Pentecost to Advent

Knowing about God must grow into a personal experience of Him

The Living Word for Sunday, November 22, 2020 (TLW46A)

‘Knowing about God must grow into experiencing God’

Linked article: Explaining… How we experience God

A Bible study based on the set readings used by many churches of various denominations (Revised Common Lectionary) following the progressive revelation from OT to NT gospel account and then NT letter.
We recommend you read the Bible passage as it stands first and allow the Holy Spirit to begin speaking to you, before digging deeper with the verse to verse commentary and reflection notes. Published a good week in advance to allow reflection during the week before hearing the word read and preached on Sunday. You’ll find a couple of links where you can download a PDF of the print edition with permission to copy for your own use or a church bulletin.

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READINGS for November 22 (Year A)

OT: Ezekiel 34:11-16, 20-24 — The scattered exiles will find their land again with a divine leader whose rule brings justic
OT verse by verse

NT gospel: Matthew 25:31-46 — At the end time Jesus teaches there will be a separation and a judgment
NT gospel verse by verse

NT letter: Ephesians 1:15-23 — How coming to faith in Jesus begins a process of growing confidence and empowerment
NT letter verse by verse

And also: Psalm 95:1-7a, Psalm 10

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Ezekiel 34:11-16, 20-24 — The Good Shepherd will lead with justice

The scattered exiles will return to their land and receive a divine leader

11-12 For this is what the Sovereign LORD says: “I myself will search for My sheep and look after them. As a shepherd looks after his scattered flock when he is with them, so will I look after My sheep. I will rescue them from all the places where they were scattered on a day of clouds and darkness.

 “Scattered on a day of clouds” — the dark day of judgment, Ezekiel 30:1–5; Zeph. 1:15, when they were taken away in exile.

13 “I will bring them out from the nations and gather them from the countries, and I will bring them into their own land. I will pasture them on the mountains of Israel, in the ravines and in all the settlements in the land.

“Bring them out… from the countries” — gather those dispersed to Assyria and Babylon.

14 “I will tend them in a good pasture, and the mountain heights of Israel will be their grazing land. There they will lie down in good grazing land, and there they will feed in a rich pasture on the mountains of Israel.

“Lie down in good grazing land” — restored to the mountains of Israel, the centre of the land promised to the patriarchs. See Psalm 23.

15 “I myself will tend My sheep and have them lie down, declares the Sovereign LORD.

“I Myself will tend My sheep” — by contrast with the abusive leaders whose attitudes had resulted in the exile, Ezekiel 34:1-4. But compare vv.23-24.

16 “I will search for the lost and bring back the strays. I will bind up the injured and strengthen the weak, but the sleek and the strong I will destroy. I will shepherd the flock with justice.”

“Shepherd with justice” — including justice against those who gained from oppressing others.

20 Therefore this is what the Sovereign LORD says to them: “See, I Myself will judge between the fat sheep and the lean sheep.

21-22 “Because you shove with flank and shoulder, butting all the weak sheep with your horns until you have driven them away, I will save My flock, and they will no longer be plundered. I will judge between one sheep and another.

23 “I will place over them one shepherd, My servant David, and he will tend them; he will tend them and be their shepherd.

“One shepherd, My servant David” — or like David, and of his line (also v.24). Clearly fulfilled in Jesus Christ.

• For further study see Psalm 89:3-4, 20, 29; Jeremiah 23:5-6. 

24 “I the LORD will be their God, and My servant David will be prince among them. I the LORD have spoken.”

“I… will be their God… My servant David will be prince among them” — seems to contradict v.15, “I… will tend My sheep”. This foretells the divine/human nature of the Messiah; in John 10:11-18 Jesus the “good shepherd” reveals Himself both as the Davidic Messiah, here, and the incarnate God of Israel, v.15.

Reflection

SUMMARY  Ezekiel was a prophet of the exile times. His words brought a perspective on that failure and God’s purpose for Israel after it. The earlier part of the prophecy highlighted the cause: “Should not shepherds take care of the flock…you have ruled them harshly… so they were scattered because there was no shepherd”, Ezek. 34:2-5. But God’s rescue plan would resettle them to multiply again on “the mountain heights of Israel… their grazing land”. New leadership would come through an anointed descendant of King David, a messianic leader, who would fulfil both divine and human shepherding roles.

