Please, share the following as much as you can... A true story
https://tubitv.com/movies/531785/c-s-lewis-onstage-the-most-reluctant-convert?start=true
If you have problems viewing, I also posted on my Facebook page to the public.
Tuesday, January 12, 2021
Tuesday, December 15, 2020
Christmas: Session 3 of 3
Adult Christmas Bible Study
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Session 3: The Savior, the Wise Men and the Vision of Isaiah
Matthew 1:20-21, Matthew 2:1-12, Isaiah 60:1-7
In this session, we will look at the significance of the angels pronouncement to Joseph in terms of the Jewish community at that time, the issues surrounding the Magi, the “star in the east” and the meanings of the Isaiah passage. We will also discuss how the importance and meaning of parts of these passages have been misused.
The selected passages as found in The Complete Jewish Bible (Messianic Text)
Mattityahu 1:20-21
20But while he was thinking about this, an angel of ADONAI appeared to him in a dream and said, “Yosef, son of David, do not be afraid to take Miryam home with you as your wife; for what has been conceived in her is from the Ruach HaKodesh. 21She will give birth to a son, and you are to name him Yeshua, [which means ADONAI saves} because he will save his people from their sins.
Mattityahu 2:1-12
1After Yeshua was born in beit-Lechem in the land of Y’hudah during the time when Herod was king, Magi from the east came to Yerushalayim 2and asked, “ Where is the newborn King of the Jews: For we saw his star in the east and have come to worship him.”
3When King Herod heard of this he became very agitated, and so did everyone else in Yerushalayim. 4He called together all the head cohanim and Torah-teachers of the people and asked them, “Where will the Messiah be born?” 5In Beit-Lechem of Y’hudah,” they replied, “bcause the prophet wrote,
6‘And you, Beit-Lechem in the land of Y’hudah,
Are by no means the least among the rulers of Y’hudah;
For from you will come a Ruler
Who will shepherd my people Isr’el.’”
7Herod summoned the Magi to meet with him privately and asked them exactly when the star had appeared. 8Then he sent them to Beit-Lechem with these instructions: “Search carefully for the child; and when you find him, let me know, so that I too may go and worship him.”
9After they had listened to the king, they went away; and the star which they had seen in the east went in front of them until it came and stopped over the place where the child was. 10When they saw the star, they were overjoyed. 11Upon entering the house, they saw the child with his mother Miryam; and they prostrated themselves and worshipped him. Then they opened their bags and presented him gifts of gold, frankincense and myrrh. 12But they had been warned in a dream not to return to Herod, so they took another route back to their own country.
Isaiah 60:1-7
1Arise, shine [Yerushalayim], for your light has come, the glory of ADONAI has risen over you.
2For although darkness covers the earth and thick darkness the peoples; on you ADONAI will rise; over you will be seen His glory.
3Nations will go toward your light and kings toward your shining splendor.
4Riase your eyes and look around: they are all assembling and coming to you; your sons are coming from far off, your daughters being carried on their nurses’ hips.
5Then you will see and be radiant, your heart will throb and swell with delight; for the riches of the seas will be brought toy you, the wealth of nations will come to you.
6Caravans of camels will cover your land, young camels from Midyan and ‘Eifah, ann of them coming from Sh’va, bringing gold and frankincense, and proclaiming the praises of ADONAI.
7All the flocks of Kedar will be gathered for you,
the rams of N’vayot will be at your service;
they will come up and be received on my altar,
as I glorify my glorious house.
Considerations concerning “The Savior”
What was the political, economic, cultural and social situation in Judah at the time of Christ’s birth?
What would be a modern day equivalent of what the Israelites were experiences during Herod’s rule?
There is a play on words revealed in the angel’s pronouncement when said in Aramaic or Hebrew: the Hebrew name for Jesus and for the word “save” sound very much alike. Is this rhyme significant?
The Hebrew word used for “sin” is “yasa”, which specifically means “their sins” not their enemy’s crimes against them. What would be the normal reaction to such a pronouncement at that time?
The Jewish scholars at Jesus’ time would have been very familiar with Isaiah 47. What does this passage suggest about the salvation offered through the Messiah?
Read Luke 13:1-5. Two serious offenses, one of Pilate slaughtering Jews as they worshiped (sacrificing) and the other of eighteen people dying in a disaster, are told to Jesus. In both cases, Jesus responds in a surprising manor. What were His responses and why would His listeners become angry?
