The Promise of the Spirit

February 12, 2012

Lesson: Galatians 3:1–14

Key Verse: Galatians 3:14

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Introduction

Paul speaks of “the blessing of Abraham,” that it “might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith” (Gal. 3:14). We have the promise of the Spirit in Joel (2:28–29): “And it shall come to pass afterward, that I will pour out my Spirit upon all flesh.” This is a spiritual blessing; which, therefore, the Gentiles will receive by the same Spirit; this same Spirit spoken of by Isaiah (44:3): “I will pour my Spirit upon thy seed, and my blessing upon thine offspring.” Christ, the Son of God, spoke of this blessing: “And, behold, I send the promise of my Father upon you: by tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke 24:49); which was fulfilled at the day of Pentecost: “And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4). It is this same Spirit who blesses the spiritual seed of Abraham, Jew and Gentile: “And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered; for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call” (Joel 2:32). Paul preaches Christ alone as the Savior: “For the scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved” (Rom. 10:11–13).

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Foolish Saints—Galatians 3:1–5

“O foolish Galatians,” writes Paul to the congregations of Galatia. A ‘fool’ is one who is seen as being without intelligence; they are disordered in their mind. When they should be wise, they act as being fools. Paul began his epistle to these saints in Galatia with this benediction, which set their eyes upon Christ: “Grace be to you and peace from God the Father, and from our Lord Jesus Christ, who gave himself for our sins, that he might deliver us from the present evil word, according to the will of God and our Father” (Gal. 1:3–4). Did Christ die for nothing? He died for those who bore His name. “Who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you.” To “obey the truth” reminds the saints that the Gospel has been presented, set forth before their eyes, that they may be ‘convinced’ of the truth: “This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish having begun in the Spirit, are ye now made perfect by the flesh?” We who have been convinced that it is by grace that we have been saved through faith, and not of our fleshly obedience to the law: “So then faith cometh by hearing, and hearing by the word of God” (Rom. 10:17).

Paul continues to raise the question, “Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain, if it be yet in vain?” Is wisdom pushed aside that the flesh should be our guide? The saints were being persecuted. And they had stood firm. Should we turn to the ways of the flesh and make our deeds our strength against the ways of the wicked? Paul “tells them that they had begun in the Spirit, but now were seeking to be made perfect by the flesh; they had embraced the doctrine of the gospel, by means of which they had received the Spirit, and wherein only the true way of justification is revealed. And thus they had begun well; but now they were turning to the law, and expected to be advanced to higher degrees of perfection by adding the observance of it to faith in Christ, in order to their justification, which could end in nothing but their shame and disappointment” (Matthew Henry).

Paul asks the saints to look to those who are true ministers and not those whose end is to “bewitch (malign)” them: “He therefore that ministers to you in the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?” Paul “warns them that all the gifts of the Holy Spirit, in which they excelled, are the fruits of the gospel, of that gospel which had been preached among them by his own lips” (Calvin). Paul expressed the glory of the preaching of the Gospel in these words: “And how shall they preach except they be sent? As it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” (Rom. 10:15). Those who minister to the saints as under-shepherds of Christ the Good Shepherd, must be faithful to the truth of the Gospel; true students of the heavenly truths as God has given them: “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Tim. 2:15).

Discussion: What does it mean to obey the truth?

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Children of Abraham—Galatians 3:6–9

Paul continues to lead the saints in the truth that one is saved by faith alone: “Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham.” Abraham had received a vision whereby the Lord spoke to him, saying, “Fear not, Abram: I am thy shield, and thy exceeding great reward” (Gen. 15:1). Abraham understood that the blessings of the Lord came upon a generation that would continue on to the coming generations. Therefore he asked of the Lord, “Behold, to me thou has given no seed.” The Lord replied, “he that shall come forth out of thine own bowels shall be thine heir.” In the vision, the Lord led Abraham’s eyes to see the glory of His promise: “Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.” It is at this point that Abraham “believed in the Lord; and (the Lord) counted it to him for righteousness.” Paul understood the meaning of being counted “for righteousness,” writing by the Spirit: “For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on (god) that justifieth the ungodly, his faith is counted for righteousness” (Rom. 4:4–5). And, “For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith” (4:13).

Therefore, as the spiritual seed of Abraham, we are of those who believe and are counted as righteous: “Know ye therefore that they which are of faith, the same are the children of Abraham.” Therefore we preach the same Gospel that was preached to and through Abraham: “And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham.” Therefore, we see the glory of God’s congregation, which spans the generations of the Old and New Testament saints: “There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. But unto every one of us is given grace according to the measure of the gift of Christ” (Eph. 4:4–7). To be called children of Abraham is to know the wonderful Gospel of grace: “That in the ages to come (God) might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith: and that not of yourselves: it is the gift of God” (Eph. 2:7–8).

Discussion: What does it mean to be called the children of Abraham?

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The Just Live by Faith—Galatians 3:10–14

Paul understands the disparity of being under the law or under faith: “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.” The law demands man to act or to labor in obedience to that which is written; deeds of righteousness fulfilling all that the law demands. Scripture teaches us that “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: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God: to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus” (Rom. 3:23–26). We therefore acknowledge that we are sinners, unable to fulfill the law’s demands; and we cannot show ourselves justified before the judgment seat of our Creator. Our redemption is not in our hands but in the heart of our Father in heaven, who alone can declare us as righteous in the Son who took our place before the judgment seat of God. He declared that “the law is not of faith: but, The man that doeth them shall live in them.” In other words, if we were able to obey the law of God faithfully, we would be living by them, each one, without exception.

However, we are unable to live by the law, for the law condemns us as law-breakers. Therefore we need a Saviour who can stand in our stead and redeem us from our transgressions, from the curse of eternal punishment, by taking that punishment on our behalf: “Christ hath redeemed us from the curse of the of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree.” Calvin gives us this understanding, that Christ “was the unspotted Lamb of God, full of blessing and of grace;” and that “he placed himself in our room, and thus became a sinner, and subject to the curse, not in himself indeed, but in us, yet in such a manner, that it became necessary for him to occupy our place.” Christ testified to the Pharisees: “When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself, but as my Father taught me, I speak these things. And he that sent me is with me; that Father hath not left me alone; for I do always those things that please him” (John 8:28–29). The Father continued to love the Son and was pleased with Him as He took upon Himself the curse of our disobedience and, therefore, our transgressions. Christ our Savior has freed us from the wrath of God, whereby we know the love of God. Therefore we preach Christ crucified and risen: “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God” (1 Cor. 1:18).

The result of so great a salvation in Christ is “That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.” In Christ we are justified to come into the household of God; Justification being “an act of God’s free grace, wherein he pardons all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone” (S.C. # 33). Let us therefore be faithful in the hearing and doing of the Word of God; to live by faith, convinced of the truth of the grace of God in Christ; to be ready to repent as the Spirit convinces us of our sin; and to be always thankful for the comfort and love of God the Father, Son, and Holy Spirit.

Discussion: What does it mean to live by faith?

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Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2012 by the Committee on the Uniform Series.

