Archives for August 2023

• When we recognise who Jesus is and receive Him as Lord, our eyes are opened to see God as He is, and ourselves as He sees us

This is The Living Word Bible Study for Sunday, August 27, 2023. It uses the Bible readings recommended by the Revised Common Lectionary, an interdenominational scheme used by a cross-section of churches and chapels.

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Bible readings this week:

Psalm 124

Exodus 1:8-2:10 — A new ruler leads to hardship for the Israelites

Matthew 16:13-20 — Who is Jesus? The answer also defines who we are

Romans 12:1-8 — Seeing ourselves in the renewed way of the Spirit

Theme: Who is Jesus? And who does that make me?

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Psalm 124

1-3 If the Lord had not been on our side — let Israel say —if the Lord had not been on our side when people attacked us, they would have swallowed us alive when their anger flared against us;

4-5 the flood would have engulfed us, the torrent would have swept over us, the raging waters would have swept us away.

6-7 Praise be to the Lord, who has not let us be torn by their teeth. We have escaped like a bird from the fowler’s snare; the snare has been broken, and we have escaped.

8 Our help is in the name of the Lord, the Maker of heaven and earth.

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Exodus 1:8-2:10 — A new ruler leads to hardship for the Israelites

• The Egyptians, resenting the Israelite presence, worked them relentlessly

8 Then a new king, to whom Joseph meant nothing, came to power in Egypt.

“A new king” — who did not acknowledge the gift of Joseph to the country earlier. 

9-10 “Look,” he said to his people, “the Israelites have become far too numerous for us. Come, we must deal shrewdly with them or they will become even more numerous and, if war breaks out, will join our enemies, fight against us and leave the country.”

“Join our enemies… and leave the country” — in an early ‘ethnic cleansing’ the Hyksos delta dwellers were expelled, but the Egyptians needed the Israelites to remain.

11 So they put slave masters over them to oppress them with forced labour, and they built Pithom and Rameses as store cities for Pharaoh.

“Store cities” — archaeology  reveals Late Bronze period origins, 1550-1250 BC, when the Israelites were present.

12-14 But the more they were oppressed, the more they multiplied and spread; so the Egyptians came to dread the Israelites  and worked them ruthlessly. They made their lives bitter with harsh labour in brick and mortar and with all kinds of work in the fields; in all their harsh labour the Egyptians worked them ruthlessly.

“Made their lives bitter” — commemorated in the Passover meal eaten “with bitter herbs”, Exodus 12:8.

“Harsh labour in brick” — the area lacked stone; building projects required millions of sun-baked bricks.

15-16 The king of Egypt said to the Hebrew midwives, whose names were Shiphrah and Puah, “When you are helping the Hebrew women during childbirth on the delivery stool, if you see that the baby is a boy, kill him; but if it is a girl, let her live.”

“Hebrew midwives” — representing midwives generally. In a narrative that has few names, naming them is significant.

17 The midwives, however, feared God and did not do what the king of Egypt had told them to do; they let the boys live.

“Feared God” — showing that Israel is called to honour God above any ruler or circumstance, a central theme of this book.

18 Then the king of Egypt summoned the midwives and asked them, “Why have you done this? Why have you let the boys live?”

19 The midwives answered Pharaoh, “Hebrew women are not like Egyptian women; they are vigorous and give birth before the midwives arrive.”

“The midwives answered” — less than candidly, but absolute faithfulness to God is His priority.

20-21 So God was kind to the midwives and the people increased and became even more numerous. And because the midwives feared God, He gave them families of their own.

22 Then Pharaoh gave this order to all his people: “Every Hebrew boy that is born you must throw into the Nile, but let every girl live.”

2:1 Now a man of the tribe of Levi married a Levite woman, and she became pregnant and gave birth to a son. When she saw that he was a fine child, she hid him for three months.

“Tribe of Levi” —third son of Jacob, Genesis 29:34.

3-4 But when she could hide him no longer, she got a papyrus basket for him and coated it with tar and pitch. Then she placed the child in it and put it among the reeds along the bank of the Nile. His sister stood at a distance to see what would happen to him.

5-6 Then Pharaoh’s daughter went down to the Nile to bathe, and her attendants were walking along the riverbank. She saw the basket among the reeds and sent her female slave to get it. She opened it and saw the baby. He was crying, and she felt sorry for him. “This is one of the Hebrew babies,” she said.