How does Jesus’ response in Luke 13:5 reflect the angels announcement to Joseph?
How does the Song of Zechariah found in Luke 1:68-69 “politically correct”, but then in v76-77 suggest the same message as the angel’s?
What perspective on the mission of Christ is given in Ecclesiastes 4:1?
The Wise Men
Who were the “wise men” or “Magi” and where did they come from. What clues are given in Matthew about their origin? How would the early church have understood, “from the east”?
How would the early church have understood the phrase, “a star in the east” and the other references to the “star”?
What is the significance of the gifts the Magi gave to Christ? Why did the Magi first visit Jerusalem? Why couldn’t Herod’s group of wise individuals have found Christ for Herod themselves?
The word for “agitated” can also be translated as “angry.” Why did Herod want to know where Christ was born? What were the politics at that time?
What are some of the myths and ideas we have about the Magi that are not found in the Bible?
What basic concepts of Christ’s Earthly mission and conquest of death reflected by the Magi?
Isaiah 60:1-7
Who is the “you” mentioned in the first verse? How can this be understood differently?
What is the significance of “your walls” and “gates” in verses 10 and 11?
Consider Revelations 21:9-27. How does this compare to the Isaiah passage?
How is Christ’s birth, life, death and resurrection reflected in this passage?
Please
leave a comment on this blog page with any suggestions you may have,
encouragement you may wish to give me or criticism that you feel I
should consider.
Saturday, December 12, 2020
Christmas: Session 2 of 3
Adult Christmas Bible Study
Session 2: The Genealogy and Joseph the Just - Matthew 1:1-21
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In this session, we will look at the genealogy of Joseph as given in Matthew. This list, unlike the list of seventy-six men given in Luke 3:23-38, includes four women. Middle Eastern genealogies are expected to be lists of men. Why does Matthew include these women along with his list of forty men? We will also delve into the concept of “justice” and why Joseph is said to have been just.
The Women in Matthew’s List
Tamar: found in Genesis 38:1-30. Probably Aramean (from “Jubilees”) – a gentile
Who did Tamar marry
What tradition is mentioned in Deuteronomy 25:5-10, and what does it have to do with Tamar?
What is the obligation of a father-in-law to the wife of a deceased son? (“Levirate marriage”)
Consider Leviticus 20:12. What does the story of Tamar tell us about justice?
Of what importance was the staff and signet ring to Judah?
What did she do that was sinful?
What characteristics does Tamar demonstrate, and why is she mentioned in Jesus’ genealogy?
Rahab: found in Joshua 2. Citizen of Jericho
Why did she save the two spies?
What was her profession?
What does her story tell us about God’s relationship to gentiles?
What characteristics does Rahab demonstrate and why is she mentioned in Jesus’ genealogy?
Ruth: found in Ruth. A Moabite and grandmother of King David
Whom did Ruth marry, and what was his family’s origin and belief?
Why did Ruth accompany Naomi back to Bethlehem? See Ruth 1:16-17
What dos “uncovering the feet” mean? Why did Ruth uncover Boaz’s feet?
Why did Ruth not sin in her encounter with Boaz? How do we sometimes judge incorrectly?
What tradition, found in Leviticus, is shown by Ruth’s marriage to Boaz?
What characteristics does Ruth exhibit, and why is she mentioned in Jesus’ genealogy?
Bathsheba: found in 2 Samuel 11:1-12:25. Mother of King Solomon
Whom was Bathsheba married to, and what happened to him?
Why do we know that Bathsheba was as much to blame (as sinful) as David?
What was Jerusalem like at the time of King David (size, types of houses, traditions)
What was the probable distance between King David’s window and Bathsheba’s window?
What Psalm was probably written by David in response to his repentance?
Why does Matthew list Bathsheba as “the wife of Uriah the Hittite” and not by name or by saying, “the wife of David”?
What characteristics does Ruth exhibit, and why is she mentioned in Jesus’ genealogy?
Important Considerations:
Why did Matthew include men and women? See Luke 8:1-3, Galatians 3:28
Why did Matthew include Jews and Gentiles? See Matthew 28:18-20
Why did Matthew include both saints (Ruth) and sinners?
What characteristics does each of the four women have in common? Why is it important?