February 5, 2012

Lesson: Galatians 2:15–21

Key Verse: Galatians 2:20

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Introduction

Paul asks, “O wretched man that I am! Who shall deliver me from the body of this death?” (Rom. 7:24). The answer is one of faith and grace, for there is “no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” (Rom. 8:1). Acknowledging that evil is present with us, and at the same time affirming, “I delight in the law of God after the inward man” (7:22), we are attesting to the truth that we are justified to enter into the presence of our heavenly Father as His children, who are saved by grace through faith, and that not of ourselves, it is truly a gift of God.

All have sinned and come short of the glory of God. Having been found guilty of transgressing God’s moral Law, we are held accountable before our Creator. For by the “works of the law” no person shall “be justified in his sight; for by the law is the knowledge of sin” (Rom. 3:19–20). How then shall we come to the Father and say that we are justified by our works, when His law clearly reveals that we have sinned against Him? We need to be justified in His sight that we are righteous; and so, by grace, we receive His forgiveness and adoption into His household.

Justification reveals His unconditional love toward us, in accepting us as righteous in His sight. Justification is that judicial act of God declaring us to be free from guilt and accepting us as righteous in His sight. He judicially administers His moral law, that His justice and demand for righteousness are satisfied. The Shorter Catechism defines justification as “an act of God’s free grace, wherein he pardons all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.”

Discussion: What is the meaning of justification?

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Faith and Works—Galatians 2:15–21

Paul writes to the congregation in Galatia, a Roman providence that is now southern Turkey, which the Lord called out to be His people during his first missionary journey. Paul and his fellow workers attest to the work of God among the Gentiles at Antioch, speaking of “all that God had done with them, and how he had opened the door of faith unto the Gentiles” (Acts 14:27). Let us always be at prayer for that “open door of faith,” by which the Gospel of Christ Jesus is preached here and throughout the nations.

There were false apostles within the church compelling the Gentile converts “to live as do the Jews” (2:14). They demanded that the converts follow the ceremonies, where they would find salvation in obedience to the moral law. Paul was not negating the Law of God, but he was confirming that salvation came by grace through faith alone, and not by works. Those “who are Jews by nature, and not sinners of the Gentiles,” if one would make this distinction.

Paul reminds his readers that “a man is not justified by the works of the law, but by faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified.”

Twice Paul alludes to the “faith of Jesus Christ.” It is that faith which belongs to Christ that saves us. We conjure up not a faith which belongs to us, thereby moving Christ to accept us as His own, but are given a gift of faith which, by grace saves us. This is a faith which finds its object and hope in Christ. Thereby we are justified by this faith and not by works which claim righteousness through obedience to the law. No flesh, no mortal man, can claim justification by works of their own. Man must be disrobed of all self-righteousness, and clothed with the righteousness of Christ alone, to be justified before God the Father. Justification is by the faith of Christ alone: “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 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. 3:21–24).

For the Christian, “justified by Christ,” the law is dead, having lost its efficacy to condemn. For Christ has become sin for us that He might satisfy the righteous law of God and its demands for justice. If we would be found hypocrites, resting again upon the works of the law for our justification, we make ourselves, again, transgressors in need of forgiveness. We must become dead to the law, that we “might live unto God.” We must become dead to trying to be justified by the works of self-righteousness, as if our obedience to the law saves us. We have been justified by the faith of Christ, so we live by Him.

Therefore, Paul testifies, “I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” Being dead in our sins, the Father has made us alive in His Son, blotting out the handwriting of the law which condemned us, “nailing it to the cross” (Col. 2:13–14). Though we live by the bread of the earth as do all men, we have a spiritual feeding which man cannot see but by the eyes or faith of Christ. This faith of the Son of God is manifested in His unconditional love, whereby He “loved me, and gave himself for me.”

We must, therefore, be careful not “to frustrate the grace of God; for if righteousness comes by the law, then Christ is dead in vain.” If we claim that God acts only when we try our best first, we say that we are justified by our works. We must come spiritually naked in order to be seen fully clothed and justified, being called children of God. When we seek justification through our works, we are saying that Christ died in vain. Come to Christ, empty, and know this: “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10).

Discussion: What does it mean to have the faith of Christ?

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Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2012 by the Committee on the Uniform Series.

The Fruit of the Spirit

February 26, 2012

Lesson: Galatians 5:22–6:10

Key Verse: Galatians 5:22

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Introduction

What does it mean to “live by the Spirit”? it means to be alive. In its context, it means to be spiritually alive. We are to reckon ourselves “to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom. 6:11). We are able to see ourselves truly accounted as alive to God, and that we are no longer in bondage to sin and its guilt. This is because Christ “died unto sin once” and is now alive unto the Father (Rom. 6:10). Having been redeemed by the blood of Christ, made alive by the Spirit, and received as sons into the household of God our Father, we are enabled, with joy, to “see Jesus crowned with glory and honour, who was made a little inferior to the Angels, through the suffering of death, that by God’s grace he might taste death for all men.” (Heb. 2:9).

If we are alive in Christ, why do we hesitate to show by our deeds that we are alive? Our taste buds move us to savor the meat and drink of the table, proving that we are physically alive. Yet we have not used our spiritual taste buds to drive us to the meat of the Word of God. Our prayers and meditations are but vain appropriations of things which give us but glimmers of joy without feeding the soul unto eternal life. Our praise and worship become moments of entertainment which satisfy our desires. We want to feel good at the expense of pleasing God. We are made alive by the grace of God in Christ Jesus. We ought to show this life in our hunger and thirst after righteousness. Our acceptance as children of God is not proved by how we feel, but by what is pleasing to our heavenly Father.

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Fruit of the Spirit—Galatians 5:22–26

To be alive in Christ is to be “called unto liberty,” that by love we serve one another (Gal. 5:13). We are not to “bite and devour one another” (14); but we are commanded to “Walk in the Spirit” (16). This is the fulfillment of the law of God, “Thou shalt love thy neighbour as thyself.” Therefore, our love and walk in Christ need to be seen in our newly redeemed lives. We are not to act in opposition to the Spirit, who has regenerated us from death into life. For “the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance; against such there is no law.” There is no condemnation of these things, which would declare guilt before God. Also, these fruits ought not to be seen as a list of laws that, if obeyed, would only show the cup to be clean on the outside, but would not reveal the nature of the soul. These fruits are of the Spirit to nurture the soul, that true Christians would be, by nature, true children of their Father in heaven.

If we are alive in the Spirit, we are of Christ. We who are Christ’s “have crucified the flesh with the affections and lusts.” The passions of the flesh produce only the fruit of death; for when we were of the flesh, that the passion of sins, “did work in our members to bring forth fruit unto death” (Rom. 7:5). However, now that we have been delivered from the condemnation of the law—being held, as in bondage, being dead in our trespasses—we serve our Father “in newness of spirit, and not in the oldness of the letter” (7:6). Therefore, there is “no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (8:1).

Our admonition is this, “If we live in the Spirit, let us also walk in the Spirit.” Desiring self-glory and provoking and envying one another, is contrary to the new nature purchased for us by Christ and His cross. The Holy Spirit is not idle, as the Comforter leads us into all truth, teaching us the things of Christ. Therefore, let us live as the Spirit enables us to live.

