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Nov. 8: Day of justice — and judgment

October 28, 2020 by Ian Greig Leave a Comment

Storm clouds and lightning
Image credit: Josep Castells on Unsplash

A Bible study on the set readings for November 8 shared by many Christian denominations, published a week early, to encourage reading the passages and reflecting on them before hearing them read and preached in a worship context. NIV text and commentary notes, taken in the Bible order which gives a progressive revelation with an overall theme that emerges. A print version to download and copy Bible-sized folder is on a link at the end.


Theme: Christ’s return will bring justice — and judgment

OT: Amos 5:18-24 — The Day of the Lord will be judgment on insincere worshippers

Amos 5:18-24 verse by verse

NT gospel: Matthew 25:1-13 — The unprepared bridesmaids teach us to be ready for Christ’s return when we least expect it 

Matthew 25:1-13 verse by verse

NT letter: 1 Thessalonians 4:13-18 — When the Lord comes He will bring back with Him His own who have passed away

1 Thessalonians 4:13-18 verse by verse

Also read: Psalm 70

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SEE ALSO article linked to this post ‘Understanding… The need to be ready for the Lord’s return‘


Amos 5:18-24 — The Day of the Lord will judge the insincere

It brings vindication if we are prepared — dire consequences if we are not

18 [This is what the Lord Almighty says:] “Woe to you who long for the day of the Lord! Why do you long for the day of the Lord? That day will be darkness, not light.

“The day of the Lord” — the earliest use of this expression. It was used by many of the prophets to describe any time when God would intervene to put right, what had gone wrong, meaning vindication for the righteous and judgment for the wicked. 

• For further study, see Isaiah 13:6, 9, Jeremiah 46:10, Ezekiel 13:5; 30:), Joel 1:15; 2:1, 11, 31; 3:14, Obadiah 15, Zephaniah 1:7, 14), and Malachi 4:5.

“Why do you long for” — in Amos’ day people thought God’s purposes were a restoration of Israel’s military and political prosperity, as under David and Solomon. But because of Israel’s unfaithfulness it would be the opposite.

19 “It will be as though a man fled from a lion only to meet a bear, as though he entered his house and rested his hand on the wall only to have a snake bite him.

“As though a man fled” — a picture of fleeing one danger to find oneself in a greater one.

20 “Will not the day of the Lord be darkness, not light — pitch-dark, without a ray of brightness?

“Darkness, not light” — Amos points to the Israelites’ distorted view of being entitled to be saved from judgment: in their pride they were turning into a pagan nation. In 722 BC Assyria’s conquest of the northern kingdom created the first exile.

• For further study, read 2 Kings 17:7-23.

21 “I hate, I despise your religious festivals; your assemblies are a stench to me.

“I hate” — an even stronger word in Hebrew. Isaiah 1:14.

22-23 “Even though you bring me burnt offerings and grain offerings, I will not accept them. Though you bring choice fellowship offerings, I will have no regard for them. Away with the noise of your songs! I will not listen to the music of your harps.

“Burnt offering and grain offerings” — it was not the practice that was wrong  but the hypocrisy of making offerings with an absence of repentance.

24 “But let justice roll on like a river, righteousness like a never-failing stream!”

“Justice… righteousness” — need to be present for worship to be acceptable. A river bed that maintains its stream without drying up is a picture of justice and righteousness sustaining life in true worship.

Psalm 70

A petition by David

1 Hasten, O God, to save me; come quickly, Lord, to help me.

2 May those who want to take my life be put to shame and confusion; may all who desire my ruin be turned back in disgrace.

3 May those who say to me, “Aha! Aha!” turn back because of their shame.

4 But may all who seek you rejoice and be glad in you; may those who long for your saving help always say, “The Lord is great!”

5 But as for me, I am poor and needy; come quickly to me, O God. You are my help and my deliverer; Lord, do not delay.

Reflection

SUMMARY   Amos prophesied at a time when both northern and southern kingdoms were enjoying economic success and security — and were complacent. They had become smug and self-reliant, and were losing sight of their need of covenant relationship with the Lord as prosperity increased. Amos wasn’t a priest or a court prophet, but a farmer of sheep and groves near Bethlehem whose prophetic words were carefully compiled, and here he sounds a warning. The pride of the rulers, believing that the nation as God’s chosen people would be guaranteed salvation, was misplaced. The Day of the Lord would be judgment on their insincere, unfeeling worship.

APPLICATION  Worship can be following a set order, or it can be heartfelt and sincere. There are real dangers in going through the motions in a religious way, and not connecting to the Lord in a relational way. Following the form is no guarantee of acceptance — the heart behind it must be right.

QUESTION  Do we find ourselves in a rut sometimes? How does Amos’ lesson speak to our orders of worship and personal devotion?


Matthew 25:1-13 — The story of the unprepared bridesmaids

We must be ready for Christ to come when we least expect it

1-2 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish and five  wise.

“The kingdom of heaven” — the dominant theme of all Jesus’ teaching. This is now the fullness of the kingdom in the Second Coming and makes the point that those who are not prepared, cannot participate.

