual life to those who are spiritually "dead" or
"paralyzed" by sin.
-
Divine Authority to Forgive Sins:
Though not explicitly stated as "forgiving sins" in this
passage, Jesus' ability to perform such a profound
healing on the Sabbath, and His subsequent claims of
equality with God, implicitly demonstrate His divine
authority, which includes the power to forgive sins.
-
Feeding the Five Thousand (John 6:1-14)
-
Description:
Jesus miraculously feeds over five thousand people with five
barley loaves and two small fish, with twelve baskets of
leftovers.
-
Meaning/Significance:
-
Jesus as the Bread of Life:
This sign is followed by Jesus' extensive "Bread of
Life" discourse (John 6:22-59). He declares Himself to
be the true bread from heaven, superior to the manna God
provided in the wilderness. He offers spiritual
nourishment and eternal life to those who "eat" His
flesh and "drink" His blood (symbolizing faith in His
atoning work).
-
Divine Provision and Sustenance:
It demonstrates Jesus' divine power to create and
provide abundantly, mirroring God's provision for Israel
in the wilderness. He is capable of meeting all human
needs, both physical and spiritual.
-
Messianic Fulfillment:
This miracle echoes the Old Testament motif of God
providing for His people and connects Jesus to the
prophet Elisha, who also multiplied bread (2 Kings
4:42-44).
-
Jesus Walking on Water (John 6:16-21)
-
Description:
After feeding the multitude, Jesus walks on the stormy Sea
of Galilee to meet His disciples in their boat.
-
Meaning/Significance:
-
Jesus' Lordship Over Creation:
This sign unequivocally demonstrates Jesus' divine power
over nature, a power typically attributed only to God
(Job 9:8; Psalm 77:19). He is not subject to the laws of
the physical world.
-
Divine Presence in the Storms of Life:
Jesus' coming to the disciples in the midst of their
struggle symbolizes His presence and power to bring
peace and safety in life's trials.
-
"I AM" Statement:
While not explicitly stating "I AM," Jesus'
self-revelation ("It is I; do not be afraid" in Greek is
Egō eimi, echoing divine self-identification) in
this context further reinforces His divine identity.
-
Healing the Man Born Blind (John 9:1-41)
-
Description:
Jesus heals a man born blind, using mud and instructing him
to wash in the Pool of Siloam. This leads to a prolonged
interrogation of the man by the Pharisees, who refuse to
believe.
-
Meaning/Significance:
-
Jesus as the Light of the World:
This sign is directly linked to Jesus' declaration,
"While I am in the world, I am the light of the world"
(John 9:5). Just as He gave physical sight, He offers
spiritual enlightenment to those in darkness.
-
Spiritual Blindness vs. Sight:
The miracle contrasts the physical blindness of the man
with the spiritual blindness of the Pharisees, who,
despite seeing the evidence, refuse to acknowledge
Jesus' identity. It highlights that true sight is
spiritual and comes through faith in Jesus.
-
Judgment:
This miracle brings judgment upon those who claim to see
but are spiritually blind (John 9:39-41).
-
Raising Lazarus from the Dead (John 11:1-45)
-
Description:
Jesus intentionally delays His arrival, allowing Lazarus to
die and be in the tomb for four days, before raising him
back to life with a powerful command.
-
Meaning/Significance:
-
Jesus as the Resurrection and the Life:
This is the climactic sign, serving as the ultimate
demonstration of Jesus' power over death itself, and
directly preceding His own death and resurrection. Jesus
declares, "I am the resurrection and the life. The one
who believes in me will live, even though they die"
(John 11:25).
-
Forecasting His Own Resurrection:
It provides irrefutable evidence of Jesus' authority
over life and death, setting the stage for the ultimate
sign – His own resurrection.
-
The Power of Faith:
Mary and Martha's faith, though initially wavering, is
ultimately rewarded. The miracle calls for belief in
Jesus as the source of eternal life.
-
Catalyst for His Crucifixion:
This highly public and undeniable miracle was the final
straw for the Jewish authorities, leading them to
actively plot Jesus' death (John 11:47-53).
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:
-
He is Divine:
Each sign, in its unique way, points to Jesus' divine nature,
demonstrating powers that only God possesses (control over
nature, healing from afar, giving life). John's Gospel opens by
declaring Jesus as the "Word" who "was God" and "became flesh"
(John 1:1, 14), and the signs continually affirm this truth.