Discussion: What does it mean to be alive in Christ?

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The Law of Christ—Galatians 6:1–5

Our new nature in Christ forbids our putting down another for our own pleasure. Zeal for the truth does not carry with it a pride, which does not bring about a blessing of understanding and compassion. For if one of the brethren “be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness.” One of the blessings of repentance and forgiveness is reconciliation. If a fault is revealed in a brother or sister in Christ, we need to first consider ourselves, lest we miss our own faults and also be tempted to sin. Let us exercise mercy with one another that pardon and reconciliation may be to the glory of our Father in heaven. We cannot chastise a brother to the end that he is restored into Christian fellowship unless we ourselves bear that meek and gentile spirit of Christ.

By bearing “one another’s burdens,” we “fulfill the law of Christ.” In other words, the law of Christ is active in our lives, and not the law of self-gratification. For “when everyone compassionately assists his neighbor, the law of Christ is fulfilled; by which (Paul) intimates that every thing which does not proceed from love is superfluous” (Calvin). The opposing nature of man to the “law of Christ” is when we think ourselves “to be something, when we are nothing,” thus deceiving ourselves. Deception does not always come from without, many times it comes from within, that old self creeping in as if it has retained authority over us. If Christ has made us free, let us not be “entangled again with the yoke of bondage.”

Paul writes, “let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden.” We are not to compare ourselves to others, but to examine ourselves in light of the gifts and talents which the Lord has given us. There is a false notion that competition enlightens a man and proves his work. As a carpenter proves his worth in the use of the gifts he has been given, so we prove our works in the gifts that we have been given in Christ. We then rejoice in ourselves, as we shall bear our own burdens of proof. This is not self-admiration. But, as Calvin wrote, “This is nothing more than an acknowledgment of Divine grace, which reflects no praise whatever on man, but excites him to give God the glory. Such a reason for glorying do the godly find in themselves; and they ascribe it, not to their own merits, but to the riches of the grace of God.”

Discussion: How is the law of Christ operative in our faith and practice?

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Sowing to the Spirit—Galatians 6:6–10

There is this truth today that ministers are neglected by word and deed because the Scriptures of God are scorned. Paul admonishes that those who are “taught in the word communicate unto him that teacheth in all good things.” We who are being taught are to communicate, participate, and impart grace and love toward those who faithfully teach the Word of God. The “good things” reveal our benevolence, that we are profitable to the ministers of the Word. Whether it is spiritual or physical blessing that is bestowed upon God’s faithful servants, it is to be given by grace and to the glory of our Lord. For in the faithful preaching and teaching of His Word, we find present and eternal blessings; for it is this Word that teaches us what we are to believe concerning God, and what duty God requires of us.

We are not to be deceived, for “God is not mocked; for whatsoever a man soweth that shall he also reap.” Corruption comes from the seeds sown by our fleshly desires. But that which is sown “to the Spirit shall of the Spirit reap life everlasting.” The Spirit’s signature should clearly be seen on our acts of kindness and love. For it is by His direction and counsel of His Word that we are able to bear His fruit. Therefore, “let us not be weary in well doing; for in due season we shall reap, if we faint not.” We will faint not if we keep our eyes and heart upon the Spirit of Christ and His Word. The duty of neighborly love is a continued practice, of which we must not grow weary. We must grasp, even if the body is tired, every opportunity, “to do good unto all men, especially unto them who are of the household of faith.” The ties which bind us most heavily are of the household of God. For we are of one family, of those for whom Christ purchased an eternal redemption. If our love for one another is not sure and true and powerful, then how can our witness to the world be of any worth? Let us not neglect the love we ought to show toward one another.

Let the law of Christ and the fruit of the Spirit have a full reign in our lives. Let us be “kindly affectioned one to another with brotherly love; to honour preferring one another; …distributing to the necessity of the saints; given to hospitality” (Rom. 12:10–13). Can our admonishment be clearer than that in these things which we sow, so shall we also reap?

Discussion: How and why are we to be a blessing to one another?

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Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2012 by the Committee on the Uniform Series.

The Child of God

February 19, 2012

Lesson: Galatians 3:19–29, 4:1–7

Key Verse: Galatians 4:7

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Introduction

Our prayers need to rise to the throne of grace, that the Child of God who has heard the gospel may not be led to a numbness of mind by those who, within the church, preach a liberal gospel, which is no gospel at all (Gal. 3:1). Paul reminds those who have received the gospel that they did not receive the Holy Spirit by works of the law, but by the “hearing of faith” (3:2). The blessing of Abraham, which is that we have been justified through faith (3:8), comes to the Gentiles “through Jesus Christ; that we might receive the promise of the Spirit through faith” (3:14).

There were those within the congregations of Galatia who preached a gospel of works, of obedience to the law, and the need that these Gentiles be circumcised. One question for today’s lesson is, “are we justified by works or by faith?” The other is that of the place of God’s law: “For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise” (3:18). To Abraham came the promise of God for which he did not have to pay in any way of money or deed. As Scripture attests to that which is freely given and received by faith alone: “Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all” (Rom. 4:16).

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Our Schoolmaster—Galatians 3:19–29

To consider the law, we must keep in mind the moral demands of God, the moral law that Moses received from God and gave to His people. Its message is, “Be ye holy, for I am holy” (1 Peter 1:16; Lev. 20:7). Moral obedience is to be found between man and God, and man and man, as summarized by Christ: “And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength …Thou shalt love thy neighbor as thyself” (Mark 12:30–31).

All are under sin and its curse. However, all men are sinners and are unable to keep the moral law of God. They are unrighteous before God. Then what is the purpose of the law if it cannot make us righteous? One of the purposes of the giving of the law is “because of transgression.” God could have left all of mankind in the darkness of their sins, receiving their just reward. But He gave the law that we may know that we are transgressors, and in desperate need to confess our guilt. “for by the law is the knowledge of sin” (Rom. 3:20).

The law was given to restrain us from sinning; but more than that, it was to point us to Christ, that we might be justified by grace through faith. Our eyes must be directed by the Spirit to the death and resurrection of Jesus in whom we have forgiveness of sins and reconciliation to our Father in heaven. The law was “ordained by angels in the hand of a mediator.” The promise of grace was given to Abraham and to the spiritual seed of Abraham. The song to be sung is that Christ was slain and has “redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation” (Rev. 5:9).

The law is not against the promises of God. Though the law cannot itself give life, it has done that which leads us to the One who has become our righteousness. The law gathers “all under sin, that the promise by faith of Jesus Christ might be given to them that believe.” If under sin, then under condemnation, and unable to achieve righteousness or justification through obedience to the law. Knowing that we are so condemned as sinners, then our eyes must turn to our only Savior, Christ Jesus.

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We are Justified by Faith Alone

Before faith came, we were kept under the law. Under the law, there was not hope for forgiveness and reconciliation to our Creator. But then, faith came and opened up the gates of heaven whereby we saw Jesus who came to seek and to save His people. Being convinced of our guilt and the insufficiency of the law to save us, we, by the Spirit, are persuaded to place our faith in Christ, and so realize the promises of God in His Son.