APPLICATION  We know the “one shepherd” v.23, the Good Shepherd Jesus, and His church is where He calls His sheep to Him and tends them. Church leaders have a variety of denominational titles, but their call is to be pastors — His assistant shepherds — and all spiritual gifts and leadership skills should bring His pastoral encouragement and care.

QUESTION  What or who does God want to bring back to Himself, in our time?

Matthew 25:31-46 — The glory and judgment of Jesus’ second coming

At the end time Jesus teaches there will be a separation and a judgment

31 “When the Son of Man comes in His glory, and all the angels with Him, He will sit on His glorious throne.

“When the Son of Man comes” — a Messianic title alluding to Daniel 7:13-14 where the Son of Man is a heavenly figure given authority, glory and sovereign power by God in the end times.

32 “All the nations will be gathered before Him, andeparate the people one from another as a shepherd separates the sheep from the goats

“All the nations” — Gentiles as well as Jews.

“Shepherd separates the sheep” — Palestinian sheep and goats often grazed together, but the less obedient goats were of a different nature and needed to be separated at times.

33 “He will put the sheep on His right and the goats on His left.
“The sheep on His right” — the place of honour for believers, the obedient sheep.

34 “Then the King will say to those on His right, ‘Come, you who are blessed by My Father; take your inheritance, the kingdom prepared for you since the creation of the world.

35-36 ” ‘For I was hungry and you gave Me something to eat, I was thirsty and you gave Me something to drink, I was a stranger and you invited Me in, I needed clothes and you clothed Me, I was sick and you looked after Me, I was in prison and you came to visit Me.’

“Take your inheritance… for I was hungry…” — not salvation by works, but salvation that produces works revealing a person’s right relationship with God through Christ.

37-39 “Then the righteous will answer Him, ‘Lord, when did we see You hungry and feed You, or thirsty and give You something to drink? When did we see You a stranger and invite You in, or needing clothes and clothe You? When did we see You sick or in prison and go to visit You?’

40 “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of Mine, you did for Me.’

41-43 “Then He will say to those on His left, ‘Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave Me nothing to eat, I was thirsty and you gave Me nothing to drink, I was a stranger and you did not invite Me in, I needed clothes and you did not clothe Me, I was sick and in prison and you did not look after Me.’

44 “They also will answer, ‘Lord, when did we see You hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not he45 “He will reply, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for Me.’

“You did not do for Me” — the focus here is within the fellowship of believers (v.40) but elsewhere the Bible teaches helping people of all persuasions.

• For further study, read Proverbs 19:17, Luke 10:25-37; Galatians 6:10.

46 “Then they will go away to eternal punishment, but the righteous to eternal life.”

“Eternal punishment… eternal life” — either this judgment happens before the millennial kingdom of Christ starts on earth, or it closes the earthly age, Rev. 20:11-13. Christians agree on the most important point: judgment will come.

Reflection

SUMMARY  The clear teaching of Jesus is that there will be an end time and a judgment, when He will return in glory, to include His own “sheep” who follow Him. He will exclude “the goats”, the independent-minded people who know about Jesus, but have resisted His claim on their lives as Saviour and as Lord. We can have a mental assent to who Jesus is, yet not belong to Him or have a life changed by Him. Those by repentance and faith have become His disciples, will have lives marked by His compassion for others.

APPLICATION  A casual reading might give the impression that good works lead to salvation, but the Bible is clear this is not God’s way. In James 2:14-26 there’s a teaching about the necessity of good works, but the passage as a whole makes clear that what James is saying, is what Jesus is saying: the proof of faith is a changed life that becomes fruitful. The good works, which are commendable, do not *lead* to faith or salvation, but *result* from faith and salvation and the work of the Holy Spirit in a believer’s life. The Bible is crystal clear that salvation cannot be earned, because that would deny God’s grace in making it an unmerited free gift.

QUESTION Social action in the world, and pastoral care within the fellowship are both important. What is the emphasis of this teaching?