“Went out to meet the bridegroom” — marriage ceremonies often took place at nightfall and the bride and her entourage would wait for the groom and his party to come and lead her in procession from her parents’ house to the ceremony at his parents’ house — when everyone was ready. 

3-4 “The foolish ones took their lamps but did not take any oil with them. The wise ones, however, took oil in jars along with their lamps.

“Took oil… with their lamps” — actually torches of rags on sticks which gave a good light but needed a lot of refreshing. The prepared girls had supplies of olive oil to cover the uncertain timing of the procession.

5-6 “The bridegroom was a long time in coming, and they all became drowsy and fell asleep. At midnight the cry rang out: ‘Here’s the bridegroom! Come out to meet him!’

“At midnight” — this procession was unusually delayed and no one expected the groom’s arrival so late.

7-8 “Then all the virgins woke up and trimmed their lamps. The foolish ones said to the wise, ‘Give us some of your oil; our lamps are going out.’

“Trimmed their lamps” — cut off the charred ends and replenished the rags.

9 ” ‘No,’ they replied, ‘there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.’

“Buy some for yourselves” — traders stayed open on a wedding night. Oil often stands for the Holy Spirit and is about our spiritual preparedness; we can only receive for ourselves, not by proxy. 

10-11 “But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut. Later the others also came. ‘Lord, Lord,’ they said, ‘open the door for us!’

“The door was shut” — at a real wedding, latecomers would have braved the shame and been let in. But this is a parable, teaching a spiritual lesson: once Jesus has returned it will be too late to repent, and we cannot afford to wait to think about how to respond to Him

12 “But he replied, ‘Truly I tell you, I don’t know you.’

“I don’t know you” — because they are unprepared, not-yet disciples who now want the privileges of being included.

13 “Therefore keep watch, because you do not know the day or the hour.”

“Keep watch” — reiterating the main point of the parable. No one knows when Jesus will return, but everyone is responsible for their own relationship with God.

Reflection

SUMMARY  Jesus used a picture of a typical Jewish wedding ceremony to make His point about being prepared. Weddings generally took place in the evening, lasting into the night, and there would be some last-minute negotiation about the dowry for the bride — so the timing of the procession from bride’s house was uncertain. The attendant bridesmaids needed to keep their flaming torches going, ready for the procession, but it all depended on when the groom with his attendants appeared to take the bride to his parent’s home; on this occasion the delay was unduly extended.

APPLICATION  So it is with the Second Coming of Jesus which will bring the completion of the beginning experience of the kingdom of God we have now. Nobody knows the time, or much about the manner of its coming, and it’s a mystery in which we have to live prepared and expectantly. Will He find faith when He comes? That is the picture of the replenished torches burning brightly. Those who have let the flame of their faith go out may not be admitted to the great celebration.

QUESTION  How do we measure up to the Lord’s expectation of vibrant worship and confident faith, and how does this tie in with Amos’ warning?


1 Thessalonians 4:13-18 — Death is but a chapter in a longer story

When the Lord comes He will bring with Him those who have already passed away

13 Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope.

“Sleep in death” — a good way of seeing death from a Christian perspective. Sleep is followed by awakening.

“Who have no hope — most Greeks of that time had a very negative view of death. The Thessalonian believers did not understand that deceased Christians would rise from the dead, and would not miss out on the blessings of the Second Coming.

• For further study about personal existence after death, see Luke 23:40-43; Acts 7:55-60; 2 Corinthians 5:6-10; Philippians 1:20-24; Revelation 6:9-11; awaiting the resurrection, 1 Cor. 15:23.

14 For we believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in Him.

“God will bring with Jesus” — the souls of those who have died and have been in heaven with Christ will come with Him, 1 Thess. 4:16-17. The body sleeps, the soul goes to heaven.

• For further study on the Christian hope in Christ’s resurrection, see Romans 8:11; 1 Corinthians 6:14; 15:12–23; 2 Corinthians 4:14; Colossians 1:18.

15 According to the Lord’s word, we tell you that we who are still alive, who are left until the coming of the Lord, will certainly not precede those who have fallen asleep.

“According to the Lord’s word” — probably Jesus’ words in Matthew 24:29-31, 40-41.

“We… who are left” — Paul is identifying himself with his readers, not implying that he will see Christ return. Paul assures them that they will not miss out when the Lord comes.

16 For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first.

“The trumpet call of God” — to herald the resurrection, as it previously announced the rescue of Israel, Zephaniah 1:16, Zechariah 9:14.

“The voice of the archangel” — the only angel so named is Michael, portrayed as the leader of the army of God, Daniel 10:13, 21; Jude 9; Revelation 12:7-9.

17 After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever.

“Caught up together with them” — the Latin for “caught up”, rapturo produced the term rapture; this is the only mention of this in the Bible, referred to elsewhere by Paul as a mystery, 1 Corinthians 15:51-52, and as visual apocalyptic language, best not over-interpreted.

18 Therefore encourage one another with these words.

“Encourage one another” — the main purpose of this passage is not to set out a scheme of prophecy but to reassure grieving Christians in the church that the dead will be resurrected, and will participate in the Lord’s coming for His own.