-
He is the Messiah (Christ):
The miracles fulfill Old Testament prophecies and messianic
expectations, confirming Jesus' claim to be the promised
deliverer and King.
-
He is the Son of God:
The signs provide undeniable evidence that Jesus is uniquely
God's Son, in whom the Father's glory is fully revealed.
-
He is the Source of Life:
From transforming water (symbolizing new life) to raising the
dead, Jesus consistently presents Himself as the giver of
life—both physical and eternal. This is a central theme of
John's Gospel.
-
He Demands and Enables Belief:
The primary purpose of these signs, as stated in John 20:30-31,
is to lead readers to believe in Jesus as the Christ, the Son of
God, and thereby receive eternal life. They are invitations to
faith.
-
He Reveals God the Father:
Jesus states, "Anyone who has seen me has seen the Father" (John
14:9). His signs are the Father's works, revealing the Father's
character, power, and love through the Son.
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:
-
Fear of Man/Reputation:
As a prominent leader, publicly associating with Jesus, who was
already stirring controversy, could have jeopardized his
standing and reputation among his peers. The night offered
secrecy and a chance for an unobserved, intimate conversation.
-
Time for Serious Inquiry:
Nighttime was also a traditional time for deep study and
philosophical discussions among rabbis. Nicodemus genuinely
sought understanding and may have chosen the quiet hours for an
uninterrupted, profound exchange with Jesus.
-
Symbolic of Spiritual Darkness:
More symbolically, Nicodemus came to Jesus (the Light of the
World) "in the night," representing his own spiritual darkness
or lack of understanding regarding the kingdom of God, despite
his extensive religious knowledge.
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:
-
A Supernatural Transformation (Born "from Above"):
-
The Greek word anothen can mean both "again" and
"from above." Jesus' emphasis is on a birth that originates
from God, not from human effort or natural processes.
It is a divine, supernatural work of the Holy Spirit.
-
This implies that humanity, in its natural state ("flesh"),
is spiritually dead or incapable of understanding and
entering God's kingdom. Our default nature is alienated from
God due to sin (Ephesians 2:1, Romans 3:23).
-
Significance:
It highlights God's sovereign initiative in salvation. We
cannot "will" ourselves into the kingdom or achieve it
through good works, religious observance, or intellect
(something Nicodemus, as a Pharisee, might have relied on).
It is a gift of God's grace.
-
Born of "Water and the Spirit":
-
This phrase has been interpreted in various ways, but a
common understanding is:
-
Water:
Can refer to physical birth (the "waters" of the womb,
contrasting with the spiritual birth) or, more likely in
this context, spiritual cleansing and repentance
often associated with baptism or the prophetic promises
of a new covenant (like Ezekiel 36:25-27, where God
promises to "sprinkle clean water" on His people and
give them a "new heart" and "new spirit").
-
Spirit:
Refers directly to the Holy Spirit's regenerating
work. The Spirit breathes new life into a
spiritually dead person, enabling them to understand and
respond to God.
-
Significance:
It underscores that external rituals (like water baptism)
are insufficient on their own. True entry into God's kingdom
requires an internal, spiritual transformation brought about
by the Holy Spirit. The "water" often symbolizes the washing
away of sin, while the "Spirit" denotes the impartation of
new life and a new nature.
-
A New Spiritual Nature and Identity:
-
"Flesh gives birth to flesh, but the Spirit gives birth to
spirit" (John 3:6). This means that our first birth gives us
our physical, earthly nature, which is fallen and unable to
please God. The "born again" experience gives us a new
spiritual nature, aligned with God.
-
This new nature brings about a changed heart, new
desires, and a new orientation towards God and His ways.
It is a radical change from the inside out.
-
Significance:
It explains why merely reforming one's behavior isn't enough
for salvation. True Christianity isn't about
self-improvement but about a complete spiritual overhaul.
"Therefore, if anyone is in Christ, the new creation has
come: The old has gone, the new is here!" (2 Corinthians
5:17).
-
Invisible but Evident (Like the Wind):
-
Jesus compares the work of the Spirit to the wind: "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 3:8).
-
The process of spiritual birth is invisible and mysterious;
we don't control it or fully comprehend how it
happens. However, its effects are discernible and real, just
as you can't see the wind but you can see its effects (e.g.,
leaves rustling, clothes blowing).
