March 14, 2010

Lesson: Jonah 4:1–11

Key Verse: Jonah 4:2

Introduction

The grace of God is an elusive doctrine to many Christians because they define this grace by their own views or experiences. How could God show grace to those who have denied him, or have openly refused to obey him? We are more willing to show grace to those who positively respond to our hopes for them. Certainly grace is easier, and should be given, when someone does well. A child receives a special love from the parent when he or she is obedient. However, that same special love, which is of grace, should also be given to child who has disobeyed. Yes, that disobedient child may need discipline, but Christian love is not measured by the circumstance, but by the heart. It is true that, as the grace of Christ ought to be shown in the grace we communicate, the grace of Christ is God’s communication of his love in the fullest: “Grace in the saints is as water in a vessel, grace in Christ is as water in the spring. ‘Of his fullness have all we receive and grace for grace.’ John 1:16” (Thomas Watson).

The grace which Christ gives is poured out from its original source: the heart of God; John Calvin commented: “True, indeed, the fountain of life, righteousness, virtue, and wisdom, is with God, but to us it is a hidden and inaccessible fountain. But an abundance of those things is exhibited to us in Christ that we may be permitted to have recourse to him; for he is ready to flow to us, provided that we open up a channel by faith.” And to further know the wonder of the grace of God, this faith, by which we look to Christ alone for our salvation, is also a gift of grace: “For by grace are ye saved through faith; and that not of yourselves; it is the gift of God” (Eph. 2:8).

Anger Against God: Jonah 4:1–4

It displeased Jonah very much that God would show such compassion on an evil city. He was very angry. Let us not, though, cast the first stone. There are times when the Christian holds back the praise that God should receive, wondering why God should bless someone we believe does not deserve such mercy. The compassion of the Lord irritated Jonah to the extent that he thought of it as a great evil. Jonah had preached destruction for Nineveh. The Lord’s mercy brought him discontent.

Jonah’s displeasure is seen in his prayer: “O Lord, was not this my saying, when I was yet in my country? Therefore, I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil.” Jonah seems to hate Nineveh so much that he does not wish to see God’s giving of compassion. He wanted the prophecy of destruction to hold true, not the truth of God’s kindness and mercy. He is so irritated that he prays that the Lord would take his life, “for it is better for me to die than to live.”

Take note of the fourfold nature of the Lord God Almighty which Jonah so clearly knows: That the Lord is:

1. a gracious God
2. a merciful God
3. a God who is slow to vent his anger
4. a God who is abundant in lovingkindness
5. a God who repents or relents from doing evil or harm (revealing that it is in his will and purpose to show mercy on whomever he chooses to show mercy)

Why then would it better for Jonah to die? Jonah had a zeal for his nation and his God. However, he would be like the apostles, James and John, when they saw the evil of a Samaritan village. They said to Jesus, “Lord, wilt thou that we command fire to come down from heaven, and consume them?” Jesus answered, “Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men’s lives, but to save them” (Luke 9:54–56).

This question comes from the Lord to Jonah: “Doest thou well to be angry?” God’s question is the same as the statement of Jesus to his disciples. What is your spirit, Jonah? Are you justified to speak as you do? Instead of seeing the spirit of saving grace, Jonah dwelt only upon the message of wrath. Jonah had forgotten the purpose of the message of destruction, to bring men to repentance.

Discussion: How is the nature of God revealed in His dealing with Nineveh?

God Prepares a Worm: Jonah 4:5–8

Jonah leaves the city and makes himself a booth, a small campsite, “and sat under it in the shadow, till he might see what would become of the city.” Jonah sits in anger, a prophet who knows his Lord, who has faith in the word of God. But his anger clouds his view.

God, however, loves his prophet and teaches him a lesson. The Lord prepares a covering over his servant that he might be delivered from his grief. This makes Jonah very happy. The next morning “God prepared a worm,” and the worm struck the gourd and it withered. The sun became hot in the sky as the Lord prepared a strong hot east wind. The sun beat against the head of Jonah. He fainted from the heat, and wished himself to die, saying, “It is better for me to die than to live.”

With the loving understanding of a Father, God draws Jonah to himself. These acts of the Creator were to teach Jonah that the compassion which he witnessed in the Lord toward Nineveh, was the same compassion that was always his. Adversity and affliction certainly test our faith. But they are given to the child of God for teaching and admonishment in how to live as children of God. The depth of the trouble is seen in Jonah’s wish to die. Both the severest and lightest of trouble may bring such a wish to our lives. However, Elohim, the God of Creation, the God who is personally involved in our lives, draws us to himself.

Discussion: What was Jonah’s reaction to the gourd and the worm?

Pity the Gourd: Jonah 4:9–11

Jonah is now ready for this question: “Doest thou well to be angry for the gourd?” Should he not be angry that his comfort died with the plant? Jonah replied, “I do well to be angry, even unto death.” Jonah had been pleased with the miraculous growth which gave him pleasure. If he expressed such compassion upon a tree, should he not have seen and rejoiced in the compassion of the Lord upon Nineveh? For here was a city with thousands of souls destined to God’s wrath. The Lord proceeds to teach Jonah, saying, “Thou hast had pity on the gourd, for the which thou has not laboured, neither madest it grow; which came up in a night, and perished in a night: And should I not spare Nineveh, that great city?”

Jonah showed pity on the gourd, which he did not plant, nor did he have anything to do with its growth. Shall not God, who created the inhabitants of Nineveh, who also sustained them through the years, show pity, have mercy upon which he shall have mercy? Why, there were even oxen in the city, are they not much more important than a plant? Jonah grieves over a plant. Yet he is heartless in grieving over souls who must face eternal life, either in hell or in heaven.

The story ends without a remark from Jonah. The purpose of the book has been clearly set forth. Both Israel and the Church must learn the true meaning of God’s compassion. Christ testifies to the compassion of our Father in heaven, saying, “The men of Nineveh shall rise in judgment with this generation, and shall condemn it; because they repented at the preaching of Jonah; and, behold, a greater than Jonah is here” (Matt. 12:41).

Christ has loved with the compassion of a father, of a shepherd who would give up his life for his sheep. We give thanks for the love revealed to us in the shedding of his blood on Calvary. We also give thanks that our preaching will not be in vain; for the Word of God will not return to the Lord without those souls for which he gave his Son. We must praise God for the repentance sown in the soul of the greatest sinners. Were we not once one of them? “For all have sinned and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus” (Rom. 3:23–24).

Discussion: To whom does Christ show his compassion?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

March 21, 2010

Lesson: Ruth 1:1–18

Key Verse: Ruth 1:16

Introduction

It was the time of the Judges that Elimelech and his family traveled to Moab because of the famine in their land. The Judges (shophetim) were “men who procured justice or right for the people of Israel, not only by delivering them out of the power of their foes, but also by administering the laws and rights of the Lord (Judges 2:16–19). Judging in this sense was different from the administration of civil jurisprudence, and included the idea of government such as would be expected from a king… as a rule the judges of Israel were called directly by the Lord, and endowed with miraculous power for the conquest of the enemies of Israel” (Keil & Delitzsch, Comm.).

Ruth, a Moabite woman, finds honor both in being known in a book which bears her name, and in an ordained place in the covenant of God. In God’s redemptive plan, He chose Ruth to become an ancestress of David, of the royal house of Judah. Her words continue to echo the Christian’s response of faith, “for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God” (Ruth 1:16). This verse is certainly a key verse both to our lesson and to our understanding of the covenant relationship our heavenly Father has established between us him, and between one another, in Christ Jesus. This relationship is seen as a household of God. Ruth entered, by the Spirit of God, into a relationship with the people of God which brought blessings to both her and Naomi. We experience this relationship of a family too: “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Gal. 6:10). Having been born of the Spirit and having embraced, by grace through faith, Christ as our Savior, we are as adopted children in the household of God: “Now therefore ye are no more strangers, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone” (Eph. 2:19–20).