Reflection

SUMMARY  The Thessalonian readers of this letter will all have had their own relationship with the Lord, and despite the difficulties and persecutions of first-century Christians, they will all have known the joy of Spirit-led worship. But some have misunderstood Paul’s earlier teaching about Jesus’ return, and were confused by the unfulfilled expectation. And what about those in the fellowship who had died in the meantime? Paul here gives us his explanation of how the return will sweep the faithful ones on earth up with the Lord, meeting the souls of those who had gone to be with Him before, returning to share His triumphant rule and reign on heavenly earth.

APPLICATION  Where Amos’ picture was of the judgment in the Second Coming (and other encounters before that), and Jesus’ story told of the exclusion of those found unprepared, this majors on the joyful vindication of the righteous, those submitted to Jesus. It also reminds us that death is not final for the believer, but the opening of another dimension of life with Jesus.

QUESTION  How important is it to understand the details of how the Lord’s return will work out? What is more important?

PRAYER  Lord Jesus, we long for Your return and the resolution of all injustice, war, religious strife and wanton hatred.
Our hope is in what Your resurrection means to us — our eventual resurrection.

Help us to spend our time here diligently and in awareness of Your Great Commandment and Great Commission, ready for heaven but fully engaged with the work and witness You have for us to do first.

To the glory of the king and His kingdom we pray. Amen.

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TLW44A-Nov-8-final-BookletDownload

Filed Under: Pentecost to Advent, Year A

Nov 1: Be real — and wary of those who are not

October 21, 2020 by Ian Greig Leave a Comment

Distinctively-dressed Pharisees. Image credit: www.jewelsofjudaism.com

Theme: Avoiding the hypocritical, applauding the authentic

Bible study on the set readings used by many churches (Revised Common Lectionary), for Sunday, November 1 (Year A).

Micah 3:5-12 — Outsiders who challenge the status quo may be bringing God’s answer to avert devastation

Micah 3:5-12 verse by verse

Matthew 23:1-12 — What is done for show, exalts man. Rather, follow those who practise what they preach

Matthew 23:1-12 verse by verse

1 Thessalonians 2:9-13 — Being good news, not just telling it, gives us the authenticity to share the message

1 Thessalonians 2:9-13 verse by verse

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See also linked article: The ‘review and renew’ of God


Micah 3:5-12 — Without the will to change, devastation beckons

Outsiders who challenge the status quo may have God’s answer

5 This is what the Lord says: “As for the prophets who lead My people astray, they proclaim ‘peace’ if they have something to eat, but prepare to wage war against anyone who refuses to feed them.

“The prophets who lead My people astray” — introduces Micah’s disputation with those falsely  predicting peace of Judah. The reality was destruction and exile, v.12 below and 4:10.

“If they have something to eat” — the false prophets were among Israel’s leaders and they were self-serving and motivated by greed. It had become the practice for seeking a word from the Lord to be accompanied by a gift for the seer. Like Balaam, Numbers 22:15-18, they were offering their services to the highest bidder.

• For further study, see Jeremiah 6:13-14.

6 “Therefore night will come over you, without visions, and darkness, without divination. The sun will set for the prophets, and the day will go dark for them.

7 “The seers will be ashamed and the diviners disgraced. They will all cover their faces because there is no answer from God.”

“The seers will be ashamed” — false prophets, like Balaam, had some ability to see beyond human perception, but this would cease abruptly. Israel’s court advisors could expect a measure of divine guidance in better times; now they would become like the powerless fortune-tellers of Babylon and Assyria, expected to tow the party line.

• For further study: Numbers 22.

8 But as for me, I am filled with power, with the Spirit of the Lord, and with justice and might, to declare to Jacob his transgression, to Israel his sin.

“Filled with power, with the Spirit of the Lord” — true prophets were Spirit-filled messengers who carried the authority of the One commissioning them.

“Justice and might” — or powerful justice. Justice is always a hallmark of God’s prophets.

9-10 Hear this, you leaders of Jacob, you rulers of Israel, who despise justice and distort all that is right; who build Zion with bloodshed, and Jerusalem with wickedness.

“Rulers… who… build with bloodshed” — an indictment against Jerusalem for its corruption and by stark contrast with true prophecy, disdain for justice.

11 Her leaders judge for a bribe, her priests teach for a price, and her prophets tell fortunes for money. Yet they look for the Lord’s support and say, “Is not the Lord among us? No disaster will come upon us.”

“Her leaders judge… priests teach… prophets tell… for money” — all were delivering what was politically expedient, for reward.

“Is not the Lord among us” — the corruption of Jerusalem’s leaders was marked by pride, complacency and entitlement.

12 Therefore because of you, Zion will be ploughed like a field, Jerusalem will become a heap of rubble, the temple hill a mound overgrown with thickets.

“Zion… Jerusalem… the temple hill… overgrown with thickets” — the sacked holy city would revert to waste land, the remains of the temple without the Lord’s presence, an empty shell.