-
Significance:
This addresses Nicodemus's confusion about "how can this
be?" It emphasizes that spiritual realities operate
differently from physical ones and require faith. While the
work itself is internal and unseen, it manifests in a
transformed life, a desire for God, and obedience to His
commands.
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:
-
His Divine Transcending of Barriers:
-
Racial/Ethnic Barriers:
Jews and Samaritans had deep-seated animosity, avoiding
interaction. Jesus intentionally passes through Samaria
(John 4:4) and initiates conversation with a Samaritan,
shocking both the woman and His disciples (John 4:9, 27).
This demonstrates His mission extends beyond Jewish
boundaries.
-
Gender Barriers:
In that culture, it was highly unusual and improper for a
man, especially a rabbi, to speak with a woman in public,
let alone a foreign woman and one with a questionable
reputation. Jesus breaks this social convention, elevating
the woman's dignity and valuing her as an individual.
-
Moral/Social Barriers:
The woman's past (five husbands, living with a sixth man)
would have made her an outcast even among her own people,
evidenced by her coming to the well at noon, the hottest
part of the day, to avoid others. Jesus engages her, not
with condemnation, but with grace and an offer of true life.
-
Significance:
This reveals Jesus as the universal Savior, whose love and
salvation are for all people, regardless of their
background, gender, or past sins. He breaks down artificial
human divisions.
-
His Identity as the "Living Water":
-
Jesus' central offer is "living water" (John 4:10).
Initially, the woman interprets this literally as physical
water that would prevent thirst.
-
Jesus clarifies that this "living water" is a spiritual
provision: "Whoever drinks the water I give them will never
thirst. Indeed, the water I give them will become in them a
spring of water welling up to eternal life" (John 4:14).
This refers to the Holy Spirit (as explained in John
7:37-39) and the eternal life that He alone can
offer.
-
Significance:
This reveals Jesus as the ultimate source of spiritual
satisfaction and eternal life. He is the one who can quench
the deepest human longings and provide lasting fulfillment
that no worldly "water" (possessions, relationships,
achievements) can offer.
-
His Omniscience and Prophetic Authority:
-
Jesus reveals His supernatural knowledge of the woman's
marital history (John 4:17-18). He knows the intimate
details of her life, proving He is more than just a passing
stranger or a Jew.
-
This revelation causes the woman to recognize Him as a
"prophet" (John 4:19).
-
Significance:
His perfect knowledge of her past validates His divine
authority and sets the stage for His ultimate revelation as
the Messiah. It shows that He sees beyond external
appearances and knows the human heart.
-
His Identity as the Messiah (Christ):
-
The woman expresses her belief in the coming Messiah who
"will explain everything to us" (John 4:25).
-
In one of the most explicit self-declarations in John's
Gospel, Jesus responds, "I who speak to you am he"
(John 4:26). This is the first time in John's Gospel that
Jesus directly reveals His messianic identity to an
individual.
-
Significance:
This is the climactic revelation, proving Jesus is the
long-awaited Christ, the fulfillment of Israel's hopes, and
the one sent by God.
-
His Vision for True Worship:
-
The woman raises the common Jewish-Samaritan dispute over
the proper place of worship (Jerusalem vs. Mount Gerizim).
-
Jesus declares, "A time is coming and has now come when the
true worshipers will worship the Father in the Spirit and in
truth, for they are the kind of worshipers the Father seeks.
God is Spirit, and his worshipers must worship in the Spirit
and in truth" (John 4:23-24).
-
Significance:
This reveals that true worship is not bound by geographical
locations, specific temples, or external rituals, but by an
internal, spiritual reality—a heart attitude of sincerity
and truthfulness that comes from being born of the Spirit
and knowing God personally.
The Outcome of this Encounter
The outcome of this encounter is profoundly transformative and
far-reaching:
-
The Woman's Transformation:
-
From a skeptical, defensive, and perhaps shamed individual,
she becomes a believer in Jesus as the Messiah.
-
Her transformation is immediate and powerful: she leaves her
water jar (symbolizing her previous quest for physical
satisfaction) and runs back to her town.
-
She becomes an evangelist, publicly proclaiming her
encounter with Jesus: "Come, see a man who told me
everything I ever did. Could this be the Messiah?" (John
4:28-29). This is remarkable given her outcast status.
-
Conversion of Many Samaritans:
-
Due to the woman's testimony, many Samaritans from her town
come to Jesus.
-
They invite Jesus to stay, and He remains for two days.