The law was our schoolmaster to reveal our sin. The schoolmaster brings us to Christ. And it is in Christ that we are justified by faith. Faith revealed the grace of our Father in heaven. In Christ we are justified to be called “children of God by faith in Christ Jesus.” In our baptism into Christ, we “have put on Christ.” There is also a new family where we are one with another, “all one in Christ Jesus.” And, therefore, if we belong to Christ, then we are Abraham’s seed, “and heirs according to the promise.”

What a privilege is ours to be called children of God. We were once enemies of God, lawbreakers until the coming of faith, whereby we were redeemed by the precious blood of Christ according to promise. Such blessings are ours because of the beloved Son of God in whom we believe and have life everlasting.

Discussion: What is the purpose of the law of God?

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Our Heavenly Father—Galatians 4:1–7

If we are Abraham’s seed and heirs according to promise, then the question arises as to what is the meaning of being an heir. Paul answers by giving a comparison between being under the law and under grace. Paul is still concerned with the true gospel that has come from Christ over against the false teachers who speak of works under the law.

In the fullness of time: By the grace of God we were made heirs; “And if children, then heirs; heirs of God, and joint-heirs with Christ” (Rom. 8:17). We were chosen to be heirs long before we knew we were appointed, in Christ, to be children of God. Therefore, as a child, writes Paul, the heir differs not “from a servant, though he be lord of all.” A child is under “tutors and governors until the time appointed of the father.” The glory of grace was not sufficiently known until the coming of the Son.

As children, not yet knowing our inheritance, we “were in bondage under the elements of the world.” Our eyes were not yet cleared to see the heavenly mysteries which declared us as heirs chosen of God. The heavens were open with the revelation of the Son of God: “But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law.”

The Son came to be born, taking on our fleshly nature, being subject to the law of God, thereby redeeming us from the curse of the law. He fulfilled the law’s righteousness for us and freed us by His own life. He came and accepted our place under the law that we might be made whole under grace.

We have been adopted as sons. The purpose of the coming of the Son of God was to “redeem them that were under the law, that we might receive the adoption of sons.” Before we knew our redemption in Christ, we were of our father, the devil. We were under the law and so under the condemnation of death. Christ has redeemed us, who were under the law, and made us as sons by adoption. We now belong to God our Father; for “ye have received the Spirit of adoption, whereby we cry, Abba, Father” (Rom. 8:15). “And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.”

We hear more questions about which church we belong to than the question of whether we belong to our Father in heaven. We are nothing less than the “called out” people of God; a congregation that belongs to our Father in heaven, of whom Christ is King and Head, and the Holy Spirit our Comforter and teacher. The covenant is that the Lord God will be our God and we will be His people. “For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself” (Deut. 7:6). Paul admonished the elders of Ephesus to consider seriously their calling because of the preciousness of the people who belong to Him: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the (Ccongregation) of God, which he hath purchased with his own blood” (Acts 20:28). (Note also the words of our Lord, John 10:27-29).

Therefore, belonging to our Father in heaven, we are no longer servants, but each believer is “a son; and if a son, then an heir of God through Christ.” We are no longer under the yoke of the law, but are called children of God. We are Christ’s and therefore enjoy the freedom which grace has afforded us. Yet we belong to Christ. Our freedom rests in Him alone. As Jesus has said: “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Matt. 11:29).

Discussion: What does it mean to belong to the congregation of God?

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Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2012 by the Committee on the Uniform Series.

Sent by God

January 15, 2012

Lesson: Genesis 45:1–15

Key Verse: Genesis 45:8

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Introduction

There was a great famine in the whole of the land. Nations began to send representatives to Egypt; for Joseph had kept his word: he had stored more than enough grain during the seven years of plenty to see the people through the seven years of famine. The Lord God Almighty had kept His word, the word that was spoken to Joseph and the Pharaoh. Joseph’s brothers came to Egypt to buy food for their people. They returned to their father, Jacob, with the food. However, they returned without Simeon. They told Jacob that they had to return to Egypt with their younger brother, Benjamin. Jacob’s heart was once again torn apart, for it brought back memories of Joseph, the son he had lost.

It may seem cruel to see Joseph play a sort of game with them. Yet, all of this is of the will of the Lord, to bring about repentance and forgiveness and hope. The brothers show repentant hearts. Judah is shown to be a profitable leader, revealing qualities of compassion and self-sacrifice. Judah speaks to his father of the warning he received from the ruler of Egypt. Joseph had said, “You will not see my face unless your brother is with you.” Judah speaks to his father: “Send the lad with me, and we will arise and go, that we may live and not die, both we and you and also our little ones. I myself will be surety for him; from my hand you shall require of him. If I do not bring him back to you and set him before you, then let me bear the blame forever.”

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Joseph and his Brothers—Genesis 45:1–8

Joseph looked upon his brothers and “could not refrain himself,” so that he cried, “Cause every man to go out from me.” His brothers remained and Joseph “made himself known unto his brethren.” As he did so, he wept aloud; “and the Egyptians and the house of Pharaoh heard. The depth of his love for his family could not be contained. Joseph declared to his brothers, “I am Joseph; doth my father yet live?” The brothers “could not answer him; for they were troubled at his presence.” Joseph then spoke: “Come near to me, I pray you.” They came near to Joseph, and “he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life. For these two years hath the famine been in the land: and yet there are five years, in which there shall neither be earing nor harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.”

It is the will of God that is being accomplished, both in the life of Joseph and in the lives of his brothers. Matthew Henry wrote: “Joseph could never have been the shepherd and stone of Israel if his brethren had not shot at him, and hated him; even those that had wickedly sold Joseph into Egypt yet themselves reaped the benefit of the good God brought out of it; as those that put Christ to death were many of them saved by his death. God must have all the glory of the seasonable preservations of his people, by what way so ever they are affected. It was not you that sent me hither, but God. As, on the one hand, they must not fret at it, because it ended so well, so on the other hand they must not be proud of it, because it was God’s doing, and not theirs. They designed, by selling him into Egypt, to defeat his dreams, but God thereby designed to accomplish them.”

Discussion: What reason did Joseph give for his being in Egypt?

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Nourishment During the Famine—Genesis 45:9–15

Joseph continued to speak to his brothers: “Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not; and thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children’s children, and thy flocks, and thy herds, and all that thou hast: and there will I nourish thee; for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty.” Joseph loved his father Jacob and would have him know that it was in his son that he and his family will be taken care of during time of famine. Joseph promised both a place to stay and food for their home and animals. Through his years in Egypt, Joseph had not forgotten his family. His patience was made firm in the promise of his Lord that his sojourn into Egypt was of the Lord for the blessings that he could give to his father and his household.

Joseph continued to speak to his brothers, “And behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you. And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste and bring down my father hither.” Joseph’s heart cannot contain his love for his brothers: “And he fell upon his brother Benjamin’s neck, and wept; and Benjamin wept upon his neck. Moreover, he kissed all his brethren, and wept upon them: and after that, his brethren talked with him.”