“Pharaoh’s daughter” — all Pharaoh’s attempts to suppress Israel are thwarted by women.

7 Then his sister asked Pharaoh’s daughter, “Shall I go and get one of the Hebrew women to nurse the baby for you?”

8-10 “Yes, go,” she answered. So the girl went and got the baby’s mother. Pharaoh’s daughter said to her, “Take this baby and nurse him for me, and I will pay you.” So the woman took the baby and nursed him. When the child grew older, she took him to Pharaoh’s daughter and he became her son. She named him Moses, saying, “I drew him out of the water.”

“Moses” — also in royal Egyptian names Ahmose, Thutmose and Rameses.

Reflection

SUMMARY From the honour accorded to Joseph, the Israelites have become despised and oppressed. Into this dangerous environment Israel’s future leader was born and concealed.

APPLICATION This is a story of people who knew their call and identity, and honoured God above all else — foundation principles for Christian faith to be built on.

QUESTION Where do we find a tension between being faithful to the God we relate to, and complying with religious requirements?

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Matthew 16:13-20 — Who is Jesus? The answer also defines who we are

• Among pagan shrines the disciples declare Jesus Son of the real, live God

13 When Jesus came to the region of Caesarea Philippi, He asked His disciples, “Who do people say the Son of Man is?”

“Caesarea Philippi” — notoriously pagan northern Galilee offered contrasts to discuss Jesus’ identity.

14 They replied, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.”

“One of the prophets” — people who were expecting what the prophets foretold, saw similarities with Elijah and Jeremiah, Deut. 18:15-18; Malachi 4:5.

15-16 “But what about you?” He asked. “Who do you say I am?”

Simon Peter answered, “You are the Messiah, the Son of the living God.”

“Who do you say” — Simon Peter declares that Jesus is the Son of the God who is alive, unlike the pagan gods.

17 Jesus replied, “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by My Father in heaven.

“Revealed” — perceived spiritually.

• Faith makes the connection, Matt 11:25-27; 14:33; 27:54

18 “And I tell you that you are Peter, and on this rock I will build My church, and the gates of Hades will not overcome it.

“You are Peter… on this rock” — the name Petros, stone, becoming petra, bedrock, with the backdrop of a massive stone facade used for pagan worship.

“On this rock I will build” — on Peter’s grasp of the truth, like the house built on rock, Matthew 7:24-25, also Psalm 18:2, Isaiah 26:4, 30:29. 

“I will build” — Jesus’ work of word and Spirit in every age, in which Peter participated.

“Church” — literally ‘assembly of those called’, only used here in the gospels and Matt. 18:17. No hint of office, institution, infallibility or apostolic succession. Ephesians 2:17-20 teaches that Christ is the cornerstone rock foundation, anchoring the good news of the kingdom.

19 “I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”

“Keys of the kingdom of heaven” — alluding to Isaiah 22:22, what is permitted. Peter was a key person in opening the kingdom to Jews, then Samaritans and Gentiles. Later all the disciples received spiritual authority to pray and teach, Matthew 18:18.

• For further study, see Acts 2:3; Acts 8:14-17; Acts 10.

20 Then He ordered His disciples not to tell anyone that He was the Messiah.

“Not to tell” — the name Messiah was widely misunderstood in a political sense.

Reflection

SUMMARY A visit to Caesarea Philippi, a notoriously pagan ‘new town’ on the northern edge of Galilee, prompts a discussion about who Jesus is — and His divine origins.

APPLICATION Jesus’ question to Peter, “Who do you say I am?” is echoed back to him as Jesus telling him that he is now Peter the Rock, who will provide a reliable human foundation for the church to come.

QUESTION Who and what is Jesus to you? A historic figure or a part of your life? And who are you to Him?

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Romans 12:1-8 — Seeing ourselves in the renewed way of the Spirit

• New life and spiritual gifts are shared among the whole body of Christ

1 Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God — this is your true and proper worship.

“In view of God’s mercy” — the gospel, merciful salvation and the power to live changed lives.

“True and proper worship” — not ritual, but readiness to serve God and His mission.

2 Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is — His good, pleasing and perfect will.

“Be transformed” — a process of the Holy Spirit. Receiving Christ as Saviour and Lord is a new start with a renewal of perception and spiritual discernment of God’s will.

3 For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the faith God has distributed to each of you.

“Grace given me… faith God has distributed” — the danger of viewing empowerment to share in the ministry of Jesus as a mark of spirituality, rather than spiritual gifting used for Him.