Reflection

SUMMARY    Micah was a contemporary of the prophets Isaiah, Amos, and Hosea and later in Jeremiah’s time was recognised as an anointed prophet. He addressed a corrupt administration at Israel’s court, where royal, religious, and political elements blended together. Many of the king’s advisers styled themselves as people who could speak for God  — and foretell what the king wanted to hear, always a good way to gain favour and position! By contrast, God’s anointed messengers, the true prophets, were outsiders, not favoured courtiers. For generations they had been warning of God’s call to the nation to get back to the covenant, to get back to Him and to address the many injustices in the way rule was administered. The consequences for carrying on would be severe: invasion of the country, devastation and eventually the destruction of the Holy City itself. But time after time, the warnings were dismissed,  and so it happened, exactly as foretold, in successive waves of deportation, first by the Assyrians and then by the Babylonians.  In this exchange of words long beforehand, Micah prophesies God’s warning about the corrupt leadership and self-seeking advisors who styled themselves as prophets when they were not.

APPLICATION   There is a tension today between the church establishment, defending its traditions and concerned about its reputation, and those calling the church back to God who see things from a different perspective.  It’s as if the two communications are going past each. other in different languages. There are denominations and churches struggling to manage a decline that has lasted for many decades, and then there are others  which have the opposite problem — rapid growth and needing space expand and opportunity to plant. The prophetic voices point out the need to change, to seek God afresh and the ‘best practices’ that bring God’s blessing but, as in the days of Micah and Jeremiah, we find it hard to listen to what we don’t want to hear.

QUESTION  How does God view the decline in His church? What is He saying about it?


Matthew 23:1-12 — Done for show, means done for man

Jesus says, don’t follow those who don’t practise what they preach

1-3 Then Jesus said to the crowds and to His disciples: “The teachers of the law and the Pharisees sit in Moses’ seat. So you must be careful to do everything they tell you. But do not do what they do, for they do not practise what they preach.

“Sit in Moses’ seat” — The Pharisees considered themselves authorised successors to Moses, took a legalistic view of Scripture, and went beyond legitimate authority in expecting their instructions to be followed. A contemporary belief in some parts of the church relates to being successors of the apostle Peter.

4 “They tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them.

“Loads… on other people’s shoulders” — instead of caring for people by helping to free them of their burdens, these hypocrites imposed greater bondage with their over-emphasis on rituals and regulations.

5-7 “Everything they do is done for people to see: they make their phylacteries wide and the tassels on their garments long; they love the place of honour at banquets and the most important seats in the synagogues; they love to be greeted with respect in the market-places and to be called “Rabbi” by others.

“Done for people to see” — they were like religious billboards, with their own dress code of prominent scripture boxes worn on the arm or head and oversized tassels on their robes, and they liked to be addressed by a religious title.

“Greeted with respect” — to give honour to whom honour is owed is good, but to seek it, brings to mind Paul’s warning about thinking too highly of oneself.

• For further study, see Romans 13:7, 1 Thess. 5:12, Romans 12:3.

8-10 “But you are not to be called “Rabbi”, for you have one Teacher, and you are all brothers. And do not call anyone on earth “father”, for you have one Father, and He is in heaven. Nor are you to be called instructors, for you have one Instructor, the Messiah. 

“Not to be called…” — A warning about the pride and pretence behind seeking honorific titles; the Pharisees assumed an elevated role in mediating knowledge of God to others. But the New Covenant is a mutual fellowship in which each one knows and relates to God through their own relationship with Jesus the Messiah and Teacher.

11-12  “The greatest among you will be your servant. For those who exalt themselves will be humbled, and those who humble themselves will be exalted.”

“The greatest… will be your servant” — there is to be no elitism in the family of God, but there are distinctions of calling, gifting and experience in the church. All leadership is to be carried out humbly in the way of modelling servanthood, 1 Thess. 5:12-13, 1 Timothy 5:17, Hebrews 13:17.

• For further study, see Jesus’ illustration addressing those who were convinced of their own righteousness, in Luke 18:9-14.

“Will be exalted” — in the future reign of Christ, Romans 8:17, 2 Timothy 2:12.

Reflection

SUMMARY  Jesus delivers a stark warning about self-exaltation, particularly  the kind the Pharisees paraded with their affectations about titles and distinctive dress code, and the right to occupy the prominent places in a gathering.  The way to be great, Jesus taught, was to be a great servant to others, and helping to free them of life’s burdens. The Pharisees loaded them up with their rules and regulations, because they wanted to be superior — but, He said, you have one Messiah, one Teacher before whom you are all brothers.

APPLICATION   Elitism is a desire of the flesh, a need to prove something, and it works its way into every flavour of church tradition from the razzmatazz around the ‘anointed’ preacher, to the acting-out of an over-formal liturgy. These things mask an attempt to prove something about man, rather than making room for God by His Spirit to reveal His presence. Those born in recent decades are highly alerted to what is ’the real deal’. What is authentic will be like good bread shared by a good-hearted servant.

QUESTION  It’s a particular trap for those who minister publicly, but how do the rest of us keep ourselves and what we share, real and unpretentious?