Migration to Moab: Ruth 1:1–5

Ruth  finds an honored place in the covenant of God, as he chose her to become an ancestress of David, of the royal house of Judah. A son, who was named Obed, would be born to Boaz and Ruth, assuring the continuation of Naomi’s house and family. Obed would become the grandfather of David through his son Jesse. Their city, Bethlehem, would be the birthplace of the King of kings (Matt.1:1, 2:6).

Ruth’s journey to Bethlehem begins with God’s providential work of a great famine in the land of Israel. Elimelech and Naomi traveled from Bethlehem to Moab with their two sons, Mahlon and Chilion; while in Moab Elimelech died. The two sons took for them “wives of the women of Moab.” The name of one was Orpah, and the other Ruth. Ruth became the wife of the eldest son, Mahlon (Ruth 4:10). They dwelt in Moab for about ten years. God, by his own counsel, brought famine upon a disobedient people. This same famine would be one of the means by which he would keep his covenant that he would be the God of his people, and his people would be his. The Lord spoke through Isaiah (Isaiah 55:10–11), saying, “For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my word be that goeth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” So we look at our trials, both small and large, as truly being in the hands of our Lord, that we might know his providential care and eternal glory.

Bethlehem is located west of the Dead Sea and Moab is to the east. God, in his providential care for those whom he loves, directs Elimelech and his family to Moab during the time of famine. They find blessing in the midst of the pagan Moabites. What God records, in his Word, are not the chance meetings of events, but are acts in history, that his covenant would be kept by him and known by his people. The family of Elimelech was sent to Moab, for God had a chosen child through which David would be born; for Boaz and Ruth had Obed, and “Obed begat Jesse, and Jesse begat David” (Ruth 4:22). Then through the line of David came Jesus.

Both Mahlon and Chilion died and Naomi was left alone with her two daughters-in-law.

Discussion: How is God’s covenant kept in this time of famine?

Naomi’s Advice: Ruth 1:6–13

After ten years, Naomi went to her daughters-in-law and told them that she would return to Bethlehem, for she had heard that the “Lord had visited his people in giving them bread.” Naomi began her journey with Orpah and Ruth: “They went on the way to return unto the land of Judah.”

It is during this journey that we begin to understand Naomi’s love for her Lord, the love which she passed on to her daughters-in-law. Naomi had been waiting for that day when the Lord would end the famine and give his people bread. Because of their love for Naomi, her daughters-in-law were willing to leave with her for Bethlehem. Naomi speaks to them, saying, “Go, return each to her mother’s house; the Lord deal kindly with you, as ye have dealt with the dead, and with me.” Naomi then asks the Lord’s blessing on each one.

Naomi knows the burden that her daughters-in-law carried, how they showed their love for her sons and her. Her prayer for them was, “The Lord grant you that ye may find rest, each of you in the house of her husband.” She then kissed them as Orpah and Ruth wept. They both questioned Naomi, saying, “Surely we will return with thee unto thy people.” Naomi answered, “why will ye go with me? Are there yet any more sons in my womb, that they may be your husbands?” She could not offer Orpah and Ruth sons for husbands, and if they were to wait for her to bear sons, it would be a foolish wait.

Naomi felt the grief that she had received when her husband and sons died. Her grief is not selfish. It is for her daughters-in-law as well. It is a grief that rests upon her Lord. Naomi testifies, “For it grieveth me much for your sakes that the hand of the Lord is gone out against me.” Here is a real test of faith. Naomi believes that what has taken place is a result of the hand of the Lord. If our sorrow is not in the hands of the Lord, then the victory and joy cannot be certain.

Our Lord is the Potter and we are the clay. All things work together for his glory, for his good pleasure and eternal purpose, and for our good. Each circumstance is moved toward the end which our Lord so desires. Therefore, we put our faith in the King of kings, the Lord Jesus our Savior, who carries us in his hand. We know, even when he brings sorrow into our lives, that he is able to deliver us and give us rest.

Discussion: How would you describe the love of Naomi for her Lord and daughters-in-law?

Ruth Embraces Faith: Ruth 1:14–18

Orpah kissed Naomi and returned to her people. But it was Ruth who cleaved to Naomi. Naomi told Ruth to look to her sister-in-law who is returning to her people, “and to her god: return thou after thy sister-in-law.” The Lord sets up the opportunity for Ruth to either follow after the gods of her people or the God of Naomi. Ruth, having learned of the Lord God of Israel from Naomi during those ten years, responded, “Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God.” Ruth was drawn to the true God whose presence was testified in the life of Naomi. God would provide for Ruth a husband faithful to him that would find fulfillment in the coming of Christ Jesus.

A great love had reached into the heart of Ruth that would commit all to the God and people of Naomi. Ruth goes on to say, “Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if aught but death part thee and me.” This is the love of which the beloved apostle spoke: “Beloved, let us love one another: for love is of God… Herein is love, not that we loved God, but that loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another” (1 John 4:7–11). Naomi saw that Ruth was steadfast in her determination to go with her to Bethlehem (Ruth 1:18).

Discussion: How should our faith in Christ be shown to others?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

March 7, 2010

Lesson: Jonah 1:1–6; 3:1–6

Key Verse: Jonah 3:5

Introduction

The Lord God of Israel spoke through Jonah, the son of Amittai, the prophet, during the time of Jeroboam (2 Kings 14:23–25). The Lord sent his prophet to Israel that they might repent. “For the Lord saw the affliction of Israel that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel” (2 Kings 14:26). Jonah knew what it meant to preach the Word which was given him by the Lord. He also knew that God was merciful, and he preached with the hope of Israel’s repentance and restoration. However, Israel was not repentant. Jonah’s heart must have been heavy because of Israel’s sin.

Now the Lord would have Jonah go to a heathen city, the great city of Nineveh. It had walls about 100 feet high, with bricks some 50 feet thick. It is said that if Jonah 4:11 is recording the number of children to be 120,000, then there could have been a population of 600,000. The population probably overflowed outside the city wall. Jonah also records the greatness of the city, saying that it would take three days to walk through Nineveh” (Jonah 3:3).

Jonah, a prophet of the Lord God Almighty, was called to preach to a city which the prophet thought was not worth saving. They were not of Israel but of Assyria. They were pagan in nature. What if God would do the same to Nineveh as he desired for Israel: that if they repent they would witness the great mercy of God? Jonah had to learn the depth of God’s grace that he will have mercy upon whom he chooses to have mercy.

A Great Wind: Jonah 1:1–6

The Word of the Lord came to Jonah, the word which he must bring to those to whom he is sent. Jonah was to travel the sea to the foreign land of Nineveh. There is urgency in this commission, for the wickedness of Nineveh had come before the Lord. The prophet is not to hold back in his preaching. He will cry! He will roar! He will call out with the urgency of keeping one from running off a cliff. Jonah is called to proclaim the Word of God as one summoning people to a court of the King. At this court, they will come face to face with the Lord who holds the cords of death and life.

Jonah knew what it meant to obey the will of the Lord. He knew how to preach the message of repentance. Yet he rose from that commission “to flee unto Tarshish from the presence of the Lord.” Jonah was not afraid to travel. Tarshish was further away than Nineveh. He was not afraid of Nineveh. He was afraid of God and what he would do. He wanted no part of this commission. He wanted no part of God’s plan for Nineveh; all this in the face of the truth that he could not escape from the presence of the Lord. We too act as fools in the presence of our Lord, acting against that which we believe in our hearts.