4-5 For just as each of us has one body with many members, and these members do not all have the same function, so in Christ we, though many, form one body, and each member belongs to all the others.

“One body with many members” — in the church fellowship all the different gifting is needed and works together, as arms, legs, eyes and balance all enable us to walk. Also 1 Corinthians 12:12-31.

6-8 We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; if it is serving, then serve; if it is teaching, then teach; if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully.

“Different gifts” — have several mentions in the letters, with differences in context, and a representative 17 or so listed. Here in Romans gifts are spiritual attributes that go with character, e.g. proclaimers, or those who get the job done, or the ability to explain and disciple others, to build people up, use God’s provision generously, enable others with good leadership, or bring God’s comfort. Spiritual gifts discussed elsewhere arise with an intensity of the Holy Spirit in worship, or describe a mature ministry that equips others.

• For comparison , see 1 Cor. 12:12-28; Ephesians 4:11-13, 16.

Reflection

SUMMARY We see ourselves and the world around us differently with minds renewed and lives empowered by the Holy Spirit.

APPLICATION  In particular, this passage explains how the body of Christ comprises men and women who represent diverse foundational gifting — as those with a bias towards speaking or encouraging or explaining or caring, etc

QUESTION From the standpoint of this spread of gifts, what sort of person has God made you — your default way of responding?

PRAYER  Lord God, we are so grateful that we don’t have to have the right family name, or a certificate of knowledge, to know You. We thank You that it’s about “who you know” and knowing Jesus is how we, in fact anybody, can come into Your presence.

We acknowledge You, Jesus, to be Lord of the church and we say it is Yours. We release any ownership we feel, that You may build Your church, Your way. 

We thank You for new life, for new understanding, and for vision to see Your gifts and kingdom touching others. All for Your glory, Amen.

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• The full Bible readings (NIV) are all together on this page and links to Bible Gateway are below so you can find the version you prefer.

• See the article post linked to this Bible study which uses storytelling to draw out the application

• You can listen to The Living Word Podcast with Ian & Alison Greig, episode for August 27, which tells the story as a broadcast — available on all the major podcast platforms or here on Substack The Living Word Podcast

• There’s an audiogram podcast version (audio + captions) on Facebook, Instagram, YouTube and here Audiogram Aug 27

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This is The Living Word based on the Bible readings set for for Sunday, August 20 in the interdenominational scheme

Theme: God saves when we turn to Him

Psalm 133

Genesis 45:1-15 — Joseph reveals his true identity to his brothers

Matthew 15:10-28 — Words of faith prove a Gentile woman undefiled

Romans 11:1-2, 29-32 — Paul is the best model of a Jew who is saved

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Psalm 133

1 How good and pleasant it is when God’s people live together in unity!

2 It is like precious oil poured on the head, running down on the beard, running down on Aaron’s beard, down on the collar of his robe.

3 It is as if the dew of Hermon were falling on Mount Zion. For there the Lord bestows His blessing, even life forevermore.

Unity attracts the Holy Spirit and that’s messy!

Genesis 45:1-15 — Joseph reveals his true identity to his brothers

• Shock and fear give way to a wonderful reconciliation as grace flows freely

1-2 Then Joseph could no longer control himself before all his attendants, and he cried out, “Have everyone leave my presence!” So there was no one with Joseph when he made himself known to his brothers. And he wept so loudly that the Egyptians heard him, and Pharaoh’s household heard about it.

“And he wept” — the third of five times Joseph weeps over his brothers, following his test and Judah’s long and sincere speech.

3 Joseph said to his brothers, “I am Joseph! Is my father still living?” But his brothers were not able to answer him, because they were terrified at his presence.

“Terrified at his presence” — and the truth of who this all-powerful Egyptian official really is.

4-5 Then Joseph said to his brothers, “Come close to me.” When they had done so, he said, “I am your brother Joseph, the one you sold into Egypt!And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you.

“God sent me” — declaring the sovereignty of God in what has become a classic statement.

6-7 “For two years now there has been famine in the land, and for the next five years there will be no ploughing and reaping. But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance.

8 “So then, it was not you who sent me here, but God. He made me father to Pharaoh, lord of his entire household and ruler of all Egypt.

“Father to Pharaoh” — “adviser”, NLT

9-10 “Now hurry back to my father and say to him, ‘This is what your son Joseph says: God has made me lord of all Egypt. Come down to me; don’t delay. You shall live in the region of Goshen and be near me — you, your children and grandchildren, your flocks and herds, and all you have.