1 Thessalonians 2:9-13 — How to be good news, not just tell it

Being seen to live the life gives us the authenticity to talk about it

9 Surely you remember, brothers and sisters, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you.

“We worked night and day” — in Greek culture, manual workHowever was considered to be what slaves did. However, Paul, along with Silas and Timothy worked as tentmakers, Acts 18:3, 1 Cor. 4:12, showing themselves in this relatively poor fellowship, to be largely self-supporting, and confronting the false charge that Paul preached for money, like a Greek orator. It was also a positive example to those in the church who despised work.

• For further study, see 1 Thess. 4:11, 5:14; 1 Thess. 3:6-15.

10 You are witnesses, and so is God, of how holy, righteous and blameless we were among you who believed.

“How… we were among you” — Paul’s approach was relational, talking to people as he worked, and sharing his life and lifestyle transparently, not just his words. The words “holy, righteous and blameless” all mean much the same thing — he is inviting them be judges of his integrity before them and God.

11-12 For you know that we dealt with each of you as a father deals with his own children, encouraging, comforting and urging you to live lives worthy of God, who calls you into His kingdom and glory.

“Encouraging, comforting and urging” —  like a good father, the apostolic team both cared for and built up the Thessalonians,  and also challenged them to live their new lives by new values that God would consider worthy of Him, doing what pleased Him, avoiding immorality and honouring marriage, 1 Thess. 4:1-6.

“Calls you into His kingdom and glory” — Paul emphasises Jesus’ kingdom and Jesus’ glory. Christians paid a significant social cost by not being able to participate in the cult that honoured the emperor and accusers had distorted Paul’s message as a challenge to the emperor, Acts 17:7.

13 And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as a human word, but as it actually is, the word of God, which is indeed at work in you who believe.

“As it actually is” — what Paul and his companions lived and shared was love and grace, standing in sharp contrast to the legalism and pride that characterised Jewish religion, and the immorality of the pagan practices. This was not the opinions or oratory of “a human word” but the real deal, and evidently life-transforming in its effect.

Reflection

SUMMARY  Paul was the living demonstration of the very opposite of hypocrisy. He clearly wasn’t in it for personal gain, working long hours to remain self-supporting. His life was an open book and his message of grace was backed up by his love and grace in action, even in chiding and challenging these young Christians to live up to their new life in Jesus.

APPLICATION  People today have ‘seen it all and heard it all’ and are adept at evaluating what is really authentic. People back in Paul’s time were also asking their versions of those questions. That is why Paul was at pains to demonstrate his honesty, such that accusations could not stick. What does that teach us?  People will  reject anything in us which is phoney or false. We have to be people who, in Paul’s words, “preach the gospel of God”, whether that is one to one or sharing in our small group or speaking more publicly — but it must be good news, heartfelt, and coming out of our own relationship, the relationship we discovered by trusting Jesus.

QUESTION  How does this help us understand what causes some churches to grow rapidly and others, decline?

PRAYER  Lord, may we, like Paul and his companions, so BE good news to others, that is is clear that what we carry is the real message of hope, the “gospel of God” and not some other construction of man. Help us not to need to prove anything, but simply to be righteous and blameless servants who reveal You more, by drawing less attention to ourselves. In Jesus powerful name we pray, Amen.

Psalm 43

1 Vindicate me, my God, and plead my cause against an unfaithful nation. Rescue me from those who are deceitful and wicked.

“Vindicate me, my God” — opening appeal of a prayer for deliverance from the enemy and to be restored into God’s presence.

“Plead my cause” — the psalmist pleads His case with God as if in a court proceeding. It is a protest of innocence by one harmed wrongfully.

“Deceitful and wicked” — either Gentiles who were outside God’s covenant, or Israelites who were unfaithful to it.

2 You are God my stronghold. Why have You rejected me? Why must I go about mourning, oppressed by the enemy?

“You are God my stronghold” — this verse is a slight variation repeating Psalm 42:9. Psalms 42-43 were written as one and later divided.

“Why have You rejected me” — a common assumption when a prayer appears to have gone unanswered.

3 Send me Your light and Your faithful care, let them lead me; let them bring me to Your holy mountain, to the place where You dwell.

“Your light and Your faithful care” — in NLT, “Your light and your truth”, pictured here as holy pilots coming on board to navigate the way to God’s presence, Psalm 104:2, 100:5.

4 Then I will go to the altar of God, to God, my joy and my delight. I will praise you with the lyre, O God, my God.

“Go to the altar” — cf. Psalm 26:6 “I wash my hands to declare my innocence.
    I come to your altar, O Lord.”

5 Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise Him, my Saviour and my God.

“Why, my soul, are you downcast?” — a declaration to the thoughts and feelings of the soul, to turn to praise. A repeated refrain, Psalm 42:5, 11. Prayer is effective whether or not God appears to be present; faith empowers the believer to give sincere thanks, before the answer is experienced.

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Print edition: download this TLW to copy on A4 paper, to form a Bible-size A5 folder, for your personal convenience or church bulletin (copy permission granted). (c) 2020 The Living Word Publications.