Taken in totality, what do these women reveal about God and justice?
Joseph the Just
Read Matthew 1:18-19 and Deuteronomy 22:23. – This is before Joseph was visited by an Angel.
Why did Joseph break the law? How were his actions just? What does this tell us of Joseph?
Consider Abraham’s willingness to sacrifice Isaac – it was against the law
Consider the unwed Mary’s willingness to accept pregnancy – it was against the law
Kirkegaard said that authentic faith required “an absolute relationship to the absolute”. What did he mean by that and how is it related to Abraham, Joseph and Mary?
Read Isaiah 42:1-6 and focus on verse 3.
What were reeds used for, and what happened to broken reeds?
Why were bowls of water placed under oil lamps?
What does this verse tell us about Mary, Joseph and justice
What is “Man’s Justice” and what is “God’s Justice”?
Why is justice often seen as revenge, retribution, or “equal application”? Are laws justice?
Read Matthew 1:20: How would an average man have responded to the news?
Translating the Greek word “enthymeomai” to mean considered/pondered
Can be translated as considered, pondered, became angry or very upset
Root work “thymos” used in Luke 4:28 (noun) and Matthew 2:16 (verb)
Variation of this word used in Acts 10:19
“en” added to beginning of “thynmos” and implies evil and within. See Matthew 9:L4
Literal translation is “anger within (en) the person involved”
Why might this translation of the word be significant in appreciating “Joseph the Just”?
How is Joseph like the women mentioned earlier? What are the similar characteristics?
How is Joseph’s justice like the justice shown in the “Great Banquet” parable in Luke 14:16-24?
How is Joseph’s justice like the justice shown in the story found in Mark 12:1-12?
Why did Joseph take Mary with him when he traveled to Bethlehem for the census?
General Thoughts to Consider
Women and men are listed in the genealogy of Matthew. The reader expects to see men alone. This Messiah comes to save all of humankind, not half of it.
Gentiles are affirmed as part of Joseph’s bloodline *(and by implication Mary’s). The Gospel of Matthew begins and ends with a focus on Gentiles.
Saints and sinners appear in this list of women, and the new Messiah came for all
These particular women exhibited courage, intelligence and initiative – characteristics that were not lacking in Jesus.
Joseph was a theologian whose concept of justice grew out of the Servant Songs of Isaiah. That theology saved the life of Mary and her unborn child.
Joseph had the courage to withstand the culture of his day as he lived out his life in the light of the word he received from the angel.
Joseph was able to reprocess his anger into grace. How does this model God’s relationship to us?
Please
leave a comment on this blog page with any suggestions you may have,
encouragement you may wish to give me or criticism that you feel I
should consider.
Wednesday, December 9, 2020
Christmas: Session 1 of 3
Christmas Bible Study
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Session 1: The Story of Jesus’ Birth - Luke 2:1-20
In this session, we will look at the traditional and well-known understanding of Christ’s birth. We will consider the culture and traditions during Jesus’ time as well as the problems associated with the choices made in translation. Where did some of our understanding and misunderstanding of Jesus’ birth come from, and how do our interpretations differ from those of the Eastern Churches (Orthodox)?
Luke 2:1-20 NIV – key sections and words are in italics and underlined. Compare to other translations!
The Birth of Jesus
2 In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. 2 (This was the first census that took place while[a] Quirinius was governor of Syria.) 3 And everyone went to their own town to register.
4 So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. 5 He went there to register with Mary, who was pledged to be married to him and was expecting a child. 6 While they were there, the time came for the baby to be born, 7 and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no guest room available for them.
8 And there were shepherds living out in the fields nearby, keeping watch over their flocks at night. 9 An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were terrified. 10 But the angel said to them, “Do not be afraid. I bring you good news that will cause great joy for all the people. 11 Today in the town of David a Savior has been born to you; he is the Messiah, the Lord. 12 This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger.”
13 Suddenly a great company of the heavenly host appeared with the angel, praising God and saying,
14 “Glory to
God in the highest heaven,
and on earth
peace to those on whom his favor rests.”
15 When the angels had left them and gone into heaven, the shepherds said to one another, “Let’s go to Bethlehem and see this thing that has happened, which the Lord has told us about.”