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Ephesians 1:15-23 — How the Holy Spirit opens our spiritual eyes

Coming to faith In Jesus begins a process of growing confidence and empowerment

15-16 For this reason, ever since I heard about your faith in the Lord Jesus and your love for all God’s people, I have not stopped giving thanks for you, remembering you in my prayers. 

“Ever since I heard” — Paul had lived in Ephesus, but wrote with the multiplying churches of the region in mind.

“Your faith in the Lord Jesus and your love” — genuine personal faith always results in a changed life, evidenced by a new love for others.

17 I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know Him better.

“Spirit of wisdom and revelation” — the focus of the prayer is a request for a deeper experience of God and insight into His working and purposes. Wisdom is knowing how to apply divine truth to everyday life.

“Know Him better” — not know about Him, but know and experience Him personally.

18-19 I pray that the eyes of your heart may be enlightened in order that you may know the hope to which He has called you, the riches of His glorious inheritance in His holy people, and His incomparably great power for us who believe.

“Eyes of your heart” — inner awareness.

“Know the hope to which He has called you” — spiritual confidence. The Holy Spirit grows in believers an inner witness of who Jesus is, His supreme Lordship — and His return.

19-21 That power is the same as the mighty strength He exerted when He raised Christ from the dead and seated Him at His right hand in the heavenly realms, far above all rule and authority, power and dominion, and every name that is invoked, not only in the present age but also in the one to come.

“That power is the same” — Paul ramps up reinforcing terms to demonstrate that the same power that raised Jesus from the dead and set Him in supreme authority, is the power available to the believer who is joined spiritually to the resurrected Christ.

“Far above all all rule and authority… and every name… invoked” — many in Ephesus called on the name of Artemis as the Queen of Heaven, among other demonic names and powers. Christ’s power transcends all rivals.

• For further study, read Acts 19:23-41; Eph. 4:8; Col. 2:15; 1 Peter 3:19-22.

22 And God placed all things under His feet and appointed Him to be head over everything for the church, which is His body, the fullness of Him who fills everything in every way.

“Placed all things under His feet” — from Psalm 8:5-6. Hebrews 2:6-9 also applies this to Christ.

“The church… the fullness of Him” — should show the world a picture of of life under God’s kingdom authority and justice.

Reflection

SUMMARY  Paul is writing to believers in an expanding group of churches around Ephesus, people who have intentionally chosen Jesus as their Lord and had an encounter with the Holy Spirit. The apostle is praying for their experience of Him to continue to deepen. They need the growing revelation of how the power and authority of the Lord totally eclipses the demonic strongholds over their region — and their lives. Jesus is their Lord, they are His body and through prayer and praise, they have His power because they know Him.

APPLICATION  A church congregation is declining if it is not growing, and the powers of darkness are either able to stifle growth and life — or we are active in Christ’s authority to assert His kingdom rule. The early church was more aware than us of the unseen spiritual realm. Through knowing Jesus better and better, they could exercise their faith to bring good, and curb evil. Our more comfortable existence deludes us into thinking we don’t need this, but in our unbelieving world, we need that deeper, personal, more real experience of Jesus to bring His good order and reach others.

QUESTION  How aware are we of Christ’s power working through us, the church? What is the priority of the church prayer meeting?

PRAYER  Lord Jesus, we are sorry that we have often tried to institutionalise the vital personal choice to trust You, and we have not exhorted one another to grow deeper in the experience of knowing You.
Help us to follow Your way by being shepherds and encouragers of one another. May Your love so fill us, that it overflows in meeting the needs of those around us, especially those who have nothing to offer us in return.
And may we grow in revelation of divine truth, and wisdom in applying it, confidently showing Your light and Your love to the confused world around us. For Your glory, Lord, we pray. Amen.

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LINK  You can download a PDF of the print edition, using the link below. This prints on A4 paper to make a 4pp A5 folder. Permission to copy granted for personal use or for church bulletins (c) 2020 Living Word Publications.

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FOREWORD  The Living Word for Sunday, November 15, 2020 (Year A) — a Bible study based on the set readings used by many churches, taken from the Revised Common Lectionary. It follows the Bible order, not any liturgical preference, and seeks to draw out its theme from the progressive way wisdom is revealed, from the OT anticipating Christ; the NT gospel about Jesus, His kingdom teaching and how it fulfils the law; and the NT letters, a picture of taking the first two into practical Christian living in the power of the Spirit. Published a week earlier to encourage study and reflection during the week before the Sunday gathering and preaching/teaching.