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Filed Under: Pentecost to Advent, Year A

Oct 25: The Great Commandment of the kingdom

October 14, 2020 by Ian Greig Leave a Comment

Silhouette picture of Jesus and varied men and women

The Living Word for Sunday, October 25, is a Bible study based on Leviticus 19:1-2, 15-18; Psalm 1; Matthew 22: 34-46; 1 Thessalonians 2: 1-8, the set readings used across denominations that have liturgical services (Revised Common Lectionary). Published a week early: the idea is to become familiar with the Scriptures during the week before the Sunday service, and so receive more from hearing the readings in church and the preaching/teaching ministry. We recommend that first you read the whole Bible passage as it stands and ask the Holy Spirit to begin speaking to you from the text. Then, re-read and dig a little deeper with the notes and reflections. Reference: TLW 42A.


Theme: Kingdom holiness according to the Great Commandment

See also an article linked to this post Understanding… Holiness and the Great Commandment


OT: Leviticus 19:1-12 — God’s people must learn the priority of relationships of love to take  into their new land

Leviticus 19:1-12 verse by verse

Together with Psalm 1

NT gospel: Matthew 22:34-46 — Jesus restates the law for the kingdom with the profound simplicity of the Great Commandment

Matthew 22:34-46 verse by verse

NT letter: 1 Thessalonians 2:1-8 — Paul defends the holy integrity of the message he brought, validated by strong opposition

1 Thessalonians 2:1-8 verse by verse


Leviticus 19:1-12 — God’s people must take His values into their new land

The commandment “Love the Lord Your God” must also mean loving others

1-2 The Lord said to Moses, “Speak to the entire assembly of Israel and say to them: ‘Be holy because I, the Lord your God, am holy.

“Be holy because I… am holy” — a call to serve God, becoming like Him, distinct in His essential nature and ‘otherness’. Also committed to acting like Him.

15 ” ‘Do not pervert justice; do not show partiality to the poor or favouritism to the great, but judge your neighbour fairly.

“Do not show partiality” — a legal system that aspires to holiness will apply the same righteous justice to all regardless of their standing in the community.

16 ” ‘Do not go about spreading slander among your people. Do not do anything that endangers your neighbour’s life. I am the Lord.

“Spreading slander” — malicious gossip, literally trading harmful rumours, undermining the ‘one family’ sense of Israel’s community.

17 ” ‘Do not hate a fellow Israelite in your heart. Rebuke your neighbour frankly so that you will not share in their guilt.

“Do not hate… but love” — as in verse 18. “Rebuke your neighbour” in a spirit of mutual accountability.

18 ” ‘Do not seek revenge or bear a grudge against anyone among your people, but love your neighbour as yourself. I am the Lord.’ “

“Love your neighbour as yourself” — quoted by Jesus, Paul and James, and the foundational principle for ethics in both OT and NT.

• For further study, see Matt. 22:39; Mark 12:31; Luke 10:27; Romans 13:8-9; Galatians 5:14; James 2:8.

Psalm 1

1 Blessed is the one who does not walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers…

“Blessed” — fortunate or happy. The psalm contrasts the very different outcomes for two classes of people, the godly who distance themselves from evil, and know the happiness of God’s favour; and the ones who scorn the need to live right in God’s sight, who face destruction.

2 …but whose delight is in the law of the Lord, and who meditates on His law day and night.

“Delight” — used elsewhere of gold or something of great value; so treating God’s word as treasure.

“Law of the Lord” — specifically the laws of Moses, Exodus to Deuteronomy; we might speak of taking delight in God’s word.

3 That person is like a tree planted by streams of water, which yields its fruit in season, and whose leaf does not wither — whatever they do prospers.

“Like a tree… whose leaf does not wither” — Jeremiah paints a very similar picture in Jer. 17:8 

4 Not so the wicked! They are like chaff that the wind blows away.

“Like chaff” — which has no value or substance and is easily blown away, as a cleaning of impurity.

5-6 Therefore the wicked will not stand in the judgment, nor sinners in the assembly of the righteous. For the Lord watches over the way of the righteous, but the way of the wicked leads to destruction.

“Therefore” — signals a conclusion; for the wicked, the possibility of judgment in this life, but especially not being able to withstand God’s wrath when He judges, while for the righteous, the promise of God’s protection.

Reflection

SUMMARY  The Ten Commandments were direct and clear — but some expansion was needed to provide the practical moral and relational teaching the Israelites needed. They had come out of an abusive, and far from God-fearing, situation. They were destined for a new life as the people of God, but that involved resisting the influences of a notoriously corrupt and immoral land. As the account of the wilderness years shows, they were carrying a lot of unhelpful emotional baggage, and it would take a generation before they were free to fulfil God’s plan for them.

APPLICATION  This passage is taken from Moses’ expansion of the first commandment (Deut. 5:6-10) into more specific moral teaching, broken down as the five relational commandments:

  • Be different — set apart to God, distinct from the ways of Egypt or Canaan
  • Be fair — treat everyone justly
  • Be truthful — especially when speaking about others
  • Be accountable — helping each other live right
  • Be loving — generous-spirited when things go wrong and able to love others without condition.