16 So they hurried off and found Mary and Joseph, and the baby, who was lying in the manger. 17 When they had seen him, they spread the word concerning what had been told them about this child, 18 and all who heard it were amazed at what the shepherds said to them. 19 But Mary treasured up all these things and pondered them in her heart. 20 The shepherds returned, glorifying and praising God for all the things they had heard and seen, which were just as they had been told.
Important points to consider:
Joseph was not necessarily born in Bethlehem, but his heritage/lineage was from there (House of David)
Joseph was a “royal”, descended from King David and would have been welcome anywhere in town.
A woman about to give birth would have been given top priority for hospitality and help by tradition.
Mary had nearby relatives (Zechariah and Elizabeth) and had visited her earlier.
Joseph had plenty of time to make adequate arrangements – he would have been condemned if he had not properly prepared for the birth. It is unthinkable that he was not ready.
No information is given about either the time of day or date.
Questions to consider:
How long was Joseph in Bethlehem before Mary gave birth?
What is “The Protevangelium of James” and how has it influenced our understanding?
Why does NIV use the term “guest room” while KJ translation say “Inn”?
What was the design of a typical home (average/poor person’s) in Bethlehem at that time?
Why do we picture Mary riding on a donkey (ass?) while traveling to Bethlehem?
When referring to a “room”, do we mean a “compartment” or a “space”, and is it significant?
Where else is “swaddling clothes mentioned in the Bible? (*see Ezekiel 16:4)
What is the difference between stable, barn and storehouse, and is it important?
What is the “prophet’s chamber” and why was it important to have one? See Kings 17:19)?
Does the story in Luke (or elsewhere in the Bible) tell where Mary gave birth?
What do the story of Jephthah (Judges 11:29-40), Saul’s encounter with Eudor in 1 Samuel 28 (v24), the parable in Matthew 5:14-15, and the incident described in Luke 13:10-17 reveal about houses/homes and life patterns of Jesus’ time?
In the KJ Bible, the word translated as “Inn” is katalyma, and is the same word that is translated as “upper room” in Luke 22:10-12. If it was an “Inn” in our sense of the word, Luke would have used the term pandocheion which literally means “the place that receives all”. Why is this distinction important?
Katalyma can also be translated as “lodge” or “public caravansary or khan”. Can such an interpretation be justified, and if so, what impact would it have on the story of Christ’s birth?
Eastern Orthodox churches have a tradition that Mary gave birth alone and out of site. Continuing the idea of, Christ’s incarnation being “out of sight”, their Eucharist is celebrated by priests behind a veil. Is there anything about the story in Luke to justify that belief?
What was the cultural, social and economic situation of shepherds at the time of Christ’s birth?
Why is it significant that shepherds were the first group of individuals notified of Jesus’ birth?
Why did the shepherds need a sign?
Why is it significant that the shepherds went away rejoicing and spreading the good news? What were their social and cultural mandates if they had found any baby in a less than acceptable situation?
No animals are mentioned in Luke’s account. Where did we get the story about talking animals?
Why do some accounts (mostly Eastern Orthodox) place Christ’s birth in a cave?
Why are the city of Bethlehem and the humble birth of Jesus significant? What Old Testament passages are fulfilled by the nature of Christ’s birth?
Please
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encouragement you may wish to give me or criticism that you feel I
should consider
Tuesday, December 8, 2020
Forgiveness, Session 6: Failing Leaders
Forgiveness, Session 6: Failing Leaders
Matthew 18:1-35
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Review
Session 1: Forgiveness is God’s Purpose – Luke 4: 14-30
Recognize the complexity of forgiveness and aspects of its definition
Define God’s forgiveness and identify some aspects of it in the Bible
Better understand the role of Jesus Christ in God’s purpose
Realize the universal scope of God’s forgiveness: it is initiated by God through Jesus as a gift to all mankind and is necessary to restore fellowship with Him.