-
As a result, "many more believed because of his word. They
said to the woman, 'We no longer believe just because of
what you said; now we have heard for ourselves, and we know
that this man really is the Savior of the world'" (John
4:41-42). This marks a significant early expansion of the
gospel beyond traditional Jewish circles.
-
Significance:
This demonstrates the power of personal testimony and the
direct impact of Jesus' teaching on those who hear it. It
also foreshadows the global reach of the Gospel, breaking
down ethnic and religious barriers.
-
Disciples' Instruction:
-
While the woman is gone, Jesus uses the opportunity to teach
His disciples about spiritual harvest: "Don't you have a
saying, 'It's still four months until harvest'? I tell you,
open your eyes and look at the fields! They are ripe for
harvest" (John 4:35). He then explains His "food" is to do
the will of the Father.
-
Significance:
Jesus is training His disciples to see spiritual
opportunities everywhere, even in despised Samaria, and to
understand the urgency of the mission.
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:
Feature |
Nicodemus |
Samaritan Woman |
Identity |
Jewish religious leader, Pharisee, Sanhedrin member,
"teacher of Israel" (Jn 3:1, 10) |
Samaritan, woman, social outcast, morally questionable past
(Jn 4:7-9, 17-18) |
Time of Visit |
By night (Jn 3:2) |
At noon (Jn 4:6) |
Approach |
Initiates contact with Jesus, seeking answers |
Approached by Jesus, initially resistant |
Knowledge |
Highly educated in Jewish Law and theology |
Limited, traditional, and somewhat superstitious religious
understanding |
Starting Point |
Focused on how one can enter the kingdom (physical
vs. spiritual birth) |
Focused on where one should worship (geography vs.
spirit and truth) |
Jesus' Focus |
"Born again" (spiritual rebirth), the necessity of the
Spirit's work |
"Living Water" (spiritual satisfaction), the universality of
salvation, true worship |
Obstacles |
Intellectual pride, societal expectations, fear of man,
difficulty grasping spiritual concepts |
Social/racial prejudice, personal shame, limited religious
understanding |
Jesus' Reveal |
The necessity of new birth through the Spirit; His identity
as the Son of Man who must be lifted up (Jn 3:14) |
His identity as the "Living Water," the Prophet, and
explicitly, the Messiah ("I am He") |
Immediate Outcome |
Appears confused ("How can this be?"), further action not
immediately stated (though he later helps bury Jesus, Jn
19:39) |
Instant belief, leaves her jar, becomes an immediate and
effective evangelist |
Impact |
Individual salvation (implied but not explicitly stated as
immediate conversion) |
Individual conversion and the conversion of many in
her community |
Representation |
Represents those who are "in" the religious establishment
but still need spiritual understanding and regeneration. |
Represents the "outsiders," the despised, the marginalized,
who are nevertheless ripe for the gospel. |
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":
-
Water = Physical Birth; Spirit = Spiritual Birth:
-
Interpretation:
This view suggests that "water" refers to the literal
physical birth (the "waters" breaking before birth) and
"Spirit" refers to the spiritual rebirth necessary for
salvation.
-
Reasoning:
Proponents point to Nicodemus's initial misunderstanding
about re-entering his mother's womb (John 3:4) as evidence
that Jesus is contrasting physical birth with a new,
spiritual birth. Thus, one must first be born physically to
exist, and then born spiritually to enter God's kingdom.
-
Significance:
This interpretation emphasizes the dual reality of human
existence (physical and spiritual) and the distinct
necessity of spiritual regeneration.
-
Debate:
Critics argue that it makes the "water" part seem redundant
("you must be born physically to enter the kingdom" - well,
obviously). They also question if "born of water" was a
common idiom for physical birth in that culture.
-
Water = Baptism; Spirit = Spiritual Regeneration:
-
Interpretation:
This view sees "water" as a direct reference to water
baptism and "Spirit" as the work of the Holy Spirit in
regeneration.
-
Reasoning:
-
Historical:
Many early Church Fathers held this view, linking
baptism to the initiation of new life in Christ.
-
Contextual:
John the Baptist's ministry involved water baptism for
repentance, and baptism became a foundational practice
in the early church (e.g., Acts 2:38, Titus 3:5).
-
Grammatical:
The single Greek preposition "ek" ("of" or "from")
governs both "water" and "Spirit," suggesting they are
two aspects of a single birth process, often seen as
baptism representing the outward sign and the Spirit the
inward reality.