Jesus referenced this whole teaching in the one phrase from v. 18: “Love your neighbour as yourself”. Love for one’s fellow human being — the meaning is inclusive and broad, not a narrow view of ‘neighbour’ — is also love for God, because it honours Him.

QUESTION  How well do the expectations we pick up from our church or chapel reflect this set of values? 


Matthew 22:34-46 — Great Commandment simplicity answers the question

Jesus then tests the Pharisees on their knowledge of the Messiah that David prophesied

34-36 Hearing that Jesus had silenced the Sadducees, the Pharisees got together. One of them, an expert in the law, tested Him with this question: “Teacher, which is the greatest commandment in the Law?”

“An expert in the law” — or one of “the scribes of the Pharisees”, Mark 2:16, and cf. Acts 23:9.

“Tested Him” — thinking Jesus, a mere Galilean, could be caught out on the detail of the law. The Pharisees’ morality was based on knowing countless minute rules and regulations.

37-39 Jesus replied: ” ‘Love the Lord your God with all your heart and with all your soul and with all your mind’. This is the first and greatest commandment. And the second is like it: ‘Love your neighbour as yourself’.

“Love the Lord… love your neighbour” — Jesus gave a simple but deeply profound reply, that kingdom life comes down to sincerely loving God, and therefore loving each other. This call to ‘love God, love others’ is often called the Great Commandment principle.

 40 “All the Law and the Prophets hang on these two commandments.”

“These two commandments” — the scope of God’s demands in all Scripture are summarised by the Shema saying, as familiar to Jews as the Lord’s Prayer is to Christians, Deut. 6:4-5; and another well-known saying from Leviticus, Lev. 19:18 (also above in OT reading). Each depends on the other: Love for God is insincere without the dimension of God’s compassion and mercy, and love for others is insubstantial unless rooted in love for God, the source of love.

41-42 While the Pharisees were gathered together, Jesus asked them, “What do you think about the Messiah? Whose son is He?”

“The son of David,” they replied.

“The son of David” — the Pharisee group gave the conventional answer that the Messiah would be a royal descendant of King David.

• For further study, see 2 Samuel 7:12-14; Psalm 89:4; Isaiah 11:1, 10; Jeremiah 23:5.

43-44 He said to them, “How is it then that David, speaking by the Spirit, calls him ‘Lord’? For he says, ‘The Lord said to my Lord: “Sit at my right hand until I put your enemies under your feet.” ‘

45 “If then David calls Him ‘Lord’, how can he be his son?”

“David, speaking by the Spirit” — The Pharisees would have recognised this as one of the important messianic texts, and David’s psalm as a whole as a divinely inspired prophecy. The beginning verses of Psalm 110 are quoted more in the NT than any other OT passage.

• For further study, see Acts 2:34-35; 1 Corinthians 15:25; Hebrews 1:13; 2:8; 10:12-13; Revelation 3:21.

“The Lord said to my Lord” — the first Lord refers to Yahweh (God) and the second “my divine master”. So who, to King David, would be above him as “my Lord” except a divine Messiah? Therefore David’s descendant (who we know is Jesus) would have a more prominent role and title than even His most exalted ancestor, David. The point is, the Messiah is unique.

46 No one could say a word in reply, and from that day on no one dared to ask him any more questions.

Reflection

SUMMARY  The religious leaders, desperate to catch Jesus out, this time test Him on His knowledge of the law, and to trap Him in their ongoing and rather legalistic debate about which strand was the most important. Jesus answered the ‘laws for the sake of laws’ Pharisees by going to the heart of what the law was actually about — loving God and loving others. He quoted them two of the best-known sayings, one of which every Jew would have recited daily, putting it alongside another which challenged the exclusivity they had created for themselves.

APPLICATION  Jesus wasn’t about to engage with a debate on fine points — He was bringing in the kingdom of God, and giving them opportunity to recognise the king of that kingdom. His teaching is that the kingdom of God cannot be experienced by following a list of rules. It only comes by our renewed, realigned hearts and priorities.

QUESTION  On another occasion, Jesus was asked what loving one’s neighbour meant, Luke 10:25-29. How does having a renewed heart and a kingdom perspective change the way we understand this call?


1 Thessalonians 2:1-8 — Speaking the gospel into strong opposition reveals its truth

Paul reminds hearers of the holy integrity of the message he brought

1-2 You know, brothers and sisters, that our visit to you was not without results. We had previously suffered and been treated outrageously in Philippi, as you know, but with the help of our God we dared to tell you His gospel in the face of strong opposition.

“Treated outrageously” — Paul and Silas are writing this together and reflecting on being beaten and put in prison stocks, violating their rights as Roman citizens. This was the occasion when the joy of the Holy Spirit sustained them and empowered them to sing God’s praises through their pain, Acts 16:22-30.

“In the face of strong opposition” — undeterred by brutal treatment in Philippi they took the gospel into the Thessalonica synagogue over a series of Sabbaths and experienced hostility and false accusations of treason there, Acts 17:5-7.

3-4 For the appeal we make does not spring from error or impure motives, nor are we trying to trick you. On the contrary, we speak as those approved by God to be entrusted with the gospel. We are not trying to please people but God, who tests our hearts.