Session 2: Why Should We Forgive? - Colossians 1:13-14; 2:6-14; and 3:12-13
Clarify/prioritize three Christian motivations to forgive others: for Christ’s sake (Luke 1:76-77), for others’ sake (John 20:23), and our own sake (Matt 5:14-15)
Better understand our obligation to forgive others – 2 Corinthians 2:9-11
Realize that true, Christ-like forgiveness is not possible. We are invited to participate in God’s forgiving activities – Matthew 26:40 (Flesh is weak), Romans 7:18-25
Session 3: The Politics of Salvation – Luke 19:1-10
To appreciate the socioeconomics of repentance (Luke 18:9-14, 3:11-14, 19:8)
To understand the relationship between repentance and God’s forgiveness (Acts 2:38-39, 1 John 1:9, Matthew 6:14-15, James 5:15-16)
Session 4: Becoming Forgiving People – John 8:2-12 and 1 John 1:5-2:6 8:12
Understand the five sensitivities of forgiving people and the perception of others
Sensitive to repentant heart
Eager to understand mitigating circumstances
Desire restoration with the offender
Reconcile for the sake of others (see Colossians 3:12-17)
Realize our own fallen state and need to forgive for our own sake
Identify and explore ways to acquire and apply the five sensitivities
Prayer and in-depth study of His Word
Support each other and share burdens
Offer or establish a ministry of reconciliation
Seek examples to emulate and strive to be such an example
Session 5: See How They Love One Another – 2 Corinthians 5:14-21
How the elements of worship - singing, teaching, the Lord’s Table, baptism, small group meetings (Sunday School, other studies) and doxology - shape the five sensitivities of a forgiving person (See with the new vision provided by Christ’s Salvation). Colossians 3:12-16, Galatians 3:27-28, Romans 7:7-25;12:5, 1 Corinthians 11:23-26
Recognize the centrality of reconciliation to the church’s ministry and outreach
Consideration of John 13:34-35 and Revelations 2:2-6 (what does a strong, faithful,
Christ-centered church look like – compared to one that lost its first love?)Defined Outreach, Preaching, Ministry and the need for a strong fellowship that supports, encourages and drives the elements of reconciliation, love etc.
The ways we are reminded of God’s love, grace, forgiveness and the sacrifice of Jesus Christ (Luke 1:76-77) emphasizing participation in church life.
Session 6: Failing Leaders – Matthew 18:1-35 (focus on local leadership within Church)
Session Objectives:
Consider and understand (perhaps forgive) some church leaders who betray and abuse members because they are “unhealed wounders” and appreciate how members and the whole congregation are injured. For example: local pastor exploiting a member, a minister stealing church funds, deacons constantly tearing members down, a teacher flashing bursts of temper (rage), a worship leader disguising substance abuse, etc.
Understand the Christian community’s obligation to forgive and restore failing leaders, and examine the restoration practices which we use, or should use, in our church
Recognizing the importance of reaching out to the fallen, and the consequences to those who fall and do not repent, confess, seek forgiveness or recognize they have a problem.
Church leaders who betray or abuse members because they are “unhealed wounders” and hurt church members and the congregation.
What about Matthew 7:1-6? See the article by Paul Copan
80% of identified exploitive leaders had been abused or abandoned as children or adolescents. See with the “heart’s eyes” as session 4 of this series suggests. What can we do to identify the “damaged” believer/leader and lead them to realization of problem?
The sinners background may help us understand, but that person must still recognize their sin and ask for forgiveness before we can begin their healing process
Fallen leaders must still ask for and accept the forgiveness of God and others before they know the deep self-worth that comes from experiencing reconciliation.
Members feel personal shame, grief and anger which go unshared because we begin to distrust fellow church members. The damage, hidden just below the surface, will often surges to the surface spitting a congregation into cliques and divisions.
Who are to be protected and how (Matthew 18:1-7)?
The Christian community has an obligation to help a failing leader recognize their problem, confess it as a problem, ask for forgiveness, accept forgiveness and participate in their own restoration. (Matthew 18:21-22)
For Christians, forgiveness means restoration – no continued humiliation, probation or eternal banning. Forgiveness requires that we treat restores with the same grace extended to new converts.
Areas of support and help – restoration practices
Denominational – the leader surrenders credentials to the denomination for a period of study, counseling - monitored by progress reports leading to full restoration.
Spiritual Prayer Team – A small group, assembled by the fallen leader from among the congregation and/or other Christian friends who will act as guides and mentors holding him accountable. They may offer special care to the leader and his family
Congregational – A local congregation following the “threefold admonition” in Matthew 18:15. Usually this is formalized in some way, but it remains supple to individual cases.