-
Significance:
This view emphasizes the importance of baptism as an
ordinance connected to salvation and the work of the Spirit.
-
Debate:
-
"Works" Salvation:
A major criticism from Protestant theology is that this
interpretation can lead to a "works-based" salvation
(i.e., that baptism is necessary for salvation)
which contradicts the emphasis on salvation by grace
through faith alone (Ephesians 2:8-9). Proponents often
counter that baptism is not a work of merit but
an act of obedience and a means of grace, a symbolic act
that accompanies the inward spiritual reality, or even
the moment the Spirit regenerates.
-
The Thief on the Cross:
The example of the thief on the cross (Luke 23:40-43),
who was promised paradise by Jesus without being
baptized, is often cited against the necessity of water
baptism for salvation.
-
Jesus' Own Emphasis:
After this verse, Jesus continues to speak only of the
Spirit's work and belief, not mentioning "water" again
in the conversation.
-
Water = Cleansing/Word/Old Covenant (Symbolic); Spirit =
Spiritual Regeneration:
-
Interpretation:
This is a more symbolic interpretation where "water"
represents spiritual cleansing or purification (drawing from
Old Testament imagery like Ezekiel 36:25-27, where God
promises to "sprinkle clean water" and give a "new heart"
and "new spirit"). It could also symbolize the cleansing
work of God's Word (Ephesians 5:26).
-
Reasoning:
-
Old Testament Background:
Nicodemus, as a "teacher of Israel" (John 3:10), would
have been familiar with Old Testament prophecies of a
new covenant involving spiritual cleansing and the
outpouring of the Spirit.
-
Parallelism:
This view sees "water and the Spirit" as a hendiadys or
a way of saying one thing with two terms—the cleansing
and renewing work of the Spirit. So, "born of
water and the Spirit" means "born of the cleansing
Spirit."
-
John's Use of "Water":
In John's Gospel, "water" often has a deeper, spiritual
meaning (e.g., Jesus offering "living water" to the
Samaritan woman in John 4, which is later identified
with the Spirit in John 7:37-39).
-
Significance:
This interpretation strongly emphasizes the sovereign,
internal work of the Holy Spirit in bringing about
regeneration and spiritual purity, aligning with the concept
of faith alone for salvation.
-
Debate:
Some argue that this interpretation is too spiritualized and
moves away from a more literal reading of "water,"
especially given the existence of literal water baptism.
Key Debates Among Bible Scholars
The core of the debate revolves around two main points:
-
The Relationship between "Water" and "Spirit":
-
Separate Entities vs. Unified Concept:
Are "water" and "Spirit" two distinct requirements (physical
birth + spiritual birth, or baptism + spiritual
regeneration), or do they describe one single spiritual
event (regeneration by the Spirit, sometimes symbolized by
water)?
-
"And" as "Even":
Some scholars, like John Calvin, argued that the Greek word
kai ("and") could be translated as "even" or "that
is," meaning "born of water, that is, the Spirit."
This would make the entire phrase refer solely to the
Spirit's work. However, many Greek grammarians and
translators do not support this as the primary meaning in
this context.
-
The Role of Water Baptism in Salvation:
-
Is Baptism Absolutely Necessary for Salvation?
This is the most heated debate.
-
Yes (Sacramental/Baptismal Regeneration):
Some traditions (e.g., Roman Catholicism, some
high-church Protestant denominations, Churches of
Christ) see John 3:5 as evidence that water baptism is a
necessary component for salvation and the impartation of
the Spirit. They argue that neglecting baptism is to
neglect a clear command from Jesus regarding entry into
the kingdom.
-
No (Symbolic/Ordinance):
Many Protestant traditions (e.g., Baptists,
Evangelicals) argue that salvation is by grace through
faith alone, and baptism is an outward symbol of
an inward change that has already occurred (or is
occurring simultaneously), not a prerequisite for it.
They believe John 3:5 refers to spiritual cleansing
(often linked to the Word of God or repentance) that
accompanies the Spirit's work, or even just physical
birth contrasted with spiritual birth, and not
necessarily water baptism. They emphasize John 3:16
("whoever believes") as the core requirement.
-
Integrated but not Mechanical:
Some scholars attempt a middle ground, suggesting that
while baptism isn't a "work" that earns salvation, it's
the divinely appointed means through which the Spirit
often operates in the initial experience of new birth,
emphasizing the integral connection between faith,
repentance, Spirit, and the outward sign.
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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