Jonah follows his own foolish will and goes to Joppa and finds a ship on which to sail to “Tarshish from the presence of the Lord.” It is repeated again that Jonah is fleeing from the Lord’s presence. Remember this very important truth that, when we sin, when we disobey our Lord, we are running away from his presence, a presence which we cannot escape, and a presence which we really do cherish very much. Obedience should stamp this promise upon our hearts: “Thou wilt show me the path of life: in thy presence is fullness of joy; at the right hand there are pleasures for evermore” (Psalm 16:11). The Lord had his plan for Jonah. He would not escape his responsibility of a chosen prophet. God’s will and purpose will be done, as it is in heaven. As a teaching elder or under-shepherd of Christ, we are his chosen; not the other way around that we have chosen to serve God in these particular deeds.

The Lord sent out a “great wind into the sea.” The sailors were afraid as the ship felt like it would fall apart beneath their feet. They cried out, “every man to his god.” They tried to lighten the load by throwing cargo overboard. In the meantime, Jonah was fast asleep in the hold of the ship. The ship master soon came to Jonah, asking, “What meanest thou, O sleeper? Arise, call upon thy God, if so be that God will think upon us, that we perish not.” There will come a time when men will have to come before the true God and turn away from the gods who neither talk nor walk.

Discussion: From what, not who, was Jonah fleeing?

The Mercy of God: Jonah 3:1–6

“The word of the Lord came unto Jonah the second time, saying, Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee.” Jonah went to Nineveh, in obedience to the word of the Lord. He walked into the city, summoning them to come into the court of the Almighty God. Having heard the preaching of the word of the Lord, “the people of Nineveh believed God.” God saw their works, “that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not” (Jonah 3:10). To repent is to turn away. God did as he promised: he turned away from destroying them as they turned away from their evil ways. Was this not a judgment upon Israel who declared their union with God and yet turned away unrepentant when they heard his Word? Are we not taught to pray for God’s forgiveness as we show to others the same spirit of forgiveness (which reveals the spirit of repentance)?

It is the Lord who is most compassionate. His Word teaches us, “But though he cause grief, yet will he have compassion according to the multitude of his mercies” (Lam. 3:32). The Biblical word compassionate means to cherish, to love as good parents deeply love their children. It means an inmost love of the heart rooted firmly in a special bond between two people. This bond is known by the Psalmist who called upon the Lord to deliver his soul: “Gracious is the Lord, and righteous; yea, our God is merciful” (Psalm 116:4–5). “Like a father pitieth his children, so the Lord pitieth (has compassion on) them that fear him” (Psalm 103:13). The prophet knows the love of God as he asks, “Who is God like unto thee, that pardoneth iniquity?” The answer is that he will turn again, he will have compassion upon us; he will subdue our iniquities: “and thou wilt cast all their sins into the depths of the sea” (Micah 7:18–20).

Jonah was willing to accept God’s compassion and mercy for himself and his people, but not for those across the sea. Can we really know the compassion of Christ for and in us if we do not see his compassion toward others? Remember God’s redeeming grace is in us to incite us to his redeeming grace and mercy in others; “For while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled we shall be saved by his life” (Rom. 5:8–10).

Discussion: What is the meaning of God’s compassion?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

March 28, 2010

Lesson: Ruth 2:1–16

Key Verse: Ruth 3:11

Introduction (Ruth 3:11)

At Bethlehem, Ruth was sent to the field to glean during the harvest. Boaz, who owned the field and was a near kinsman of Elimelech, gave Ruth permission to glean throughout the harvest season. Ruth lived with her mother-in-law and helped provide for the household. Boaz was pleased with the conduct of Ruth and let her glean from the fields with his maidens. “So she kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest” (Ruth 2:23). Naomi would find Ruth a husband in the person of Boaz. Boaz found Ruth to be a kind and virtuous woman (Ruth 3:10–11). A virtuous woman is one of spiritual wealth and strength. She is defined in God’s book of Proverbs (Proverbs meaning what it is like—such as what it is like to be a child of God). What is a virtuous woman? “Her price is far above rubies. The heart of her husband doth safely trust in her, so that he shall have no need of spoil. She will do him good and not evil all the days of her life. She seeketh wool, and flax, and worketh willingly with her hands” (Prov. 31:10–13); and in verses 25–26 it is recorded that “Strength and honor are her clothing; and she shall rejoice in time to come. She openeth her mouth with wisdom; and in her tongue is the law of kindness.” May husbands be worthy of such a woman and love our wives as Christ loves his Church.

Ruth was this virtuous woman. She would perform the part of a kinsman to both Ruth and Naomi. Boaz would be the redeemer-kinsman who would restore a household to Naomi, to purchase back the inheritance she had lost. Boaz testifies to the people that they are witnesses that he has bought all that belonged to Elimelech: “Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance” (Ruth 4:10). Boaz married Ruth and they had a son. The women said to Naomi, “Blessed be the Lord, which hath not left thee this day without a kinsman” (Ruth 4:14).

We have not been left without a kinsman. Our Lord is our Redeemer-Kinsman. He has purchased us from the wrath of the Father through His own precious blood. He has given us an inheritance reserved in heaven for the children of God. “Forasmuch as ye know that ye were… redeemed… with the precious blood of Christ, as of a lamb without blemish and without spot… being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever” (1 Peter 1:18–23).

The Kinsman: Ruth 2:1–7

Naomi had a kinsman of her husband’s, “a mighty man of wealth, of the family of Elimelech; and his name was Boaz.” Ruth came to the field of Boaz in order to find help for herself and Naomi. She found more in Boaz, for he was a kind man who gave her food and drink and the protection of his reapers throughout the day. Ruth asked for the blessing of Naomi that she might glean the field of Boaz: “Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace.” Naomi said, “Go, my daughter.” The loving relationship between Naomi and Ruth grew as they saw each other as mother and daughter.

Ruth began to glean in the field, following after the reapers. What the reapers had left behind she was allowed to take. She then happened to come to the field belonging to Boaz; a happening which belongs to the providential care of God and not to the hand of chance. Boaz comes to the field from his home in Bethlehem, saying to the reapers, “The Lord be with you.” And they answered, “The Lord bless thee.” This exchange between Boaz and his reapers can carry a sincere desire for the Lord’s benevolent presence, or it can be just a word of greeting. The intent of the heart comes from the measure of grace that one receives from Christ. May Christians, when they ask God’s blessing upon another, ask with much feeling and expectation.

Boaz approaches the reapers and asks about this girl who is following them. Boaz’ servant answers, “It is the Moabitish damsel that came back with Naomi out of the country of Moab.” Ruth then speaks: “I pray you, let me glean and gather after the reapers among the sheaves.” Ruth had asked the foreman of the reapers for permission to glean throughout the day that she might support Naomi and herself. Boaz welcomed the poor to his fields that they may glean after his reapers, so he would approve of this permission. Also, his concern for Ruth reveals his kindness toward those around him. The kinsman that the Lord had for Naomi and Ruth was one who had compassion.

Discussion: How would you describe the compassion of Boaz?

Grace is Found: Ruth 2:8–16

Surely Boaz had already known about Ruth. He was a kinsman of the husband of Naomi and most likely had welcomed her back. It would seem that he had already developed a feeling toward Ruth. Boaz responds to Ruth in the field, saying, “Hearest thou not, my daughter? Go not to glean in another field, neither go from hence, but abide here fast by my maidens.” He calls her to glean only from his field. There he can keep watch over her. He further admonishes her to follow after his reapers, claiming that he has already charged the young men not to harm her. He further encourages her in telling her that she may freely drink of his vessels.