When Joseph cried out, saying, “I am Joseph,” he was not only being revealed as the brother who they thought was dead, but was alive; but that he would be their deliverer from the burden of a famine. We must see Christ in the life of Joseph. For the incarnate Son came to save His people from their sins; we hear the words, “I am Joshua (Jesus)!” He is the Savior who claims, “I am the resurrection and the life!”—“I am the Bread of life!” As Joseph stood alive before his brothers, so Christ stands alive before us today. He is our life; there is no other Name under heaven by which we are saved!

Discussion: How did Joshua show his love for his family?

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Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2012 by the Committee on the Uniform Series.

Victory over Temptation

January 1, 2012

Lesson: Genesis 39:7–23

Key Verse: Genesis 39:9

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Introduction

The account of the life of Joseph is given to us by God in His Word, revealing His work of providence in history. God does not reveal Himself in platitudes, which dull the mind, but in historical truth, which excite the mind and heart. The Lord set aside Joseph to save his people from a coming famine. More than that, God set aside Joseph like he set aside Christ, who came to save His people from their sins. Matthew Henry wrote, “Joseph was a type of Christ, ‘who took upon him the form of a servant,’ and yet then did that which made it evident that ‘God was with him,’ who was tempted by Satan, but overcame the temptation, who was falsely accused and bound, and yet had all things committed to his hand.”

Our story begins with Joseph being brought “down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, and Egyptian, bought him of the hands of the Ishmaelites, which had brought him down thither” (Gen. 39:1). The Lord blessed Joseph, being with him, and made him prosperous; “And the master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand” (vs. 3). The Lord works in the hearts of unbelievers that they may have an understanding and a blessing. “Joseph found grace” in the presence of the Egyptian master, that he made Joseph an “overseer over his house, and all that he put into his hand” (vs.4). Thus “the Lord blessed the Egyptian’s house for Joseph’s sake; and the blessing of the Lord was upon all that he had in the house, and in the field” (vs. 5). Whenever we do our tasks well to the glory of our Lord, those around us will be blessed by the Lord who is with us.

It is within this context that Joseph will be tempted to sin; yet it will be a testing in the hand of the Lord that will bring strength to his chosen vessel and glory to his Name. Joseph’s question shows his faith in his Lord: “how can I do this great wickedness, and sin against God?

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The Conqueror—Genesis 39:7–12

Temptation began in the eyes of the wife of Joseph’s master. Her eyes revealed the willful desires of her heart to commit adultery, betraying whatever love she would have for her husband. The lust of the flesh is not of righteousness but of the unrighteousness of the world: “Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: a heart they have exercised with covetous practices” (2 Peter 2:14). From her covetous heart, she spoke to Joseph: “Lie with me.” Those who so tempt others to sin as they sin believe that others are like them. However, Joseph was not an unstable soul. Joseph “refused, and said unto his master’s wife, Behold, my master knoweth not what is with me in the house, and he hath committed all that he hath to my hand.” His master felt that he need not know everything that Joseph did, having come to have faith in his work. Joseph continued to speak: “There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this great wickedness and sin against God?” His master’s trust was something that Joseph admired; and in this trust he must keep faithful, knowing that in serving his master, he was keeping faith with His Lord.

The master’s wife did not accept such an excuse for refusing her desire; speaking “to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.” Then one day, “Joseph went into the house to do his business; and there was none of the men of the house there within. And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out.” Paul gives warning to Timothy: “Flee also youthful lusts: but follow righteousness, faith, charity, peace with them that call on the Lord out of pure heart” (2 Tim. 2:22). Scripture gives us the strength to be conquerors, to have victory over the deceit of those who are of the devil: “But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. Submit yourselves therefore to God. Resist the devil, and he will flee from you” (James 4:6–7). Joseph would no more wish to be separated from his Lord than he would to reject the trust his master had in him. Scripture encourages us to be faithful: “Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Rom. 8:37–39).

Discussion: How are we made strong to flee the temptations of this world, as illustrated in Joseph?

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Wrath Kindled by Lies—Genesis 39:13–20

Scripture does not give us the name of Potiphar’s wife, which emphasizes more the act of one who seeks to tempt another to sin, even to the destruction of another by lies. She notices that Joseph left his garment in her hand as he fled out of her presence; which led her to quickly think of a scheme to destroy the one who dared to refuse her desires. In the meantime, she gathered “the men of her house, and spoke unto them, saying, See (my husband) has brought unto us to mock us; (Joseph) came in unto me to lie with me, and I cried with a loud voice: and it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out.” She fed these lies to the men of her household, gathering together false witnesses against Joseph. Close friends of a liar may soon become faithful conspirators of a plot which they believe to be true or lies.

She had laid aside Joseph’s garment, ready to present her plan to her husband when he came home. When Potiphar returned, “she spoke unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me: and it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out.” Not only is her heart filled with evil, but her words spill out as venom. She uses the term ‘Hebrew’ as an offensive name, and blames her husband for bringing him into his service. She then fashions a series of lies to indict Joseph as the one who has mocked her, not that she had enticed him. When he “heard the words of his wife, which she spoke unto him, saying, ‘After this manner did thy servant to me,’ that his wrath was kindled.” It could be that the husband’s reaction to what he had been told of Joseph was what, in his heart, he could do himself. Rather than seek to find the truth, his own lust of the flesh rose up as wrath against Joseph: “And Joseph’s master took him, and put him in prison, a place where the king’s prisoners were bound. And he was there in the prison.”

Discussion: What is the nature of lies that raises the wrath of the one who tells them?

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The Lord Keeps His Own—Genesis 39:20–23

The victory over sin and over those who would lead us to sin is most promising in the covenant truth that the Lord is with us. It is His presence that gives us the power over temptation and the suffering we may have to undertake because of it. The “Lord was with Joseph, and showed him mercy, and gave him favor in the sight of the keeper of the prison.” The Lord works all things together for the good of his servants, and all to His glory. The Lord showed ‘mercy to Joseph, showed him the kindness that he needed in time of suffering. The Lord also gave him “favor’—revealing that Joseph was very precious in His sight. The Lord led Joseph in and through the temptation, being with him in the prison he prepared for him; that the trial of his faith, “being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ” (1 Peter 1:7).

The Lord provided for Joseph: “the keeper of the prison committed to Joseph’s hand all the prisoners that were in the prison; and whatsoever they did there he was the doer of it. The keeper of the prison looked not to anything that was under his hand; because the Lord was with him, and that which he did, the Lord made it to prosper.” Joseph was a faithful servant to the Lord who was present with him, glorifying Him, and being a blessing to those around him. “The keeper saw that God was with him, and that every thing prospered under his hand; and therefore entrusted him with the management of the affairs of the prison. Wisdom and virtue will shine in the narrowest spheres. A good man will do good wherever he is, and will be a blessing even in bonds and banishment; for the Spirit of the Lord is not bound nor banished” (M. Henry).

Discussion: What was the hope of Joseph, which is our hope as servants of Christ today?

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Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2012 by the Committee on the Uniform Series.