“Goshen” — fertile delta area of northeast corner of Egypt, a few days’ walk from Canaan, with water and food.

11 ” ‘I will provide for you there, because five years of famine are still to come. Otherwise you and your household and all who belong to you will become destitute.’

“I will provide for you there” —with less likelihood of losing their distinctiveness to Egyptian society. In the early chapters of Exodus, this is where the Israelites labours are located.

12 “You can see for yourselves, and so can my brother Benjamin, that it is really I who am speaking to you.

“I… am speaking” — not through an interpreter as before.

13 “Tell my father about all the honour accorded me in Egypt and about everything you have seen. And bring my father down here quickly.”

14-15 Then he threw his arms around his brother Benjamin and wept, and Benjamin embraced him, weeping. And he kissed all his brothers and wept over them. Afterward his brothers talked with him.

“He kissed all his brothers” —holding no grudge. They were forgiven by Joseph and forgiven by God.

Reflection

SUMMARY After 20 years, Joseph is reunited with his brothers and reconciled with them. A high point in the Genesis story.

APPLICATION God is always looking for ways to restore and reconcile and work His salvation. When we turn to Him, we experience it.

QUESTION Why is reconciliation difficult? What is the key that releases it?

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Matthew 15:10-28 — Words of faith prove a Gentile woman undefiled

• Jesus’ first call to the Jews is set aside by an outsider believing in Him

10-11 Jesus called the crowd to Him and said, “Listen and understand. What goes into someone’s mouth does not defile them, but what comes out of their mouth, that is what defiles them.”

“What goes into someone’s mouth” — Jesus does not here go as far as declaring all foods clean, Mark 7:19, but to the ceremonial-obsessed Jews His words were revolutionary and upsetting.

“What comes out of the mouth” — His Pharisee hearers over-emphasised external ritual obedience, and they overlooked the importance of internal values of character and kindness.

12 Then the disciples came to Him and asked, “Do you know that the Pharisees were offended when they heard this?”

13-14 He replied, “Every plant that My heavenly Father has not planted will be pulled up by the roots. Leave them; they are blind guides. If the blind lead the blind, both will fall into a pit.”

“Blind guides” — the offended hearers, whose failure to address their hypocrisy would result in their end-time destruction.

15 Peter said, “Explain the parable to us.”

“Parable” — more like a short analogy, in verse 9.

16-18 “Are you still so dull?” Jesus asked them. “Don’t you see that whatever enters the mouth goes into the stomach and then out of the body? But the things that come out of a person’s mouth come from the heart, and these defile them.

“Don’t you see” — they couldn’t imagine that Jesus would treat so casually the laws about clean and unclean and “what enters the mouth”, Leviticus 11, Deuteronomy 14:4-21, cf Acts 10:13-16.

19-20 For out of the heart come evil thoughts — murder, adultery, sexual immorality, theft, false testimony, slander. These are what defile a person; but eating with unwashed hands does not defile them.”

“Out of the heart come evil thoughts” — and the expressions of them, leading to truly evil actions that directly contravene the Ten Commandments. Jesus taught that the human heart is corrupt (Jer. 17:9-10) but also that His followers are “pure in heart”, Matt. 5:8. Asking Jesus into our lives gives us a new heart.

• For comparison read Mark 7:18-23.

21-22 Leaving that place, Jesus withdrew to the region of Tyre and Sidon. A Canaanite woman from that vicinity came to him, crying out, “Lord, Son of David, have mercy on me! My daughter is demon-possessed and suffering terribly.”

“Tyre and Sidon” — leading cities of Phoenicia, deep inside Gentile territory .

“Canaanite woman” — former Canaanites displaced by the Israelite conquest centuries before had moved north to Phoenicia. Matthew is making the point that she is pagan, Gentile, and descended from Israel’s most notorious enemies — an outsider.

“Lord, Son of David” — although a Gentile, she recognised who Jesus was, and she knows that blessings were extended to Gentiles through Abraham, verse 27, Genesis 12:3.

23 Jesus did not answer a word. So His disciples came to Him and urged him, “Send her away, for she keeps crying out after us.”

“Did not answer” — not dismissive (like the disciples), but beginning to test her faith.

24 He answered, “I was sent only to the lost sheep of Israel.”

“I was sent… to the lost sheep of Israel” — especially those who had been abused by their spiritual leaders, Matthew 10:5-6. However, with a little probing, Jesus seems to invite her disagreement.