This is the best framework to heal an injured congregation and nurture its Christian responsibilities for community discernment during restoration
Not the best if restoree moves or it stops at judgment phase
May not have sufficient resources
Friendship-church team approach – Combines the Spiritual Prayer Team approach and Congregational approach. It is more formalized than the first, yet less formalized than the latter.
This practice has more inclusive goals that care for the restoree and provide care for the wounded congregation.
When possible and at an appropriate time, the team would organization a more formal restoration worship service for the restoree.
What does the Bible tell us of those who “go astray” and the consequences of failing to be restored
What does Matthew 18:17 tell us? Is there an alternative?
What does Matthew 9:9-13 and Matthew 12:15-21 teach us about restoration?
What can we learn from the stories of the lost sheep, lost coin, and prodigal son (Luke 15), the ten lepers (Luke 17:10-19); Zacchaeus (Luke 19:1-10); the restoration of Peter (John 21:15-19); Barnabas restoring both Paul and John Mark (Acts 9:27 and 15:36-39) in respect of restoring someone who has gone astray?
Study Questions
How are church members injured when a leader fails them? Are they all injured, or just those directly involved?
Besides physical and mental abuse, what other kinds of unhealed wounds might contribute to a leader’s fall?
How should we respond when a fallen leader does not apologize and repent?
How does our church recognize and address failings within our leaders? How does our church forgive, heal, and restore leaders who fail? Which of the example responses, or combination of responses, given in section E-c-ii would be most effective in our church?
Closure
Who Are You to Judge Others?
By Paul Copan
Hands down, Matthew 7:1 is the most frequently quoted Bible verse today: “Do not judge, so that you won’t be judged.” It’s been twisted to mean we can’t say someone’s action or lifestyle is wrong. However, when someone says, “Don’t judge,” he’s judging you for judging someone else. You’ve done wrong by saying someone else has done wrong! Clearly, we can’t escape making moral judgments. Furthermore, in the same context of the oft’ quoted verse, Jesus made a moral judgment about certain persons, using metaphors about “dogs” and “pigs” (Matthew 7:6), stressing that we shouldn’t continue to present God’s grace to those who persistently scoff and ridicule. At some point we must shake the dust off our feet and move on to the more receptive (Matthew 10:14, Acts 13:51). On the other hand, Jesus commanded, “Stop judging according to outward appearances; rather judge according to righteous judgment” (John 7:24, emphasis added).
How do we resolve the apparent tension? By taking note of the spirit in which we make judgments. Do we think we’re superior (the attitude Jesus condemned), or are we assessing actions or attitudes with a spirit of humility and concern, recognizing our own weaknesses (1 Corinthians 10:13; Galatians 6:1)? In Matthew 7:5, Jesus told us first to examine ourselves (removing the log from our own eye), then we can help our brother or sister (taking the speck out of his or her eye). So there is a problem to be dealt with – but only after self-examination. The wrong kind of judging is condemning. The right kind of judging is properly evaluating moral (or doctrinal) matters with a humble, helpful attitude. (In 1 Corinthians 5:5, “judging” – even excommunicating – is required in light of a church member’s shameless sexual misconduct.) We should treat others the way we would want to be treated (cp. Matthew 7:12), thinking, “There – but for the grace of God – go I.”
So, when discussing judging with others, first clarify what you mean by the word “judge.” This can serve as the context for clarifying right and wrong kinds of judgment. Further, we must take care to avoid the “Who am I to say So-and-So is wrong?” mentality. We can’t shrink from making moral judgments, nor can we escape them – lest we declare it wrong to say another is wrong.
Please
leave a comment on this blog page with any suggestions you may have,
encouragement you may wish to give me or criticism that you feel I
should consider.
Friday, December 4, 2020
Forgiveness, Session 5: See How They Love One Another
Forgiveness, Session 5: See How They Love One Another
2 Corinthians 5:14-21
Review
Session 1: Forgiveness is God’s Purpose – Luke 4: 14-30
Recognize the complexity of forgiveness and aspects of its definition
Define God’s forgiveness and identify some aspects of it in the Bible
Better understand the role of Jesus Christ in God’s purpose
Realize the universal scope of God’s forgiveness: it is initiated by God through Jesus as a gift to all mankind and is necessary to restore fellowship with Him.