Theme: If there’s one thing that makes God angry it’s our complacency

See also the linked article ‘Understanding… The danger in our complacency’

Zephaniah 1:7, 12-18 — In the Day of the Lord there will be no way to pay for salvation

Go to Zephaniah 1:7, 12-18 verse by verse

Matthew 25:14-30 — Kingdom riches are given to be put to use, and multiplied

Go to Matthew 25:14-30 verse by verse

1 Thessalonians 5:1-11 — Those who are the Lord’s, live ready for His return

Go to 1 Thess. 5:1-11 verse by verse

And also read: Psalm 90:1-12

Zephaniah 1:7, 12-18 — A prophecy about wealth misused

Bribes cannot save the self-righteous from God’s coming wrath

7 Be silent before the Sovereign LORD, for the day of the LORD is near. The LORD has prepared a sacrifice; He has consecrated those He has invited.

“Be silent” — Zephaniah, a contemporary of Jeremiah and Nahum a generation ahead of the exile, uses apocalyptic, poetic language — words which probably encouraged King Josiah to make some reforms.

“The day of the Lord” — judgment for God’s enemies, Joel 1:8-3:8, Zeph. 1:7-3:8, but hope for those who are His, Zeph. 3:9-20; can be interventions in history, Joel 2:1-11, or the final intervention at the end of history, 1 Thess. 5:1-15.

“A sacrifice” — the guilty nation of Judah.

12 “At that time I will search Jerusalem with lamps and punish those who are complacent, who are like wine left on its dregs, who think, ‘The LORD will do nothing, either good or bad.’

“Search Jerusalem with lamps” — no hiding in darkness from the Lord.

“Complacent… who think,’The Lord will do nothing'” — complacent people, inactive spiritually, are like the undisturbed sediment underneath the wine, imagining the Lord as being as inert like themselves.

• For further study, see Amos 6:1; Micah 3:11; Malachi 2:17.

13 “Their wealth will be plundered, their houses demolished. Though they build houses, they will not live in them; though they plant vineyards, they will not drink the wine.”

“Their wealth will be plundered” — recalling the original covenant blessings, Deut. 6:10-11, which become covenant curses, Deut. 28:30-31.

14 The great day of the LORD is near — near and coming quickly. The cry on the day of the LORD is bitter; the Mighty Warrior shouts His battle cry.

“The great day” — rather than “the day”, v.7, moves the focus from punishment of Jerusalem to God’s final judgment of the world, beginning with Christ’s death and resurrection, Acts 2:19-20, and completed at His second coming, Romans 2:5; 2 Peter 3:7, 10, 12.

“Mighty warrior” — most likely Yahweh, Zeph. 3:17.

15-16 That day will be a day of wrath — a day of distress and anguish, a day of trouble and ruin, a day of darkness and gloom, a day of clouds and blackness — a day of trumpet and battle cry against the fortified cities and against the corner towers.

“Darkness and gloom” —  a reversal of creation back to the beginning, Genesis 1:2.

• See also Isaiah 13:9-10; Joel 2:1-2; Amos 5:18-20.

17 “I will bring such distress on all people that they will grope about like those who are blind, because they have sinned against the LORD. Their blood will be poured out like dust and their entrails like dung.

“Like those who are blind” —  recalling a specific covenant curse, Deut. 28:28-29.

18 “Neither their silver nor their gold will be able to save them on the day of the LORD’S wrath.”

“Silver… gold will [not] be able to save them” — there had been a long history of kings offering bribes for deliverance, see 2 Chron. 16:1-3; 2 Kings 16:7-9; 2 Kings 23:35. The only deliverance from the Lord’s wrath is through “the precious blood of Christ”, 1 Peter 1:18-19.

In the fire of His jealousy the whole earth will be consumed, for He will make a sudden end of all who live on the earth.

“The whole earth” — the end time judgment will be global.