Ruth falls on her face, bowing herself to the ground, saying to Boaz, “Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger?” Ruth had received an unexpected kindness. Boaz answers, “It hath fully been shown me, all thou hast done unto thy mother-in-law since the death of thine husband and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore.” Boaz and Naomi must have had quite a talk about their sojourn to Moab. Ruth’s love for Naomi was shown in her help toward her, and in the giving up of her own people to embrace the people of God. The character of Ruth as a true child of the Lord comes out in her actions, toward both her newfound mother and the people with whom she now dwells.

Therefore, the response of Boaz can be nothing less than this: “The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.” Ruth was now a child of God who could claim with the Lord’s people. “How excellent is thy lovingkindness, O God! Therefore the children of men put their trust under the shadow of thy wings” (Psalm 36:7). Ruth would learn more of this kindness from Boaz.

Ruth replies to Boaz “Let me find favour in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens.” The Christian can learn from the response. First, that kindness must be shown to the new child of God, with no thought of the place where one comes from. Second, that the new Christian receives the grace of God and his people with much thanksgiving. There must be in the congregation a desire to love one another as Christ loves us.

Boaz continues to bless Ruth with kindness, asking her to come to eat with his people. She did so and was satisfied. As she was about to leave, Boaz commanded his young men to let her “glean even among the sheaves.” Boaz further instructed them to let some fall from their hands purposefully, leaving them on the ground for Ruth to glean. This reveals his kindness toward Ruth, and his kindness toward the poor of Bethlehem, or the sojourner among them. His kindness toward Ruth grew for he saw in her the love she had for Naomi and her people.

Discussion: How would you describe the character of Ruth?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

February 28, 2010

Lesson: Matthew 26:6–13

Key Verse: Matthew 26:13

Introduction

There is nothing negative about the Good Message of Christ Jesus. This Good News is the proclamation of the glory of God in Christ Jesus. When Paul was sent to Rome, he declared: “I am ready to preach the gospel to you that are at Rome also” (Rom. 1:15). In other words, Paul had been prepared by the Spirit and his Word to preach the Gospel; and he had been set apart to preach this Gospel to Rome: “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God” (Rom. 1:1). Have you taken this day’s opportunity to grow in the grace of God through his Holy Scriptures? For you must be first disciples (learners) of Christ Jesus before you are ready to disciple others in the Gospel. Where are you today, what is your address? For this is the place where you have, at this moment, been set apart to proclaim the Gospel of Christ Jesus.

There is nothing lacking in the person who has been appointed to preach the Gospel of God’s salvation in Christ Jesus. Paul understood the glory of the preaching the Gospel, saying, “I am not ashamed the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Rom. 1:16). The Good News is to be preached, not by the vocal wonders of man, but by the miraculous work of God, the divine Magistrate. Matthew Henry wrote of this Gospel as being alive: “It is through the power of God; without that power the gospel is but a dead letter; the revelation of the gospel is the revelation of the arm of the Lord (Isa. 53:1), as power went along with the word of Christ to heal diseases.” Thus Christ speaks of the anointment he received as a memorial in the preaching of the Gospel: “Verily I say unto you, Wherever this gospel shall be preached in the whole world, there shall also this, that this women hath dome, be told for a memorial of her” (Matt. 26:13).

The Precious Ointment—Matthew 26:6–9

“Jesus was in Bethany, in the house of Simon the leper.” A simple historical fact filled with the power of grace and love. Though the past gripped Simon, reminding him that he was once a leper, it would most likely be a robe of grace as it reminded him of the healing he received from the Lord; for he received Jesus into his house a guest. John’s Gospel tells this story, emphasizing the presence of Lazarus and Martha. Some believe that these are two different occasions. However, the pouring of the ointment, the question of the traitor Judas Iscariot, and the reply of Jesus, lead one to believe that this is one story. There is no doubt that in the town of Bethany Simon the leper would have fellowship with the family of Lazarus, as they all had the experience of knowing the grace and power of Christ Jesus. Therefore, you would have, in the house of Simon, the presence of Mary and Martha, Lazarus, and the disciples (possibly the 12) of Jesus.

Mary was always ready to give honor to Jesus, bringing with her “a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair” (John 12:3). The “spikenard” speaks of the genuineness of the oil; while the “alabaster box” speaks of the container, which held the “precious ointment.” Matthew records that Mary poured the ointment “on his head, as he sat at meat.” There should be no doubt that as the oil was being poured, some would drip on the feet: Unquestionably we know that anointments were not poured on the feet; but as it was then poured in greater abundance than usual, John, by way of amplification, informs us that Christ’s very feet were moistened with the oil. Mark too relates that she broke the alabaster-box, and poured the whole of the ointment on his head; and it agrees very well with this to say that it flowed down to his feet” (J. Calvin).

Mary loved Jesus and always found time to honor him as the Christ. Matthew Henry sees this anointing “As an act of faith in our Lord Jesus, the Christ, the Messiah, the anointed. To signify that she believed in him as God’s anointed, whom he had set king, she anointed him, and made him her king. They shall appoint themselves one head, Hos. 1:11. This is kissing the Son.” Our activities in the home, in the neighborhood, in the fellowship of believers, ought to be motivated with our love for Christ, and that he would be honored and worshipped as the King and Head of his Church. Nations are also to honor Christ as the Prince of kings: “Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are they that put their trust in him” (Psa. 2:11–12).

Matthew records that the disciples, when they saw Mary pouring the ointment, “had indignation, saying, to what purpose is this waste?” How did they come to this righteous anger? John gives us the answer, that Judas, who was to betray Jesus, led the disciples to murmur, “Why was not the ointment sold for three hundred pence, and given to the poor?” (John 12:5). Calvin give us this understanding: The reason is, that none of the others would ever have dared to murmur if the wicked slander of Judas had not served for a torch to kindle them. But when he began, under a plausible pretext, to condemn the expense as superfluous, all of them easily caught the contagion. And this example shows what danger arises from malignant and envenomed tongues; for even those who are naturally reasonable, and candid, and modest, if they do not exercise prudence and caution, are easily deceived by unfavorable speeches, and led to adopt false judgments. But if light and foolish credulity induced the disciples of Christ to take part with Judas, what shall become of us, if we are too easy in admitting murmurers, who are in the habit of carping wickedly at the best actions?”

Discussion: What did Mary see in Jesus that Judas did not?

A Good Work—Matthew 26:10–13

Jesus understood their murmurings and said to his disciples, “Why trouble ye the woman; for she hath wrought a good work upon me. For ye have the poor always with you: but me ye have not always.” Christ deals tenderly with Mary, understanding that her desire to honor him was from the heart: “she hath wrought a good work.” Matthew Henry’s comments help us understand how we need to see others as they desire to serve Christ: “Charity teaches us to put the best construction upon every thing that it will bear, especially upon the words and actions of those that are zealously affected in doing a good thing, though we may think them not altogether so discreet in it as they might be. It is true, there may be over-doing in well-doing; but thence we must learn to be cautious ourselves, lest we run into extremes, but not to be censorious of others; because that which we may impute to the want of prudence, God may accept as an instance of abundant love. We must not say, Those do too much in religion, that do more than we do, but rather aim to do as much as they.”

The statement, “For ye have the poor always with you: but me ye have not always;” reveals a principle how we are to do the work of ‘charity.’ There are those things which are always with us: those who need our financial help, our comforting help, the sharing of the comfort of the Word of God, of missions, and of prayer. However, there are those times which come but once or twice, that, because of our love for Christ, need our immediate response; for all things which God places before us may be done to his honor and glory, and for the good of others. “Sometimes special works of piety and devotion should take place of common works of charity. The poor must not rob Christ; we must do good to all, but especially to the household of faith” (Henry).