Session 2: Why Should We Forgive? - Colossians 1:13-14; 2:6-14; and 3:12-13
Clarify/prioritize three Christian motivations to forgive others: for Christ’s sake (Luke 1:76-77), for others’ sake (John 20:23), and our own sake (Matt 5:14-15)
Better understand our obligation to forgive others – 2 Corinthians 2:9-11
Realize that true, Christ-like forgiveness is not possible. We are invited to participate in God’s forgiving activities – Matthew 26:40 (Flesh is weak), Romans 7:18-25
Session 3: The Politics of Salvation – Luke 19:1-10
To appreciate the socioeconomics of repentance (Luke 18:9-14, 3:11-14, 19:8)
To understand the relationship between repentance and God’s forgiveness (Acts 2:38-39, 1 John 1:9, Matthew 6:14-15, James 5:15-16)
Session 4: Becoming Forgiving People – John 8:2-12 and 1 John 1:5-2:6 8:12 – Will be added when I either find or reproduce my notes -
Understand the five sensitivities of forgiving people and the perception of others
Sensitive to repentant heart
Eager to understand mitigating circumstances
Desire restoration with the offender
Reconcile for the sake of others (see Colossians 3:12-17)
Realize our own fallen state and need to forgive for our own sake
Identify and explore ways to acquire and apply the five sensitivities
Prayer and in-depth study of His Word
Support each other and share burdens
Offer or establish a ministry of reconciliation
Seek examples to emulate and strive to be such an example
Session 5: See How They Love One Another – 2 Corinthians 5:14-21
Session Objectives:
Identify how worship – singing, teaching, the Lord’s Table, baptism, small group meetings (Sunday School, other studies) and doxology shape the five sensitivities of a forgiving person (See with the new vision provided by Christ’s Salvation)
Recognize the centrality of reconciliation to the church’s ministry and outreach
Our “ministry of reconciliation” begins in our hearts (2 Corinthians 5:14-21) and we are reminded of our needs by our Christian fellowship during meetings (therefore, we need to attend all that we can) and the various elements of those meetings
“Let the word of Christ dwell in you richly as you…” Colossians 3:16
“Teach and admonish each other with all wisdom… “ (when, where, how?)
“sing psalms, hymns and spiritual songs…” with what in your heart?
What are we to do in the name of “Jesus Christ”?
What activities help us remember our own salvation and link us to one another?
Lord’s Table – share the one Body and Blood of Christ (1 Corinthians 10:16-17)
Baptism – Christ’s sacrifice, death and resurrection (our new life and new way of seeing ourselves, others and God’s will) Colossians 3:9-14, Galatians 3:27-28)
Meeting together often – Romans 12:5
Proclamation of the Word (reminder of Christ’s sacrifice and new commandments)
Recitation of favorite passages (reinforcement of key theological concepts)
Common sharing (with those whom we have sinned against and who have sinned against us) – 1 Corinthians 11:23-26
Recognition of our need for forgiveness and reconciliation (Past 4 Sessions!)
Why do we need constant reminders of our salvation and need for reconciliation?
We still have rebellious hearts and need to seek to do good (Romans 7:7-25)
Part of our witness is the observable love we have for… (Colossians 3:12-14)
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God and Christ
Our families
Our fellow believers
Our church family
What is the relationship between reconciliation via true forgiveness and Church ministry/outreach?
Although interrelated, preaching, ministering and outreach (reaching out) are different. Each is a key facet of a loving, caring, forgiving congregation (body of Christ)
Outreach – witness to community of God’s grace, forgiveness and reconciliation
Preaching – proclaiming God’s word as a reminder to those saved and as an invitation to those who are unsaved
Ministry – caring for each other and reminding each other of God’s love, forgiveness and reconciliation through the ministry, death and resurrection of Jesus Christ.
To be the kind of loving family described by Paul, we must:
Daily take steps to remind us of God’s love, grace, forgiveness and Christ’s sacrifice
Take every opportunity to meet together as a family: Sunday service, Sunday evening meetings, Wednesday supper, Wednesday Bible Study, small groups (Sunday School) and home Bible groups.
Study Questions
What does Matthew 26:20-30 tell us about what we should be focused on and remembering during the celebration/ordinance of the Lord’s Table?
Which elements of Ash Avenue Baptist Church’s service will shape members into a forgiving community? Are there elements that should be added? Whom should you tell?
Thinking back on some of the key scriptures of this session, how important to our moral formation is worshipping with others? Would a Christrian develop the traits described by Paul as easily without a church community?