Reflection

SUMMARY  Zephaniah’s words were heard in Jerusalem when the king and his court were more attentive than they had been. Reforms followed but not the heart change the Lord was seeking. This word was initially fulfilled when Jerusalem fell to the Babylonians a generation later.

APPLICATION  Perhaps our greatest spiritual  danger is a complacency which imagines the Lord to be inactive and remote. In this view He is not really engaged with our world, not really blessing His people, nor caring over much if faith is tenuous. This gross misrepresentation is to invite God’s just anger, or wrath. To deny God’s caring involvement is to deny God’s love — and that is to deny God Himself.

QUESTION  To what extent do we believe our money or other giving, entitle us to a different justice?

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Matthew 25:14-30 — Kingdom riches are given to be used

Commendation was given to the ones who had multiplied what they had been given

14-18 “Again, it will be like a man going on a journey, who called his servants and entrusted his wealth to them. To one he gave five bags of gold, to another two bags, and to another one bag, each according to his ability. Then he went on his journey. The man who had received five bags of gold went at once and put his money to work and gained five bags more. So also, the one with two bags of gold gained two more. But the man who had received one bag went off, dug a hole in the ground and hid his master’s money. 

“Five bags of gold” — from talanton, often translated talent, originally about 35 kg, or the value of 20 years’ earnings for an ordinary worker. The amounts entrusted were huge.

19-20 “After a long time the master of those servants returned and settled accounts with them. The man who had received five bags of gold brought the other five. ‘Master,’ he said, ‘you entrusted me with five bags of gold. See, I have gained five more.’ 

“After a long time” — with the sense of delay. The previous two parables, the faithful chief servant and the prepared bridesmaids, were about delay.

21 “His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’ 

22 “The man with two bags of gold also came. ‘Master,’ he said, ‘you entrusted me with two bags of gold; see, I have gained two more.’

“See… I have gained… more” — each of these two servants has taken some risk and achieved an extraordinary return. 

23 “His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’ 

“Good and faithful servant” — these two servants achieved different gains, but receive the same blessing because. They had both shown faithfulness in using what they had been given.

24 “Then the man who had received one bag of gold came. ‘Master,’ he said, ‘I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. So I was afraid and went out and hid your gold in the ground. See, here is what belongs to you.’

“I… hid your gold” — in a shocking speech the third servant slanders the owner’s character, projecting failures in his own. He clearly does not know his master, and shows himself to be an unfaithful servant — or a false disciple.

26 “His master replied, ‘You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest.

“My money on deposit” — there was a cautious option; Jews were permitted to lend money at interest to Gentiles.

28 “ ‘So take the bag of gold from him and give it to the one who has ten bags. For whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them. And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.”

“Whoever has… have an abundance” — the point is not in the detail of who receives extra, but the principle of reward for using resources well. Unbelievers will face a judgment at the end time, Rev. 20:11-15; Christians will also stand before the judgment seat of Christ to give account of their stewardship of what is His, 2 Cor. 5:10, cf. 1 Cor. 3:12-15.

Reflection

SUMMARY  Jesus told this parable on more than one occasion, with variations in detail. In Luke 19:12-27 it was a nobleman going away to be appointed as king who was giving out minas, big sums but not as huge as talents. The essential teaching about putting the money to good use is the same.

APPLICATION  Those who believe in and belong to Jesus Christ, and who therefore are appointed for salvation, will still have to give account of the stewardship of all that He put at our disposal. Jesus is our King, and He expects us to live faithfully according to a kingdom agenda, aware of our gifts, active in using them, and being disciples that encourage others to be disciples — which multiplies them. 

QUESTION  What will the Lord’s commendation of us be? How do we see ourselves in this story?

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1 Thessalonians 5:1-11 — Those who are the Lord’s live ready for His return

Do not be unaware like those in darkness but live as those expecting salvation

1-3 Now, brothers and sisters, about times and dates we do not need to write to you, for you know very well that the day of the Lord will come like a thief in the night. While people are saying, “Peace and safety,” destruction will come on them suddenly, as labour pains on a pregnant woman, and they will not escape.