Christ places upon Mary’s anointment a most glorious quality—that which reveals the wonderful Gospel of Christ in his death; for is not the work of Mary in this anointing with oil in his providential care to his glory? Christ therefore testifies: “For in that she hath poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.” The glory of Christ in his death and resurrection is always proclaimed in the Gospel of our Savior: “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement (the divine act of God’s saving grace)” (Rom. 5:10–11). The glory of God’s salvation was revealed in Mary’s act of anointing Christ Jesus with precious oil; “the anointing of Christ was not at that time superfluous, for he was soon to be buried, and he was anointed as if he were to be laid in the tomb. The disciples were not yet aware of this, and Mary unquestionably was suddenly moved to do, under the direction of the Spirit of God, what she had not previously intended. But Christ applies to the hope of his resurrection what they so greatly disapproved” (J. Calvin).

Discussion: How do our good works reveal the Gospel of our Lord and Savior?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

February 21, 2010

Lesson: Matthew 17:1–13

Key Verse: Matthew 17:2

Introduction

We often times, and rightly so, think of Jesus Christ as our personal Savior. For Jesus took upon himself our sin and guilt, in order that the ransom price would satisfy the justice of God through his gracious mercy for our soul’s salvation. Yet Christ is not to be thought of as if he belongs to us personally, in exclusion of others. For our Lord is the Head of the church; our Father has adopted a people whom he has called his children, the Holy Spirit teaching and admonishing us as a body of Christ. We are members one with another in the body of our Savior. There is a covenant relationship involved in the saving of our souls. We must not forget that we are a people who have been taught to pray, “Our Father.”

We must also remember that the uniqueness of being one with the Father is seen in Christ as the Son of God, the second person in the Godhead. The three persons of the Godhead are sufficient in and of themselves as Father, Son, and Holy Spirit, each one being “infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth” (Shorter Catechism #4). We, on the other hand, are totally dependent upon God for life. God is our Creator and Savior, providing for our need here and in eternity.

Our lesson centers upon the transfiguration of Christ, the Son, and his relationship to God the Father. It is in this relationship within the Godhead that we know the depth of the love of God towards us in Christ. For it is the Father who, according to his good pleasure, “made us acceptable in the beloved: In whom we have redemption through his blood, the forgiveness of sins” (Eph. 1:6–7). Our response to this love of God in Christ is to glorify him: “Let us exalt Christ in our hearts, believe, adore and love him. We cannot lift him up higher in heaven, but we may in our hearts. Let us exalt him in our lips; let us praise him. Our bodies are the temples of the Holy Ghost; our tongues must be the organs in these temples. By praising and commending Christ, we exalt him in the esteem of others. Let us exalt him in our lives, by living holy lives” (Thomas Watson).

The Transfiguration—Matthew 17:1–3

Jesus takes his disciples—Peter, James, and John—to a high mountain. It was here that our Lord was transfigured before them. God’s Word tells us that the face of Christ shown “as the sun, and his raiment was as white as the light.” Evidenced by the outward appearance of Jesus, the brightness of his countenance and of his clothing, the disciples witness a supernatural transformation. Later Peter would write of the truth of what he witnessed: “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty” (2 Peter 1:16).

The power, and the wisdom, and the glory of God were manifested in that moment, revealing Jesus to be truly the Son of God. John witnessed: “And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:14).

Peter reminds us that we do not follow the devised myths of Roman gods, but Christ who is both God and man. For a moment, Jesus lifted the veil and revealed his glory as being equal to God (Phil. 2:6). For in Christ is the supernatural light that shines in the darkness of this world: “In him was life, and the life was the light of men” (John 1:4).

Jesus is truly the Messiah that came from the Father as the One who would save his people from their sins. Jesus has myriads of angels at his command, but he calls two witnesses to his side: Moses and Elijah appeared, and talked with him. Elijah was carried to heaven in a fiery chariot, and Moses’ body was never to be found. They live, waiting for the final resurrection, yet they know their Savior. He was with Moses in the wilderness. In Moses and Elijah, we claim the truth that both the law and the prophets speak of the coming of the Christ.

Discussion: What does the transfiguration tell us about Jesus?

Heaven’s Voice—Matthew 17:4–8

The zeal and boldness of Peter would be soon directed for the use of the Master as he would witness and die for him. But now it only shows the weakness of men who would build tabernacles on earth rather than store treasures in heaven. Moses and Elijah had the greatest of tabernacles in heaven, alive in the presence of their Creator and King. From the greater tabernacle comes a better voice. From a bright cloud which overshadowed the disciples, the voice of God the Father speaks, saying, “This is my beloved Son, in whom I am well pleased; hear ye him.”

The Father reveals the nature and work of the Son, a voice to which we need to listen today. The three declarations of God the Father about his Son are meaningful to us today. The Father announces that this Jesus is his very own Son. Christ Jesus is one with the Father; he is God. Therefore he is not only able to save his people, but he has the divine and sovereign authority to take upon himself the sins and guilt of the elect, to pay the price with his blood and satisfy both God’s justice and righteousness. Second, the Father says that he is well pleased with the Son. Christ pleases the Father both in his willingness and obedience to carry out his part in God’s plan of salvation. Because of the nature and work of Christ, we are admonished to hear him. To know the mind of God is to hear Christ. This is the hearing of the Gospel whereby we confess with our lips and believe in our hearts that Christ Jesus is our Prophet, Priest, and King.

The disciples responded to the voice out of heaven by falling down to the ground, “sore afraid.” They were terrified; this was not a wholesome fear, but a fear which rattled their very souls. God said to Moses, “Thou canst not see my face: for there shall no man see me, and live.” (Ex. 33:20). We should take care how we approach our Lord in worship and praise. The wicked should be warned in the Gospel preaching. The wicked may rage, and the rulers of this world may redefine morals and claim sovereignty, but he who is the King of kings sits at the right hand of God in the heavens, and “shall laugh: the Lord shall have them in derision” (Psalm 2:1–4).

The disciples finally looked up and saw only Jesus. When everything else is gone, Jesus will be there. He will not leave us comfortless. When the best of our experiences are cloudy memories, we will look up and see Jesus. When the worst of times come, Jesus will be there as our Good Shepherd, to heal and lead. His goodness and mercy will follow us all the days of our lives, and we will “dwell in the house of the Lord for ever” (Psalm 23:6).

Discussion: What three things has the Father revealed to us about His Son?

Son of Man—Matthew 17:9–13

As Jesus and his disciples were coming down the mountain, he charged them, saying, “Tell the vision to no man, until the Son of man be risen from the dead.” When the work of Christ for the salvation of his people was completed in his death and resurrection, it would be the time when things would be seen and understood. The time of things is in the hand of the Lord; for he is working out all things to the glory of the Father and the good of His people.

The disciples move to another subject. Thinking of Elijah: Is it true, they ask, as the scribes have said, “that Elijah must first come?” Jesus answers: “Elijah truly shall first come, and restore all things. But I say unto you, That Elijah is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.”

The Prophet knows his Word, spoken through Malachi: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Mal. 4:5). All that was written of this prophet would come true. And it was to be found in John the Baptist, the forerunner of Christ, who prepared his way. The scribes who knew the prophecy refused the fulfillment of it in John. Instead they beheaded John, and sought to kill the Christ of whom he spoke. The blindness of the wicked not only refuses the truth but seeks to destroy it. Likewise also shall the Son of man suffer. Likewise shall those who follow him suffer. “If the world hate you, ye know that it hated me before it hated you” (John 15:18).