25 The woman came and knelt before Him. “Lord, help me!” she said.

26 He replied, “It is not right to take the children’s bread and toss it to the dogs.”

“Children’s bread… to the dogs” — but of course the children would frequently give their bread to a treasured pet. The phrase about the kynarion, lap dog, comes across all wrong in English, but it was an endearment, not a racial slur. Jesus ministered to Gentiles on many other occasions.

27 “Yes it is, Lord,” she said. “Even the dogs eat the crumbs that fall from their master’s table.”

“Yes it is, Lord” — the quick-witted response which reveals the faith Jesus is looking for. The point she makes is, for Him to meet a Gentile’s need does not mean the Jews are deprived.

28 Then Jesus said to her, “Woman, you have great faith! Your request is granted.” And her daughter was healed at that moment.

“You have great faith” — and she had shown the humility, v.25, which opens the door for faith.

“Her daughter was healed at that moment” — although God’s plan was to meet the spiritual need by bringing salvation first to His chosen people, then through them to the Gentiles, Jesus is recorded as responding to all who call on Him in true faith.

• For comparison see the story of the centurion, Matthew 8:5-13.

Reflection

SUMMARY Jesus is deep into Gentile territory when a woman with a pressing need approaches him for help — to the disciples’ consternation. Jesus is deep into Gentile territory when a woman with a pressing need approaches him for help. After testing her with some dialogue, Jesus commends her faith.

APPLICATION The Lord doesn’t see insiders and outsiders like we do. His unconditional love is on another level, and He just sees people with a need.

QUESTION What does this teach us about the relationships of Jesus, Church and the wider community?

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Romans 11:1-2, 29-32 — Paul is the best model of a Jew who is saved

• The inclusion of Gentile believers is not a rejection of God’s chosen people

1 I ask then: Did God reject His people? By no means! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin.

“I am an Israelite” — there has always been a faithful remnant among Jewish people, Romans 9:27-29. Part of the proof is Paul himself, a Benjamite Jew — chosen by God to become a believer and also apostle.

2 God did not reject His people, whom He foreknew. Don’t you know what Scripture says in the passage about Elijah — how he appealed to God against Israel.

“God did not reject His people” — in Samuel’s time the people rejected God as king and chose a human king. In Elijah’s time there was such apostasy it seemed Israel was finished, but God had preserved a remnant. In Paul’s time the people rejected Jesus as Messiah, but many Jews believed in Jesus and were saved.

• For further study, see 1 Samuel 12:22; 1 Kings 19:14-18; John 19:15.

29 For God’s gifts and His call are irrevocable.

“Irrevocable” — the opposite of “repent”. God does not change His mind about His call, especially when it has been expressed in a unilateral covenant with Abraham. His call and His gifts for Christians today are similarly enduring.

30-31 Just as you who were at one time disobedient to God have now received mercy as a result of their disobedience, so they too have now become disobedient in order that they too may now receive mercy as a result of God’s mercy to you.

32 For God has bound everyone over to disobedience so that He may have mercy on them all. 

“Everyone” — both groups under discussion, Jews and Gentiles, have been through a time of disobedience, so that they might receive and recognise God’s mercy. This is not an argument for universal salvation.

Reflection

SUMMARY Paul’s teaching for the ethnically divided Church in Rome develops the insider-outsider scene further. Both Jews and Gentiles have come to experience God’s mercy. Many Jews, including Paul himself, believed in Jesus and were saved and changed.

APPLICATION Rifts over who is included and who is excluded, have divided the church for two thousand years. But this is the mindset of a club, not a mission. God’s gifts and God’s call are determined in heaven and are not set aside by human prejudice. Opposition to God’s kingdom will cause damage but not halts its advance.

QUESTION What sort of people is God seeking out with His love today? Why do we start by thinking they are people like us?

PRAYER Lord God, we are so grateful that when we were far from Your kingdom, You revealed Yourself to us.
In our twists and turns of disobedience You pursued us with love.
We were outsiders but You called us is.
We were foreigners, outside Your covenant, yet You called us, showed us Your love, and gave us Your Son Jesus;
You helped us to choose Him as our Saviour and make Him our Lord, and You showed us that we were included.

Thank You for giving us the joy of knowing You — together with all others, of any tribe, race or culture, who love You and are part of Your House of Prayer.
Amen.

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