How do those outside of our church fellowship perceive your love for our God, Jesus Christ, fellow Christians and all other people? How is your love for other people, and desire for the salvation of all others, demonstrated?
Please leave a comment on this blog page with any suggestions you may have, encouragement you may wish to give me or criticism that you feel I should consider
Sunday, November 29, 2020
Forgiveness, Session 3: The Politics of Salvation
Forgiveness, Session 3: The Politics of Salvation
Luke 19:1-10
Review
Session 1: Forgiveness is God’s Purpose – Luke 4: 14-30
Recognize the complexity of forgiveness and aspects of its definition
Define God’s forgiveness and identify some aspects of it in the Bible
Better understand the role of Jesus Christ in God’s purpose
Realize the universal scope of God’s forgiveness: it is initiated by God through Jesus as a gift to all mankind and is necessary to restore fellowship with Him.
Session 2: Why Should We Forgive? - Colossians 1:13-14; 2:6-14; and 3:12-13
Objectives of this lesson
Clarify and prioritize three Christian motivations to forgive others
Forgive for Christ’s sake – Luke 1:76-77
Forgive for the sake of others – John 20:23
Forgive for our own sake – Matthew 6:14-15
Better understand the Christian obligation to forgive others – 2 Corinthians 2:9-11 (Obedience)
Realize that true, Christ-like forgiveness is not possible. We are invited to participate in God’s forgiving activities – Matthew 26:40 (Flesh is weak), Romans 7:18-25
Session 3: The Politics of Salvation – Luke 19:1-10
Objectives of this lesson:
To appreciate the social and economic costs of repentance.
To understand the relationship between repentance and God’s forgiveness
The social and economic costs of repentance (Repentance leads to forgiveness)
Forgiveness is solidarity with sinners. Luke 18:9-14
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Luke 7:34
Luke 5:27-29,32
Luke 15:11-32
Luke 18:9-14
Luke 15:2
If Jesus flouted social convention and offended religious sensibilities at every turn, he did so neither by chance nor by malice, but because this is what it takes to engage in God’s politics of salvation.
Forgiveness is a call to costly repentance - Luke 3:11-14.
Solidarity is God’s side of the forgiveness interaction. Repentance is the human side, and it has clear social and economic implications. It is no less than the call to
Do justice in our relations with others.
sharing our coat and food with folks who have none
giving our possessions to the poor
doing honest business with our clients
refusing to extort money from the powerless
repaying with interest those whom we have cheated (Luke 3:11-14 and 19:8)
Repentance calls us to a profound reordering of human perspectives and priority
The relationship between repentance (and confession) and God’s forgiveness - repent
We are called to repent to receive God’s forgiveness – Acts 2:38-39, 1 John 1:9
All are called to repent – Acts 17:30-31
Godly not worldly – 2 Corinthians 7;9-11
Consequences of not repenting – 2 Peter 3:9, Romans 2:4-9
To repent we need Jesus – Luke 24:46-47
We are to emulate God’s grace/justice/mercy by forgiving others – Matthew 6:14-15
Questions:
Consider the Prodigal Son. We notice immediately the father’s solidarity with his returning son; a servant offers the fine cloak signaling the father’s intention to celebration. The returning son’s kneeling posture suggests his remorse (repentance) and may reflect his proposal to return as a slave (14:21). The father refuses this costly offer, and welcomes him home as a son (14:22). Does this imply that the returning son’s repentance was not costly? How is the older son sinning as much as his sibling did? What does this story tell us about the two possible responses to our own sin?
Zacchaeus was despised as a traitor for helping the occupying Roman army to collect taxes and as a cheat for over-collecting those taxes. What lifestyles do you despise (drug addiction, freeloading on government programs, lavish living with no concern for the poor, and so on) or occupations that you think is sinful or unworthy of a Christian (owning an adult book store, operating a gambling casino, or working for an abortion clinic, and so on). More exact parallels to the story of Zacchaeus might be people who profit from substandard apartments, disguise accounts to help the wealthy escape taxes, or hide their own business activities from taxation. What must you do about this?
What does each of the following passages reveal about Forgiveness? Luke’s account of Jesus’ forgiveness from the cross (Luke 23:34) and Stephen’s forgiveness of his attackers as he is stoned (Acts 7:60).
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