Discussion: How is Elijah used as an illustration of the work of Christ?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

February 14, 2010

Lesson: Matthew 16:13–19

Key Verse: Matthew 16:16

Introduction

There was a young boy who worked with his father, a carpenter. His name was Joshua. It was a favorite name of the people who lived in and around the city of Bethlehem. It was a name given to him, not by his mother and father, but by an angel of the Lord. His was a special name because it had to do with the purpose of his being born into this world of sin. His name was to be Joshua, “for he shall save his people from their sins” (Matthew 1:21). Joshua means “Jehovah is salvation.” Christ Jesus is the “only Redeemer of God’s elect” who “being the eternal Son of God, became man, and so was, and continueth to be, God and man in two distinct natures, and one person, forever” (W.S.C. A. 21). The Redeemer alone is our Savior, who is capable of cleansing us from our sin, of paying the ransom price, of satisfying the justice of God; taking upon himself, on our behalf, the sin and guilt. His name is Christ Jesus (Joshua/Jehovah is salvation): “For there is one God, and one mediator between God and men, the man Christ Jesus: who gave himself a ransom for all, to be testified in due time” (1 Tim. 2:5–6).

Two other names are connected with our Savior’s name of Joshua (Jesus). They are Christ and Lord. Christ (Messiah) tells us that he was the anointed one of the Father. He is the one who fulfills all of the wonderful promises of the covenant of the Old Testament. He is sent as the only begotten Son of God, and that believing in him we shall have life in his NAME. When we call our Savior, the LORD Jesus Christ, we are claiming his authority over us as belonging to him, both in salvation and daily sanctification. We must, therefore, with one will and one voice, “glorify God, even the Father of our Lord Jesus Christ” (Rom. 15:6).

We cannot know Christ apart from the Word of God written. One of the keys that drive us to enter the wisdom of heaven, to learn of him who gave his life that we might have life, is found in John 20:31: “But these are written that ye might believe that Jesus is the Christ, the Son of God; and believing ye might have life through his name.”

Who do you say I am?—Matthew 16:13–15

Jesus came to the coasts of Caesarea Philippi, and asked his disciples, “Who do men say that I, the Son of man, am?” Even as our Lord asks this question, he sets the truth before his disciples that he is the incarnate Son of God, the Messiah. He is the Word made flesh who “dwelt among us” (John 1:14). He spoke of himself, saying, “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven” (John 3:13).

Christ’s disciples answer his question, “Some say that thou art John the Baptist; some, Elijah; and others Jeremiah, or one of the prophets.” The Lord then asks of his disciples, “But who say ye that I am?” The disciples of the Lord need to answer this question today. The answer must clearly speak of the Christ as revealed in his Word, and not reflect the thoughts of the world. The world loves to define our faith for us. The world and its cults and pagan governments define a savior foreign to ours. Scripture truth does not come from the thoughts of men, but of God. Thus, we must study the Word of God that we might truly have the divine answer for those who might ask us as about the Savior whom we so praise and witness: “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last time for you” (1 Peter 1:18–20).

Discussion: How do those around you answer Christ’s question? What is your answer?

Thou art the Son!—Matthew 16:16–17

Simon Peter answers Christ’s question, saying, “Thou art the Christ, the Son of the living God.” This is a student who knows the answer to the teacher’s question. The student finds pleasure in answering the question, and so pleases his professor; who in one way or another taught him that answer. Peter declares that Jesus is the Messiah, the one sent by God. The God who sent Jesus is the living God. He is the God of Abraham and of Isaac. He is not the stone-god of the pagan. He is the God in who is life. Peter’s face must have glowed when he answered His Lord.

Peter’s answer is followed by our Lord’s declaration, “Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” Blessed: this word tells us about the inward state of the believer. This is the person who is inwardly happy because he is indwelt by the Spirit in Christ. Revealed: this word means that a veil has been removed; that which was unknown is made known, a supernatural revelation. Therefore, Peter made his testimony, not by his own volition, but by the will of God. His heavenly Father made known the truth of who Christ is to the heart and mind of Peter. Truth is revealed to us today through the Word of God written, by the Spirit of God, to our hearts and mind. We do not discover truth on our own. It comes from our heavenly Father.

Discussion: How do we come to know the truth that Christ is our Savior and Lord?

I Will Build!—Matthew 16:18–19

Jesus said to Peter, “That thou art Peter, and upon this rock I will build my church.” The church at Corinth is called as that which belongs to God, “sanctified in Christ Jesus” (1 Cor. 1:2). They are called God’s building, their foundation being no less than Jesus Christ Himself (1 Cor. 3:9–11). The rock is Christ Jesus. How solid is this rock? It is such that the “gates of hell shall not prevail against it.” Calvin gives us a true understanding of this truth: “Against all the power of Satan the firmness of the Church will prove to be invincible, because the truth of God, on which the faith of the Church rests, will ever remain unshaken” (Commentary). Whom shall we fear? Our Lord holds us in his hands and promises to never let us go. Shall the shield of faith ever lose its power to quench the fiery darts of the wicked? Christ will build His church! There is always victory for the Child of God.

Christ goes on to say that he will give to Peter the keys of the “kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.” For example, “We know that there is no other way in which the gate of life is opened to us than by the word of God; and hence it follows that the key is placed, as it were, in the hands of the ministers of the word” (Calvin). It is the treasure of heaven, the gospel of saving grace that is poured out of heaven that will not return to God void. His Word will accomplish the loosing and the binding according to His promises.

Discussion: What does it mean that the Church belongs to Christ, and that he alone shall build it?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

February 7, 2010
Lesson: Matthew 15:21–28
Key Verse: Matthew 15:28

Introduction

The Shorter Catechism question “What is faith in Jesus Christ?” is answered “Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered in the gospel.” This faith is a gift of God: “For by grace are ye saved through faith; and that not of yourselves it is the gift of God” (Eph. 2:8). This faith is of the Holy Spirit revealed in the promise that “whosoever shall call upon the name of the Lord shall be saved” (Rom. 10:12). For there is here a measure of knowledge and understanding given by the Spirit through his Divine Scriptures, enabling us to call upon the name or person of Christ as he is revealed; whereby we are delivered from our sin and guilt, Christ having paid the ransom price in our stead upon the Cross of Calvary. This promise is further seen in Paul’s question “How then shall they call upon him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher?” (Rom. 10:14). We believe, are utterly persuaded, that Christ is our Savior, because we have heard the joyous sound of the Gospel. We hear, and by the Spirit we believe, calling upon him as our Lord and Savior; for “faith cometh by hearing, and hearing by the word of God” (Rom. 10:17). Thus we understand Jesus’ words concerning faith, “O woman, great is thy faith; be it unto thee even as thou wilt” (Matt. 15:28).

Thy Faith is Great!—Matt. 15:21–28

Jesus and his disciples traveled to the coasts of Tyre and Sidon. A woman from Canaan came to Jesus, pressing him to have compassion upon her, saying, “Have mercy on me, O Lord, thou Son of David, my daughter is miserably vexed with a devil.” Again the glory of our Savior is to be revealed through a miracle. His glory shown in who he is and what work he has been sent to do, are revealed through a Gentile woman. For the grace of God would not only stream through Israel, but through the other nations. He revealed this flowing stream to be his blood, shed for the forgiveness of sins, saying, “For this is my blood of the new testament, which is shed for many for the remission of sins” (Matt. 26:28). Jesus testifies of himself, saying, “Thus it is written and thus it behooved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in his name among all nations” (Luke 24:46–47). Our Lord has opened the seals of revelation that we might sing with saints who have preceded us, “Thou art worthy to take the book, and to open the seals thereof; because thou wast killed, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation” (Rev. 5:9).