On Dry Land

January 29, 2012

Lesson: Exodus 15:1–6, 19, 22–27

Key Verse: Exodus 15:19

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Introduction (Exodus 15:19)

The key verse for our lesson gives us the key to understanding the deliverance of the people of God from the dreadful arm of Egypt: “For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the Lord brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea” (Ex. 15:19). Judgment came upon the Egyptians who had made the people of God their slaves. God’s judgment upon His people came upon those who transgressed His law. God’s grace came upon them in their deliverance: “Thou in thy mercy hast led forth the people which thou has redeemed: thou hast guided them in thy strength unto thy holy habitation” (Ex. 15:13). Just as a faithful shepherd is with his sheep, so the Lord is with his people, the sheep of His pasture. The Lord first establishes a place of habitation, where He will dwell with His people; and from this place the Lord will bless them with much fruit, of praise and labor: “Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in, in the sanctuary, O Lord, which thy hands have established” (Ex. 15:17).

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The Right Hand of the Lord—Exodus 15:1–6

Moses and the children of Israel had a song to sing. The nature of the best of songs is when it is sung to the Lord: “I will sing unto the Lord, for he hath triumphed gloriously.” Victory belongs to the Lord alone. Moses rejoiced and sang to the Lord because it was He who had thrown the horse and his rider into the sea. The Lord does not claim victory in secret, but before the eyes of His people.

Because Moses saw the hand of the Lord in being delivered from the Egyptians, he testifies that his faith in the Lord is not in vain: “The Lord is my strength and song, and he is become my salvation: he is my God, and I will prepare him a habitation, my father’s God, and I will exalt him.” The habitation of the Lord is His people. In Christ, we have a fellowship “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 cornerstone; in whom all the building fitly framed together groweth unto a holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit” (Eph. 2:19–22). David’s testimony is that of Moses and of us: “Lord, I have loved the habitation of thy house, and the place where thine honor dwelleth” (Psa. 16:8). The Lord dwells with His people, which is called His habitation where His name will be praised and honored. It is David’s song we all sing: “I will love thee, O Lord, my strength: the Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower” (Psa. 18:1–2).

Moses sings, “The Lord is a man of war; the Lord is his name.” The mighty Jehovah God, the Triune God who is Creator, Savior, and sustainer of His people, is the Lord who has delivered His people from Egypt. The destruction of Pharaoh’s chariots, of the drowning of his army, is but a small example of the “man of war”—the Lord who is strong in battle! “As a God of infinite power: The Lord is a man of war, that is, well able to deal with all those that strive with their Maker, and will certainly be too hard for them” (M. Henry). The Lord alone is the righteous Judge: “And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war” (Rev. 19:11). Our Lord is not inactive, He is the risen Lord who rides forth and advances His Kingdom today and each day to come; He judges the nations in His righteousness and truth.

Discussion: How does the Lord reveal His right hand of justice?

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The Bitter Water—Exodus 15:22–27

Moses led Israel, the people of God, “from the red sea, and they went out into the wilderness of Shur; and they went three days into the wilderness and found no water.” They were delivered by the mighty hand of the Lord from the Egyptians. Within three days, they would face a trial of faith. For each trial that we face is not given that we might fail, but that we might be made strong in the mighty hand of the Lord. The Spirit teaches us: “Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ: whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory” (1 Peter 1:6–8).

We must be in constant study of the Word of God and in prayer to our heavenly Father that we might not forget the darkness from which we have been delivered by the death and resurrection of our Lord.

Moses and the people of God “came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.” Twelve large cities of people set up their camps in that place in the wilderness. The first thing they did was to murmur against Moses, saying, “What shall we drink?” Moses’ response was a cry unto the Lord. The “Lord showed him a tree, which when he had cast it into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them.” Moses spoke the word of the Lord to the people: “If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee: for I am the Lord that healeth thee.” M. Henry reminds us: “God is the great physician. If we be kept well, it is he that keeps us; if we be made well, it is he that restores us; he is our life, and the length of our days.”

Scripture records that Moses and the people “came to Elim, where were twelve wells of water, and three, and threescore and ten palm trees: and they encamped there by the waters.” The Lord provides for us that which we need, His promises are true. Therefore we sing with David: “Bless the Lord, O my soul: and all that is within me, bless his holy name, bless the Lord, O my soul, and forget not all his benefits: who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies; who satisfieth thy mouth with good things; so that thy youth is renewed like the eagles” (Psa. 103:1–5).

Discussion: How should we remember our Lord in the times of ‘bitter water’?

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Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2012 by the Committee on the Uniform Series.

The Spirit of God in His Servants

January 8, 2012

Lesson: Genesis 41:37–45, 50–52

Key Verse: Genesis 41:38

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Introduction

Last week, we left Joseph in prison where, because of his honesty and abilities which the Lord had given him, all of the prisoners were under his care. And, because the Lord was with Joseph, whatever he did, the Lord made it prosper (Gen. 41:16).

Joseph was 17 years old when he was thrown into the pit by his brothers. He was bought by Potiphar, the captain of Pharaoh’s guard. He grew in stature and soon became head of Potiphar’s household, until that time when Potiphar’s wife falsely accused him of wanting to harm her. He was then thrown into prison. Joseph was 30 years old when he was sent for by Pharaoh. He was cleaned, shaved, and clothed. Pharaoh told Joseph of his dream, hearing that Joseph understood these kinds of dreams and was able to interpret them. Joseph again testified to the presence of the Lord God Almighty, saying, “It is not in me; God will give Pharaoh an answer of peace.”

Joseph, by the power of the Holy Spirit, interpreted the dreams of Pharaoh. Joseph told Pharaoh, “The dreams of Pharaoh are one; God has shown Pharaoh what He is about to do.”  God had a certain plan for Egypt in the redemption of His people. God would relieve the famine of Jacob and his people by supplying the need for food through Egypt. The interpretation is: There will first be seven years of plenty, followed by seven years of famine. The famine will be like the seven sickly cows and the seven thin heads of grain, for the famine will be very severe.

The Bible tells us that the fear of the Lord is the beginning of wisdom. Joseph feared God, worshiping and depending upon Him alone for His salvation. God prepared Joseph for the day of deliverance. He told Pharaoh to prepare for the famine by appointing a wise man over the land of Egypt, with officers under him to gather one-fifth of the produce of the land in the seven plentiful years; kept in reserve for the years of famine. Joseph was appointed by Pharaoh to be over the house of Egypt, Pharaoh’s house. He took his signet ring and placed in on the finger of Joseph. Pharaoh said to Joseph: “I am Pharaoh, and without your consent no man may lift his hand or foot in all the land of Egypt.” It is recorded: “Joseph was thirty years old when he stood before Pharaoh king of Egypt; and Joseph went out from the presence of Pharaoh, and went throughout the land of Egypt” (41:46).

Discussion: How is it shown that the Lord was with Joseph during his time in Egypt?

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Joseph is God’s Chosen Servant—Genesis 41:37–45, 50–52

Joseph’s wisdom came from the Lord. Joseph’s suggestion to Pharaoh was this: “Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth of the land of Egypt in the seven plenteous years. And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities. And that food shall be for store in the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine” (Gen. 41:33–36).

This wisdom of Joseph’s “was good in the eyes of Pharaoh, and in the eyes of his servants. And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?” Do we not see how the true God providentially works through unbelievers, that they will seek men of great character, men who serve King Jesus, to serve in positions of authority in the nation?