“Trying to trick you” — the word is related to bait, one of the three accusations made by detractors. Romans suspected what they regarded as eastern cults — Jews and Christians — of immorality and a desire to seduce women away from their husbands’ religions.

5-6 You know we never used flattery, nor did we put on a mask to cover up greed — God is our witness. We were not looking for praise from people, not from you or anyone else, even though as apostles of Christ we could have asserted our authority.

“We never used flattery” — Paul preached that everyone was a sinner who needed to be saved by the grace of God through Jesus Christ, hardly a flattering message. And his whole focus was on what God wanted to do, not attracting praise or gaining a personal following.

7-8 Instead, we were like young children among you. Just as a nursing mother cares for her children, so we cared for you. Because we loved you so much, we were delighted to share with you not only the gospel of God but our lives as well.

“We were like… children” — not meaning immature, but straightforward and without guile in their lives and in how they presented the gospel.

“We cared for you” — Paul didn’t just preach and teach, he ministered through sustained, caring relationships.

Reflection

SUMMARY  The Thessalonians had heard how brutally Paul and Silas were treated in Philippi before coming on to their city. Some of those opposing the message of new life in Jesus found opportunity in this to blacken their reputation, which we learn from the historical account in Acts 17. Paul writes to address these residual grumblings, making it plain that he had no profit or gain in coming to Thessalonica. It was a personal, relational, caring involvement for him, a sharing not just of the message of the kingdom, but a demonstration of its values in the scars that he and Silas carried from the abuse they had received.

APPLICATION  Why was Paul putting himself through this? “Because we loved you so much, we cared for you, “ he explained. And this was his message. There was no hidden agenda, no profit motive, no dishonest persuasion. Just a desire to share the truth of God’s love, loving Him in return — and loving others with His love.

QUESTION  How much do we act shy of telling the good news of Jesus, and our need to receive Him as the Saviour who delivers us from our sins by His sacrifice on a Cross? If Paul experienced opposition in this, what should be our expectation in this day and age?

PRAYER  Almighty and majestic God, as we come to You in Jesus we are reminded from these Scriptures that you call us to be holy because You are holy.
We are sorry for the complicated way we have gone about responding to this call — as if holiness is a badge of merit that we earn.
As You have first loved us, we receive Your love — and set out to give it away to others. Help us to hold on to the simplicity of Your teaching, showing ourselves to be Yours in heart and action, as with Your help, we live it out. 
To the glory of Your Son Jesus we pray. Amen.

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    • Understanding… Holiness and the Great Commandment
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    • The need to be reborn from above
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Welcome to The Living Word

You get a lot more out of the Sunday service readings if they are already speaking to you. TLW is about reading and re-reading these Scriptures with some commentary to bring out what is hidden and make connections with cross references. This is different from liturgy because it is a Bible study, putting the Bible passages in sequence from OT, through the NT gospel era, and then through the lens of the post-resurrection, early church in the power of the Spirit. Enabling this progressive revelation points to a theme.  The translation used is the readable and widely-used 2011 edition of the New International Version (NIV) Bible. Commentary is drawn from a wide range of sources and is Bible-centric and theologically neutral. As we read and reflect and allow the Holy Spirit to help us hear God through His word during the week, we prepare ourselves to hear afresh and receive the Sunday sermon in church or chapel.

For convenience, use the ‘Subscribe’ box below to receive a short email with the Bible passage and notes for each weekday (and that’s all!).

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A little about me and my vision for The Living Word

I live in the Marches, a green and beautiful expanse of hills between England and Wales where churches and chapels share duty to the Christian faithful in every valley, and churchgoing is still part of the community life. However, there are few Bibles to be seen in these buildings, and home-based groups for fellowship and Bible study are rare.

I want to encourage Sunday worshippers in churches and chapels to enjoy reading the Bible during the week, to get used to hearing God for themselves through His word, and to be  spiritually prepared for the message they will hear on Sunday from the lectionary readings they all share. It is no substitute for meeting and worshipping together, nor for Holy Spirit-inspired preaching. It supports both by encouraging the personal growth of church and chapel members of any denomination. It offers faith encouragement for those no longer able to, or no longer wanting to take part in, formal physical church.

My background is not in churches that use the lectionary and I bring a breadth of tradition and spiritual understanding to the writing.  I have pastored a number of churches and been involved in a variety of other missional initiatives with a ‘kingdom of God’ agenda.

As well as The Living Word and its weekly video I also post regularly on www.freshbread.today and www.thelivingword.substack.com with a podcast as well as video and written content. There is also a Facebook page at fb.com/TLWbiblestudy

Revd Ian Greig BD (Hons), DPS

SEE ALSO other Living Word Publications

Substack newsletter and podcast (free subscription) — audio podcast, video and written content all in one place

Fresh Bread Today — the freshest bake, with a bit of a tang, unpackaged and uncut. His word to live by, today.

Believe the Good News – finding the good news and encouragement all through the Bible

GLOW – God’s Love Over Weobley, encouraging prayer and spiritual fellowship. With a local flavour for this NW Herefordshire village.

 

 

 

 

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