God’s grace had entered this woman’s life. However, the disciples had another lesson to learn; for they wanted Christ to send her away. Her persistent crying was too much for them. Mark records that Jesus came to the area of Tyre and Sidon that he “would have no man know it; but he could not be hid” (Mark 7:24). His apostles wanted Christ to send her away, misreading his silence before the woman, as if to say, if you are not going to speak to her, please stop her pleading. Christ begins his lesson to his apostles, and to the woman who must have been listening: he was sent, first, to Israel, saying, “I am not sent but unto the lost sheep of the house of Israel.” The twelve he had sent forth with the command “Go not into the way of the Gentiles, …But rather to the lost sheep of the house of Israel” (Matt. 10:5–6). It was after his resurrection and ascension that there was a fuller understanding of his being sent by the Father to be the propitiation of the sins of many: “But now in Christ Jesus, ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath broken down the middle wall of partition between us” (Eph. 2:13–14).

Christ opens the door that they might have a glimpse of this broken wall. The woman does not flee at the hearing of these words. She runs to him to worship him, saying, “Lord, help me.” This worship is an expression of her faith. The seed of faith, however small it may seem, is that gift of God which shall move mountains. In other words, within this woman was a seed planted by the Spirit that she might approach the Messiah according to the good pleasure of God. Such a good seed will produce abundant fruit. For it will bring forth from Christ a beneficent answer. Christ tests her faith. He would not do so if he did not know that seed within her. The Lord had nourished her life with a measure of doctrine, of Biblical teaching, so that her faith would have substance. We may not come to Christ in faith with a full knowledge of his person and works; but that which we have heard and believe, is sufficient and efficacious at the time. From thence we shall grow in faith and works.

Jesus answers her, “It is not meet to take the children’s bread, and to cast it to the dogs.” She maintains her faith, saying, “Truth, Lord, yet the dogs eat of the crumbs which fall from their master’s table.” Jesus’ comfort is overwhelming, “O woman, great is thy faith; be it unto thee even as thou wilt.” How dare we withhold our praise and thanksgiving from those whom Christ is saving, when in our hearts we judge whether one is of our class or not? Is it not Christ’s compassion that we are preaching, and not our own? As soon as Christ spoke, the woman’s “daughter was made whole!” Her faith rose from a spark of truth given her by the Spirit. The answer to her request rose from the unconditional love of God, as an ever-flowing fountain of truth and grace.

What a wonderful and powerful gift God has given us in Christ and by the Spirit: “Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in the hope of the glory of God” (Rom. 5:1–2). Faith rests upon the saving work of the Holy Spirit; therefore it is efficacious, there is no uncertainty in its work. John Calvin speaks of this faith as the “principle work of the Holy Spirit. Consequently, the terms commonly employed to express his power and working are, in large measure, referred to it because by faith alone he leads us into the light of the gospel, as John teaches: to believers in Christ is given the privilege of becoming children of God, who are born not of flesh and blood, but of God (John 1:12–13)” (Institutes).

Discussion: How is the grace of God revealed through faith?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

January 10, 2010

Lesson: Matthew 4:1–11

Key Verse: Matthew 4:10

Introduction

“It is written!” This is a unique approach to the Bible, the Word of God; unique, in the sense that it judges the various approaches to the Bible today. Some look to the Bible for proof texts that will support their suppositions. Such as, the Bible does not say anything about gambling; gambling is entertainment, therefore the Christian can gamble as long as he knows his limit. Trying to give an answer to this, I received this reply: “That is only your interpretation.” Others see the Bible as a book which contains things about God written by men. This term, ‘is written’ comes from the word ‘grapho,’ meaning to carve, cut, or engrave. When something is so written, it has with it the signature of authority which cannot be broken. It is true. Satan uses the Scripture because it is authoritative, but twists it to say something else. Speaking of his servant, John the Baptist, Jesus referred to the written Word as his authority, “For this is he, of whom it is written, Behold, I send my messenger before thy face” (Matt. 11:10).

How we approach the Bible is quite important to the Christian. Dr. Lloyd-Jones wrote, “If you ever find yourself approaching the Bible in an intellectual rather than a spiritual manner, you are already on the wrong road.” He goes on to say that the Bible “is God’s Book and it is a Book of Life. It is a Book that speaks to us a word from God.” We can either approach God’s Book as one among many, gleaning what we can, heading toward the buffet rather than receiving the true meat which God alone can give. In other words, the “Bible should always preach to us, and we must never allow ourselves to come to it in any way but that” (Lloyd-Jones, Studies in The Sermon on the Mount). (For further understanding, read the first chapter of the Westminster Confession of Faith.)

Discussion: How should we approach the Bible, and why?

Led By the Spirit: Matthew 4:1–2

Satan is not seen as the one who initiated the time of temptation. He would like to believe, and have us believe, that it is he who has authority over God’s will and purposes. He is but a lion without teeth, believing that he can devour whom he may. However, God’s Word teaches us that it is the wisdom and will of the Triune God that the Christ is tempted in the wilderness. For Jesus was “led up of the Spirit into the wilderness to be tempted of the devil.” In a true sense, Christ Jesus, the Man, came to Satan to be tempted, that he might show that it is he, as Man and appointed Messiah, who has victory over the devil, through the Truth that the Lord himself has revealed. Our victory over temptations is, therefore, through Christ and his Word. We, therefore come to the Word of God, written, in the same way that our Lord came, saying, “It is written!”

The very Breath of God, the second Person in the Godhead, accompanies the Son into the wilderness. He is the Spirit of Truth that will sustain the God-Man as he faces the temptations of the devil. The Holy Spirit is the one who gives life, sustaining life by his presence and by his Word. The Spirit of the Lord came upon Jesus at his baptism, as did the Father in his words, “This is my Beloved Son.” The Spirit of the Lord is he who anointed Christ Jesus to “preach the gospel” (Luke 4:18).

Discussion: Who is it that sent Christ into the wilderness to be tempted?

Stones into Bread: Matthew 4:2–4

Having fasted, having fellowship with his Father in heaven for forty days and nights, Jesus, in his body, hungers. The tempter comes, at what he thinks is an opportune time, to tempt Jesus in his weakest moment. It is at our weakest moments that our old nature begins to bring question to our faith. It is at these moments that we must be the strongest; to be strong in weakness means that we must rest wholly upon our Lord and his word. The body can go only so long without food. However, the soul nurtured continually in the word of God, can find strength in time of need. Fasting intensifies the soul’s strength with the Spirit of Truth.

The tempter comes to Jesus, saying, “If thou be the Son of God, command that these stones be made bread.” It is not wrong to satisfy one’s hunger, but to satisfy ones selfish desires, to obtain that bread in an unholy manner, is giving in to that temptation. Satan knew that Jesus was the Son of God. It is Jesus, though, who confronts the tempter. Jesus faces the tempter in our stead. For he is our High Priest, who can be touched “with the feeling of our infirmities;” and “was in all points tempted like as we are, yet without sin” (Heb. 4:15). It is in Christ that we have our victory. As perfect man, Christ could face down Satan on our behalf. He knew our infirmities and conquered them for us.

Christ answers the devil with the written word of God, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” It is the word of God that is efficacious in our lives, not our programs nor our strengths, gifts, or talents. The word of which Christ speaks is that which comes from God—the infallible, God-breathed Word which the Lord recorded for us, and sends the Holy Spirit that we might find understanding and wisdom.

Discussion: How in the way of Christ do we answer our adversaries?

Cast Thyself Down: Matthew 4:5–7

The second recorded temptation is seen when the devil takes Christ up into the “holy city, and sitteth him on a pinnacle of the temple.” The second temptation places Christ at the highest point of the city, that all the inhabitants may be seen. The first temptation appeals to our physical needs. This temptation allures us to test our faith in the purpose and care of God in our lives. Test the Lord!—says the tempter; show before the world that God will give his angels “charge concerning thee; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.” The trap was laid. Scripture was twisted to say “If you yourself will test the Lord and cast yourself down, God will provide the deliverance.”