Pharaoh spoke to Joseph: “Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou art: Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.” From the pit where his brothers had first thrown him, Joseph, in the providential will and purpose of the Lord, is placed in a position of authority that will be a blessing to Egypt and to Israel.

Pharaoh sets Joseph in authority under him: “See, I have set thee over all the land of Egypt.” Pharaoh then “took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; and he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land in Egypt. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.”

Joseph began his life as ruler over all of Egypt under the Pharaoh. Pharaoh gave Joseph an Egyptian name, “Zaphnath-paaneah” (a revealer of secrets). Matthew Henry gives us these words for thought: “It was typical of the exaltation of Christ, that great revealer of secrets (John 1:18), or, as some translate Joseph’s new name, the Saviour of the world. The brightest glories of the upper world are put upon (Christ), the highest trust is lodged in his hand, and all power is given to him both in heaven and earth. He is gatherer, keeper, and disposer, of all the stores of divine grace, and chief ruler of the kingdom of God among men. The work of ministers is to cry before him, ‘Bow the knee; kiss the Son.’”

Joseph receives as his wife from Pharaoh, “Asenath the daughter of Poti-pherah priest of On.” Joseph, armed with the authority of the Pharaoh, “went out over all the land of Egypt.” Born to Joseph and Asenath were two sons: “And Joseph called the name of the firstborn Manasseh (cause to forget); for God, said he, hath made me forget all my toil, and all my father’s house. And the second called he Ephraim (double fruit): for God hath caused me to be fruitful in the land of my affliction.” The Lord gave to His servant Joseph a country and a family by which he would see the presence and blessing of the Lord.

Discussion: How is the presence of the Spirit of God shown in the life of Joseph?

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Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2012 by the Committee on the Uniform Series.

Meant for Good

January 22, 2012

Lesson: Genesis 50:15–26

Key Verse: Genesis 50:20

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Introduction

Joseph’s life is seen as a direct work of the divine providence of God. It had been revealed to Joseph that his family would bow down before him. Yet he was sold into slavery by his brothers. God had intended that His servant Joseph would be great in Egypt in order to redeem his people, Israel, from a great famine. Joseph, by God’s providence, became ruler of all Egypt, under Pharaoh. From this throne, he would see his brothers and his father, Jacob; he would be their redeemer.

We must keep our eyes upon Christ as we continue to look at the life of Joseph, especially in his last days. As Joseph was sent to Egypt by God for the good of His people, so Christ came for the eternal good of His people. We need the redeeming love of our Father in heaven. No one else could save us. No one, not even ourselves, could redeem us from the wrath of God. For God declared us to be sinners, transgressors of His Law, coming short of the glory of God our Creator. Christ came as the King of kings to put to naught the works of His enemies, even the works of Satan. He bore the shame of the cross of Calvary and brought victory into our lives. We praise our Father in heaven, who “according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (1 Peter 1:3–4).

This is the Christ who was with Joseph, who by the power given Him in heaven and earth, redeemed His people Israel. He is the God who by Divine Providence delivered Israel during the time of famine. He is our God who by Divine Providence has delivered us from darkness to light. And He continues to override the evil of this world, daily, for the good of His people. Therefore, we should take to heart, with much confidence, these words of His Holy Scripture: “And we know that all things work together for good to those who love God, to those who are the called according to His purpose” (Rom. 8:28).

Joseph was called according to the will and purpose of God. Father Jacob had finished blessing his sons, commanding them that they were to bury him with his fathers in the cave that is in the field of Ephron the Hittite. This was the place where Abraham and Sarah were buried, where Isaac and Rebekah were buried; and where Jacob lovingly buried his wife Leah. Joseph then fell upon his father and kissed him.

Upon his father’s death, he commanded the physicians to embalm Jacob. The Egyptians mourned the death of Jacob for seventy days. Joseph requested that he might keep the promise he made to his father, that he would be buried in the land of Canaan. Pharaoh gave him permission. Joseph departed for Canaan with the servants and elders of the house of Pharaoh, and of his own house. After the burial they all returned to Egypt.

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The Brother’s Fear—Genesis 50:15–17

The brothers, after the death of their father, Jacob, feared that Joseph would now take revenge on their deeds against him: “Perhaps Joseph would hate us?” Their fear held them back from speaking to Joseph face to face. So they sent some messengers to speak to Joseph for them. The brothers, once again, had to face their sin against God and their brother. We, too, are bothered by our past sins. We need to place them in the hands of our Lord Jesus, who came to take the punishment that we deserved, that we might know the Father’s forgiveness. We place them in the blood of Christ by repenting of our sins and asking for forgiveness.

The brothers did just this. They begged Joseph to forgive their trespasses. They actually admitted the evil they had done. The messengers told Joseph of their heart’s repentance. They appealed for forgiveness on the foundation that they were “servants of the God of your father.” We also ask forgiveness of one another on the same foundation; that we are children of God, one with another.

Joseph’s response was that he wept for his brothers. Joseph had a heart that desired to forgive. This is the spirit of 70 times 7; this is our prayer: “forgive us our trespasses as we forgive those who trespass against us.”

Discussion: What does it mean for us to receive forgiveness and to give forgiveness?

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Forgiveness Comes from God—Genesis 50:18–21

The messengers returned with a message that would burn into the hearts of the brothers of Joseph. How would they have painted the picture of Joseph’s weeping? The brothers hastened to the presence of Joseph. Once again they bowed down before Joseph, saying, “Behold, we are your servants.” They had bowed down before Joseph before; first, asking for relief from a famine, another time fearing the revenge of a brother they thought was dead. Now we see their hearts broken with true repentance. They have come to know that they have been forgiven. Joseph knows that true forgiveness and hope come from Jehovah, from the Divine intervention of the Almighty God. He asked them the question, “Do not be afraid, for am I in the place of God?”

When we ask forgiveness or give forgiveness to another, we are claiming forgiveness in the name or person of Christ, who has shed His precious blood for the forgiveness of sins. Every sin that is granted forgiveness is given through the shed blood of Christ. There is no other way to receive or give forgiveness. Forgiveness demands sacrifice, and this sacrifice grants reconciliation between man and God, and man and man.

Joseph continued to bring light upon their evil. His statement revealed the nature of evil in the hands of God. Sin and evil must be dealt with in order that forgiveness and reconciliation might be eternally secured. The wages of sin, death, have been taken care of in the shedding of our Savior’s blood. The power of evil is taken care of in the victory of the cross. The resurrection of Christ reveals, among other things, that our Creator and Redeemer sets us apart in this world by working all things together for our good, for those who love Him. Therefore Joseph says, “But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive.”

Do you hear these words from the Good Shepherd? He has laid down His life for His sheep. He is the Risen Shepherd who holds you in the hollow of His hand and will never let you go. Joseph said it to his brothers in this way: “Now therefore, do not be afraid; I will provide for you and your little ones.” With these kind words he comforted his brothers and their families. Jesus put it to us in these words: “I am the good shepherd; and I know my sheep, and am known by my own. As the Father knows me, even so I know the Father; and I lay down my life for the sheep. …My sheep hear my voice, and I know them, and they follow me. And I give them eternal life, and they shall never perish: neither shall anyone snatch them out of my hand” (John 10).