“The day of the Lord” — an expression first used by Amos, Amos 5:18, then later prophets including Zephaniah, Zeph. 1:7 (above). In the OT, used of God coming to intervene with judgment or blessing. In the NT it is still the time when God will judge humanity but also “save His people”, Joel 2:21-32, and the “day of redemption”, Eph. 4:30, the “day of God” or “day of Christ”, 2 Peter 3:12, 1 Cor. 1:8, Phil. 1:6, and “the great day”, Jude 6.

“Destruction” — not annihilation but being shut out from the presence and glory of the Lord, 2 Thess. 1:9. In “not escape” the “not” is emphatic.

4-5 But you, brothers and sisters, are not in darkness so that this day should surprise you like a thief. You are all children of the light and children of the day. We do not belong to the night or to the darkness.

“Children of the light” — in Hebrew idiom, to be a child of a specific quality meant to be characterised by it. Christians do not just live in the light; they are identified by bearing light. The Thessalonian believers were saved from darkness, John 12:36, Acts 26:18, Ephesians 5:8, 1 Peter 2:9 and belong to God’s new order, Romans  13:12.

6-7 So then, let us not be like others, who are asleep, but let us be awake and sober. For those who sleep, sleep at night, and those who get drunk, get drunk at night.

“Be awake and sober” — or (NLT) “…be on your guard… stay alert and be clearheaded”, bringing out the need to be morally prepared for Christ’s return at any time.

8 But since we belong to the day, let us be sober, putting on faith and love as a breastplate, and the hope of salvation as a helmet.

“Faith and love as a breastplate” — from Isaiah 59:17 where God is seen as a righteous warrior. The Thessalonians belong to the day but live in a world of darkness where they face spiritual battles armed effectively with faith, love and hope.

• For further study, see Romans 13:12, 2 Cor. 6:7, Ephesians 6:10-17.  

9-11 For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ. He died for us so that, whether we are awake or asleep, we may live together with Him. Therefore encourage one another and build each other up, just as in fact you are doing.

“God did not appoint us to suffer wrath” — the unbelieving world that has mocked and rejected Christ is destined for the inevitability of  God’s just but terrifying judgment, Rev. 6:12-17.

“He died for us” — it is God’s work to appoint for judgment or to extend grace in salvation, but this is balanced by our freewill choice, to accept Jesus as Lord — or reject Him. To accept Jesus is to accept that He has suffered to bear the judgment wrath of God in our place, whereby we receive salvation, graciously given in Him, instead.

“Encourage… and build each other up” — keep the faith together and also share the faith.

Reflection

SUMMARY  Those who Paul addresses as brothers and sisters are fellow believers and children of God who “belong to the day” and are appointed for salvation through Jesus Christ rather than God’s wrath. Those in darkness are spiritually unaware and unconcerned, not having worked out the sudden frightening separation that will happen. So we should live up to what we know and expect, alert and ready for the Lord to return at any time — and encouraging one another to be prepared.

SUMMARY  Those who Paul addresses as brothers and sisters are fellow believers and children of God who “belong to the day” and are appointed for salvation through Jesus Christ rather than God’s wrath. Those in darkness are spiritually unaware and unconcerned, not having worked out the sudden frightening separation that will happen. So we are to live up to what we know and expect, alert and ready for the Lord to return at any time — and encouraging one another to stay prepared.

APPLICATION  The Lord’s return has been a long time in coming, and it’s too easy to get complacent about it, not seeing the need to be fruitful disciples. We need to be using our gifts to build up the faith of others and encouraging them to live as disciples of Jesus — and expecting the unexpected, whenever His return will come.

QUESTION  How much do we hear about, and talk about, the Lord’s return? Do we give it the emphasis we read here?

PRAYER  Lord, stir up Your life and Your gifts in us.
May we take the joy of knowing You further, in living as light to others, and finding ways to multiply and replicate what You have given us, by encouraging others.
May Your kingdom come — both in earthly lives which reflect Your order and purpose, and in Your return to take back what is Yours. Amen.

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The print edition of TLW can be downloaded as a PDF to copy on A4 paper, making a 4pp A5 Bible-sized folder. Permission to copy for personal use or church bulletin.

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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.

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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

BOTTOM

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

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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?

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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?

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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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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

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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?

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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?

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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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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.

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Theme: Kingdom holiness according to the Great Commandment

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

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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

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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? 

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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?

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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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