However, Christ again turns Satan down, rebuking him, “It is written again, Thou shalt not tempt the Lord thy God.” Pray that you will be a faithful disciple, studying Scripture rightly that you may know how to answer those who would lead you to tempt your Lord. “The sword of the Spirit, which is the word of God, have made another glorious and conquering cut at the enemy. How grandly our Lord defeated the foe! Let us learn never to tempt the Lord by wickedly presuming upon his mercy, or his faithfulness” (Charles Spurgeon).

Discussion: What does it mean to tempt our Lord?

Worship Me!: Matthew 4:8–11

We can see the temptation to have power in many of our leaders in this world. They worship self, as they seek to make a name for themselves, or gather wealth, at the expense of others. In worshiping self, they worship the prince of this world. Christ Jesus was shown the “kingdoms of this world, and the glory of them.” It is like being brought into an ivory tower and shown only the glitter of gold hiding the wretchedness of the souls which it hides. Satan makes this false promise, which many still listen to today: “All these things will I give thee, if thou wilt fall down and worship me.” Though the kingdoms of this world are influenced by Satan, or they bear the same marks of sin and transgression as he does; it is also true that Christ is King of all nations. The devil said that he would give to him what he already owned. All the kingdoms of this world are under his authority, as is Satan, and they will come before their Judge and will be held accountable. For all authority is of God.

It should be as inconceivable to us as to Jesus that he or we would bow down and worship the liar. Man’s ambition moves him to worship the one who can give him nothing but eternal darkness. “Alas! How many have idolized evil for the sake of power, and so have ruined their own souls” (Spurgeon). Our ambition is to glorify God and enjoy him forever. We do this in the power and authority of Christ, who claimed victory over temptation and sin for us.

Christ’s answer to Satan drives him from his presence: “Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.” Our attendance at the church service on the Lord’s Day does not necessarily reveal our worship of our Creator and Redeemer. A pew-warmer pleases the devil. Worship is our relationship with God whereby we rest only upon him alone for our life. Our hearts, thoughts, and deeds are to serve him for his glory alone. We say in worship that we shall not have any other gods that would take His place, whether it is in the home, work, government, school, church, etc.

It is when the devil departed and the victory was Christ’s, that his “angels came and ministered unto him.” We know the comfort of our Lord best when we fight the good fight with the Sword of the Spirit, the word of God. Our prayer will be that of the Psalmist: “And I will delight myself in thy commandments, which I have loved. My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes” (Ps. 119:47–48).

Discussion: How is the worship and service of the true God alone seen in our faith and practice?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

January 17, 2010

Lesson: Matthew 9:27–31; 11:1–6

Key Verse: Matthew 11:5

Introduction

Jesus traveled through the cities and villages, “teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people” (9:35). We must never dismiss the preaching of the “gospel of the kingdom” from the compassion of Christ toward those whom he healed. True compassion comes not from the appointment of committees or from human efforts, but from the heart that has been redeemed by the precious blood of Christ, whose soul has been made new by the Holy Comforter. At the time of the Swiss Reformation, a man by the name of Stapfer asked of Zwingle “I know not how to satisfy my own hunger and the hunger of my poor children.” Zwingle knew the difference between the good works as a means of obtaining salvation, and the practice of good works that glorify God. Zwingle gave “liberally to Stapfer. ‘It is God,’ said he, anxious not to take any glory to himself—‘It is God who begets charity in the believer, and gives him at once the thought, the resolution, and the work itself. Whatever good a righteous man does, it is God who does it by His own power.’ Stapher remained attached to him through life; and, four years after, when he had become secretary of state, and felt wants of a higher kind, he turned towards Zwingle, and said to him with noble candour: ‘Since you provided for my temporal wants, how much more may I now expect from you wherewith to appease the hunger of my soul!’” (D’Aubigne, History of the Reformation).

Without Christ, there is no everlasting hope for body and soul. It is the kingdom of God within the heart, and the kingdom of God established both in heaven and earth, that claims hope for those who believe, those for whom Christ came to save. The Gospel proclaims the good news of the Christ, Savior and King, who has prepared an eternal place in the household of God. When Christ saw the multitude of people, He was moved with compassion. They were those who “fainted and were scattered abroad, as sheep having no shepherd” (9:36). His kingdom is at hand, salvation has come!—“For the Son of man is come to seek and to save that which was lost” (Luke 19:10). The promised Good Shepherd has come, saying, “Behold I, even I, will both search my sheep, and seek them out. …and will deliver them out of all places where they have been scattered in the cloudy and dark day” (Ezekiel 34:11–12; 1 Peter 2:24–25).

Discussion: In what ways do we show the Gospel in our everyday living?

Two Blind Men: Matthew 9:27–31

Two blind men come to Jesus to be healed. Jesus speaks to them, saying, “Believe ye that I am able to do this?” They answer, “Yes, Lord.” Jesus touches their eyes, saying, “According to your faith be it unto you.” Suddenly their eyes were opened. Charged by Jesus, not to speak of this matter, “they spread abroad his fame in all that country.” When these blind men came to Jesus, they addressed him, saying, “Thou Son of David, have mercy on us.” They had a measure of understanding of who Jesus was. If Christ was truly the Messiah, then he can deliver us. This is our statement of faith, that Christ is the Son of God, sent by the Father. Again, it is Christ, as the object of our faith; the person of Christ alone saves us, gives us our daily needs and delivers us from evil. “Faith embraces the mercy and fatherly love of God along with his power, and the generous design of Christ along with his ability to save” (Calvin).

These blind men, most likely helped by friends, came to Jesus, followed him home, and would not give up until they heard his voice and felt his hand. Our faith is always tested in one way or another. Are we persistent in our faith, in our prayer, in our hope in Christ? There are many times when we go to the Word of God to hear his voice, and are burdened by the silence. However, in faith, we never give up. We persist in prayer and meditation upon his Word. He will never disappoint us. He will answer. And in that answer we will rejoice and give him all the praise and glory. We pray, “Let thy mercies come also unto me, O Lord, even thy salvation, according to Thy word” (Psalm 119:41).

Discussion: What does it mean to have faith in Christ Jesus?

The Blind See: Matthew 11:1–6

Jesus began his ministry of teaching and “preaching the gospel of the kingdom of God” (Mark 1:14), in Galilee at the time of John’s imprisonment. John was confined in the fortress of Macherus. During this time, John kept in contact with his disciples and was brought news of the activities of Christ.

Jesus went about Galilee preaching and teaching. John sent two of his disciples to Jesus. The disciples came to Jesus asking, “Art thou he that should come, or do we look for another?” This is a question which brings assurance to all of God’s people. John is the one who knew that Jesus was the Lamb who would take away the sins of the world. He was the forerunner who preached repentance which brought about confession of sins. Yet he must be reassured, as any Christian should as they follow Christ. We continually examine the Scriptures that our faith may be stronger tomorrow than it is today.

Jesus gave words of encouragement to be carried back to John: “Go and show John again those things which ye do hear and see: The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.” We are tempted to doubt; but the Christian who abides in the word of God will have sufficient truth to sustain and strengthen the faith given to us by the grace of God.

Jesus adds these words of encouragement: “And blessed is he, whosoever shall not be offended in me.” Many are offended by the gospel of Jesus Christ today. They speak in religious terms in public but at the expense of the name of Christ. They are offended by the cross which speaks both of judgment and forgiveness, as if sin does not exist except in the minds of the foolish. For unto us who believe Christ is precious; unto the disobedient he is a rock of offense. “But ye are a chosen generation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light” (1 Peter 2:6–9).

Discussion: How and why are we sustained in our faith in Christ as our Savior?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.