Discussion: What is the meaning and action of forgiving?

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Death of Joseph—Genesis 50:22–26

Even at death Joseph expressed his love for his brothers, that they might know what is good and precious in this life. Joseph lived one hundred and ten years, abiding in Egypt. He enjoyed Ephraim’s children, “of the third generation; the children also of Machir the son of Manasseh were brought up upon Joseph’s knees.” The blessings of the grandparents are when their children’s children know their love.

Near death, Joseph spoke to his brethren: “I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.” One of the greatest joy we have is when we can faithfully express to our children and children’s children the wonderful love and promises, as recorded in His Scriptures. David’s praise is ours: “Great is the Lord, and greatly to be praised; and his greatness is unsearchable. One generation shall praise thy works to another, and shall declare thy mighty acts” (Psa. 145:3–4). God’s “greatness is unsearchable” in that it is by God’s love toward us that He alone reveals His majesty and his glorious works.

Joseph took an oath that revealed the wonderful promise of God: “God will surely visit you, and ye shall carry up my bones from hence.” God’s promises are sure. His visit, His ever presence is our hope and our praise. Matthew Henry wrote: “Thus must we comfort others with the same comforts with which we ourselves have been comforted of God, and encourage them to rest on those promises which have been our support. Joseph was, under God, both the protector and the benefactor of his brethren; and what would become of them now that he was dying? Why, let this be their comfort, God will surely visit you.” May this be our comfort also, even the words of our Savior, “I will be with you always.”

Discussion: What blessings could the brothers of Joseph expect from the Lord?

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Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2012 by the Committee on the Uniform Series.

Abraham Believed the Lord

December 11, 2011

Lesson: Genesis 15:1-6, 12-18

Key Verse: Genesis 15:6

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Introduction

The covenant between God and man is expressed in His covenant with Abraham; confirmed with Moses (Deut. 5:2); repeated through Jeremiah, “I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people” (31:33); and fulfilled in the Messiah, “Jesus the mediator of the new covenant” (Heb. 12:24), who “has obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established on better promises” (Heb. 8:6).

The covenant of God is a pledge or alliance, an obligation written and sealed by a solemn oath, with blessings for obedience, and curses for disobedience. The covenant, in this case, is made by God, is and assured by Him, through Christ, that it will be kept by both parties, forever and ever. By the sacrifice of the blood of His Son, the promise is kept, sin and guilt has been atoned, and righteousness is imputed to those whom He is saving. Since the promise or covenant of God has been made, confirmed, and fulfilled, our faith rests on a solid rock, even Christ our Lord.

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Abraham’s Shield—Genesis 15:1–6

After being blessed by Melchizedek, the “word of the Lord came unto Abram in a vision, saying, Fear not, Abram, I am thy shield, and thy exceeding great reward.” Abram had been victorious in battle, freeing the captive Lot, knowing that the blessing of Melchizedek was true: “blessed be the most high God, which hath delivered thine enemies into thy hand” (Gen. 14:18–20). God, Abram’s shield, is the Lord who delivers His servants from their enemies. Fear can make us poor listeners, poor disciples of Jesus. However, the Lord restrains the fear that comes to those who acknowledge Him as an awesome and glorious God, and makes them ready listeners. Our Lord comes to us as one who loves us. As with Abram, He is the one who protects and provides. “He teaches Abram to be satisfied with Himself alone” (Calvin).

Abram raises this question, “Lord God, what wilt thou give me, seeing I go childless.” The covenant has been engrafted into the heart of Abram. How could he be blessed with a nation? “Behold to me,” says Abram, “thou has given no seed.” The word of the Lord came to Abram, saying that “he that shall come forth out of thine own bowels shall be thine heir.” Abram need not look for a son by his servant, Eliezer, but would see God’s promise come from his own flesh.

The Lord then tells Abram to “Look toward heaven, and tell the stars, if thou be able to number them”; and he said unto him, “So shall thy seed be.” The promise of Abram’s seed is enlarged numerically, with a number which could only be established by the Lord. There is no chance happening here. As Abram looked, and as he heard the voice of the Lord, “he believed in the Lord; and he counted it to him for righteousness.” True faith emphasizes the object of that faith. These words of John Calvin speak clearly of this justification of the believer: “the faith of Abram is commended, because by it he embraced the promise of God; it is commended, in the second place, because hence Abram obtained righteousness in the sight of God, and that by imputation. And truly faith does not justify us for any other reason, than that it reconciles us to God; and that it does so, not by its own merit; but because we receive the grace offered to us in the promises, and have no doubt of eternal life, being fully persuaded that we are loved by God as sons.”

Discussion: What does it mean to believe what the Lord has spoken?

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A Deep Sleep—Genesis 15:12–18

From the darkness of despair comes the promise of light, the light of deliverance: “And when the sun was going down, a deep sleep fell upon Abram; and, lo, a horror of great darkness fell upon him.” This sign is explained by the Lord to Abram: “Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years: and also that nation, whom they shall serve, I will judge; and afterward shall they come out with great substance.” The people of God would be under Egyptian bondage for over four hundred years—a part of God’s providential plan to be with them and to deliver them. Calvin wrote, “For thus does the Lord deal with his own people; he always makes a beginning from death, so that by quickening the dead, he the more abundantly manifests his power. It was necessary, in part, on Abram’s account, that this should have been declared; but the Lord chiefly had regard to his posterity, lest they should faint in their sufferings, of which, however, the Lord had promised a joyful and happy issue; especially since their long continuance would produce great weariness. And three things are, step by step, brought before them; first, that the sons of Abram must wander four hundred years, before they should attain the promised inheritance; secondly, that they should be slaves; thirdly that they were to be inhumanely and tyrannically treated. Wherefore the faith of Abram was admirable and singular, seeing that he acquiesced in an oracle so sorrowful, and felt assured, that God would be his Deliverer, after his miseries had proceeded to their greatest height.”

God promises that Egypt “whom they shall serve, will I judge: and afterward shall they come out with great substance.” When the Lord delivers us from the darkness of our transgressions, He gives a great inheritance, of which Paul spoke to the elders of Ephesus: “brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified” (Acts 20:32).

Abram receives this promise: “thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.” The Amorites, who must make way for the children of God, are given generations under the longsuffering of God; then they will know His judgment: “But in the fourth generation they shall come hither again, for the iniquity of the Amorites is not yet full.” Abram sees this darkness within a vision: And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. In the same day, the Lord made a covenant with Abram, saying, “Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.” This covenant assures the giving of a promised land to the people of God. In verses 19 through 21 are listed the various nations whose land would be given to God’s people; as God’s people are a great people. Matthew Henry wrote: “The land granted is here described in its utmost extent because it was to be a type of the heavenly inheritance, where there is room enough: in our father’s house are many mansions. The present occupants are named, because their number and strength, and long prescription should be no hindrance to the accomplishment of this promise in its season, and to magnify God’s love to Abram and his seed, in giving to that one nation the possessions of many nations, so precious were they in his sight, and so honourable (Isa. 43:4).”

Discussion: What does the covenant given to Abram promise to the people of God?

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Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2011 by the Committee on the Uniform Series.